Those who wish to seek out the cause of miracles, and to understand the things of nature as philosophers, and not to stare at them in astonishment like fools, are soon considered heretical and impious, and proclaimed as such by those whom the mob adores as the interpreters of nature and the gods. For these men know that once ignorance is put aside that wonderment would be taken away which is the only means by which their authority is preserved.
SPINOZA
The miracles of the New Testament should be divided into two categories: the major and the minor. The first are entirely supernatural—immaculate conception, virgin birth, and the like; the second are more natural and even humanly possible, such as healing the sick and making the blind to see. The authors have so cunningly confused the two that the subtle difference is lost. The key, however, lies in the first or major miracles, therefore we will touch upon the second only incidentally. Taken literally, the immaculate conception and virgin birth are not Christ’s miracles but God’s, yet in the occult sense they are, for He too is God. Yes those who say that Christ is God speak the truth in spite of their ignorance; their error lies in the fact that they do not know what God is. Neither do they know what Christ or Jesus is.
Jesus is the New Testament’s God, as Jehovah is of the Old Testament. He is the word, the Logos, the Creator, as St. John makes him. The God over and above Him is, therefore, as superfluous as the God of Adam, earth. Jesus is the Creative Principle in Involution, Christ, this Principle in Evolution. See diagram page 321. When reduced by personification to the human, His Christhood consists of human consciousness someday divinified by divine human qualities. But this is not the scriptural miracle worker, nor is it Christ; it is Jesus, and the first miracle He wrought as such is that of turning water into wine. This is number 3. The first two are the immaculate conception and virgin birth, paralleling the immaculate conception of the world, and its birth from virgin space. With these we have already dealt, and so we will begin here with the third miracle and its correlative plane. This is the starting point of all scriptural Creators, Noah, Jacob, David, and therefore Jesus. It represents the beginning of planetary substance.
1. And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there (John, Chap. 2).
Now what third day is this, and from whence reckoned? No theologian can tell us, because no theologian knows what this story means. As we do, we can answer our own question. It is the third day of Creation, and here begins the Creative Principle’s miraculous manipulation of planetary substance—the mother aspect that “was there.” The marriage is the union of this and ideation, from which comes all that is to be. It is here the Son fecundates the Mother, as per our last chapter. This is Involution. The locale, Cana, is but the Old Testament Cana-an where another personification of the Creator, namely, Abraham, married and begat a world.
2. And both Jesus was called, and his disciples, to the marriage.
This is the Creator and the twelve creative forces, Elohim, Titans, Aesirs, etc.
3. And when they wanted wine, the mother of Jesus saith unto him, They have no wine.
4. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.
6. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.
7. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.
About sixty gallons; that’s a lot of wine for a little wedding.
8. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it (Chap. 2).
Again, why six waterpots? Because there are six involutionary planes which Jesus, like Aquarius, fills with what is everywhere called waters, those same waters the Genesic Creator by his spirit moving on them turned into matter. The wine is that same wine this Creator, alias Noah, made, drank, and was drunken on, namely the wine of Life.
9. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was (but the servants which drew the water knew); the governor of the feast called the bridegroom,
10. And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now (Chap. 2).
There is a momentous fact here quite unknown to present humanity, namely, that the best part of Creation is the last part, Evolution, and even the last part of this. This is the difference between the substantial Jesus and the spiritual Christ. Therefore those who think of the first part, God and his hosts, as the best, should ponder this statement deeply. We have challenged their concept from the beginning, and now the scriptures substantiate us. Nor is this the first place—consider the riddle Samson propounded. Out of the dead carcass of the lion, Leo the sun, comes earth and the sweetness of life.
There is still another lesson here for us. “Woman, what have I to do with thee?” “Who is my mother and who are my brethren?” “If any man come to me, and hate not his father, and mother, and wife and children, and brothers and sisters, yea, and his own life also, he cannot be my disciple.” Such statements and Christ’s treatment of his mother have ever been a difficulty to the Church, and so it would change them. In the latest Catholic revision it has softened them so as not to cause embarrassing questions. With a few more revisions the Bible will be “foolproof” and conformable to the faith. And thus does ignorance prevent its own enlightenment. We have here a good example of the consequence of blindly accepting a false hypothesis; in this case, a human mother and son. With this in mind the revisionists try to make the Bible conform to human standards, whereas the author offers these inconsistencies as an occult hint of Christ’s true nature. He is telling us first, that no human mother is here implied, and second, that mythological Saviors have no human relationships. Such passages are the precious keys to the Bible’s cosmological theme, and they are being obliterated one by one. Until our “great Bible students” know what they are dealing with, they should let such passages alone. Their scholarly revisions are but semantic tragedies, and a sickening waste of time. For years they labor over chapter and verse, then, like the mountain, bring forth a mouse, a changed word here, a comma there, but never a suspicion of the actual meaning. This is ignorantio elenchi at its worst. But there are other forms of it: our understanding of this miracle, for instance. We do not see in it what we are here for—to turn the savagery of life into civilized existence.
To millions of Christians, Christ came to show them “the way” in which they should live, yet to what extent do they follow His advice? It seems they prefer to worship Him rather than follow Him. It’s easier on human nature, besides it takes only a few hours one day a week. Thus they are free to spend the rest of the time in the marketplace, doing the very opposite of what He taught. The result is we have sunk to the very depths of materiality; money is now our Savior, and only knowledge that helps us make it is of any value. Thus today, Christ would have to do more than turn water into wine to prove His divinity; he would have to turn the wine into cash as well. That done, He would be “very God of very God.” Yea, though I speak with the tongue of men and of angels and have not money, I am as sounding brass and a tinkling cymbal. Faith, hope and money, but the greatest of these is money. If so, why don’t we use it to rid the world of ignorance instead of wasting it protecting ourselves from it? Today we pour out billions for defense when half the amount in the hands of the enlightened would change the entire setup.
The next outstanding miracle is that of feeding the multitude. This occurred in a desert place, that involutionary “wilderness.” Here thousands had followed Jesus and as night came on they were “ahungered,” and so,
38. He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes.
39. And he commanded them to make all sit down by companies upon the green grass.
40. And they sat down in ranks, by hundreds, and by fifties.
41. And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all.
42. And they did all eat, and were filled.
43. And they took up twelve baskets full of the fragments, and of the fishes.
44. And they that did eat of the loaves were about five thousand men (not a woman among them; Mark, Chap. 6).
And Christians believe that! It seems the author here was trying to shock credulity into doubting, but he did not reckon with the spiritual obtuseness of Piscean man. This fellow can see nothing but the literal word, not because he lacks intelligence but because he is so materialistic the spiritual and cosmic are quite beyond him. Were he made aware of this fact he would not be so sure of his convictions or hard on those who differ with him. As suggested elsewhere, he should read other races’ literature. The Judean place where this miracle took place was called Bethany, and in an Egyptian similitude it is Bethanu. And they called it “the place of multiplying bread.” If this miracle by Jesus was a one-and-only-time event, how did it get into the Egyptian scriptures thousands of years earlier? The raising of Lazarus also occurred here, and that too is copied from Egyptian mythology, see page 338. So near-contemporary a writer as Origen (second century) said he could find no trace of “Bethany beyond Jordan.” What then of the miracle that happened there?
The feeding of five thousand with enough for five was never done by God or man. This is but the law of increase in nature, and applies to Involution as well as Evolution. In our outline we said that on this fourth plane primordial substance greatly increased and became partite, that is, infinitely divided into the monadic host. The nature of this miracle then is the division of planetary substance. This is the bread of that “house of bread,” Bethlehem, the source; it is also the “bread that cometh down from heaven; not as your fathers did eat manna and are dead: he that eateth of this bread shall live for ever” (John 6:58). Apparently John did not fully understand his subject either, for this bread and this manna are the same; the only difference is that the one is involutionary, the other evolutionary. It was of this John spoke thus: “Whosoever eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day”—of Creation. And on such impersonal promises is our hope of immortality based. You see, the Bible is not speaking of us at all, but of the Life Principle. This, we repeat again, is “the worm that never dies,” not the human soul or spirit.
The five loaves and two fishes, 5 plus 2, or 7, are the septenary elements; the twelve disciples are the twelve Elohim, or forces, that serve, rather control, them. Here the reader should recall the twelve caterers that Solomon set over his multitude of workers, each responsible for his cosmic month. The twelve baskets of fragments is an occult allotment in keeping with this. Even the word “fragments” has an occult meaning. This small, dense globe is by no means the sum of energy the Creator set out with. For billions of years this earth, when in the sun stage, poured out its energy into space, the solid earth being but the “fragment” remaining.
