part0015

In addition to the “lives” of Christ and the twelve, virtually the entire gospel story can be found in older mythologies as part of the ancient mythos revolving around the celestial bodies and movements. Many of these elements have already been discussed, and a thorough exploration would require another volume, but we can examine a number of such aspects of the Christian tale and doctrine in greater detail, beginning with the creation of the universe and the all-important fall that requires the saving grace of Jesus.

It has long been known that the story of cosmic origins as found in the Judeo-Christian bible is a lift from more ancient versions, especially those of Egypt and Babylon. The tale can also be found in China, Japan, India, Scandinavia, and the British and Irish isles, to name a few. Obviously, then, no one culture has a lock on “God” or creation—a fact that cannot be emphasized enough. Nor has the biblical story ever been adequate to explain truly the origins of the cosmos; in fact, it is merely a mythologized, simplified explanation filtered through and for finite minds. Of the biblical Genesis, Walker says, “However absurd, these myths still maintain a hold on vast numbers of people deliberately kept in ignorance by an obsolete fundamentalism. Even educated adults sometimes insist that an omniscient god created the world for a purpose of his own.” cdxci

Like other major biblical characters and tales, the fable of Adam, Eve and the Garden of Eden is based on much older versions found in numerous cultures around the globe. The Hindu version of the first couple was of Adima and Heva, hundreds if not thousands of years before the Hebraic version, as has been firmly pointed out by Hindus to Christian missionaries for centuries. Jackson relates that these myths “seemed to have originated in Africa, but they were told all over the world in ancient times…” Obviously, then, we will not find any historical Adam and Eve in Mesopotamia.

Woman, as sagacious advisor or wise counselor, human interpreter of the divine will of the Goddess, was no longer to be respected, but to be hated, feared or at best doubted or ignored.… Women were to be regarded as mindless, carnal creatures, both attitudes justified and “proved” by the Paradise myth.… Statements carefully designed to suppress the earlier social structure continually presented the myth of Adam and Eve as divine proof that man must hold the ultimate authority. cdxcii

Far from being literal, the Garden of Eden/Paradise story takes place in the heavens. According to Hazelrigg, the word “Paradise” means “among the stars,” and he points out that the tale as taken literally by the “devoted biblicist” is a demeaning portrayal of “God,” as it declares that “God” is vengeful towards his own flawed progeny, “the gullible pair whom He had created ‘in His image’ seemingly for the sole purpose that He might send a serpent of iniquity to tempt the weakness and depravity so inadvertently implanted in their godly-begotten natures. A monstrous doctrine, indeed, that can picture a God so sinister in purpose as to betray the innocence of His own offspring!” cdxciii

Seventeen hundred years ago, Origen wrote of the Garden of Eden myth: “No one would be so foolish as to take this allegory as a description of actual fact.” But Origen was excommunicated, and countless millions have been precisely that foolish. cdxciv

Adam is not a historical character, as the word “Adam” simply means “man” and is not a person’s name. Adam is Atum or Amen in Egypt, the archetypal man and son of Ptah the Father. cdxcv In the Chaldean scriptures, from which the Israelite writings were in large part plagiarized, he is called “Adami,” and in the Babylonian he is “Adamu.” As in the Hebrew version, the Sumero-Babylonian Adamu was prevented by the gods from eating the fruit of immortality, so that he would not “be as a god.” Adam is also “adamah,” which means “bloody clay,” referring to menstrual blood. cdxcvi Walker explains that “the biblical story of God’s creation of Adam out of clay was plagiarized from ancient texts with the patriarchs’ usual sex-change of the deity,” who was the Sumero-Babylonian “Potter” goddess Aruru. cdxcvii

The biblical title of Eve, “Mother of All Living,” was a translation of Kali Ma’s title Jaganmata. She was also known in India as Jiva or Ieva, the Creatress of all manifested forms. cdxcviii

As stated, earlier mythologies placed the created woman on the same par with the man, rather than as a mere “rib.” In some of these ancient tales, Eve was superior to Adam and even to God, as his “stern mother.” cdxcix According to one myth, before God made Eve he created Lilith as Adam’s equal, but she proved to be too troublesome for the patriarchy, as she did not want to submit to Adam’s sexual advances and demanded her own house. The liberated Lilith thus had to be killed off by both God and biblical scribes. One may suspect there was more to the story, as Walker explains: “Hebraic tradition said Adam was married to Lilith because he grew tired of coupling with beasts, a common custom of Middle-Eastern herdsmen, though the Old Testament declared it a sin.” d

Eve is one with Isis-Meri and, therefore, the Virgin Mary and the constellation of Virgo, as well as the moon. di In the original astrotheological tale, as Virgo rises she is followed or “bitten on the heel by Serpens, who, with Scorpio, rises immediately behind her.” dii This astronomical observation is behind the passage at Revelation 12:14: “But the woman was given the two wings of the great eagle that she might fly from the serpent into the wilderness…” As noted, Scorpio is not only represented by the scorpion but by the eagle as well.

The serpent symbol is found around the world and represents divine wisdom, as is confirmed by Jesus, when he is made to say, “Be ye wise as serpents.” The serpent was the “phallic consort” of the Goddess, and serpents were found under her temples, apparently used to induce prophetic and hallucinatory trances by their venom. The Egyptian queen Cleopatra may have died during such a ritual with an asp, if this is not an apocryphal story. These female priestesses were called “pythonesses” and, as receivers of prophecy and divine revelation, were reviled by Ezekiel for gaining knowledge “out of their own heads,” as if their manner of revelation were different from his own.

