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of the gods (the adepts on earth), and the candidate -- Surya, the Sun, who had to kill all his fiery
passions and wear the crown of thorns while crucifying his body before he could rise and be re-
born into a new life as the glorified "Light of the World"--Christos. No Orientalist seems to have
ever perceived the suggestive analogy, let alone to apply it! (return to text)
39. The author of the Source of Measures thinks that this "serves to explain why it has been that
the Life of Apollonius of Tyana, by Philostratus, has been so carefully kept back from translation
and popular reading." Those who have studied it in the original have been forced to the comment
that either the "Life of Apollonius has been taken from the New Testament, or that New
Testament narratives have been taken from the Life of Apollonius, because of the manifest
sameness of the means of construction of the narrative." (p. 260). (return to text)
40. "The word shiach, is in Hebrew the same word as a verbal, signifying to go down into the pit.
As a noun, place of thorns, pit. The hifil participle of this word is Messiach, or the Greek
Messias, Christ, and means "he who causes to go down into the pit" (or hell, in dogmatism). In
esoteric philosophy, this going down into the pit has the most mysterious significance. The Spirit
"Christos" or rather the "Logos" (read Logoi), is said to "go down into the pit," when it
incarnates in flesh, is born as a man. After having robbed the Elohim (or gods) of their secret,
the pro-creating "fire of life," the Angels of Light are shown cast down into the pit or abyss of
matter, called Hell, or the bottomless pit, by the kind theologians. This, in Cosmogony and
Anthropology. During the Mysteries, however, it is the Chrestos, neophyte, (as man), etc., who
had to descend into the crypts of Initiation and trials; and finally, during the "Sleep of Siloam" or
the final trance condition, during the hours of which the new Initiate has the last and final
mysteries of being divulged to him. Hades, Scheol, or Patala, are all one. The same takes place in
the East now, as took place 2,000 years ago in the West, during the MYSTERIES. (return to text)
41. Several classics bear testimony to this fact. Lucian, c. 16 says [Phokion ho chrestos], and
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STUDIES IN OCCULTISM
92
[Phokion ho epiklen] ([legomenos], surnamed) [chrestos]. In Phaedr. p. 226 E; it is written, "you
mean Theodorus the Chrestos." "[Ton chreston legeis Theodoron]." Plutarch shows the same;
and [Chrestos] -- Chrestus, is the proper name (see the word in Thesaur. Steph.) of an orator and
disciple of Herodes Atticus. (return to text)
The Esoteric Character of the Gospels
Part III
No one can be regarded as a Christian unless he professes, or is supposed to profess, belief in
Jesus, by baptism, and in salvation, "through the blood of Christ." To be considered a good
Christian, one has, as a conditio sine qua non, to show faith in the dogmas expounded by the
Church and to profess them; after which a man is at liberty to lead a private and public life on
principles diametrically opposite to those expressed in the Sermon on the Mount. The chief point
and that which is demanded of him is, that he should have -- or pretend to have -- a blind faith in,
and veneration for, the ecclesiastical teachings of his special Church.
"Faith is the key of Christendom,"
saith Chaucer, and the penalty for lacking it is as clearly stated as words can make it, in St.
Mark's Gospel, Chapter xvi., verse 16th:
"He that believeth and is baptized shall be saved; but he that believeth not shall be damned."
It troubles the Church very little that the most careful search for these words in the oldest texts
during the last centuries remained fruitless; or, that the recent revision of the Bible led to a
unanimous conviction in the truth-seeking and truth-loving scholars employed in that task, that
no such un-Christ-like sentence was to be found, except in some of the latest, fraudulent texts.
The good Christian people had assimilated the consoling words, and they had become the very
pith and marrow of their charitable souls. To take away the hope of eternal damnation, for all
others except themselves, from these chosen vessels of the God of Israel, was like taking their
very life. The truth-loving and God-fearing revisers got scared; they left the forged passage (an
interpolation of eleven verses, from the 9th to the 20th), and satisfied their consciences with a
foot-note remark of a very equivocal character, one that would grace the work and do honor to
the diplomatic faculties of the craftiest Jesuits. It tells the "believer" that: --
The two oldest Greek MSS. and some other authorities OMIT from verse 9 to the
end. Some authorities have a different ending to the Gospel, (42)
-- and explains no further.
But the two "oldest Greek MSS." omit the verses nolens volens, as these have never existed. And
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