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Cataclysms: Velikovsky Revisited

 

Venus and Earth in comparison

Venus: The Morning Star/Mazzaroth/Lucifer/Satan/Baal/Beelzebub

We inhabit a planet that has undergone radical and traumatic change in the past, and we are in the danger zone chronologically for a revisit of comet debris from outer space. Things have not always been as quiet and stable on Earth as they appear now. In our historical past, for example, Venus was once a comet that legends tell horrific stories about. All of the names listed in the caption above are names by which the once-comet-now-planet Venus, thought to be born out of Jupiter, was called.

The story – as told in ancient legends and retold by Immanuel Velikovsky in his 1950 heavily documented masterpiece of exhaustive research Worlds In Collision – tells of swarms of flies and other insects that plagued, not only the Egyptians in the story of the Exodus, but peoples everywhere on the planet in the wake of comet Venus’ tail as it passed so close to the earth that it scorched its surface and wreaked havoc to the planet.  Venus was thus dubbed “Beelzebub, Lord of the flies” for this reason.

When Venus sprang out of Jupiter as a comet and flew very close to the earth, it became entangled in the embrace of the earth. The internal heat developed by the earth and the scorching gases of the comet were in themselves sufficient to make the vermin of the earth propagate at a very feverish rate. Some of the plagues, like the plague of the frogs (“the land brought forth frogs”) or of the locusts, must be ascribed to such causes. Anyone who has experienced a khamsin (sirocco), an electrically charged wind blowing from the desert, knows how, during the few days that the wind blows, the ground around the villages begins to teem with vermin.

The question arises here whether or not the comet Venus infested the earth with vermin which it may have carried in its trailing atmos­phere in the form of larvae together with stones and gases. It is significant that all around the world peoples have associated the planet Venus with flies. . . .

Modem biologists toy with the idea that microorganisms arrive on the earth from interstellar spaces, carried by the pressure of light.  Hence, the idea of the arrival of living organisms from interplanetary spaces is not new. Whether there is truth in this supposition of larval contamination of the earth is anyone’s guess. The ability of many small insects and their larvae to endure great cold and heat and to live in an atmosphere devoid of oxygen renders not entirely im­probable the hypothesis that Venus (and also Jupiter, from which Venus sprang) may be populated by vermin.

Baal Zevuv (Beelzebub)

The beautiful Morning Star was related to Ahriman, Seth, Lucifer, name equivalents of Satan. It was also Baal of the Canaanites and of the Northern Kingdom of the Ten Tribes, the god hated by the biblical prophets, also Beelzebub or Baal Zevuv, or Baal of the fly. 

In the Pahlavi text of the Iranian book, the Bundahis, describing the catastrophes caused by celestial bodies, it is written that at the close of one of the world ages “the evil spirit [Ahriman] went toward the luminaries.” “He stood upon one-third of the inside of the sky, and he sprang, like a snake, out of the sky down to the earth.” It was the day of the vernal equinox. “He rushed in at noon,” and “the sky was shattered and frightened.” “Like a fly, he rushed out upon the whole creation, and he injured the world and made it dark at midday as though it were in dark night. And noxious creatures were diffused by him over the earth, biting and venomous, such as the snake, scorpion, frog, and lizard, so that not so much as the point of a needle remained free from noxious creatures.” 

Then the Bundahis proceeds: “The planets, with many demons [comets], dashed against the celestial sphere, and they mixed the constellations; and the whole creation was as disfigured as though fire disfigured every place and smoke arose over it.”

A similar plague of vermin is described in the Scriptures, in Exodus, Chapters 8 to 10, and also in Psalm 78 where it is told that there were sent “divers sorts of flies among them [the people of Egypt], which devoured them; and frogs, which destroyed them. (From Worlds In Collision)

Fear reigned in the hearts of the people

Comet Venus, which cycled back toward Earth about every fifteen years, was greatly feared by the people who had survived the first cataclysmic upheaval in the second millennium before the present era and had begun to rebuild their lives and human civilization. Venus was watched by astronomers and fearful humans across the globe for changes in its movement in the heavens. I’ll let Velikovsky tell it in his own words:

Velikovsky

“The earth and the water without which we cannot exist suddenly turned into enemies and engulfed the animal kingdom, the human race included, and there was no shelter and no refuge. In such cataclysms the land and the sea repeatedly changed places, laying dry the kingdom of the ocean and submerging the kingdoms of the land.” (Velikovsky, Earth In Upheaval) 

 The movements of Venus were carefully watched by the ancient astronomers of Mexico, India, Iran, and Babylonia. Temple observatories for the cult of the planets were built in both hemispheres. The bamot or “high places” so often mentioned in the Scriptures were observatories as well as places for offerings to the planet-gods, chiefly Venus (Baal). On these high places idolatrous priests, ordained by the erring kings of Judah, burned incense to Baal, to the sun and the moon, and to the planets. . . .

As long as Venus returned at regular intervals, fear of the planet was kept in bounds, when the star passed without causing harm, as it had already done for a few centuries, the people were calmed and felt themselves out of danger for another period. But when Venus, for some reason, began to move irregularly, fear grew intense.

The priests of Iran prayed:

We sacrifice to Tistrya, the bright and glorious star, for whom long flocks and herds and men, looking forward for him and deceived in their hope: When shall we see him rise up, the bright and glorious star Tistrya?

The Zend-Avesta answered for the star:

If men would worship me with a sacrifice in which I were invoked by my own name then I should come to the faithful at the appointed time.

The priests responded:

The next ten nights, 0 Spitama Zarathustra! the bright and glorious Tistrya mingles his shape with light, moving in the shape of a golden-horned bull.

They glorified the star that made “all the shores of the ocean boiling over, all the middle of it boiling over.” They heaped up sacrifices to the star, imploring it not to change its course.

We sacrifice unto Tistrya, the bright and glorious star who from the shining east moves along his long winding course, along the path made by the gods. . . .

We sacrifice unto Tistrya the bright and glorious star, whose rising is watched by the chiefs of deep understanding.

The star of Venus did not appear in the prescribed seasons. In the Book of Job the Lord asks him: “Canst thou bring forth Mazzaroth in his season …? Knowest thou the changes of heaven?” 11

11 Job 38: 32-33. The King James translation has, “Knowest thou the ordinances of heaven?” The Septuagint has “the changes of heaven.”

The Science of Mazzaroth

The ancients read the stars and governed according to the signs and seasons – the ordinances – of the heavenly bodies, their risings and their settings. That science was generally lost, only later to be replaced by what we know today as astrology, a rather distorted and poor imitation of this ancient astronomical science and art. This may be the reason, as the author indicates below, for the uncertainty of its meaning.

There exists an extensive exegetic literature on this Mazzaroth from which it can be concluded only that “the meaning of Mazzaroth is uncertain.”  But the Vulgate (Latin) translation of the Bible has Lucifer for Mazzaroth. The (Greek) translation of the Seventy (Septuagint) reads: “Canst thou bring forth Mazzaroth in his season and guide the Evening Star by his long hair?” These words of the Septuagint seem very strange. I have already mentioned that the Greek word komet means “the long-haired one,” or a star with hair, a comet. In Latin, coma is “hair.”