In the Mysteries of the bull-horned Bacchus, the officers held serpents in their hands, raised them above their heads, and cried aloud “Eva!” the generic oriental name of the serpent, and the particular name of the constellation in which the Persians place Eve and the serpent. diii

Early Hebrews adopted the serpent-god all their contemporaries revered, and the Jewish priestly clan of Levites were “sons of the Great Serpent,” i.e., of Leviathan, “the wriggly one.” div

The Hebrew veneration for the serpent-god is clear from Numbers 21:9: “Moses made a serpent of brass, and put it upon a pole, and it came to pass that if a serpent had bitten any man, when he beheld the serpent of brass he lived.” Of this interesting fetish, which is also the caduceus of Aesclepius, the Greek god of healing, Stone says, “And in Jerusalem itself was the serpent of bronze, said to date back to the time of Moses and treasured as a sacred idol in the temple there until about 700 BC.” dv

As noted, Moses’s serpent cult fell out of favor during the reign of Hezekiah, king of Judah, who “removed the high places, and broke the pillars, and cut down the Asherah. And he broke in pieces the bronze serpent that Moses had made, for until those days the people of Israel had burned incense to it; it was called Nehushtan.” (2 Kings 18:4) Moreover, Walker relates:

The biblical Nehushtan was a deliberate masculinization of a similar oracular she-serpent, Nehushtah, Goddess of Kadesh (meaning “Holy”), a shrine like that of the Pythonesses. Israelites apparently violated the sanctuary and raped its priestesses, but “Moses and Yahweh had to placate the angry serpent goddess of Kadesh, now deposed, by erecting her brazen image…. Mythologically, the serpent is always a female divinity.” dvi

In addition, in the Bible the serpent, vilified “in the beginning,” then venerated, then vilified again, is once more venerated as it is later associated with Christ, as a “type of” him: “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.” (Jn. 3:15) Indeed, the serpent was considered the savior of mankind for its role in bringing wisdom.

The “original fall” or “sin” has been interpreted by literalists as meaning both the transgression of Adam and Eve in disobeying God and getting kicked out of Eden, and the manner in which humans procreate, i.e., sex. It has been admitted by Christians that without the concept of the original fall/sin of man and his expulsion from the Garden of Eden, there would be no need for a savior or for the Christian religion. For example, “reformed” ex-Father Peter Martyr said:

Were this Article [of faith] be taken away, there would be no original sin; the promise of Christ would become void, and all the vital force of our religion would be destroyed. dvii

The American Episcopal Church said: “If this hypothesis be true, then is the Bible an unbearable fiction…then have Christians for nearly two thousands years been duped by a monstrous lie.” dviii

Perhaps we do not find in history any doctrine which has been more pernicious than that of Original Sin. It is now demoralizing Britain. It caused all the human sacrifices in ancient times, and actually converted the Jews into a nation of Cannibals, as Lord Kingsborough…has proved that they were. dx

The fall is absolutely non-historical, and the first bit of standing-ground for an actual Christ the Redeemer is missing in the very beginning, consequently anyone who set up, or was set up for, an historical Savior, from a non-historical fall, could only be an historical impostor. dxii

The Garden of Eden tale is not literal but allegorical, occurring in the heavens, as the Fall actually takes place when the sun passes through the autumnal equinox, in the sign of the Virgin (Eve). As the sun crosses into Libra, “he” descends or falls into “the winter quarter or ‘fall’ of the year—a title most consistent with the phenomenon itself,” as Hazelrigg says. Hazelrigg further outlines the “deep astrology” of the celestial Garden of Eden drama:

The serpent of iniquity, who plays the part of the Tempter, must therefore be viewed in an astronomical rather than an ethical or moral character, which, for purposes of allegory, has not been made an enviable one. He is the villain of the drama, and rather an elongated one at that, for, as found described on the planisphere “his tail drew after him a third part of the stars of heaven” (Rev. xii, 4), or from Cancer to Libra, which are four constellations, a third of the twelve. Going before, he leads the woman towards the setting point in the west, therefore his office is to “seduce” (Latin seducere, to lead on or go before), while the enamored Adam follows in true conjugal spirit towards the horizon, driven forth by the Power that causes the revolution of the heavens which carries them out of the Garden. At the moment of expulsion, or as the figures of Adam (Bootes) and Eve [Virgo] are sinking from sight below the western line, the constellation Perseus appears in the east, grim in armor and helmet, a being of vengeance holding aloft a flaming sword. dxiii

The world was not created by this God in six days or a million. There was no Garden of Eden or talking snake. There was no first man, Adam, or woman, Eve. They did not commit a moral sin and so we are not under condemnation for it. They did not fall from grace and so there is no need for redemption. dxiv

At the moment of the Winter Solstice, the Virgin rose heliacally (with the Sun), having the Sun (Horus) in her bosom.… Virgo was Isis; and her representation, carrying a child (Horus) in her arms, exhibited in her temple, was accompanied by this inscription: “I AM ALL THAT IS, THAT WAS, AND THAT SHALL BE; and the fruit which I brought forth is the Sun.” dxv

As was admitted by the early Christian doctor Jerome, the “little town of Bethlehem” was a sacred grove devoted to the Syrian solar-fertility-savior god Adonis (Tammuz), who was born hundreds of years before the Christian era in the same cave later held to be that of the birthplace of Jesus. Like Jesus, Adonis was born on December 25 thdxvi of the Virgin Myrrha, who was:

…a temple-woman or hierodule, identified with Mary by early Christians, who called Jesus’s mother Myrrh of the Sea.… Syrian Adonis died at Easter time…Adonis died and rose again in periodic cycles, like all gods of vegetation and fertility. He was also identified with the sun that died and rose again in heaven. dxvii

The Christos or sacred king annually sacrificed in the temple at Jerusalem…the Romans called Tammuz the chief god of the Jews.… A month of the Jewish calendar is still named after Tammuz…Tammuz was imported from Babylon by the Jews, but he was even older than Babylon. He began as the Sumerian savior-god Dumuzi, or Damu, “only-begotten Son,” or “Son of the Blood.” He fertilized the earth with his blood at the time of his death, and was called Healer, Savior, Heavenly Shepherd. He tended the flocks of stars, which were considered souls of the dead in heaven. Each year on the Day of Atonement he was sacrificed in the form of a lamb…Though Tammuz occupied the central position in the sacred drama at Jerusalem, the New Testament transformed him into a mere apostle of the new dying god, under the Greek form of his name, Thomas. dxix

As a fertility god, Adonis/Tammuz was representative of “the spirit of the corn,” and “Bethlehem” means, the “House of Bread,” “House of Corn,” or “house of bread-corn , grain or wheat.” dxx This motif is passed down in the Christian myth when Jesus, like his predecessor Horus, says, “I am the bread of life” (Jn. 6:48). Like so many other places in Israel, Bethlehem was first situated in the mythos and then given location on Earth.