Christ has ever been associated with fish—a universal Savior symbol. As stated, the Hindus represented the first Avatar of Vishnu as half fish, half man—Pisces-Aquarius; and our Christ is called by them the Piscean Avatar. In the Talmud the Messiah is called Dag, the fish. The Phoenician and Philistian Dagon, the Chaldean Oannes, and the Greek Phoibos were all fish men. The Greek word for fish Ichthus is made up of the initials of the five Greek words Iesous (Ch)ristos (Th)eou Uios Soter—Jesus Christ the Son of God, Savior. The Greeks had seals and talismans with this word engraved upon them, and the early Christians’ signet, the Ichthus, had the same significance, so likewise the Fisherman’s Ring, still worn by the pope. Thus Jesus, like Jonah, is a fish man, symbol of the Life Principle within the primordial ocean. In fact he so declared himself (Matthew 12:40).
The eating of fish on Friday is now a rule among Catholics, and these credulous souls believe it is strictly a Christian custom. It is, however, as pagan as all the rest. In the remotest times the Norsemen ate fish on Friday the year round, not because of Christ but because of Frigga, their goddess to whom fish was sacred. Of course Frigga didn’t know that; fish was honored by the Norsemen because it was their mainstay in winter. From this Frigga comes our word Friday and also the custom. Until the recent change, eating meat on Friday was a sin. But against whom or what? The God of Creation? A lot he cares whether one eats at all or not. If he does, he should begin with those things that rob millions of their food—flood and drought, blight and frost, hurricane and tornado, not fish. But such is the pettiness of the religious mind, also the absurdity of its customs: You shouldn’t eat meat on Friday but you can cause the slaughter of millions of animals the other six days; you mustn’t eat pork, but you can be a pig every other way.
The Old Testament precedent for this fourth miracle is Elisha’s feeding a company of a hundred from a few loaves with like fragments left over (2 Kings 4:43-44), and Elijah’s increasing the widow’s barrel of meal and cruse of oil. Thus Christ was not the first to perform this miracle. Today we look back upon these wonders and say, “That was the age of miracles.” We also wonder why we, with all our science and technology, have no such power. This too is woeful ignorance. There never was an age of miracles; miracles, like Saviors, belong to mythology. Because of that their power was simply nonexistent. Once this is understood their power over us will also be nonexistent. It’s obvious St. Augustine had no such understanding. He tells us he accepted Christianity only because of the overwhelming evidence of the miracles. And now we find they were not miracles at all. They are, however, morals. There are multitudes “ahungered” in our world too but we do not feed them. We do not multiply our crops to fill empty mouths, but bulging pockets. We cannot reach these empty mouths because under our system every mouthful must first be paid for. We are followers of Christ in name only.
Any system that compels the individual to think only of himself and his family is inimical to human welfare. It breeds selfishness, the very opposite of altruism and brotherly love. We think of the home as the center of love, of kindness and self-sacrifice, but how all embracing are these noble qualities; how much do they counteract the products of selfishness? Marriage, home and children are the basis of our world but with human consciousness limited to them, they become the baseness of our world as well, covert motives for overt mischief. If we would get rid of the baseness we must elevate the basis—not the home but man’s home. Domesticity is not enough; we must think of Demos as well. Important as the home is, it is not the Omega but the Alpha of human society, the racial nursery in which we learn the rudiments of social civility. This accomplished, we leave the home and enter the world. This is individual maturation, and it applies to the race as well.
This was Christ’s idea: “Who is my mother and who are my brethren?” But, you say, that was all right for the Son of God but not for us. No, it is not for us to carry to extremes examples set by world Saviors, but the very purpose of such Saviors, mythical though they be, is to show us how and when to do in moderation what they did in the extreme.
The fifth major miracle is that in which Jesus walks on the water, calms the sea, and so on. This one, we have in duplicate, therefore, it must have happened. The first is in Matthew, chapter 8.
23. And when he was entered into a ship, his disciples followed him.
24. And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.
25. And his disciples came to him, and awoke him, saying, Lord, save us: we perish.
26. And he said unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.
The rest is found in chapter 14, probably the same story by a different author, which proves the book is not all Matthew’s.
25. And in the fourth watch of the night Jesus went unto them, walking on the sea.
26. And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.
27. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.
28. And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.
29. And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.
It takes a lot of ignorance to believe this literally, yet, literally, millions do. And then we wonder what’s wrong with our world. What better world would you expect of such ignorance? We will not say that man cannot and never will walk on water; he has powers and possibilities as yet undreamed of, but if this feat is ever accomplished it will be by powers he himself develops in Evolution, and not by powers given him by gods and saviors. The latter is but personification—a factor that has done more harm to truth than all the sinners in history. It is but Noah and the ark, Jonah and the whale all over again. “But as the days of Noe were, so shall also the coming of the Son of man be” (Matt. 24:37). “For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation” (Luke 11:30). “For as Jonas was three days and three nights in the whale’s belly,” etc. The tempest is the Deluge, and the ship, the ark; the water-walking Jesus and Peter, creative consciousness and energy. What an outrage then to hold up to us the idea that with faith enough we too can walk on water, remove mountains, and so on. The faith implied here is not human faith at all; it is the Cosmo-creator’s. Yet because of these scriptural deceptions, we repeat, fools refuse medical aid and even let serpents bite them. Here out of ignorance we misapply the moral.
Jesus walking on the water is but “the spirit of God” moving “upon the face of the waters,” the Old Testament precedent. You will recall our reference to another Creator who tried to make a world out of the turbulentos, turbulent elements. Here in this “fourth watch” of the involutionary “night” they are indeed turbulent, and only the Creator can control them. If you would know how turbulent they eventually become, you have only to look at the sun, their most violent stage. Our religion-perverted mystics tell us the sun is the abode of “divine beings” and therefore a “holy place.” Literally and actually the sun is hell in heaven, spatially speaking, a cosmic inferno whose violence is beyond our comprehension. And do not call this blasphemy; you cannot blaspheme El Shaddai, powerwise; “the half has never been told.” Telescopic observations of his violence are but reality seen “through a glass darkly.” This is the original hell or Hades of the Greeks, and the hell of religion is but this perverted by priests for “benefit of clergy.” And yet what hell it has caused us racially; millions have lived and died in the fear of it, and all for want of knowledge of Reality.
While on the subject of violence we can interpret that statement, “The kingdom of heaven must be taken by violence.” This too is a grievance to our “students of divinity,” so contrary is it to the teachings of Christ, and of common sense. Not so, however, when seen in this cosmic context. “The kingdom of heaven” is the postsolid, evolutionary planes, and from the pre-solid planes can be reached only by and through the violent sun period. This is also the meaning of that statement, “The kingdom of heaven is at hand,” not an imminent moral millennium, but the time for involutionary life to become evolutionary. You will notice it does not say “the kingdom of God”—this is violence. Whenever this phrase is used it is of this violent period the mythologist is speaking, as for instance, “Verily I say unto you, that there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power” (Mark 9:1). “The kingdom of God come with power” is the sun stage and those who would not taste of death until they saw it were the planetary elements. The death implied here is the death of the Life Principle in dense matter, and the bright sun stage comes first. This the elements would see, and this, strange to say, constitutes the sixth miracle.
This likewise is the meaning of the dire predictions concerning the last days. “For nation shall rise against nation, and kingdom against kingdom, and there shall be earthquakes in divers places, and there shall be famine and troubles: these are the beginnings of sorrow.” Yes for the planetary entity—”The Sorrows of Satan” and the troubles of Pharaoh, namely, materiality. It is also Adam’s Paradise Lost. These dire predictions relate to conditions trillions of years ago, yet whenever this old earth trembles, or wars arise, our literalists turn to them and cry “The end is near” and “The second coming of Christ is at hand.” To have a “second coming” you must have a first, and the Christ of religion has not come yet, nor has the end of the world. Yet for two thousand years this Bible-garble has produced periodic waves of hysteria. So here again we see the tragedy of ignorance. It’s still with us. Our fundamentalists are looking for the “second coming of Christ” when what they’re going to get is just more violence—worldwide disaster.