Venus ceased to appear in its seasons. What had happened?

Venus Becomes the Morning Star

Since the latter part of the eighth century before the present era, Venus has followed an orbit between Mercury and Earth, which it has maintained ever since. It became the Morning and Evening Star. Seen from the earth, it is never removed more than 48 degrees (when at its eastern and western elongation) or three hours and a few minutes east or west of the sun. The dreaded comet became a tame planet. It has the most nearly circular orbit among the planets.

The end of the terror which Venus kept alive for eight centuries after the days of the Exodus was the inspiration for Isaiah when he said:

“How art thou fallen from heaven, 0 Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God.”

Septuagint [Greek Bible]and Vulgate [LatinBible] both translate Morning Star or Lucifer. What does it mean, that the Morning Star was assailing the heavens and rising high, and that it was cut down low to the horizon, and would weaken no more the nations?

More than a hundred generations of commentators have occupied themselves with this passage, but have met with failure.

Why, it is also asked, should the beautiful Morning Star, called Lucifer, the Light Bearer, live in the imagination of peoples as an evil power, a fallen star? What is in this lovely planet that makes her name an equivalent of Satan, or Seth of the Egyptians, the dark power? In his confusion, Origen wrote this question to the quoted verses of Isaiah: “Most evidently by these words is he shown to have fallen from heaven, who formerly was Lucifer, and who used to arise in the morning. For if, as some think, he was a nature of darkness, how is Lucifer said to have existed before? Or how could he arise in the morning, who had in himself nothing of the light?”

Lucifer was a feared prodigy in the sky, and its origin, as illuminated in this book, explains how it came to be regarded as a dark power and a fallen star.

After a great struggle, Venus achieved a circular orbit and a permanent place in the family of planets. During the perturbations which brought about this metamorphosis, Venus also lost its cometary tail.

In the valley of the Euphrates, “Venus then gives up her position as a great stellar divinity, equal with sun and moon, and joins the ranks of the other planets.”

A comet became a planet.

Venus was born as a comet in the second millennium before the present era. In the middle of that millennium it twice made contact with the earth and changed its cometary orbit. In the tenth to eighth centuries of the first millennium, it was still a comet. What caused such further changes in the motion of Venus in the first millennium that it became a planet on a circular orbit? (From Worlds In Collision)

The answer is Mars, which I will write about in my next post. Until then, here’s wishing you a Happy and Healthy New Year !

Anthony

Read my HealthLight Newsletter online at LiftingTones.com.

Velikovsky’s References for this excerpt :Schiaparelli, Astronomy in the Old T’estament, p. 74; Cambridge Bible, Book of Job, by A. B. Davidson and H. C. Lanchester; J.S. Suschken, Unvorgreifliche Kometen-Gedanken: Ob der Kometen in der’heiligen Schrift gedacht werde? (1744); and Isaiah 14 : 12-13); The Writings of Origen, “De principiis” (transl. F. Crombie, 1869), p. 51.; A. Jeremias, The Old Testament in the Light of the Ancient East (1911). I, 18.; Zend-Avesta (transI. Darmesteter ), Pt. II, pp. 94 ff. The belief sometimes expressed, that Tistrya is Sirius, is an obvious error: Sirius does not travel in a winding course. The star in the shape of a golden-homed bull was Venus. Also, inaccurate movements of Sirius could not occur without similar irregularity on the part of all the stars; Job 38: 32-33. The King James translation has, “Knowest thou the ordinances of heaven?” The Septuagint has “the changes of heaven.”
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The “Jesus of Faith’ vs the “Jesus of History” part 4:2 “Kingdom-Consciousness”

“When you understand yourselves you will be understood …. If you do not know yourselves, then you exist in poverty and you are that poverty.”

This blog series is dedicated to all my Christian brothers and sisters.

Continuing from where we left off in the previous post, I will share further excerpts from Andrew Harvey’s Foreword in The Gospel Of Thomas — Annotated & Explained by Stevan Davies. The author is commenting on this saying by Jesus in the Gospel of Thomas:

“Jesus said: ‘The seeker should not stop until he finds. When he does find, he will be disturbed. After having been disturbed, he will be astonished. Then he will reign over everything.’ “

From his own harrowing experience, Jesus knows that finding cannot be without suffering; to find out the truth and power of your inner divinity is to be “disturbed”: disturbed by the gap between your human shadow and its dark games, the abyss of light within; disturbed by the price that any authentic transformation cannot help but demand; disturbed by the grandeur you are beginning to glimpse of your real royal nature with all its burden of responsibility and solitude.

Jesus knows too, how­ever, that if you risk this disturbance and surrender to the unfolding of your divine nature, extraordinary visions will be awoken in you–visions that will astound you and drag you into what the Sufi mystics call the “kingdom of bewilderment” that “placeless place” where everything you have imagined to be true about yourself or about humanity is rubbed by the splendor of what you discover. And from this increasingly astonishing self-discovery, tremendous powers to influence and transform reality will be born in you. Just as unprecedented energy is unleashed by the splitting of an atom, so through the “splitting” of human identity to reveal the divine identity within it, a huge new transforming power is born, a ruling power, the power that great saints and sages have displayed through gifts of healing, miracles, and undaunted stamina of sacred passion and sacrifice.

The seeker that becomes a finder and ruler makes a leap in evolutionary development from human being, unconscious of the Divine hidden within him or her, to an empowered divine human being, capable in and under the Divine of flooding reality with the glory of the Kingdom. To reveal this secret, live it out, and release it in all its radical power, to make “finders” and rulers of us all, is why the Jesus of the Gospel of Thomas lived and preached and died.

It’s a giant leap from the saying “I’m only human” to “I am divine.” One is left with no excuse for one’s goof-ups and shortcomings. Assuming one’s divine identity does not mean that one will no longer make “mistakes” or experience shortcomings. These are seen as lessons in the school of Life rather than mistakes. One learns and grows from them.

This empowering vision of saying 2 leads naturally, as in the text itself, to the challenge of saying 3:

“Jesus said: If your leaders say to you” Look! The Kingdom is in the sky!” Then the birds will be there before you are. If they say that the Kingdom is in the sea, then the fish will be there before you are. Rather the Kingdom is within you and it is outside of you. When you understand yourselves you will be understood …. If you do not know yourselves, then you exist in poverty and you are that poverty.”

The savage, gorgeous radicalism of this saying should not be under­estimated; Jesus is, consciously and with the most subversive imaginable scorn, mocking all versions of the spiritual journey that place the ultimate experience beyond this world, in some transcendent “otherwhere.” All the patriarchal religions and mystical transmission systems–including those conceived in Jesus’ honor–subtly devalue the immanent in favor of the transcendent. . . .

The Jesus of Thomas is a “mystical revolutionary” who goes against all convention, religious dogmas decreed in his name, and the sociopolitical structures that maintain the status quo.