The town of Nazareth did not appear on Earth until after the gospel tale was known. As Holley says, “There is no such place as Nazareth in the Old Testament or in Josephus’ works, or on early maps of the Holy Land. The name was apparently a later Christian invention.” In fact, the town now designated as Nazareth is near Mt. Carmel, indicating it was the Carmelites who created it.

Jesus, therefore, was not from Nazareth, which did not exist at the time of his purported advent. The real purpose for putting him there was to make of him a Nazarene or Nazarite, as he was the same as the most famous Nazarite, Samson, a solar myth. The title comes from the Egyptian word “natzr,” which refers to “the plant, the shoot, the natzar.… the true vine,” and Nazarite is an epithet for the sun, which gives life to the grape vine. dxxi Nazarite is also translated as “prince,” as in “prince of peace.” The Nazarites/Nazarenes were the ascetics who were not to shave their heads or beards unless for ritualistic purpose, because their hair was a symbol of holiness and strength, representing in fact the sun’s “hair” or rays, which is why the solar hero becomes weak when the woman cuts his hair. When the hair was long, the Nazarite would have nothing to do with the grape, vine or wine, but when the Nazarite was shorn in a ritual, he would then drink wine. This story reflects the time of the year when the grapes ripen and wine is made, as the sun’s rays weaken.

The propriety of this appropriation was increased by the fact that the worship of a god in a cave was a commonplace in paganism: Apollo, Cybele, Demeter, Herakles, Hermes, Mithra and Poseidon were all adored in caves; Hermes, the Greek logos being born of Maia in a cave, and Mithra being rock-born. dxxiii

Thus the cave and the stable are two types of the birthplace at the solstice.… No Messiah, however, whether called Mithras, Horus or Christ could have been born in the stable of Augias or the cave of Abba Udda on the 25th of December after the date of 255 B.C., because the solstice had passed out of that sign into the asterim of the Archer. dxxv

The “slaughter of the infants” is yet another part of the standard mythos, an element of the typical sacred-king tradition found in many mythologies, whereby the reigning monarch tries to prevent from being fulfilled a prophecy that a new king will be born who will overthrow him. As Walker says, “Innocents were slaughtered in the myths of Sargon, Nimrod, Moses, Jason, Krishna and Mordred as well as in that of Jesus.” dxxvi They are also slain in the stories of Oedipus, Perseus, Romulus and Remus, and Zeus. Doane states:

The flight of the virgin-mother with her babe…is simply the same old story, over and over again. Some one has predicted that a child born at a certain time shall be great, he is therefore a “dangerous child,” and the reigning monarch, or some other interested party, attempts to have the child destroyed, but he invariably escapes and grows to manhood, and generally accomplishes the purpose for which he was intended. This almost universal mythos was added to the fictitious history of Jesus by its fictitious authors, who have made him escape in his infancy from the reigning tyrant with the usual good fortune. dxxvii

A favorite of children everywhere, the story of the three wise men or magi and the star in the east attending the birth of Jesus is also found in other mythologies. To reiterate, the three wise men or kings are the three stars in Orion’s belt “whose rising announced the coming of Sothis, the Star of Horus/Osiris: that is, Sirius, the brightest star in the sky, whose coming heralded the annual flood of the Nile.” dxxviii In addition, it would be very appropriate for the three kings worshipping the babe to be considered magi, since magi were sun-worshippers. Furthermore, the gifts of the wise men to the Divine Child are also a standard part of the mythos. As Higgins remarks, “It is a striking circumstance that the gifts brought by the Magi, gold, frankincense and myrrh, were what were always offered by the Arabian Magi to the sun.” dxxix

…the Star in the East will afford undeniable data for showing the mythical and celestial origin of the gospel history. When the divine child is born, the wise men or magi declare that they have seen his star in the east.… The three kings or three solar representatives are as ancient as the male triad that was first typified when the three regions were established as heaven, earth, and nether-world, from which the triad bring their gifts…When the birthplace was in the sign of the Bull [@6,500-4,400 BP], the Star in the East that arose to announce the birth of the babe was Orion, which is therefore called the star of Horus. That was once the star of the three kings; for the “three kings” is still a name of three stars in Orion’s belt…

The star in the east has also been associated with the planet Venus, which at times has served as the “morning star,” heralding the arrival of the “sun of God,” who is also the “morning star.” Again, this appearance was not a historical occurrence but a recurring observation that preceded the Christian era for millennia. Furthermore, as Higgins says, “Every Amid or Desire of all nations had a star to announce his birth.” dxxxi In this regard, the births of Abraham and Moses, among so many others, were also attended by stars. dxxxii As Doane says, “The fact that the writer of this story speaks not of a star but of his star, shows that it was the popular belief of the people among whom he lived, that each and every person was born under a star, and that this one which had been seen was his star.” dxxxiii

Jesus/Horus in the Temple in fact represents the sun of God at midday, 12 noon, its highest point, thus being the “Temple of the Most High.” The story of Jesus being baptized and beginning his ministry at age 30 is a rehash of the identical tale of Horus, representing the sun moving into a new constellation at 30°. Jesus is alternatively depicted as beginning his ministry at 28 years, which represents the 28-day cycle of the moon, or the month, as reckoned by the Egyptians.