In this solar violence we have the solution to another scriptural absurdity, and deception. Immediately following the fifth miracle, we read about Jesus’ encounter with the wild man, whose name is Legion, and out of whom Jesus cast a host of devils. These devils are the terrible forces of the sun period, legions surely, which must be cast out ere a violent sun becomes a peaceful planet. At this same point in the Old Testament parallel, Saul was also wild and David pretended to be. He “scrabbled on the door of the gate and let his spittle fall down upon his beard” (1 Sam. 21:13). The gate on which David “scrabbled” is that “gateway of the gods,” the sun, and when the Creator, Jesus, said of His word that “the gates of hell shall not prevail against it,” He was speaking of this cosmic Hades. His “word” is the genetic ideation, and neither the fiery sun nor the frozen earth can prevail against it, for it will come forth in Evolution.
It is strange these devils all knew Jesus’ nature while His companions did not. At His approach they cried out, “What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?” What time? The time for these violent forces to be cast out of the sun. And what were the swine that received them and “ran violently down a steep place”? Well, what receives the sun’s cast-off forces? The planets of course. These are the “swine” of Jewish mythology, and this is not the only place it speaks of them as such; later we will point it out again. These swine are matter, dirt to the mythologist. The Jewish mythologists had no respect for matter; their popular name for it was nechoshet. Necho means dragon, the rest is obvious. And so our world is but cosmic dragon dirt, yet why did the Creator labor so long to create it if it be so despicable? Medieval Christians dominated by Jewish ideology considered matter so vile they were ashamed of their own material bodies; to them only the original spirit was holy, and so these foolish ones lived and died in the hell this ideology brought them.
Vile or not, God made the world and for a mighty purpose; why then should His Son speak of the end of it in His day? As this did not happen, agnostics point to it as proof that Jesus was not infallible. But it was not of our world He was speaking; it was of the prephysical world. Here again the translators interpreted in keeping with their own delusions. The original Greek, teleuten aion did not mean the end of the world, but rather the end of an eon, in this case the presolar period. This was spirit’s Gotterdammerung, the end of the Edenic world, not ours. To the Creator standing here, there was only violence and a tomb before him—the sun and earth. At the end of the sixth plane the invisible ether becomes a visible, luminous sun, and this is the sixth miracle.
2. And after six days (eons) Jesus taketh with him (the elements) Peter, and James, and John, and leadeth them up into an high mountain (fiery Sinai) apart by themselves: and he was transfigured before them.
3. And his raiment (the solar aura) became shining, exceeding white as snow; so as no fuller on earth can white them (Mark, Chap. 9).
If the authors of the New Testament were not secretly following the creative process why do these time periods accord so accurately with it? And if this be the basis, why this cunning deception? It is but added proof of our contention—the Bible is not “the word of God” but the work of priests laying the foundation for a supernaturalistic religion. Were it not so there would be no motive for this perversion of Creation’s story. It was for this reason the priests substituted their own account in Genesis for the Jhwhist’s intentionally mythological account.
The Gospels are perverted cosmology, and so after the sixth plane and period comes the first part of the seventh, and here, we repeat, the invisible elements are transfigured into a visible, shining sun, whose “garments” are white as snow—white light. This is the Transfiguration, an event in the life of the Creative Principle, and therefore of Jesus only as this personified. It’s nothing new in occult cosmology: Buddha was transfigured on a mountain in Ceylon; Noah and Moses were also transfigured, at birth, and their light filled the whole house—not man’s but God’s, the solar temple. Describing Noah, the Apochryphal Book of Enoch says, “A body white as snow, hair white as wool and eyes that are like the rays of the sun.” Naturally, since he was the sun. And from this our “great Bible students” conclude that Noah was an albino—innocents abroad in an occult world.
4. And there appeared unto them Elias with Moses: . . .
7. and a voice came out of the cloud, saying, This is my beloved Son (Sun): hear him (Chap. 9).
Here we have a new character—Elias. And who was he? The Gospels refer to this mysterious personage many times, yet there is no book or clear-cut account of him anywhere; that is, exoterically, but esoterically there is, for Elias is none other than an evolutionary Elijah, as was Elisha. In the Apocrypha, Elijah is called Elias (Ecclesiasticus 48). And even Luke says likewise, though indirectly. When speaking of James and John bringing fire down from heaven, he concludes with “even as Elias did” (9:54). It was Elijah who did this. The change in the suffix, Elias, represents that isomeric change that we said takes place in matter. This is symbolized by the next major event. The long-expected Elias, then, is one with Moses, the evolutionary aspect of the involutionary Elijah, and also Jesus. Since the New Testament was written subsequent to the Old, we naturally assume that Jesus lived long after Elijah, alias Elias. This is true only in the same way that Solomon lived after David, and Abraham after Noah—which Joshua refutes. These are not chronological characters but mythological Creators, hence parallels. The meaning of this meeting then is this: the mountain is Mount Sinai, the sun-earth entity, and here Involution meets Evolution. The story is thus but a revolutio of the Old Testament account of Moses meeting God on this same Mount, so naturally he appears at this point also.
And now we find this planetary Creator preparing for the “Passover”—not a mere observance of that Passover we read about in Exodus, but the same Passover, thus another revolutio. In both, it is the passing over of the Life Principle from Involution to Evolution.
12. And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? (Mark 14).
Here again the time sequence accords with the creative process, for the “first day of unleavened bread” is the first day, or beginning, of dense matter. This is the “unleavened” bread of the scriptures. The next verse points to its zodiacal position— Libra, as of our correction. The statement would mean little if the earth sign was Virgo. We also said it was the opposite or nether hand that indicated conditions.
13. And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him (Chap. 14).
This is a reference to the zodiacal water carrier, Aquarius, whose thirtieth degree stands directly opposite to the first of Libra—as we made it. The nether hand is thus pointing to the earth. This applies to all the cycles, creative, precessional, and annual. When in these the nether hand enters Libra, the earth is weighed in the Balance. In the creative cycle, Belshazzar was “weighed in the balance” at this point, and now Jesus is likewise —in the Roman court.
This Passover was observed in an “upper room,” the still prephysical part of the new world; and here this Sun of God and his twelve aspects ate their “last supper” in Involution, a supper of bread and wine—the nectar and ambrosia of the gods. Here Jesus declares that one of these aspects will betray Him, as later another denied Him—Judas, matter, and Peter, rock. Thus Judas and Peter are the Delilah and Medusa of this myth. Now compare this cosmic picture with Christian art and custom—Da Vinci’s “Last Supper,” and the sacrament.
As they partook of this meal Jesus instituted the latter. As he ate and drank the bread and wine, he said, “Do this in remembrance of me,” and ever since deluded people have been doing it, not because they understand it, but because they don’t. Here perhaps they can find out. The wine and bread are symbols of the two aspects, consciousness and energy, changed or transubstantiated in the creative process. This is the transubstantiation symbolized by the “holy eucharist.” The involutionary elements are different on the evolutionary side; they become isosmeric, that is, same in substance but different in quality. Indeed they undergo two changes: first, in the sun-earth organism, second, in the plant-animal organism. Thus transubstantiation is a significant factor in Creation, hence also in mythology. The ancients, as we said, knew much more about these things than we do; they evidently studied nature, not divinity, and left their knowledge in esoteric allegory. This we have interpreted literally, and so become the victims of one of the most baseless and superstitious forms of religion in all the annals of theomania. The Aztecs may have been crueler, but not more credulous.
Anyone who thinks that ordinary bread and wine are actually “transubstantiated” into the flesh and blood of Christ by the mumbled words of an ignorant priest should put a little arsenic in them first. He will find then that the flesh and blood of Christ are deadly poison.
This ignorant Christian custom of eating and drinking commonplace bread and wine in the hope of gaining some Christlike virtue is but a relic of the savage rite of omophagia—the eating and drinking of another person’s or animal’s flesh and blood to acquire his or its qualities, strength, courage, and so on. But the civilized, so-called, have gone the savage one better; they eat a god instead of a man, and so the savage’s anthropophagy is now theanthropóphagy.
It is on this and the crucifixion that the Catholics base their Mass, a pious mumbo-jumbo to which nature answers, “Me no understand.” Every word and gesture is supposed to have profound significance, yet what significance can they have when the whole ritual is based on something that never happened? How educated and supposedly intelligent men can believe such antics important can be explained only by the spiritual ignorance of Western man. When “Ite tnissa etf “(the Mass is over) is said for the last time, not in, but for, the Mass, there’ll be some hope of enlightenment. Even in the darkness of the Middle Ages there were a few who knew the fraudulent nature of this rite. The officiating priests of Rome would, sub rosa, change the words “Hoc est meum corpus“(This is my body) to “Panis es, etpanis manebis”(Bread it is, and bread it shall remain). And the poor, benighted people would bow their heads before the elevated Host and profess their unworthiness just as today. Such abject abasement, rite and ceremony are but a priestly mess of pottage paid for with the birthright of human dignity.