From what I have said, it should now be clear why in saying 10 Jesus announces, “I have thrown fire on the world. Look! I watch it until it blazes.” The “fire” that Jesus has thrown–and is constantly throwing on the world–is the fire of a revolutionary transcendent and immanent knowledge and love that menaces all the world’s political, social, economic, and religious hierarchies and elite, and all their self-serving justifications for keeping a vicious and unjust set of structures in place. The Jesus of Thomas is not the tender, often ethereal victim, or the suffering servant; he is the most fiery-eyed of revolutionaries, a being who knows he has discovered the nuclear secret of a new, potentially all-transforming power of love-in-action, and he is committed to seeing that its unleashing upon the world and transfiguration of the fire of its truth and laws take place.

In saying 71, he announces cryptically, “I will destroy this house”; scholars have taken him to mean that either he will bring down the Tem­ple with all its elite and hierarchy and business policies throughout a revelation of a direct egalitarian vision of human divinity, or that he is pledged to destroying the House of Herod that is currently “defiling” the house of David. These are entirely too limiting and local interpretations of the enterprise of Jesus. The Jesus of Thomas is not a peacemaker; he is an incendiary of love, a pyromaniac of divine passion, announcing the laws of a transformed world and of the enormous struggles, sacrifices, and sufferings, both internal and external, necessary to engender it.

As he pro­claims in saying 16, “People think, perhaps, that I have come to throw peace upon the world. They don’t know that I have come to throw disagreement upon the world, and fire, and sword, and struggle.”

Jesus has far too mordant an understanding of ruthlessness and cor­ruption not to realize that only divine violence can end human violence­– only a sacred violence of utter abandon to God and utter commitment to transformation can dissolve the human violence that keeps the world sunk in degradation. Not only does Jesus know this, but he faces its necessity and lives it out in the extremity of his own life; he is fully aware that his knowledge of the laws of the birth of the Kingdom threatened all previous human accommodations to the way of the world; after his very first public sermon, the Gospel of Matthew tells us, occasional attempts on his life were made.

Unlike many of the gurus and so-called teachers of our time, whose vague transcendental waffling further drugs an already comatose culture and leaves every aspect of the status quo intact, Jesus’ vision of the new way was rooted not only in visionary ecstasy but in an utterly illusionless and ruthless analysis of power in all of its aspects. This is what made him–and makes him–dangerous, perpetually scandalous, and what makes the Gospel of Thomas a fiery challenge, not only to less incendiary versions of his own message, but to all philosophers who do not propose a complex mystical revolution on every level.

Jesus risked such an almost alienating fervor and uncompromising urgency of address not merely because he understood that the Kingdom could not be birthed by any less absolute passion, but because he knew too, from the majesty and astonishment of his own experience, that empowerment on a scale as yet undreamed of awaited any being radical enough to accept and risk the terms of transformation he was proposing. Anyone who reads the Gospel of Thomas with an open mind and awakened heart will realize that what Jesus was trying to create was not an eth­ical or sociopolitical revolution alone; he was attempting to birth a fully divine human race, a race of beings as radically alive and aware as he was himself.

In saying 108, he makes this clear: “Jesus said: He who drinks from my mouth will become like I am, and I will become he. And the hid­den things will be revealed to him.”

Divinized  Human Beings

It is in saying 13, however, that the fullest vision of how Jesus wished to empower others is given:

“Jesus asked his disciples: Make a comparison; what am I like? Simon Peter replied: You are like a righteous messenger. Matthew replied: You are like an intelligent lover of wisdom. Thomas replied: Teacher, I cannot possibly say what you are like. Jesus said to Thomas: I am not your teacher; you have drunk from and become intoxicated from the bubbling water that I poured out. Jesus took Thomas and they with­drew. Jesus said three things to him. When Thomas returned to the other disciples, they asked him: What did Jesus tell you? Thomas replied: If I tell you even one of the sayings that he told me, you would pick up stones and throw them at me, and fire would come out of those stones and burn you up.”

This is one of the most permanently astonishing of all of the sayings of Thomas, and nothing like it is found in any of the synoptic gospels. What makes saying 13 so clear is that what Jesus most wanted was to set others on fire with the same fire that he himself had ignited with Thomas, so that they, like him, could be divinized. Thomas is the one disciple in the saying who does not have a tidy and dead category through which to express his understanding of Jesus. Thomas has become a “finder” and so is bewildered and astonished: “Teacher, I cannot possi­bly say what you are like.” One last block remains to Thomas’s true understanding of Jesus and who and what he is. Thomas’s own reverence of Jesus as “teacher,” a reverence, however beautiful and justified, that acts as a subtle distancing force from the full outrageousness of the truth. That full outrageousness Jesus proceeds with his usual nakedness to uncover: “I am not your teacher, you have drunk from and become intox­icated from the bubbling water that I have poured out.” Jesus recognizes that Thomas has allowed himself not merely to try to follow him, but has risked everything by getting drunk from the “bubbling water” of divine knowledge and divine passion that Jesus has poured out for him, and in so doing, he has become like Jesus himself, one with him and one with his fiery source.

The next saying is my favorite as it speaks to the state of transmutation of consciousness to the state of Oneness. It also speaks of the Healing Field which holds the patterns of perfect design for the body temple.

“Jesus saw infants being suckled. He said to his disciples: These infants taking milk are like those who enter the Kingdom. His disciples asked him: If we are infants will we enter the Kingdom? Jesus responded: When you make the two into one, and when you make the inside like the outside and the outside like the inside, and the upper like the lower and the lower like the upper, and thus make the male and the female the same, so that the male isn’t male and the female isn’t female. When you make an eye to replace an eye, and a hand to replace a hand, and a foot to replace a foot, and an image to replace an image, then you will enter the Kingdom.”

Imaging is an essential aspect of creativity, as well as healing. One is functioning in the kingdom of heaven when working with one’s consciousness in holding an image of perfection of form. “As above, so below. As below, so above.” The alchemy of holistic healing is what Jesus worked with in his “miracles.”

There are four interlinked truths about saying 22 that I would like to unravel here, for they each illustrate another aspect of Jesus’ vision of “Kingdom-consciousness” and, taken together, provide the fullest guide­line we have to its implementation and power.

First, we see” Kingdom-consciousness” in the child, born from a mar­riage of opposites–of transcendence and immanence, heart and mind, soul and body, masculine and feminine. The freedom and mastery of this Divine Child consciousness transcends all known categories, prepares a wholly new birth in every dimension, and brings the seeker into unity with the One in all its aspects and potential.

Second, we see the agency of this transformation in the motherhood of God, the Divine Feminine. This is quite clear from the image of infants sucking at the breast, through which Jesus is trying to make us aware of how important is the embodied Godhead, the Mother aspect of God, and how important it is to the kind of transformation he wants. Only those who have awoken to the kingdom within and without as the embodied God­head will be able to view life and Creation and all the workings of the uni­verse with the kind of abandon and trust that will allow them to be fed directly by God, with all the powers of vision and action they need. Without a restoration to the Christian mysticism of Jesus’ own full celebration of the Divine Feminine, the “Kingdom-consciousness” cannot and will not be born.