When Jesus was baptized by that very mysterious character [Joannes] in the Jordanus, the holy Spirit descended on to him in the form of a dove, and a fire was lighted in the river. Now I cannot help suspecting that a mystic union was meant to be represented here between the two principles—in fact the reunion of the sects of the Linga and the Ioni or Dove—which we yet find in Jesus and his mother in the Romish religion. dxxxv

Many savior gods, including Buddha, Horus, Manu, Quetzalcoatl and Zoroaster, were tempted in the wilderness as a standard part of the mythos. As demonstrated, the Jesus-Satan story is a rehash of the tale about the Egyptian “twins” Horus-Set, and this temptation myth represents the struggle between light and dark, day and night, and winter and summer. Churchward explains these elements of the mythos:

The Gospel story of the Devil taking Jesus up into an exceeding high mountain from which all the kingdoms of the world and the glory of them could be seen, and of the contention on the summit is originally a legend of the Astronomical Cult, which has been converted into history in the Gospels. In the Ritual…the struggle is described as taking place upon the mount, i.e. “the mountain in the midst of the Earth, or the mountain of Amenta which reaches up to the sky,” and which in the Solar Cult stood at the point of the equinox, where the conflict was continued and the twins were reconciled year after year. The equinox was figured at the summit of the mount on the ecliptic and the scene of strife was finally configurated as a fixture in the constellation of the Gemini, the sign of the twin-brothers, who for ever fought and wrestled “up and down the garden,” first one, then the other, being uppermost during the two halves of the year, or of night and day.… This contention in the wilderness was one of the great battles of Set and Horus.… Forty days was the length of time in Egypt that was reckoned for the grain in the earth before it sprouted visibly from the ground. It was a time of scarcity and fasting in Egypt, the season of Lent…The fasting of Jesus in the desert represents the absence of food that is caused by Set in the wilderness during the forty days’ burial for the corn, and Satan asking Jesus to turn the stones into bread is a play on the symbol of Set, which in one representation was rendered as “a stone.” The contest of the personal Christ with a personal Satan in the New Testament is no more historical fact than the contest between the seed of the woman and the serpent of evil in the Old. Both are mythical and both are Egyptian Mysteries. dxxxvi

This particular part of the mythos was rejected by early Christian fathers as being “fabulous,” but, like many other elements of the solar myth, it was later added in order to make the godman more competitive, “to show that Christ Jesus was proof against all temptations, that he too, as well as Buddha and others, could resist the powers of the prince of evil.” dxxxvii

This story is really the Christian counterpart to the pagan legends of Dionysus, the Greek god of wine, who at his annual festival in his temple of Elis filled three empty kettles with wine—no water needed! And on the fifth of January wine instead of water gushed from his temple at Andros. If we believe Jesus’ miracle, why should we not believe Dionysus’s? dxxxviii

The story of his miracle at Cana was directly modeled on a Dionysian rite of sacred marriage celebrated at Sidon; even the Gospels’ wording was copied from the festival of the older god. dxxxix

In pre-Christian times, priests would turn water into wine to fool the gullible masses into believing they had miraculous powers. At Corinth, where “Paul” purportedly taught, there existed a water-to-wine device into which water was poured and then diverted by priests, who, hiding inside the covered parts of the sluice, would pour wine out the other end. Another such device was used at Alexandria.

In the New Testament, the “whore” Mary Magdalene has a pivotal role, as despite her alleged unworthiness Magdalene holds the honor of anointing the new king, Jesus, with oil, an act that makes him the Christ and makes her a priestess. It is also Mary Magdalene, and not his male apostles, to whom Jesus first appears after the miracle of his resurrection. In the early Gnostic-Christian gospels Mary Magdalene is the most beloved disciple of Jesus. Some traditions asserted that Jesus and Mary were lovers who created a bloodline, to which a number of groups have laid claim. Nevertheless, like Jesus and the twelve, Magdalene is not a historical character but an element of the typical solar myth/ sacred king drama: the sacred harlot. As such, she was highly revered, which explains why she is given top honors in the gospel story. As Walker states:

Thus it seems Mary the Whore was only another form of Mary the Virgin, otherwise the Triple Goddess Mari-Anna-Ishtar, the Great Whore of Babylon who was worshipped along with her savior-son in the Jerusalem temple. The Gospel of Mary said all three Marys of the canonical books were one and the same.… The seven “devils” exorcised from Mary Magdalene seem to have been the seven Maskim, or Anunnaki, Sumero-Akkadian spirits of the seven nether spheres, born of the Goddess Mari.… The Gospels say no men attended Jesus’s tomb, but only Mary Magdalene and her women. Only women announced Jesus’s resurrection. This was because men were barred from the central mysteries of the Goddess. Priestesses announced the successful conclusion of the rites, and the Savior’s resurrection. The Bible says the male apostles knew nothing of Jesus’s resurrection, and had to take the women’s word for it (Luke 24:10-11). The apostles were ignorant of the sacred tradition and didn’t even realize a resurrection was expected: “They knew not the scripture, that he must rise again from the dead.” (John 20:9). dxl

Mary alone was the first to observe and report the alleged miracle. In just such a manner, pagan priestesses had been announcing the resurrection of savior gods like Orpheus, Dionysus, Attis, and Osiris every year for centuries.… Mary Magdalene was described as a harlot; but in those times, harlots and priestesses were often one and the same. A sacred harlot in the Gilgamesh epic was connected with a victim-hero in a similar way: “The harlot who anointed you with fragrant ointment laments for you now.”…Under Christianity, priests soon took over all the rituals that had been conducted by women, declaring that women had no right to lead any religious ceremony whatever. dxli

Of course, this exclusion and degradation of women is in direct defiance of Jesus’s rebuke of Judas, in which he is made to say that the woman who anointed him would be remembered in all the nations. And she should be remembered for good reason, for “the Christian derivate of Mari-Ishtar, is Mary Magdalene, the sacred harlot who said harlots are ‘compassionate of all the race of mankind.’” dxlii

Much Christian myth-making went into the later history of Mary Magdalene. She was said to have lived for a while with the virgin Mary at Ephesus. This story probably was invented to account for the name Maria associated with the Ephesian Goddess. Afterward, Mary Magdalene went to Marseilles, another town named after the ancient sea-mother Mari. Her cult centered there. Bones were found at Vézelay and declared to be hers. Her dwelling was a cave formerly sacred to the pagans, at St. Baume (Holy Tree). dxliii

In gospel tale, Jesus feeds the 5,000 with five loaves and two fishes. The two fishes are in reality the zodiacal sign of Pisces. The five loaves have been said to represent the five smaller planets. These, of course, would be the same five loaves requested of the priests by David at 1 Samuel 21:3. Later in the gospel myth, the number of the loaves is seven, representing the seven “planets” used to name the days of the week. “Jesus,” the sun, “breaks up” the multiplied loaves into the 12 “baskets” or constellations, symbolizing the creation of the countless stars and the placement of them in the heavens.