If we must play hocus-pocus, let us know what we are doing. The wine and bread are symbols of the pure, virgin elements that on the lower planes became that Demon that is Deus inversus. It is Deus then that should remember His source—and the Revelator says so. Yet we too are these elements, and when we eat and drink their earthly symbols we too should remember our own cosmic source and nature. To elevate and sublimate our worldly and materialistic consciousness is the ritual’s only efficacy. This is the purpose of all religious rites, and every race of antiquity had its Judeo-Christian equivalents. In the Bacchic Mysteries a consecrated cup called the Agathodaemon was passed among the communicants, and bread and wine were served as symbols of our source. The Manichaeans partook of the “consecrated host,” while the Mithraists had their “sacramental meal.” In Egypt the communicants partook of a cake composed of flour, milk and honey on which the cross, the symbol of matter, was impressed. This is the origin of our “hot cross buns.” Then there was the ancient Agapé, or Love Feast, in which rich and poor alike joined in communion. For the first fifty years of the Christian era this and “holy communion” were jointly observed; thereafter, according to Pliny the Younger, the communion was celebrated in the morning, the Agapé in the evening. The Jews also had and still have their sacramental bread and wine, but their communion is not “in remembrance” of Jesus Christ.
This scriptural “transubstantiation” is the key to much of the New Testament. By it the involutionary Jesus becomes the evolutionary Christ—Prometheus and Hercules, Elijah and Elias; by it “the kingdom of God” becomes “the kingdom of heaven”; by it “the Son of God” becomes “the Son of man”; by it Jesus takes His place “on the right hand of God,” Evolution. Because of it the involutionary disciples become the evolutionary apostles, with their “glad tidings” of a new “gospel,” biologic life. Here this gospel is transferred from the Old Testament Jews, symbols of the involutionary, to the New Testament Gentiles, symbols of the evolutionary. In this planetary isomerism lies also the meaning of the two ways Jesus, thereafter the Christ, delivered His message: the proverbs explained secretly to the disciples, and the promise of open demonstration. The one is planetary ideation impressed upon the involutionary forces, the other, their evolutionary expression. John puts it thus (16:25): “These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.” Potency and epiphany, and the latter, Epiphany or Twelfth Night, is this literalized and thus obscured.
We would like to follow this inexorable process to its inevitable conclusion, but there are other incidents here that reveal quite clearly the fraudulent nature of this whole story. This, we think, the reader should know. One of these is the raising of Lazarus. This too is a miracle, but it is only a preview of Jesus’ own miraculous resurrection; therefore the two are one.
1. Now a certain man was sick, named Lazarus, of Bethany . . .
4. When Jesus heard that, he said, This sickness is not unto death, but for the glory of God . . . (only the genetic’s sleep in matter).
6. When he had heard therefore that he was sick, he abode two days still in the same place where he was.
11. These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may wake him out of sleep (Evolution).
14. Then said Jesus unto them plainly, Lazarus is dead (“dead matter,” the energy aspect).
17. Then when Jesus came, he found that he had lain in the grave four days already (middle point in Devolution).
37. And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?
38. Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.
39. Jesus said, Take ye away the stone. . . .
41. Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.
43. And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.
44. And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go (John 11).
Here we have one of the greatest frauds and deceptions in the Bible. Besides being historically untrue, it is a copy brazenly offered as unique and original. Its source, however, is Egypt. Just as Jesus, the Judean Savior, went to Bethany to raise His friend, so Horus, the Egyptian Savior, went to Bethanu to raise his father. What is more, the names Mary, Martha and Lazarus all came from Egypt. There the two sisters are Meri and Merti, and their brother, by derivation El-Azar-us, became Lazarus. The word Bethanu means “the house of God,” in this case that of the Egyptian god Anu. From this we can see where the Jews got their word Beth and also the story.
Since these tales were known throughout the ancient world they must have some symbolic meaning, and that is the important part.
Lazarus was the brother of Mary and Martha, “whom Jesus loved.” Why then did He not go to them at once, not wait until He knew Lazarus was dead? Because Lazarus, like Jesus himself, represents the Life Principle in Involution and this must die that Evolution might be. Later, this is raised up as biologic life, which is “the glory of God.” The four days represents the middle point in Devolution, also 7, when the Life Principle is ready and waiting to be resurrected. In the case of Christ it was three days. John the Revelator is more precise; he makes it exactly three and a half days.
8. And their dead bodies shall lie in the street of the great city (earth), which spiritually is called Sodom and Egypt, where also our Lord was crucified.
11. And after three days and an half the spirit of life from God entered into them, and they stood upon their feet. . . (Rev. 11).
And this in turn was taken from Ezekiel, in whose story of “the valley of dry bones” the same thing happens. And you will recall that Elijah raised “the widow woman’s” son, and Elisha, the Shummanite’s. Raising “dead matter” to life then is an old story in mythology.
Now just as the story of Lazarus came from Egypt, so the story of Jairus’s daughter came from India.
In the Hari-Purana, translated by Jacolliot, we find a story about Krishna (Chrishna) raising a young girl from the dead as Christ raised Jairus’s daughter. According to the Hindu myth, Kalavatti, daughter of Angashuna, died, and as the people were mourning over her,
. . . suddenly, a great rumor spread throughout the palace and the following cries were heard, a thousand times repeated: Tacya pitaratn; Pacya gurum!’ ‘The Father, the Master!’
Then Chrishna approached, smiling, leaning on the arm of Arjuna.
‘Master!’ cried Angashuna, casting himself at his feet, and sprinkling them with his tears. ‘See my poor daughter!’ and he showed him the body of Kalavatti stretched upon a mat . . .
‘Why do you weep?’ replied Chrishna, in a gentle voice. ‘Do you not see that she is sleeping? See she moves. Kalavatti! Rise and walk!’
Hardly had Chrishna spoken when the breathing, warmth, movement and life returned, little by little, into the corpse, and the young girl obeying the injunction of the demigod, rose from her couch and rejoined her companions.
But the crowd marveled and cried out, ‘This is a god, since death is no more for him than sleep.’
The raising of the dead then is just some more Christology.
It was at this point that Jesus, looking out from the hills of Bethany, wept over Jerusalem—not for the immoral nature of men but for the nonmoral nature of Causation. We too dealt with this and concluded that nothing conscious of what it is doing could create a thing so horrible as a primeval world—billions of years of violence, warfare, and death. Little wonder this personified Creator wept! Not tears of grief but the lacrimae rerum—the tears of things: the struggle to live, the loneliness of souls, and over all, inevitable death. The poet Vergil sensed this, and so did the Greek dramatists, hence the sense of impending doom in their tragedies. The Jews could not face this grim Reality and so they put a persona on it. Now instead of the stoic fortitude that comes of knowledge, we have a loving God, a gentle Jesus and a billion Pollyannas.
Yet in spite of this, the truth comes out at times—the story of the fig tree. Jesus, finding no fruit upon it, blasts it and it dies. The figs of Palestine ripen late in May, and this event took place in March or April, Easter week, which is to say that Jesus cursed a fig tree because it did not supply him food out of season. If there is a moral here it is this: what does not serve the Creator shall be destroyed. And now the time has come to destroy the false persona the priests put on His face.
We have now reached the zodiacal point Leo, chronologically near the time when the Sun of God himself is to die and become a dense-matter earth. And so Jesus tells his disciples to procure for him an ass (with colt) to carry him to Jerusalem, which is the earth. This, we are told, is to fulfill the Old Testament prophecy in Zechariah 9:9: “Behold thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.” This is not the fulfillment of Old Testament prophecy but the New Testament using Old Testament mythology to authenticate its own. These asses are cosmic asses, the Ascelli, in the constellation Leo, on which numerous solar heroes rode to their death against the warlike material elements. Bacchus, or Dionysius, the savior of his people, came riding on an ass; so did Vulcan, Saul and even Moses. “And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt (earth). . .” (Exodus 4:20).
In this contest with matter, the Life Principle is defeated, bound, and buried that it may rise again in Evolution. With this in mind, the authors have Jesus tell his disciples, “Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.” The fruit implied here is biologic life. In this lies also the meaning of that statement, “And I, if I be lifted up from the earth, will draw all men unto me.” Those who interpret this as meaning the lifting up of the man Jesus upon a wooden cross, that all men may be drawn up also, are those to whom He referred when he said, “To them it is not given to know the mysteries of the kingdom.” And this includes the entire clergy. This lifting-up of Jesus is identical with the lifting-up of the serpent in the wilderness.