The third truth that saying 22 reveals is the order of the transfor­mations that have to be undergone by every seeker if the” Kingdom­-consciousness” is to be realized. The first recognition–when you make the two into one–describes the first major inner revelation of the divine consciousness, that of the impotence of all dualistic concepts to begin to describe Reality. This is followed by the opening of the heart center
(known as the heart-chakra in Hinduism, Sufism, and Buddhism), which dissolves all distinction of inner and outer in a living vision of all things burning in divine light. This in turn leads to the collapse of all previously useful categories of high and low, sacred and profane, through the reve­llation of presence in all things, events, actions, and possibilities–what in Hinduism and Buddhism is known as the Tantric revelation of Nirvana as Samaras, of the world of appearance as being essentially one with Absolute Reality and saturated at all moments with divinity.

The combination of an experience of all three linked revelations leads to the alchemical fusion within the seeker of masculine and feminine, and so to the mutual trans­formation of the” masculine” powers of will, order, logic, and strength, by the “feminine” powers of compassion, sensitivity, and reverence for all life. That engenders a new kind of being, the Divine Child or Sacred Androgyne who, like the Divine itself, is beyond category and able to use transformed feminine and masculine powers in whatever combination is called for in the actual situation. Such a being” reigns” over reality in the name of and with some of the actual miraculous powers of the Divine itself.

Such passionate words resonate at deep levels in the heart, where spiritual things are spiritually discerned and understood. I will share the fourth interlinked truth in my Easter Sunday post. As we move into the Easter Season, my focus will be on the passion, crucifixion and resurrection of Jesus as Michael Baigent presents these events in his book. Until my next post, then,

Be love. Be loved.

Anthony

I invite you to read my HealthLight Newsletter at liftingtones.com

 

 

 

The “Jesus of History” Vs the “Jesus of Faith” part 3:2 – Experiencing the Source

“Jars of spring water are not enough anymore. Take us down to the river.”—Rumi

Christianity, as it was conceived and brought forth as a religion–initially by the Jewish Zealots at the time of Jesus and three decades later by Constantine and the Council of Nicaea–interrupted a cycle of restoration that Jesus initiated with his life of unconditional love and compassion. In that sense, it was and is a failure. The kingdom of heaven remains only a belief, a concept in human consciousness, a place to go to after we die, but nevertheless a largely unrevealed reality behind the manifest world of human existence. I say “largely” because the Natural World continues to manifest the glorious revelation of the kingdom of heaven on Earth, especially in the spring. In a word, what we long for and seek is to go beyond belief and into a personal experience of God. This the Christian religion has failed to deliver. We’ve had to find it on our own by way of various transformational spiritual paths.

It also interrupted a much larger cycle of spiritual evolution that began with Abraham, the great patriarch of Judaism, and the children of Abraham, the nation of Israel. It ended with the collapse of Egypt as the world center of religion, mysticism and esoteric knowledge.

Actually, the cycle initiated with Abraham ended with the fall of King Solomon’s reign and empire. He had gathered and united many empires under one by taking their princesses and queens as wives, of which he simply had more than he could placate and still maintain stewardship of the cycle he was bringing to a potentially victorious climax and completion. His was a classic example, yet again, of the Man being distracted by  the Woman to the abandonment of his purpose in the divine scheme of restoration, a repetition of the same pattern of failure enacted by the parents of the human race in the Garden of Eden–a pattern that continues to be enacted between the men and women to this day. But not all was lost.

I ended the last post on a transitional note marking the end of the Egyptian era and the beginning of the Christian era. In this post, I will take a look at this transitional period and see how something great and significant did come out of Egypt besides Jesus, the Messiah. I will continue sharing religious historian Michael Baigent’s thought-provoking perspectives from his extensively researched book The Jesus Papers—Exposing the Greatest Cover-Up in History.

The Hermetic Texts

The Egyptian priests sought to preserve their secrets by learning the Greek language in which they wrote an entire collection of wisdom texts that circulated under the name Hermes, but for which they drew their essentials from Egyptian tradition. This collection of literature was attributed to the ancient Egyptian god Thoth, aka “Hermes Trismegistus” in the late classical world. Baigent raps up this chapter with this insightful overview of the Hermetic roots of Western civilization and of the pagan roots of Christianity:

Above all, and of most relevance to our investigation, the Hermetic concept of man is “as a cosmic rather than a terrestrial being.'” The Greek gold plate (see the previous post) put it well: “My race is of Heaven [alone].”

A particular value of this Hermetic literature is that, despite its late production, it comes from the very source of the mysteries of the ancients and so can be used as a lens through which to view the earlier texts, allowing us to gain a deeper understanding of their true concerns.” Significantly, at the very heart of the Hermetic texts is the concept of mystical initiation: “Then he [Poimandres] sent me forth, empowered and instructed on the nature of the universe and on the supreme vision.”

It is still more curious that the production of these books of Hermes began about the time of Jesus and paralleled the rise of Christianity. At the end of the second century A.D., Clement, the Christian bishop of Alexandria, referred to them as “containing the whole philosophy of the Egyptians.” The pagan philosopher Iamblichus, writing a little later, was also aware of their importance: “Our ancestors dedicated the inventions of their wisdom to this deity, inscribing all their own writings with the name of Hermes.'”

This collection of texts . . . has had an enormous and incalculable effect upon the Western mind. It is fair to say that the Western world would not have developed as it did without them. Science itself might never have evolved without the impetus given by men and women enamored of these works. For they were rediscovered in the Renaissance and translated by Marsilio Ficino about 1463 at the behest of the wealthy Florentine banker Cosimo de Medici.

(For a review of the Hermetic Principles that have come down us—such as the principle of cause and effect—and the most often quoted: “As above so below; as below so above”—visit this website: http://thirdmonk.net/knowledge/seven-great-hermetic-principles-teachings-thoth.html#)

Going Home NOW

We all want to return Home—some of us, myself included, would like to be able to do so now while we breathe the air of this world. Our prodigal sojourn on Earth has left us hungering and thirsting for Home—for eternal life. And we will go Home, even if we have to die to get there. This belief that one has to die in order to go to heaven is central to Christian doctrine. The only trouble is Heaven is not “there.” It is here, waiting to be revealed where we are, here on planet Earth—where we’ve rather made a hell of a mess. For this reason alone, going Home has been an escape, or at least a reprieve, from our miserable plight.

Herein lies part of the deception hidden within the “Greatest Cover-Up in History” Michael Baigent has boldly brought to the fore for our critical examination and honest review. The truth has been adulterated with fabricated lies and what has been handed down as “truth” has been horded and sold to the faithful by a false priesthood. Baigent speaks to this here:

No one individual, no culture, no civilization, has a monopoly on truth. For this reason, we should not make the mistake of thinking that the techniques of entering the Far-World were known only to the Egyptians or the Greeks. The gates to the Far-World have always been open to those whose world-weary longing draws them across the divide.