Furthermore, as the sun was considered the “fisher,” so was the Greek version of the Great Mother, Demeter, called “Mistress of Earth and Sea, multiplier of loaves and fishes.” dxliv Indeed, the loaves and fishes are pre-Christian communion foods eaten at sacred feasts, often following the resurrection of their god, as an initiation into an ancient mystical rite.

The devils entreat Jesus not to bid them depart into the abyss, but as a herd of swine were feeding on the mountain they ask permission to enter into these. “And he gave them leave.” Then the devils came out of the man and entered the swine, which ran down into the lake—exactly as it is in the Egyptian scenes of the judgment, where condemned souls are ordered back into the abyss, and they make the return passage down to the lake of primordial matter by taking the shape of the swine. dxlv

The statement that Jesus, the “Prince of Peace,” comes with a sword (Mt. 10:34) has always been a point of contradiction that has disturbed ethicists for centuries. Indeed, the sword bit has led to an atrocious amount of human suffering, as wild-eyed Christian fanatics descended upon the world, slaughtering millions under the banner of the “Prince of Peace.”

The scene on the Mount of Transfiguration is obviously derived from the ascent of Osiris into the mount of the moon. The sixth day was celebrated as that of the change and transformation of the solar god into the lunar orb, when he re-entered on that day as the regenerator of its light. With this we may compare the statement made by Matthew, that “after six days Jesus” went “up into a high mountain apart; and he was transfigured,” “and his face did shine as the sun, and his garments became white as the light.” dxlvi

Neither god nor man can actually ride on the ass and her foal at the same time. Such a proceeding must be figurative; one that could not be humanly fulfilled in fact. We have seen how it was fulfilled in the mythos and rendered in the planisphere. The ass and its colt are described in the Book of Genesis as belonging to the Shiloh [king] who binds them to the vine…The vine to which the ass and foal were tethered is portrayed in the decans of Virgo, the ass and colt being stationed in those of Leo; the two asses in the sign of Cancer. dxlvii

Thus, Set and Horus were remnants of a primitive sacred-king cult, which the Jews adopted. The story of the rival gods appeared in the Bible as Seth’s supplanting of the sacrificed shepherd Abel, evidently the same “Good Shepherd” as Osiris-Horus (Genesis 4:25). Their rivalry was resolved in Egypt by having the pharaoh unite both gods in himself.… Similarly, the Jewish God uniting both Father and Son was sometimes an ass-headed man crucified on a tree. This was one of the earliest representations of the Messiah’s crucifixion. Some said Christ was the same as the Jewish ass-god Iao, identified with Set. dxlviii

In the pictures of the underworld, the ass-headed god is portrayed as bearer of the sun…In the Greek shape of the mythos, Hephaistos ascends to the heavens, or to heaven, at the instigation of Dionysus, and is depicted as returning thither riding on an ass.… The wine-god intoxicated him and led him heavenwards; in which condition we have the Hebrew Shiloh, who was to come binding his ass to the vine, with his eyes red with wine; his garments being drenched in the blood of the grape, and he as obviously drunk as Hephaistos.… dxlix

As noted, Sut/Set was also the biblical Seth, son of Adam, or Atum, the primordial being. Like the Egyptian Set, the biblical Seth is the “enemy of the Egyptian gods.” He is also the progenitor of the Hebrew people. In fact, Massey relates that the Jews were “Suttites” or Sethians “from the very beginning, and Sut was worshipped by the Christians in Rome.” dl Set was thus revered in ancient Palestine, which is in fact named after him, “Pales” being his Roman name. Regarding this ass-headed twin, Doresse explains:

It is upon certain monuments of Egypt that we find the most ancient proofs of the attribution of a donkey’s head to a god, who was to become progressively identified with the god of the Jews. This originated from the Asiatic god Sutekh, whom the Egyptians assimilated to one of their own greatest gods: Seth, the adversary of Osiris. They represent Seth also, after the period of the Persian invasions, with a human body and an ass’s head. Afterwards, this god Seth was definitely regarded by the Egyptians…as the father of the legendary heroes Hierosolymus and Judaeus—that is, as the ancestor of the Jews! dli

The designation by Jesus of Jews as vipers and the spawn of the devil is one of the sticking points of the gospel fable that have caused a great deal of trouble on this planet. If taken as a true story, this name-calling is ugly, and not a few “good Christians” have used these aspersions to justify their hatred and violence towards Jews, all the while worshipping some of them. But this tale has never been historical, and “the Jews” have been made to represent “the devils, vipers, and other Typhonian types” of the extant mythos. In the Egyptian story, Set, the enemy of Horus, commands the Apophis or deadly viper, as well as “the strangling snakes” and various demons and devils. The story is also reflective of the fact that the Jews were followers of Set, the serpent of the night sky.

The Eucharist, or the sharing of the god’s blood and body, has been a sacred ritual within many ancient mystery religions, and the line ascribed to Jesus, “This is my blood you drink, this is my body you eat,” is a standard part of the theophagic (god-eating) ritual. While this cannibalistic rite is now allegorical, in the past participants actually ate and drank the “god’s” body and blood, which was in reality that of a sacrificed human or animal, as the consuming of the flesh has been thought since time immemorial to bestow the magical capacities of the victim upon the eater.