The Bible furnishes no better proof of the purely genetic nature of Jesus than these statements. The genetic principle must die, in matter, that is, become inactive; and when it rises up in Evolution it draws everything with it, including the epigenetic. Personifying this, the Bible calls them “men,” and ever since men have taken it literally. But they are not consistent in their literalism; if they were they would insist that this excludes women. But sane men no longer want war and so for once they become symbolists.
This genetic must have a garden to grow in, and now we find Jesus in the Garden of Gethsemane—the word means “the wine press,” symbolically, the earth. This is the scene of life’s aforesaid agony, and here the Life Principle is strained through that cosmic ethmos, matter, that from it may come forth that “good wine” kept till the last—conscious, qualitative life. And here the Creator prays to his Father, whoever that might be, that the cup may pass from Him—but there was no answer. He is doomed as in the Greek tragedy. And here we see the error of New Testament theology. That a God of love should demand such a sacrifice from his “only begotten son,” is incredible, but that the inexorable law of Creation should demand it is quite believable. And let us remember here that the source of this “only begotten” is the Greek word monogene—one gene.
Here in this New Testament Garden of Eden, the Creator becomes “heavy” and His disciples fall asleep. This is the same sleep that overtook Adam, Noah, Abraham, and others; and the “rest” they took is that “rest” God took at this same point.
Now come the priestly hirelings, symbols of materiality, to make of Jesus the New Testament’s “Prometheus Bound.” It seems, however, they met with some opposition.
47. And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear (Mark 14).
And to this day no priest or servant thereof can hear the truth. Judas, their servant, seals its doom with the kiss of death and they do the rest.
3. Then assembled together the chief priests, and the scribes, and the elders of the people (all Jews), unto the palace of the high priest, who was called Caiaphas (Matt. 26).
The word Caiaphas means rock or stone, and also the oppressor; and in mythology the oppressor is matter. Thus, as with Peter, what he stands for is not the rock of salvation, but the rock of oppression. If Jesus, the Christ, represents all that is right and beneficial to man, we have here a subtle confirmation of our own indictment of the priests, for now we are told they got together
4. And consulted that they might take Jesus by subtilty, and kill him.
14. Then one of the twelve, called Judas Iscariot, went unto the chief priests,
15. And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver (Chap. 26).
Here again we have a New Testament effort to make its story seem the fulfillment of Old Testament prophecy. “Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued . . . (Matt. 27:9). Had Jeremy said fifty pieces, then the authors would have made it fifty also. Jesus said, “O fools, and slow of heart to believe all that the prophets have spoken” (Luke 24:25). And that’s for us.
59. Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death (Matt. 26).
57. And there arose certain, and bare false witness against him, . . .
60. And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee?
61. But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?
62. And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
63. Then the high priest rent his clothes, and saith, What need we any further witnesses? (Mark 14).
Not only the chief priests but the elders and the council must have known of the miracles Jesus wrought: walking on the water, raising the dead, and so on, and they must have known no mortal man could do such things. Why then did they doubt? For professional reasons only? All this is overlooked that the inexorable process might go on.
1. And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.
3. And the chief priests accused him of many things: but he answered nothing.
9. But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?1
10. For he knew that the chief priests had delivered him for envy.
11. But the chief priests moved the people, that he should rather release Barabbas unto them.
14. Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him (Mark 15).
24. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it (and if we were as wise as Pilate we, too, would wash our hands of it; Matt. 27).
So much argument over the question, Who killed Jesus? yet do not the scriptures make it clear? Not the Romans, whose Governor sought to save him; not the whole Jewish people, for “many heard him gladly”; but the priests, the crucifiers then as now of truth and progress. And what hate and bigotry, persecution and war they have caused! Brother against brother and nation against nation, and all for what? A Creation myth mistaken for history. Roman and Jew, priest and apostle are but characters in the drama thereof. Jesus, the lead, is the Life Principle, His silence, its unconsciousness; His courage, its determined purpose.
Throughout the Old Testament, the Jews represent the Life Principle, and the Gentiles its opponents; in the Gospels this is reversed, then John of Revelation reverts to the Old Testament symbolism—proof that he is not the John of the Gospels. Pilate, a historical figure, is here made to represent, as in Genesis, that which would stay the descent of spirit into matter. Because of Pilate’s effort, taken literally, the Coptic Church made him a saint and celebrates his day in May. In both the Coptic and the Greek Orthodox Church, his wife Claudia Procla is also a saint, October 27 being St. Procla’s Day. Saint in one country, devil in another, and all for want of knowledge.
In the Barabbas incident there’s an occult touch that is indeed revealing. In his effort to save Jesus, Pilate offered the crowd a murderer, but they rejected him. What an indictment of the Jews, we say, demanding that the Son of God be crucified instead of a criminal. The real indictment, however, is of ourselves, for it proves we are spiritually benighted. The Son ōf God and the murderous Barabbas are one. The full name of the latter was Jesus Barabbas, the first name being dropped only after the name Jesus became sacred. Bar-abbas means “son of the fathers”; therefore Jesus Barabbas, son of the Father(s), and Jesus Christ, Son of God, are one and the same. The only possible difference is that between creative consciousness and its violent energy, the Cain of this story. In other myths it’s the murderous Set of Egypt, and the ruthless Romulus of Rome. And all are but an occult way of saying that energy dominates consciousness on the lower planes, hence nature’s violence. Those still influenced by religion say such a view can be nothing but an illusion of the mortal mind, that behind it all lies the divine, the holy and the spiritual. So here again we ask such people: What’s divine about an earthquake? what’s holy about a hurricane? and what is spiritual about the law of the jungle? This is the real delusion of the mortal mind. It’s time it learned the truth. God is not a divine prefix to savage nature; He is savage nature, and this alone explains the next miracle.
A literal crucifixion is not a miracle, but in the planetary sense it is as much a miracle as any of the others; therefore we will consider it as such.
1. Now before the feast of the passover, when Jesus knew that his hour was come . . . (John 13).
14. And it was the preparation of the passover, and about the sixth hour (cycle) . . . (Chap. 19).
Now is it not strange that the crucifixion should take place during the Passover? Among the Jews this was a most sacred occasion. For them to crucify anyone at this time, they would have to break at least seven of their religious laws. Why then did they profane it with murder? The answer is, they did not. No matter what the priests and masses considered the Passover to mean, the Gnostic authors knew its occult meaning—the passing over of the Life force from Involution to Evolution as in Exodus—and so they made the crucifixion and resurrection of Jesus to coincide with it. Nor is it strange that this should coincide with the spring equinox, for this was the event celebrated after the deeper meaning was lost. At this time the sun hangs for three days upon the celestial cross formed by the ecliptic and the equator.
It was “the sixth hour.” Here again the time corresponds with the creative process, the sixth hour being the sixth planetary cycle, after which comes the seventh, dense matter. Here the Creative Spirit must drink the cup of materiality.
In Genesis God warned Adam about this, and now Pilate serves the same purpose:
15. But they (the materializing forces) cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar (materiality).
And why should Jews, who hated the Roman yoke and hoped for a Messiah to free them, say that?
16. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.
And who is to blame, if his death was foreordained? Like Pharaoh and Judas, they were but instruments in God’s horrendous scheme.
17. And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha (Chap. 19).
You will recall the epithet thrown at Elisha by the jeering children—”old bald head,” skull. Elisha was the bare “bald” earth itself, as were “naked” Adam and Noah, and such is Golgotha. The other name, Calvary, is the Latin equivalent from calvaria, a skull, and calvus, bald. The Aramaic Gulgalta, source of the Hebrew Golgotha, means “like a skull.” As these countries are not remotely separated, it might be argued that these similarities all derive from an event, but this can hardly be the case with Mexico, some five thousand miles away. Yet the place where its great god Quetzalcoatl was crucified means “place of the skull.” These similarities come not from an event but from a common mythoplasm. Certain legends also spring from this. One pertinent to our subject is an Islamic tale about a “treasure cave” under Golgotha in which lie buried the bones of Adam and the treasures of Paradise. The Catholic Church must have heard about it for it has turned Golgotha into Golconda. And the skull’s become skullduggery, see p. 472.