And there were few more world-weary than those who came to be baptized in the River Jordan by John the Baptist, a unique event that even Catholic editors of the Jerusalem bible consider to be an initiation. Was this perhaps the true meaning of John’s statement, “The kingdom of heaven is close at hand?” (Matthew 3:2)

Jacob’s Ladder

This doorway to heaven has been sought after throughout the history of mankind. Bagent cites the story of Jacob’s ladder in the Old Testament as an example. If you recall the story, Jacob had a dream of a great ladder connecting heaven and earth with angels ascending and descending on it.  Upon awakening from his dream, he realizes that he is in a sacred place and, externalizing his dream, he exclaims: “This is none other but the house of God, and this is the gate of heaven.” He then proceeded to build an altar with stone and he called the place “Bethel” which means “the house of God.” (Genesis 28: 10-19)  What he didn’t realize was that the ladder and “gate of heaven” were not out there but within himself, as was the dream.

Now, the context of this story as Baigent tells it has to do with “sacred sites.” There are places on the surface of the Earth that are known even today as being “sacred” by reason of their vibrational frequency and their historical significance to ancient civilizations, such as Stone Hinge and Easter Island, to name just two of many such places on Earth where the veil between heaven and earth seems to be very thin. Jacob may have well been in one such high place. This veil, of course, is within the individuals who make pilgrimages to these sacred sites. The energy of such places is such that it impacts the individuals’ electromagnetic biosphere raising their vibratory frequency to a height where they experience an intensification of energy. The “house of God” is none other than the body temple itself.  I know this is true from personal experience in such a sacred place where the energetic field was rare and uplifting. For me, it was a direct experience of God—of my own divine Self.

In this sense, Baigent is astute in saying “there are places where the Far-World and the terrestrial world are linked—places that serve as the perfect conduit between the two worlds.”

I resonate with his interpretation of Jacob’s dream:

More significantly, Jacob’s “dream” is better understood as a vision, and one that teaches us a number of important things. Perhaps the most crucial lesion lies in the report of angels “ascending and descending.” This is clearly a symbolic demonstration that the link between heaven and earth is dynamic, that the divine qualities are constantly flowing to and fro (underscore mine). This expresses the idea we have already seen in Egypt that the Far-World and the terrestrial world are intimately—and dynamically—interlinked. This is proof, should we need it, that Jacob’s vision emerged from a living tradition of which this Old Testament report is just a fragment, a glimpse of the lush landscape of the promised land.

The Way was Blocked

Throughout the Old Testament, Baigent suggests, the link between the two worlds is portrayed as being broken, making the passage to and fro difficult if not impossible.

“. . . angelic beings with flaming swords block the entrance to the Garden of Eden; Jacob is not encouraged to climb the ladder to heaven. Religious administrators had apparently taken over the tradition and restricted its message about the pathway to the Far-World—much as Vatican strongmen did later with regard to the teachings of Jesus.

More accurately, the angels with flaming swords, according to the story, only blocked access to the Tree of Life. We must remember that this is a metaphorical story told and written down by Moses. We have no written record of what actually happened. The point the author is making, I believe, is that the way to the kingdom of heaven has been obstructed and access barred to the uninitiated.

There’s an event in the Gospel of Matthew (23:13) where Jesus rebukes the false priesthood of the Temple: “But woe unto you, scribes and Pharisees, hypocrites! For ye shut up the kingdom of heaven against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in.”

But how did they “shut up the kingdom of heaven?” And what was their understanding of the nature of the kingdom of heaven? Was it the Far-World of Egyptian/Judaic mysticism? And what “kingdom of heaven” was Jesus referring to?

Baptism, a Pagan Ritual

This concept of the intimate relationship between heaven and earth along with the crossing over to the Far-World was huge in Egyptian tradition, which left its mystical mark on Judaism. A second influence came from Babylon during the Babylonian exile, when King of Babylon, Nebchadnezzar, “seized and captured Jerusalem in 587 B.C. and deported the Jewish king, along with thousands of people. Many others fled into exile in Egypt.”

We can see, for example, the Babylonian rite of baptism as the origin of the Jewish practice of purification before rituals, the aim being to separate the person from the terrestrial world while at the same time establishing a pure relationship with the divine world.

This pagan rite is enacted in the Christian culture as a sacrament, only for a different and fabricated purpose: to wash away the stigma of “original sin,” a sin that was allegedly committed by Adam and Eve, both of whom are fictitious characters created by the author of the Book of Genesis to represent our first parents. This is all part of the hidden agenda Baigent is seeking to expose. There was no actual “original sin” committed by Adam and Eve. It was a story, an allegory, brought forward by Christianity as a means of bringing the faithful into submission to the Church’s rules and requirements for admission to the kingdom of heaven after they die. The reality is we are born into this world not with original sin on our souls but, to borrow a phrase from Catholic prelate and author Matthew Fox, with “original innocence.”

We all worship One God

The Jewish calendar also derives from a system used by the later Babylonians. Even the traditional incantation bowls used by Jewish rabbis were of Babylonian origin. The Babylonian Talmud too has medical information from earlier Babylonian lore, and Babylonian astrological texts have been found to have been used by Jewish groups as well. Even the belief in one god, which carried over into Christianity and Islam, has been seen by some scholars as deriving from ancient Mesopotamia: the name of the god of the Assyrians, Ashur (Assur), means the “One,” the “Only,” the “Universal God.”

It appears, then, that Islam and Christianity worship the same One God.

Mesopotamian influence can also be detected in the origin of the Tree of Life, now the backbone of the mystical Jewish practice known as the Kabbalah. The notorious “Tree of Knowledge of Good and Evil” in the Book of Genesis of the Old Testament also has its roots in the very early oral mythological teachings of humans well before the invention of writing.  The story of Ezekiel also comes out of Babylon and suggests that Ezekiel may have been involved with the esoteric mysteries of Egypt as an initiate himself. So, much of our Judeo-Christian heritage comes from pagan religions.

I will leave it there for now. In my next post I will give in depth consideration of the Book of Enoch. Until then,

Be love. Be loved

Anthony

I invite you to read my Health Light Newsletter online at LiftingTones.com.

 

 

The “Jesus of History” vs The “Jesus of Faith” part 2: The Missing Years, page 3

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 The Secrets of Egypt

The veil is thinning. The veil of which I speak is the cloud in the human heart and the fixed structures in human consciousness that have obscured our vision of the oneness of heaven and earth and our oneness with one another. I see evidence of this thinning  among the gays and lesbians of the LGBT community who recently won their Supreme Court case for marriage equality in the state of California and in all 50 states. I was moved by the television show “When We Rise” watching these men and women embrace one another in a powerful display of unconditional love. The light of their unfettered joy in victory lit up the veil of judgment in my own heart as I felt the repulsion homosexuality triggers inside of me seeing men kissing men on the lips, while at the same time feeling a compelling spirit of joyful celebration in my confused emotional realm. Scars from thwarted encounters with homosexuality during my youthful years in Catholic seminar tearing loose from the fabric of my heart. The veil is definitely thinning. Healing is underway. The truth of human relations is being revealed. We are rising in love with one another.