Father Grebillion observes also with astonishment that the Lamas have the use of holy water, singing in the church service, prayers for the dead, mitres worn by the bishops; and that the Dalai Lama holds the same rank among his Lamas that the Pope does in the Church of Rome: and Father Grueger goes farther; he says, that their religion agrees, in every essential point, with the Roman religion, without ever having had any connection with Europeans: for, says he, they celebrate a sacrifice with bread and wine; they give extreme unction; they bless marriages; pray for the sick; make processions; honour the relics of their saints, or rather their idols; they have monasteries and convents of young women; they sing in their temples like Christian Monks; they observe several fasts, in the course of the year, and mortify their bodies, particularly with the discipline, or whips: they consecrate their bishops, and send missionaries, who live in extreme poverty, travelling even barefoot to China. dliii

According to the Gospel of Matthew, when Judas betrays Jesus for 30 pieces of silver, he is wracked with guilt and hangs himself, after which the priests who originally paid him off buy with his blood-money the “Field of Blood,” or the potter’s field. However, in Acts Judas is represented as having his guts explode in the field, thus its bloody name. Obviously, these accounts are not history; indeed, they are found in older mythologies. Walker relates an earlier version from which the biblical tale was molded:

The Sumero-Babylonian Goddess Aruru the Great was the original Potter who created human begins out of clay.… The Goddess was worshipped as a Potter in the Jewish temple, where she received “thirty pieces of silver” as the price of a sacrificial victim (Zechariah 11:13). She owned the Field of Blood, Alcedema, where clay was moistened with the blood of victims so bought. Judas, who allegedly sold Jesus for this same price, was himself another victim of the Potter. In the Potter’s Field he was either hanged (Matthew 27:5) or disemboweled (Acts 1:18), suggesting that the Potter was none other than the Goddess who both created and destroyed. dliv

It is said in the Zohar that a cock crowing three times is an omen of death.… The Gospel story of Peter’s denial of Christ, three times before cockcrow, was related to older legends associating the crowing with the death and resurrection of the solar Savior. dlv

The resurrected god couldn’t enter into his kingdom until dawn. The angel of annunciation appeared as a cock, “to announce the coming of the Sun,” as Pausanias said. At cockcrow, the Savior arose as Light of the World to disperse the demons of night. But if he tried to enter into his kingdom earlier, disrupting the cycles of night and day, the Gatekeeper would deny him. The ritualistic denial took place also in the fertility cults of Canaan, where the dying god Mot was denied by a priest representing the Heavenly Father. This story made difficulties for Christian theologians, when the pagans inquired why Jesus should found his church on a disciple who denied him instead of a more loyal one. dlvi

The gospel story is basically yet another remake of the ubiquitous ancient sacred king drama and sacrifice already mentioned. This myth and ritual was common around the Mediterranean both at the purported time of Jesus and long prior, including in Greece, Italy, Asia Minor, the Levant and Egypt. As we have seen, the story was originally allegory, representing the celestial bodies and natural forces, but it became degraded as it was enacted upon Earth, with the solar hero who gives his life to the world represented by an actual flesh-and-blood sacrifice.

The sins of the community are magically reassembled in the person of the god, in slaying the god one is rid of the sins, and the god returns to life freed from the sins. dlvii

The god is anointed king and high-priest. He is conducted in a procession, clothed in the mantle of purple, wearing a crown, and with a sceptre in his hand. He is adored, then stripped of his insignia, next of his garments, and scourged, the scourging being a feature of all the analogous rites. He is killed and the blood sprinkled on the heads of the faithful. Then he is affixed to the cross. The women lament the death of their god…This happened at the third hour—namely, at nine o’clock in the morning. At sunset the god is taken down from the cross and buried, and a stone is rolled over the sepulchre.… Many of the sacrifices of the gods took place in the springtime, such as the death and resurrection of Attis, and conform to the gospel tradition which places the Passion of Jesus at the time of the Jewish Passover. dlviii

During the sacrifice, the sacred king’s legs may be broken, but the highest sacrifice—that for sin-atonement—calls for a blemish-free victim; thus, it is written that Jesus was spared this mutilation, so that “scripture might be fulfilled.” At times, the victim was slain by having his heart pierced by a sacred lance; at others, he was wounded by the spear and left to die in the sun. Often it was necessary for the victim to be willing if reluctant, like Jesus. Sometimes the victims, who could also be unwilling prisoners of war, were given a stupefying drug such as datura or opium, the “vinegar with gall” or “wine with spices” given to Jesus.

This drama also served as a fertility rite, and the god-king was considered a vegetation deity. After his sacrifice, his blood and flesh were to be shared, sometimes in a cannibalistic eucharist and usually by being spread upon the crop fields so that they would produce abundance. In some places such ritual sacrifice was done annually or more often. Thus, it has never been a one-time occurrence in history, 2,000 years ago, but has taken place thousands of times over many millennia. As Massey says:

The legend of the voluntary victim who in a passion of divinest pity became incarnate, and was clothed in human form and feature for the salvation of the world, did not originate in a belief that God had manifested once for all as an historic personage. It has its roots in the remotest part. dlix

Among the Semites of Western Asia the king, in a time of national danger, sometimes gave his own son to die as a sacrifice for the people. Thus Philo of Byblus, in his work on the Jews, says: “It was an ancient custom in a crisis of great danger that the ruler of a city or nation should give his beloved son to die for the whole people, as a ransom offered to the avenging demons; and the children thus offered were slain with mystic rites. So Cronus, whom the Phoenicians call Israel, being king of the land and having an only-begotten son called Jeoud (for in the Phoenician tongue Jeoud signifies ‘only-begotten’), dressed him in royal robes and sacrificed him upon an altar in a time of war, when the country was in great danger from the enemy.” dlx

…hanged men in ancient Jewry were sacrifices to the Sun-god or Rain-god. It may be taken as historically certain that human sacrifice in this aspect was a recognized part of Hebrew religion until the Exile.… Hanging is not to be construed in the narrow sense of death by strangulation. The normal method of “crucifixion” was hanging by the wrists. dlxi

The scapegoat ritual is also the “Passion” of the sacred king. The Passion of Jesus is well known because it has been acted in plays or on the streets in many nations each year for centuries. The simple fact is that the Passion was also acted out in the same manner long prior to the purported advent of the Christ character, as there have been “Passions” of a number of savior-gods and goddesses. As Dujardin relates:

Other scholars have been impressed by the resemblance between the Passion of Jesus as told in the gospels and the ceremonies of the popular fetes, such as the Sacaea in Babylon, the festival of Kronos in Greece, and the Saturnalia in Italy.… If the stories of the Passions of Dionysus, Attis, Osiris and Demeter are the transpositions of cult dramas, and not actual events, it can hardly be otherwise with the Passion of Jesus.

In addition, it is obvious that a number of the specifics of the Christian passion are lifted from the book of Psalms (22, 69:21), which in turn is based on older traditions, as Psalms in fact represents a reworking of Canaanite/Egyptian sayings. The passion play is in reality a very old device used in many mystery religions. Originally celestial, as noted, it is in no way a historical occurrence, except that it happened thousands of times around the ancient world.