The “cave” is the earth itself,
18. Where they crucified him, and two others with him, on either side one, and Jesus in the midst (Chap. 19).
Now what is on either side of this cave but Involution and Evolution? These are the two thieves: the one steals from the Absolute, the cosmic source, the other from the earth, the biologic source. The one is Rachel stealing her father-in-law’s images; the other, her descendants stealing the jewels of Egypt. While hanging on the cross Jesus said to one, and only one, “This day shalt thou be with me in Paradise.” This thief is the evolutionary energy that rises with consciousness; the other ceases to be, which accords with our theory. Herein lies the reason why we put Paradise on the evolutionary side as well as the involutionary, see page 44. To the Life Principle, Paradise is anywhere outside dense matter. In Evolution, this Paradise is the heaven of religion. And here religion acquires another saint; the “good thief” is now St. Dismas—the earth divided as in Peleg’s day.
23. Then the soldiers (symbols of material power), when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout (Chap. 19).
And so was the world. Creation began at the top (spirit) and was woven downward to dense matter. And the Egyptians declared that its symbol, the Great Pyramid, was built in like manner. Jesus’ coat is Joseph’s coat “of many colors,” namely the involutionary aura. The garments are this in Evolution, making the four kingdoms. The stripping of Jesus is the same as that of Ishtar and Innana; and let’s not forget naked Adam and Noah. Today, we grant Jesus a loin cloth, a concession to our sensitized but nonintelligized souls.
25. Now there stood by the cross of Jesus his mother (Mary), and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene (Chap. 19).
But why so many Marys? Because Mary, as we said, is the name of the Earth Mother, from Mare, the cosmic sea or source. In mythology woman represents matter, and it is this that brings about the spirit’s death. Thus, shocking as it may be, it was his saintly mother who caused Jesus’ crucifixion. This is clearly stated in this story’s Babylonian source. In this, Ishtar has her divine son, Tammuz, crucified, buried and then resurrected. And at the crucifixion Ishtar “stood the cross beside.” In Egypt it was Meri and Merti, mourning the death of Osiris. It may have been knowledge of the mythic meaning of Mary that made the authors present Jesus as resentful towards his mother. At the first miracle she was there helping to turn the cosmic waters into the bitter wine of life. This the Creator must now drink, and so Jesus is given a sponge full of vinegar, a symbol thereof.
30. When Jesus therefore had received the vinegar, he said, It is finished . . . (Chap. 19).
“And on the seventh day God ended his work which he had made” (Gen. 2:2).
And this is the seventh day in this story, hence the same day, and what was finished was the same work, namely, Creation. Thus Jesus died on the seventh day, Christianity to the contrary. This being so, Jesus was not crucified in the spring—Easter, Aries—but in what is now Virgo but should be Libra, the symbol of matter.
Here the “evil spirit from God” that came upon Saul came upon Jesus also, and so,
50. Jesus, when he had cried again with a loud voice, yielded up the ghost (Matt. 27).
And what ghost is this? That Holy Ghost that fathered him? Yes, in subsequent form, the earth’s metaphysical robes in Involution, which the earth-entity gave up when it became solid mattei, the stripping of Ishtar and Innana again. In Evolution this “ghost” reappears, the planetary aura which remains with the earth till disintegration. At this point in the story it could have a more concrete meaning—the final release of the solar gases, we suggested might be the cause of novas.
44. And it was about the sixth hour (eon), and there was a darkness over all the earth until the ninth hour (Luke 23).
51. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent . . . (Matt. 27).
We have here a good example of the credulity of Western man. For two thousand years he has been reading about this convulsion and “darkness over all the earth” without ever questioning it or demanding proof of it. Yet had it happened, would not some of those able historians have recorded it? Why did they not? Because this is just some more “star of Bethlehem” history, a thing of the incalculable past. The sixth to the ninth hour is that vast period between Leo and Scorpio inclusive, the “darkness over all the earth,” that night for creative consciousness when blind energy alone rules all. Beyond this there is light again and the unconscious genetic has the conscious epigenetic to aid it, a sort of planetaty paraclete. The temple here as elsewhere is the earth itself, rent in two parts, Involution and Evolution, which till now was but one, the former. In the days of Peleg “was the earth divided” (Gen. 10:25).
52. And the graves were opened; and many bodies of the saints which slept arose,
53. And came out of the graves after his resurrection, and went into the holy city, and appeared unto many (Matt. 27).
This is indeed more applicable to the resurrection, if it means that of Christ, but our playwright had a keen sense of the dramatic. He also tells us who “the saints” of the Gospels are—the emergent creative forces. Were they men, long dead before this time, we should see that Christ is not necessary to saintliness. The “holy city” these saints entered “after the resurrection” is the biologic organism. This is the “holy” of the scriptures, and in the eyes of nature, holy only as creative means and purpose. Christians, taking literally these fantastic events, call Jerusalem the “Holy City” and Palestine the “Holy Land,” yet aside from their purely symbolic meaning, there is nothing holy about them; they are, on the contrary, a pestilential spot from which have come false theologies, racial prejudice, and religious bigotry—and now political war and conflict. Such it always was and will remain as long as Jewry, Christianity, and Israel exist.
After this came Joseph of Arimathea, “secretly for fear of the Jews,” and took the body of Jesus away and buried it. This Joseph is but the first Joseph burying the body of the first Jesus, namely, Jacob.
39. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight (John 19).
This is very clever, for Nicodemus is but Neco-demon—matter and the devil. This it was that came to the Creator in the planetary night, and now assists in his entombment.
41. Now in the place where he was crucified there was a garden (Eden); and in the garden a new sepulchre, wherein was never man yet laid (Chap. 19).
This is Adam’s garden, “wherein was never man yet laid,” because never man was yet born, nor even an amoeba. The sepulchre is the earth, not a tomb in Judea. Yet what havoc it has wrought! Consider, for instance, the Crusades, those hellish wars for a “holy sepulchre” that never existed; three million people needlessly butchered, among them sixty thousand children. And again there are those who say, It doesn’t matter what men believe; it’s what they do that matters. Yet what they do is but the outer expression of their beliefs. Were these right and just this world would be Utopia, but since it is Pandemonium, it’s time we examined them.
According to the Gospels, the Jews did not mind committing murder during the Passover, but they were greatly worried about profaning their Sabbath, and so they requested Pilate to have the legs of the three broken that they might die the sooner. But when the soldiers came to Jesus they found him already dead, so they broke not his legs but only pierced his side. And this too was stuck in to make it sound like prophecy fulfilled, “These things were done, that the Scriptures should be fulfilled, A bone of him shall not be broken. And again another Scripture saith, They shall look on him whom they pierced.” This is not Old Testament foreknowledge of the death of the New Testament Christ, but personified aspects of the creative process. It represents the stricken earth releasing the life force; the piercing of Jesus’ side has the same meaning as Judas’s bowels gushing out, and the Jews fleeing from tortured Egypt. This wounding of the Creator is as old as mythology itself. Among the Telingonese, their god is pictured with nail holes in his feet; in the Elder Edda, Odin is “wounded with a spear.” While hanging in self-sacrifice on Yggdrasil, the World Tree, he addresses himself thus:
I knew that I hung
In the windswept tree
Nine whole nights,
Wounded with a spear,
And to Odin offered
Myself to myself,
On that tree
Of which no man knows
From what root it springs.
That tree is “the tree of life” and the root from which it springs is the Absolute. In both John and Acts tree is used instead of cross. And Jesus is just another Odin, not a son of the God of the Old Testament, but the Old Testament God now in the New.
In this little verse there is another mighty fact obscured by priestly cunning, namely, that crucifixion is a voluntary act of the Creator. He, or rather, it, lets itself be “crucified” upon that cross called matter. As this took place trillions of years ago, man is in no sense responsible for it: it is but Creation’s way. Our literal-minded preachers paint a tragic picture of their Savior hanging upon this cross, for our sins, then in the next breath tell us he was “the Word,” “the Logos,” the Creator of the world. Very well, if he created a world like this, he deserved to be crucified, for the suffering he caused us. In the literal sense he suffered but a few hours; we, his creation, for millions of years. Let’s keep our pity then for those who still suffer, not waste it on fictional pain. Such pain is easy to bear, as proved by stage and screen.
Uninformed Christians, and that means most of them, believe that only their Savior suffered death on a cross, whereas some sixteen of them died in just this way. A list may help the credulous to escape their crucifixion upon the cross of superstition.
Jesus—Nazareth
Krishna—India
Sakia—India
Iva—Nepal
Indra—Tibet
Mithra—Persia
Tammuz—Babylonia
Criti—Chaldea
Attis—Phrygia
Baili—Orissa
Thules—Egypt
Orontes—Egypt
Witoba of the—Telingonese
Odin—Scandinavia
Hesus—the Druids
Quetzalcoatl—Mexico
Please note the similarity in name of the Druidic and Christian Saviors. Occultly, they are all similar, for all are the Creative Principle crucified upon the cross of matter.