With some there is no veil at all. Heaven is “so close as not even to be near,” as one poet put it – and we can enter in while we yet live. This is what  the Egyptians were into with their mysticism. What science fiction writer H.G. Wells proclaimed in 1895 in his story “The Door in the Wall” the Egyptians had discovered a way to go through that portal and enter what they called the “Far-World.” They had a secret ritual into which one could be initiated and guided through that would open a door into that world and allow one to visit for a while and then return. This ritual was called the “incubation.” More about that later in my next post.

This was a message that the Master Jesus brought: “The kingdom of heaven is at hand and all around.” He was even more specific than that: “The kingdom of heaven is within you.” We were instructed to “repent” – literally turn around – see it on every hand and enter in. Then he apparently went through that door himself and returned to say “Follow me.” I don’t think he was messing with us.  I believe he meant exactly what he said. I know he did.

I have a friend who had a near death experience (NDE). His impression was that the veil is very thin and heaven is indeed right at hand. His experience was so exquisite that he was terribly saddened upon being resuscitated and brought back to life on this plane.

Here’s another interesting NDE story: “Dead for 48 minutes, Catholic Priest claims God is female” .

Jewish Mysticism in Egypt

In his extensively researched book The Jesus Papers, religious historian Michael Baigent shares his exploration into the mysticism of Egypt in his chapter “The Mysteries of Egypt.” I read and re-read this chapter with a deep curiosity and desire to know what might have really transpired during those eighteen years of Jesus’ young adulthood that are peculiarly missing from the Four Gospels. Baigent places Jesus in Egypt, brought there by his parents, where he may well have received an education in Jewish mysticism, which was an adaption of Egyptian mysticism whose sole purpose was to potentiate and facilitate ecstatic union with God by way of a process called “incubation.” Michael Baigent describes this cultish practice in haunting detail.

THE MYSTERIES OF EGYPT

The Egyptians saw themselves as keepers of the balance and harmony of our universe.  I find this most fascinating and pertinent to our times of global climate crises.

In the beginning, according to the ancient Egyptians, everything was perfect. Any fall from this state of eternal harmony, called Ma’at, was due to mankind’s imperfections, and the greatest of these human imperfections were those caused by greed.

Greed is a human “imperfection” that continues to create an imbalance in our world to this day. We haven’t yet emerged out of those dark ages in our governance, which is based on greed for power and control. It’s all coming to a head, like a pimple on our collective forehead, with the 1% of our population that embody the focus of the spirit of greed, which the majority of the remaining 99% embody as well. The pimple is bursting, however, ejecting the pus of corruption out of the body of mankind; and what a stink that is making. Baigent continues:

It was the task of everyone, the great as well as the humble, to work toward maintaining this perfection and restoring any imbalance in it. But the ultimate responsibility lay with the pharaoh, aided by a network of temples that covered all of Egypt.

Every morning saw the same ritual of awakening the gods in the temples at the moment of sunrise, when the doors of the Inner Sanctum would be opened. The director of the Petrie Museum in London, Dr. Stephen Quirke, has likened the Egyptian temple, only half in jest, to “a machine for the preservation of the universe, a technical operation that requires technical staff or knowledge … in order to ensure that the crucial task of survival is never impaired.”

I am reminded of a passage from the 38th chapter of the Book of Job, a powerfully haunting passage: “Canst thou bind the sweet influences of the Pleiades, or loose the bands of Orion? Canst thou bring forth Mazzaroth in his season? Or canst thou guide Arcturus with his sons. Knowest thou the ordinances of heaven? Canst thou set the dominion thereof in the earth?”

We are supposed to know these things – and we once did. There was a Science of Mazzaroth at one time in our ancient past, a remnant of which lingers on today in what we know as astrology. It is the reality behind the Zodiac. The seasons of Mazzaroth still govern the cycles of creation in our Solar Entity, only without our conscious participation. We do continue to influence these cycles through our self-destructive behavior and are impacted by them. In our ignorance, we’re getting clobbered by their unalterable activity.

I believe what Michael Baigent has shed light on in this book in the last attempt of ancient civilizations to restore man’s engagement with the Science of Mazzaroth. Only the Egyptians couldn’t pull it off as mere humans living on the physical plane.  Greed for power and control spoiled the process of restoration of the governance of the ordinances of heaven upon the Earth through human beings.

Further, I believe Jesus was aware of their foolishness and failure – a failure that actually dated back to King Solomon and the failure of the “chosen people” of Israel to allow that restoration to occur on the physical plane by way of the cycle initiated by Abraham in that pivotal moment when he reportedly ended human sacrifice by not sacrificing his son – and Jesus set about to initiate a second opportunity for the cycle of restoration of human consciousness to its rightful place of dominion in heaven – a dominion founded in love rather than greed. The Egyptians were at least aware that they needed to rise to a higher mental plane in their earnest endeavors to travel to the Far-World to gain knowledge from their gods that would help them maintain a balance between the two worlds they knew at that time. But that opportunity was no longer available. Surely Jesus was well aware of their endeavors – and was not without compassion for their state of blindness.

Baigent goes on to elaborate on their cosmology and culture:

At the same time the temple was a gateway to the Beyond: it was the place where the earth and the sky joined as they seem to do on the horizon, and for this reason many texts refer to the temple as a celestial horizon. The ancient word for “horizon,” akhet, had a number of significant meanings: it referred not only to the joining of the sky and the earth but also to a specific part of the horizon where the sun god rose from the Far-World, the Duat, every morning and returned to it every evening.” Clearly, for the Egyptians, the horizon marked a portal into the Far-World.

Pyramids too were imbued with this quality: the Great Pyramid of the pharaoh Khufu at Giza was termed the “akhet of Khufu.” Furthermore, the root of the word akhet means “to blaze, to be radiant.” On one level this term referred to the blaze of light at sunset or sunrise, but it also had a much more secret meaning, which we will discover.

The primary role of the pharaoh was to serve as the guarantor of Ma’at. The only – and greatest – thing asked of human beings was to live in Ma’at, bringing the cosmos and the physical world into harmony This perfectly balanced state was personified by the goddess Ma’at, who was depicted with an ostrich feather in her hair. She brought truth and justice, the fruits of harmony, into the world.

Coexisting within this universal perfection were two worlds: the physical world, which we are born into and within which we live, and the other world to which we travel when we die, the Duat, or the Far­World. The Far-World was not seen as separate, as some heaven or hell far away from or unconnected with mundane existence. Rather, the Far-World was ever-present. It was believed to exist simultaneously with the physical world, intertwining with it like the two snakes around the caduceus of Hermes. It was with us all the time even though we could not normally see it or travel to it until we died.

These two worlds occupied the same space, in some mysterious and unexplained manner, except that the physical world remained within time whereas the Far-World existed beyond time. Time began with creation, but the Far-World was seen as eternal, not in the sense of being an infinite stretch of time reaching forever into the future and stretching from a past forever distant, but rather eternal in that it was outside of time. The ruler of the Far-World was the god Osiris, and the guide for the dead was Thoth, who led them up to the kingdom of the gods.