The Passion as related in the gospels is easily revealed to be a play through a number of clues. For example, Jesus is made to pray three times while his disciples are asleep, such that no one is there to hear or see the scene, yet it is recorded. Robertson explains: “On the stage, however, there is no difficulty at all since the prayer would be heard by the audience, like a soliloquy.” dlxiii Another clue is the compression in time of the events, as well as their dramatic tone. The whole gospel story purports to take place over a period of a few weeks, and the entire “life of Jesus” represents about 50 hours total. Furthermore, Robertson states:

The fact that the whole judicial process took place in the middle of the night shows its unhistorical character. The exigencies of drama are responsible for hunting up “false witnesses” throughout Jerusalem in the dead of night.… The Crucifixion and Resurrection scenes, even the final appearance in Galilee, are set forth in Matthew as they would be represented on a stage. The gospel ends abruptly with the words of the risen Lord. Where the play ends, the narrative ends. dlxiv

If anyone will read, for instance, in the four Gospels, the events of the night preceding the crucifixion and reckon the time which they would necessarily have taken to enact—the Last Supper, the agony in the Garden, the betrayal by Judas, the hauling before Caiaphas and the Sanhedrin, and then before Pilate in the Hall of Judgment…then—in Luke—the interposed visit to Herod, and the return to Pilate; Pilate’s speeches and washing of hands before the crowd; then the scourging and the mocking and the arraying of Jesus in purple robe as a king; then the preparation of a Cross and the long and painful journey to Golgotha; and finally the Crucifixion at sunrise—he will see—as has often been pointed out—that the whole story is physically impossible. As a record of actual events the story is impossible; but as a record or series of notes derived from the witnessing of a “mystery-play”—and such plays with very similar incidents were common enough in antiquity in connection with cults of a dying Savior, it very likely is true (one can see the very dramatic character of the incidents: the washing of hands, the threefold denial by Peter, the purple robe and crown of thorns, and so forth); and as such it is now accepted by many well-qualified authorities. dlxv

The improbabilities of the accounts in the gospels are transparent…let us note only that Jesus is arrested, arraigned before two courts, and executed in the space of a few hours. The Jewish tribunal sits during the night, and this very night is the night of a religious feast, an absurdity which of itself proves how far the writer was from the events and place about which he wrote. No custom is respected; the Sabbath for instance, is again and again violated, and Jewish law and custom are ignored. As for Pilate, he is an inconceivable caricature of a Roman magistrate.

As stated, the blood of the scapegoat was sprinkled upon the congregation or audience of the play, who would cry, “Let his blood be upon us and our children,” a standard play and ritual line that was designed to ensure future fertility and the continuation of life. This ritual is reflected at Exodus 24:8, when Moses throws the oxen blood on the people to seal the Lord’s covenant with them and was passed down in the Christian doctrine of being “washed in the blood of the Lamb of God.” It is also displayed in the Epistle to the Hebrews, where the priests have even developed a “technology” to emulate the sprinkling of the blood.

There were many Middle-Eastern peoples whose habit it was to preserve skulls of the dead for later necromantic consultation, especially the skulls of sacred kings. Their place of sacrifice called Golgotha, alleged scene of Jesus’s crucifixion, meant “the place of skulls.” dlxvi

As in the case of Nazareth, no trace of [Golgotha] is to be found prior to the gospels. This is inexplicable, for the story places Golgotha at the gates of Jerusalem…These considerations suggest that the Golgotha which was the actual place of the sacrifice must have been situated elsewhere. Golgotha, Goulgoleth in Hebrew, was both a common and proper name, and one may infer that Jesus was crucified on one of the numerous hills in Palestine described as a goulgoleth. It would also appear that Goulgoleth was an expletive form of Golgola…and that Golgola is the same as Gilgal. Now, Gilgal is both a common name signifying a circle (applicable to the ancient megalithic circles that we call cromlechs—namely, the sacred or high places of Canaan) and also a proper name of several cities. If Jesus was sacrificed on a gilgal—namely, an ancient cromlech—we are face to face with the most ancient of Palestinian cults.… The Bible, in fact, narrates that a certain place called Gilgal was the principal centre of the patriarch Iehoshoua—namely, Jesus-Joshua.… Jesus-Joshua the ancient patriarch, who appears to have been a Palestinian god…At all events the fact remains that Golgotha of the gospels is a gilgal, that a gilgal is a sacred circle in Palestine, and that it was in a gilgal that the old Jesus-Joshua had his headquarters—namely, a sanctuary. dlxvii

As we have seen, a number of savior-gods and goddesses have been executed or crucified in atonement for “sins” and/or as a fertility rite. As part of the standard sacred king drama, the crucifixion of the “King of Kings” is in no way historical, except that it happened thousands of times around the globe. In the ancient world, there were two basic types of crucifixion: punitive or expiatory. Although evemerists have tried to find in Jesus a “historical” criminal who was punitively executed, the fact is that his crucifixion is allegorical, not factual, and expiatory, not punitive.

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. dlxviii

The crucifixion was a reality, but it was not a judicial execution; it was a sacrifice. And there was not simply one historic sacrifice, but innumerable crucifixions of the god Jesus in Palestine. dlxix

The Christian doctrine of the crucifixion with the victim raised aloft as the sin-offering for all the world is but a metaphrastic rendering of the primitive meaning, a shadow of the original… dlxx

Degenerate when reenacted upon the planet, the “crucifixion” is properly the “crossification” of the sun through the equinoxes, which is why there are differing accounts of the crucifixion in the NT. In the first account Jesus’s mother is absent from the scene, actually representing the vernal equinox, when the constellation of Virgo is not a factor. The crossification/crucifixion of the autumnal equinox, however, takes place in the constellation of Virgo; hence, the Virgin Mary is present.