The cross is not, therefore, Christian in its origin; it is a universal symbol found on temples, tablets, and artifacts throughout the entire ancient world. Centuries B(efore) the C(onfusion), the city of Nicaea was laid out in the form of a cross; and centuries after, the cross was used by the Aztecs, who never heard of Christ until his followers came to rob and kill them. In man himself, standing erect with arms outstretched, we see the living symbol of this cross and the model on which the mythical cross was made. The latter is cosmic, not human. The significance of the cross is not, therefore, due to the fact that a Savior was crucified upon it, but, on the contrary, all Saviors were said to have been crucified upon it because of its significance. John, more occult than the rest, has Christ carry his own cross, and thus does he imply that each of us should do likewise. Why then expect even a Son of God to carry it for us? Whether we know it or not we are carrying it, and all we need to carry it triumphantly is superreligious enlightenment.
The cross, like all Christian paraphernalia, is but an appropriation of pagan mythology. What is more, this appropriation did not occur until about three hundred years after the alleged crucifixion. Until then the Christian symbol was the swastika, originally a symbol of creative motion. The word is Sanskrit, and derived thus: su (good), asti (being), and with the suffix ka, becomes “It is well.” As such it was worn as a talisman and token of good cheer. Later a lamb was used, Aries, “slain from the foundation,” etc. When all knowledge of the natural and creative significance of the crucifixion was lost, and the tortured Savior from sin began to dominate the Christian mind, the crucifix was substituted. Now every Catholic home has one or more, and pictures of the tortured Christ hang in every room. Yet such things do not bring peace to such homes; only enlightenment can do that.
“The fourteen stations of the cross,” as used by the Catholic Church, are but an ignorant adaptation of the steps the Creator takes in the creative process. If we think of these steps as seven down and seven up, as in our diagram, then there are fourteen. The Church calls them “stations of the cross” but makes them only to the cross; thus it has kept the mystic seven, doubled, but lost its occult meaning. That meaning is planetary and zodiacal; the zodiac of Signs has twelve “stations,” in Greece it’s the “twelve labors of Hercules,” and in Egypt “the twelve tortures” the neophyte had to suffer before he was given the sacred Tau, the cross of the hierophant.
The seven major miracles are identical with the seven days in Genesis, and the seven involutionary signs of the zodiac. Commenting on this, Massey makes this statement: “The Gnostics asserted truly that celestial persons and scenes had been transferred to earth in the gospels and that it is only within the pleorama or zodiac that we can identify the originals of both.” Even the medieval Albertus Magnus knew this fact. To quote him verbatim: “The Mysteries of the Incarnation, from the Conception on to the Ascension into heaven, are shown us on the face of the sky and are signified by the stars.” And almost contemporary with the priestly perversion of this, Irenaeus said: “The Gnostics truly declared that all the supernatural transactions asserted in the gospels ‘were counterparts of what took place above.’” And “what took place above” was what took place in Involution. The locale of these miracles then is not geographical but uranographical.
Indeed there is not an incident in the whole Christ story that is not written in the stars (heavens, not Heaven), and by pagan Initiates. As we said, The zodiac is the story of creation written in the stars and as this story was written there thousands of years before the Christ of religion, it cannot refer to him. On the contrary, the gospels follow minutely the pagan sequence. Within each sign lie the details; to mention only those pertinent to this point in the story, the first decanate of Leo is the Crater, or Cup, the solar crucible; the second is Centaurus, the soldier on horseback. It was of this Cup the Sun of God drank, and it was this soldier that bound him and led him away to be crucified on Golgotha, Egypt, Earth. The color symbol of the Centaurus decanate is purple, a sign of royalty—”king of the Jews.” The third decanate is the raven (cock), at whose crowing Peter, the stony earth, denied the spirit principle. The first decanate of Virgo is Bootes, the bear-driver, who scourges the Creator, and the second is Hercules, the Hellenic Christ, who died at this point from wearing the purple robe of the centaur Nessus. The last decanate of Virgo is a crown of thorns, Corona Borealis. “Then came Jesus forth, wearing the crown of thorns, and the purple robe” (John 19:5). The cross is the entire sign of Libra, as we have made it, the dense, material earth, otherwise known as Egypt, “where our Lord was crucified.” And everything else with him, hence “the martyrdom of man.”
That man should suffer as he does and the Cause remain blameless is a priestly lie that must be refuted. The cross itself is that refutation but because of the lie we cannot see it. We still believe that God, in his infinite love, sacrificed his Son to save us from perdition. This we call “vicarious atonement,” but for what? It was not man that committed the “original sin”; it was the Creator, yet man is atoning for it. This he cannot see, nor dare he accuse.
I think it was St. Anselm who sensed these subtle truths; a metaphysician as well as a bishop, his words imply a suspicion that Christ came not to save man from the condemnation of God, but to save God from the condemnation of man. Having made a world of pain and suffering, God felt he needed exoneration, and so sent a representative to plead his case before mankind. This is the love and mercy teaching of his dutiful Son, who died to save his Father from the growing suspicion of pagan enlightenment. And he did it so well he deceived all Christen-dumb. Taken either way, it’s still mythology, and the fact that western man can believe it literally is the key to the mess he has made of his world. He just doesn’t know he’s going about in a state of appalling ignorance.
Had our Gospel writers been metaphysicians, like Anselm, we would now know the true nature of Causation and our place in its creation; but no, they were religion-makers and their purpose was to procure a soft spot for themselves on the real cross, life itself. And so, with diabolical cunning, they took the facts of natural creation and wrote them up in such a way as to deceive the entire world; they diverted the race from the natural to the supernatural and thus confused the human mind. Of man, the only moral part of God, they made an immoral ingrate grieving the heart of his loving Father ... He must be saved from this “sin” instead of his God-ordained ignorance, and this by way of a priesthood that holds up the cross as a symbol of God’s love instead of his monstrous cruelty. Our priests see no theistic lesson in Managua destroyed at Christmas, or part of Alaska at Easter. Not even a church struck by lightning while its people worship can teach them anything. Some of them are looking for the Second Coming of Christ but, as we said, what they are going to get is worldwide disaster. This too is in the stars, or more specifically, the Precession of the Equinoxes, but as they have no knowledge of these things they cannot warn us. Our seers and sages have done so but not our priests. It seems that Nature gives man only six thousand years in which to make a mess of his world, then she wipes out the mess and starts him off all over again. The last clean sweep was six thousand years ago, and now the six thousand years are up. These things are “acts of God,” and what are man’s puny sins compared to them?
If to the reader this is just irreverence, we are sorry; it should be scorn and ridicule. Such a story as the Gospels tell is unworthy of man’s respect; it is, we repeat, the greatest fraud and hoax ever perpetrated upon mankind. But do not conclude its crucifixion is bad theology; it is the one true part of it. Whatever God creates, he crucifies. Like Odin, he even crucified himself, and this is the crucifixion of Christ.
There is no love or mercy in the creation of a world; it is but a natural process in which the Creative Principle becomes involved in matter; this produces cosmic forms. In due time it rises from matter to produce biologic forms, and this is the next miracle.
The Resurrection is the supreme miracle but it is Evolution, not Involution, therefore Number 8, or 1 in the evolutionary sense. This represents the dawn or first day in the new dispensation, and such the author makes it.
1. The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre (John 20).
Just as the crucifixion and resurrection are identical with the plagues and exodus from Egypt, so is this first day of the week with their first month. “And the Lord spoke unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months; it shall be the first month of the year to you.” And so we’re not reading anything new here, just a revolutio of Exodus.
Mary Magdalene is the repentant earth after its solar debauch, and still in the darkness of the primeval dawn. The stone she found rolled away from Jesus’ tomb is the same stone he rolled away from Lazarus’s, namely, dense matter that had held the life force entombed. Here, as in Egypt, this obstruction was rolled away by radiation, the means of escape. Is it any wonder then that no one saw Jesus rise from the grave, or that the means of his escape is still a mystery?
2. Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved (namely, light), and saith unto them, They have taken away the Lord (life) out of the sepulchre (earth), and we know not where they have laid him.
4. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre (Chap. 20).