A further aspect of the Far-World is that it was understood to be the eternal background to everything in the visible universe. It was considered the divine source of all things, the source of all power and all vitality Life itself was believed to come from the Far-World, which seeped into the physical world and revealed itself in all the forms we see about us.

For the ancient Egyptians, the world of the dead was always very close to the world of the living – there was an intimacy between the two. Paradoxically, the world of the dead was the source for the world of life. Indeed, the dead were believed to be the truly living ones.

A tomb inscription dating from the New Kingdom (around 1550-1070 B.C’) reminds us that “a trifle only of life is this world, [but] eternity is in the realm of the dead.” An earlier Middle Kingdom (around 2040 – 1650 B.C.) tomb of the priest Neferhotep in Thebes-now Luxor-contains several “Harper’s Songs,” the second of which ends:

“As for a lifetime done on earth, it is a moment of a dream. It is said: ‘Welcome, safe and sound’ to the one who reaches the West.”

The “West” for the Egyptians was the land of the dead. Tombs and pyramids were always built on the west bank of the Nile, where it was thought that the sun vanished at night into the Far-World.

To understand this, it is useful to look at the ancient Egyptian concept of time: they understood that two types of time were operating simultaneously. There was the kind of time they called neheh, the cyclical time involved in natural patterns – the seasons, the movement of the stars, and so forth. The other was known as djet, which was no time at all – a state of being outside of time entirely. Only in neheh did time move; djet represented time in suspension. While neheh might be infinite, only djet was eternal; one inscription reads:

“The things of djet-eternity do not die.”

This dual perspective is very different from our modern concept of time in which we are ever tumbling onwards into a future that we can only hope will be perfect – a hope that for many religions rests upon the fulfillment of a promise that a messiah will someday appear to win the final battle against the forces of evil and in so doing will usher in a perfect world. Our political philosophy too is very dependent upon linear time, on a trajectory stretching from the past into the future where, if we manage our legislation correctly, we will achieve satisfaction for all citizens, as if legislation is something that does more than plaster over cracks.

And yet, those of our culture who have stepped out of time – the mystics – report, like the ancient Egyptians, that the world of the dead is indeed a world of the living, that it is ever-present and very close. Making allowances for the great differences in culture and language, we can see this same sense of proximity to the divine world stressed in the reports of the great sixteenth-century mystic Saint Teresa of Avila, who often fell into a mystical “rapture” wherein she was utterly “dissolved” into the divine kingdom. Speaking of God she stressed:

“There was one thing that I was ignorant of at the beginning. I did not really know that God is present in all things; and when He seemed to me so near, I thought that it was impossible.”

From what Baigent presents here, perhaps one can readily see how the roots of Christianity grew out of the soil of Egyptian and Jewish mysticism. Jesus’ attempt to initiate a new cycle of restoration with his disciples failed to interrupt the status quo. Christianity became simply a new name and practice of Egyptian and Jewish mysticism, with all of its mysteries, beliefs and cultish practices.  A third and new cycle was destined to be initiated at a yet higher spiritual level of consciousness and is already underway. But that’s getting ahead of our current exploration.

I will leave it there for now. There’s a lot here to ponder. I would love to share your thoughts on what I’ve presented here. For one thing, I would like to know if what I am bringing forward for consideration is of any value to my readers – and I note that there are many visitors to this blog after each new post. So, do drop me a line or two. Until my next few posts – which will come closer together as we approach the Easter Season,

Be love. Be loved

Anthony

Welcome to my Health Light Newsletter online.

The “Jesus of History” . . . . Vs The “Jesus of Faith” . . . . Part 2: The “Missing years”

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Eighteen years of Jesus’ life are not accounted for in the four Canonical Gospels. The last we hear of his early childhood is the alleged story about him debating with the chief priests and elders in the Temple of Jerusalem at the age of twelve. Where he went after that is a question that has given rise to much scholarly speculation.

Religious historian Michael Baigent has a very intriguing chapter on the missing years of Jesus’ life in his book The Jesus Papers – Exposing the Greatest Cover-Up in History. Digging deeply and tenaciously into whatever ancient texts and oral traditions he could find—the most resourceful being those of the Dead Sea Scrolls, written by the Jewish Zadokites and Zealots in Egypt, where they were found around 1947-56, and the Nag Hammadi texts discovered south of Cairo in Egypt in 1945—Baigent places Jesus in Egypt where he receives his messianic training in the Egyptian Mystery Schools.

It is in Egypt, Baigent suggests, where Jesus received training in the ancient rituals of Egyptian mysticism that opened heaven’s gate for passage into the Underworld—the “land of the dead,” which was thought more to be the “land of the living”—and re-entry into the physical plane.  Bagent suggests that Jesus was initiated into these mysteries whereby, with the assistance of fellow initiates who attended to the physical body during the soul’s out-of-body journey, one could die to this world, visit the realm of the gods and obtain wisdom, then be resurrected from the “dead.” Not entirely without historical support for his scenario, Baigent’s speculation is quite conceivable and compelling, especially knowing what we know today about “near death experiences” (NDE’s). Was Jesus’ crucifixion, death and resurrection akin somehow to an NDE? Let’s have a look and decide for ourselves whether or not Baigent’s scenario is in the least bit credible, perhaps even likely.

(This is a dense and complex consideration with many political and religious threads weaving through the fabric of the story. I will attempt to condense it into two or three installments. Encompassing the larger part of Jesus’ thirty-three years of life as recorded by the four Gospel writers, it is perhaps the most crucial and important period, as it was his formative years of preparation for the three-and-a-half years of his public ministry, which ended in his personal victory over death—which was the sole interest of the Gospel writers, though not the sole reason and purpose for Jesus’ life and mission, as we will see.)

Where did Jesus live as a young man?

According to three of the four Canonical Gospels (Matthew, Mark and Luke), Jesus was living in the town of Nazareth in Galilee in his youth. Luke says that Jesus grew up there and that he went with his family every year to Jerusalem to celebrate the Passover. It was on one of those occasions that he was found debating with the learned scholars in the Temple. “Unfortunately,” Baigent writes, “there is no evidence whatsoever that Nazareth even existed in Jesus’ day.” Then, as is his style when he comes upon an inconsistency such as this, Baigent’s critical thinking and suspicions kick in. I love the manner in which he goes about questioning everything handed down as history. Here’s a taste of his reasoning and compelling writing:

The first mention of it appears no earlier than the third century A.D. Could this mention of an exchange at the Temple have been placed here as some kind of cover story for a period in Jesus’ life that was otherwise unaccounted for?

As far as the Gospels were concerned, Jesus appears to have vanished during his youth and early adulthood. But it was during those years that he learned the ideas, the beliefs, and the knowledge that he later taught. So where exactly was he? And why have his whereabouts been kept hidden? Had he been “talent-scouted” by priests or rabbis and whisked away for almost two decades of secret training? Surely the disciples must have known where Jesus had been. But what could have possibly been at stake, what problem could have arisen, through sharing this information? In fact, we cannot avoid asking, what were the writers of the Gospels intent on concealing?