In the autumnal crucifixion story, not only the Virgin Mary but also the other two gospel Marys are present. In the Egyptian version of the mythos, the three Meris appear at Horus’s crucifixion. Of the Jesus tale, Walker relates: “The three Marys at the crucifixion bore the same title as pagan death priestesses, myrrhophores, bearers of myrrh.” dlxxii The three Marys/Meris are the Moerae or fates:

Three incarnations of Mari, or Mary, stood at the foot of Jesus’s cross, like the Moerae of Greece. One was his virgin mother. The second was his “dearly beloved”…The third Mary must have represented the Crone (the fatal Moera), so the tableau resembled that of the three Norns at the foot of Odin’s sacrificial tree. The Fates were present at the sacrifices decreed by Heavenly Fathers, whose victims hung on trees or pillars “between heaven and earth.” dlxxiii

The true prototype of the legend seems to have been the blind god Hod, who slew the Norse savior Balder with the thrust of a spear of mistletoe.… March 15, the “Ides of March” when most pagan saviors died, was the day devoted to Hod by the heathens, and later Christianized as the feast day of the Blessed Longinus. dlxxiv

Up to Hadrian’s time, victims offered to Zeus at Salamis were anointed with sacred ointments—thus becoming “Anointed Ones” or “Christs”—then hung up and stabbed through the side with a spear. dlxxv

As noted, the pitiful and mournful words uttered by Jesus as he hung on the cross were another standard part of the mythos and ritual, found in older traditions such as in the sacrifice of Aleyin by his Virgin Mother Anath, “twin of the Goddess Mari as Lady of Birth and Death, worshipped by Canaanites, Amorites, Syrians, Egyptians, and Hebrews.” dlxxx As Walker further relates:

After Aleyin’s death, Anath resurrected him and sacrificed Mot in turn. She told Mot that he was forsaken by his heavenly father El, the same god who “forsook” Jesus on the cross. The words attributed to Jesus, “My El, my El, why hast thou forsaken me?” (Mark 15:34), apparently were copied from the ancient liturgical formula, which became part of the Passover ritual at Jerusalem. dlxxxi

When Jesus dies, he cries out with a loud voice and “yields up his spirit,” after which, Matthew relates, “the curtain of the temple was torn in two, from top to bottom; and the earth shook, and the rocks were split; the tombs also were opened, and many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many.”

Obviously, this event did not happen literally and historically. Such a tremendous occurrence would hardly have escaped the notice of historians and scientists of the day, yet not a word is recorded of it anywhere. The same tale is told of a number of other sun gods and is only explainable within the mythos. In the Egyptian version, Horus rends the curtain or veil of the tabernacle or temple, which means that in his resurrection, he removes the mummified remains of his old self as Osiris. This scene represents the new sun being born or resurrected from the old, dead one. The refreshed spirit pierces the veil, with a loud cry of his resurrection and with the quaking of Amenta, “the earth of eternity.” As Massey states:

The [gospel] scene has now been changed from Amenta to the earth of Seb [Joseph] by those who made “historic” mockery of the Egyptian Ritual, and sank the meaning out of sight where it has been so long submerged. dlxxxii

Thus, C. Plinius Secund, the elder, and Seneca, both worthy philosophers, wrote in the first century of our Era, dealing exhaustively in accounts of seismic phenomena, but nowhere do they mention the miraculous darkness which is said to have overspread the earth at the crucifixion; neither do they make mention anywhere in their voluminous texts of a man Jesus. dlxxxiii

Like the other contradictory and impossible events of the biblical narrative, this event is only explainable within the mythos. As noted, the same mythical darkening of the sun occurred at the deaths of Heracles/Hercules, Krishna, Prometheus, Buddha and Osiris. dlxxxiv The phenomena upon the death of Buddha are actually more impressive than those upon Christ’s death, as not only did darkness prevail, but “a thousand appalling meteors fell.” dlxxxv This darkening is only natural, in that when the sun is “crucified,” it goes out.

The word “resurrection” means today the return from death to life, but the resurrection of gods never takes the form of a simple return to life after the manner of Lazarus. In primitive religions resurrection expresses a re-commencement analogous to that of Nature in spring, and it is usually concerned with the renewal of vegetation and of the species. But it is not only a re-commencement, it is also a renovation. In the sacrifice of Elimination the god comes to life again rejuvenated. Thus, the resurrection is the completion—or rather, the object—of the sacrifice; the god is put to death in order that he may return to life again regenerated…Dionysus and Osiris are reborn renovated and also glorified; dead to life terrestrial, they revive to life divine.… The god dies and comes to life again only in order that through him the human society may renew itself. dlxxxvi

Jesus rises in the Mount of Olives, but not on the Mount that was localized to the east of Jerusalem. The Mount of Olives as Egyptian was the mountain of Amenta. It is termed “Mount Bakhu,” “the mount of the olive-tree,” where the green dawn was represented by this tree instead of by the Sycamore. Mount Bakhu, the mount of the olive-tree, was the way of ascent to the risen Saviour as he issued forth from Amenta to the land of the spirits in heaven. dlxxxviii

And from the mount called Olivet, Jesus vanished into heaven—Olivet being a typical Mount of the equinox from which the solar god ascended. dlxxxix

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 ¶. dxc

Many other elements, such as the flight into Egypt, the woman at the well, the pool of Bethesda, the cursing of the fig tree, the reapers of the harvest, Salome and the “Dance of the Seven Veils,” the two sisters Mary and Martha, the Marys as mother of Jesus, the palms in Jerusalem, the purple robe, and the seven fishers in the boat are also found in other mythologies. The pool of Bethesda, for example, represents one of the mysteries of the secret societies and mystery schools.

It has been calculated that aside from the 40 days in the wilderness, everything related in the New Testament about what Jesus said and did could have taken place within a period of three weeks. The gospel story, then, hardly constitutes a “biography” of any historical value about the life of one of the world’s purported great movers and shakers. What it does record is a “history” of the development of religious ideas and how they are usurped and passed along from one culture to another. The gospel is also reflective of a concerted effort to unify the Roman world under one state religion, drawing upon the multitudes of sects and cults that existed at the time. Most of all, however, the story records the movements of planetary bodies and the forces of nature in a mythos that, when restored to its original, non-carnalized, non-historicized grandeur, portrays the cosmos in a manner not only illuminating but also entertaining.