Yes, light would outrun stiff old Petra, but he got there eventually. And there they saw the linen clothes but no body, another great mystery, two thousand years old. No preacher can solve it because no preacher knows that this body, Corpus Christi, is but Corpus Mundi, and the “risen” part of the Life Principle has now lost it. Now, and only now, does the involutionary Jesus become the evolutionary Christ, henceforth to sit “at the right hand of God”—Evolution. The disciples did not know this, “for as yet they knew not the Scriptures, that he must rise again from the dead” (John 20:9). Why did they not know the Scriptures? They were pious Jews. Since Jesus declared this repeatedly, human disciples would know, but light and stone would not.
11. But Mary stood without at the sepulchre weeping: and as she wept, she stooped down and looked into the sepulchre,
12. And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.
The two angels are identical with the two thieves, the invoevolutionary powers, one on either side of the earth, and both are of the nature of light.
13. And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.
14. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus (Chap. 20).
No, Mary, knowing only the involutionary Jesus, would not know the evolutionary Christ—we said they were different, isomeric. However, when he spoke to her she did recognize “the creative word.”
And now the risen Christ appears unto the elements in Evolution, and “breathed on them and said unto them, Receive ye the Holy Ghost.” This is but the Life Principle now clothed in its evolutionary robes. In John 21 it appears to the elements again, this time by the seashore, where Peter, like Adam and Noah and David, was naked. Here Christ asked him if he had caught any fish, and when Peter assured him he hadn’t, this Christ said to him:
6. Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.
The ship is the earth, and its right side is the evolutionary side, the right hand of God and of power. But the earth elements were not yet aware of its riches, and so still toiled away on the left or involutionary side—as our preachers are still doing. This was contrary to the onward process, and so the creative law corrected them, after which they reaped an abundance—more scriptural proof that this is the best side. And now Christ dines with them and they greatly wonder that a spiritual being lately risen from the dead should eat as physical men. And so do we, yet occultly this is the first time Christ did eat as other men, organically.
On still another occasion Christ came to the disciples straight through the walls, as he did through the walls of the sepulchre —and these two walls are one, the cosmic ethmos, earth, through which the Life Principle passes. And here our “doubting Thomas” questioned his reality. In the Dark and Middle Ages the doubting Thomases were all tortured to death, but times do change. Today there be some, even among the clergy, who are doubting, but they lack the knowledge to support their doubt. We hope this book will supply it.
And now Christ appears a third time.
14. This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead (Chap. 21).
From this verse it is evident the Gospel writers did not realize the distinction between Jesus and Christ, for it was not Jesus who showed himself here but the evolutionary Christ.
These three showings are the three organic kingdoms. And here Christ tells Peter three times to feed his sheep—the life of these three, for without Peter, earth and water, they die.
Christ’s exit from the tomb is identical with the Exodus from Egypt, and the forty days he remained on earth is the same as the forty years in the wilderness. Both represent the four material planes thus far developed; beyond these life will eventually rise, that is, make its ascension to the fifth, sixth and seventh, and so to complete the picture, Christ goes up out of sight, as did Elijah, Mithra, Hercules and Romulus. He went up to heaven from Jerusalem; had he gone up twelve hours later he would have gone in the opposite direction. Where then is Heaven?
The ascension of Christ is a very important part of Christian doctrine; it implies immortality, triumph over death, a heaven world beyond, and a possible Second Coming. Why then did Matthew and John ignore it? Luke mentions it only in one little verse of nineteen words, a sort of postscript not found in some manuscripts. And someone added to Mark a mere reference to it with the telltale little sign f. Is this vital event then a later interpolation, or just part of the hoax the others forgot to include?
Absurd as it is, it is not enough. We are asked to believe his mother also ascended. This is the Assumption, Mary ascending and assuming her place as “Queen of Heaven.” Mary is matter and it too ascends, aurically.
This Assumption is also cosmological. In the Zodiac of Constellations it begins with Virgo, the life force’s ascension from matter. In the lesser Zodiac it is annually enacted. As the sun, passing through the various signs, enters Virgo, its brilliant rays obscure the sign and Virgo disappears. In the Christian myth this is considered Mary’s reunion with her son, actually sun, August 15. In about three weeks the sun passes on and Virgo reappears, about September 8, said to be Mary’s birthday. As with everything else this Assumption is in no sense peculiar to Christian mythology. All the pagan earth-mothers were taken up to heaven by their divine sons, there to reign as “the Mother of God,” “the Queen of Heaven,” and so on. Alcmene, the mother of Hercules, ascended and became the Queen of Heaven. Semele was taken up by her son Bacchus, called “the Son of God,” to reign as Queen of the Universe, and at her name “trembled all the demons.” Pallas Athena was called “the one Mother of God.” and also Queen of Heaven. Some six hundred years before the time of Mary, Jews in Egypt were worshiping a Queen of Heaven. In Jeremiah this term is used four times in reference to her. Jeremiah does not tell us her name; it was, however, Malaket, and like all the rest she heard prayers and interceded for those who sought her help. In Babylon it was Ishtar, also called “the Queen of Heaven.” A prayer to her reads as follows:
To the Lady of Heaven and Earth, who receives prayers, who harkens to the petitions, who accepts beseechings;
To the merciful goddess who loves righteousness;
Look upon me O Lady, so that through thy turning toward me the heart of thy servant may become strong.
And how does this differ from the prayers of the Catholics to their “Lady of Heaven”? In their “Hail Marys” they little realize they are but repeating ancient customs they now condemn as superstitions.
Prior to the ascension Christ commanded his disciples to “tarry in the city of Jerusalem (earth) until ye be endued with power from on high.” This they did, and on the fiftieth day (Pentecost) the power came upon them and they spoke with divers tongues, as at Babel. And why not since this is the same Babel, namely earth. The disciples are the elements within it. Thus entombed they must tarry until they receive power from on high, namely, the sun, after which they will differentiate into many forms and speak many tongues. This help from on high is the Comforter, and the Paraclete—para, besides or additional, and kaleo, call. In dealing with this same matter we said that when a sun became a planet, it wandered alone in frigid space until called by another sun to enter a solar system; here it is comforted with light and heat from an external source.
In reading the New Testament we must cease to think of the man Jesus, and even of “the Son of God,” and think rather of the sun of God, for this is a solar myth, and its dying hero, a dying sun. In this the Life Principle is crucified on the cross of matter and later ascends from it. This is the ascension of Christ.
This whole story on which our religion is based is but a drama of Creation, Jesus the star thereof, more ways than one, and the disciples, the supporting cast. Thus those who make a drama of it, “The Passion Play,” “The Nativity,” etc., are but dramatizing a drama. As practically all of it is involutionary and its action that of gods, not men, the dogmas based upon it are humanly ridiculous.
And so we must face Paul’s conclusion: “If Christ be not risen, then is our preaching vain, and our faith is vain also.” Well, literally, it is, but instead of realizing it our teachers but repeat Paul two thousand years later: “Deny or doubt the Divinity of Christ and the whole structure of the Christian plan comes tumbling down as a shattered jigsaw puzzle.”2 Actually it was never anything else. That it has endured so long is no proof of its validity, but only of Western man’s metaphysical inadequacy. He lacks the metaphysical knowledge and perception to see its cosmological basis. This is why those who have only denial and ridicule to fight it have failed; it takes knowledge to shatter this jigsaw puzzle. We have not denied or ridiculed but merely explained it away. And that is the end of all religions; as F. N. Morley said: “All religions die of one disease, that of being found out.” Yes, but “when in the course of human events,” one is found out, a crafty priesthood resurrects this ancient myth and builds another upon it. Sixteen times this Savior myth has risen thus to deceive the race; let us now, henceforth and forever, recognize it for what it is, a myth and nothing more. Its miracles are the miracles of Creation and nothing more. Do you see then the hoax that has been played on you?
Recently I heard a religious group discussing this and one of them said if ever space travel became a possibility they would carry the Gospel message to the other planets—some of which may be billions of years in advance of us. What would the beings there think of it? Would they not be surprised to learn the mother of their Creator was a Jewish girl by the name of Mary, and that their world was created by her Son saying Let it be? No, if ever we go visiting cosmically we had better leave our provincialisms at home.
Since this was written cosmic visiting is underway. Men can now go to the moon, and yet believe in Genesic Creation; they can transplant hearts but only “with the help of God,” as one stated. Can we not see that this is but our way of thinking, and that the beings on other worlds never heard of this God, His mother, or His word-of-mouth creation?
1 In the nineteenth century an eminent scholar, Rabbi Wise, searched the records of Pilate’s court, still extant, for evidence of this trial. He found nothing.
2Rev. M. O’Connor, in Modern Indifference and Theological Science.