Scholars over the years have speculated about this gap in the account of Jesus’ life. Some believe that Jesus traveled with his family to the East,

“far beyond the jurisdiction of the Romans, to Parthia, Persia, or beyond, to Afghanistan, or India. Even today there are many who believe that the shrine of Yus Asaph in Kashmir is that of Jesus himself who, after surviving the crucifixion, returned home to the East to live and ultimately die. There are also suggestions that he studied as a child under Buddhists—this would explain, it is said, the parallels that can be found between the teachings of Jesus and those of the Buddha. And we have the very early Christian community, centered in Malabar on the west coast of India, which claims to have been founded by the apostle Thomas. Surely where Thomas went then so too could Jesus have gone?

Is it possible that the Great Spirit who incarnated in Jesus is the same Divine Being who was also incarnate in the Buddha some six-hundred years earlier in Nepal, India?  Well, that’s getting a little ahead of the current story. There was no reason for Jesus to have fled Roman jurisdiction as he was not involved in the Zealot’s revolutionary activities against the Romans. Baigent reasons:

Any move he made out of Judea or Galilee must have been by choice rather than by coercion. But where could he have ventured, and why?

There is a single clue in the Bible, one in the Old Testament that is echoed in the New. As we have seen, it was important for Jesus to follow, to act out quite specifically, the predictions made by the Old Testament prophets in describing the coming of the messiah. We have already seen the very literal expression of these predictions during Jesus’ entry into Jerusalem when he finally went public with his messianic claims. We can therefore be confident in expecting that every messianic prediction in the Old Testament would be pressed into use in this manner.

In a real sense these predictions by the Prophets limited Jesus. They provided a set of boundaries within which his messianic mission needed to express itself. A particularly interesting prediction was given by the prophet Hosea (II:I): “When Israel was a child I loved him, and I called my son out of Egypt” (emphasis mine). Matthew (2:I5) picks up on this in one of the earliest prophetic predictions he mentions: in a garbled historical account, he records that the Holy Family fled into Egypt when Jesus was still a baby, explaining, “This was to fulfill what the Lord has spoken through the prophet: ‘I called my son out of Egypt.'”

I’ve learned that anywhere in the New Testament when these words “This was to fulfill . . .” are used to preface a Biblical event, one can be sure that what follows is a rationalization by the author(s)inserted into the text in order to connect the event with words of prophecy from the Old Testament. It’s like doing research in order to find something that backs up or proves one’s preconceived conclusion or beliefs.

Why Egypt?

AT THIS POINT, we cannot help but ask, why Egypt? This is a minor detail in Matthew’s Gospel and is treated as such in the Roman Church. But for the Egyptian Coptic Church, which separated from Rome in 451 following the Council of Chalcedon, it is a matter of considerable importance indeed. For almost a thousand years it has maintained a legend about the journey the Holy Family made into Egypt, all the sites they visited or resided at, and all the miracles that accompanied the presence of Jesus. This legend is called “The Vision of Theophilus.” Theophilus was patriarch of Alexandria and leader of the Egyptian church from A.D. 385 to 4I2, but the Vision seems not to have been written down until the eleventh or twelfth century

Given the highly devotional nature of the story and the very obvious use made of it to justify Jesus’ uniqueness and divinity, we can locate its theology far beyond the beliefs of the Jewish community in Egypt—the community that would have been giving refuge to Jesus’ family. What’s more, these same factors place the origins of the theology in an era following the dogmatic decisions of the Council of Nicaea in A.D. 325. It seems fairly evident that the Vision—at the very least—is a product of Christian thought in the fourth century A.D. or later, and certainly not of Judaism or Judeo-Christianity. It therefore cannot be an accurate account of any such journey, although it may very well contain some elements of a real journey. Thus, we need to ask, whom does the story serve? Who would have benefited from its telling?

No one would have benefited more than the author of the Gospel of Matthew himself, as it added credibility to his Gospel. For less obvious reasons, the Coptic Church in Egypt would have benefited by the story of the Holy Family’s travels to the East. “The Coptic Church has been at odds with Rome for over six-hundred years, and its faith was at least tolerated by the Muslim rulers.” There appear to be political and economic factors influencing Mathew’s scenario.

If the Gospel of Matthew is given greater credence, then it stands to reason that various Egyptian holy places within the story would also be validated, thereby opening up a whole new pilgrim route that would include Egypt. With pilgrims, of course, came trade and gold.

Despite its deficiencies, the tale gives every appearance of picking up on local oral tradition or legend. And local legend is dismissed at one’s own peril, for local memories are long. There has certainly been a very ancient and widespread Jewish presence in Egypt—extensive enough to justify the story’s telling well into Islamic times.

There was a legitimate and functioning—although controversial—Jewish Temple in Egypt during the lifetime of Jesus. It was founded by the Zadokite high priest, Onias III, who built it upon the ruins of an old Bubastis temple in the Egyptian delta on the same design as the Temple of Jerusalem.

Onias III, a Zadokite priest, was forced to flee Israel to Egypt when Jerusalem was attacked by the Syrian ruler, Antiochus Epiphane in 170 B.C., and the Temple in Jerusalem was taken over by non-Zadokite priests allied with Epiphane. The Onias Temple with its Zadokite priest became the only legitimate Jewish Temple in the region. That is until his son, Onias IV, a military commander in the Egyptian army and a non-Zadokite priest, succeeded his father as high priest. This made the Onias Temple in Egypt illegitimate, a diminishing of status by Josephus that was used as his rationale for excluding it from serious academic consideration, by Josephus himself as well as by Philo of Alexandria—both of whom had friends in high places in Israel to placate; friends in the upper class wealthy Jewish sector as well as in the ruling class. Both groups wanted to put distance between them and the Zadokites and the Zealots associated with the Onias Temple in Egypt as well as the Temple in Jerusalem.

The Onias Temple was on the road that Jesus and his parents would have traveled from Judea to the city of Heliopolis in Egypt in order to avoid the strongly-influenced Jewish communities in Alexandria and Naucratis to the west. They would then have traveled south along this road that passed by Onias’ temple, where they would most likely have stopped and settled. Baigent reasons:

And it is highly unlikely that Jesus and his family, raised in a Zealot environment, one that hoped and prayed for a reinstatement of a Zadokite priesthood in the Temple of Jerusalem, would have just passed by this Egyptian Jewish temple. All of these observations lead naturally to the thought that the Temple of Onias served as the initial training site of Jesus. It was here perhaps that he received his introduction into the politically active world of the Zealots.

In a sense, we can see the temple as an overseas branch of Galilee where Greek-speaking Zealots could learn their trade. It would have also been a good place for Jesus’ family to bring him so that he could learn what it would mean to be the Messiah of Israel, for all the texts and commentaries on the role of the messiah would have been available there. So we do now have a good reason for the Holy Family to have traveled to Egypt, and a reason for Matthew’s brief comment, disguised as a flight from the dangers posed by Herodian infanticide. In fact, it would seem not to have been a flight at all but rather a positive action undertaken in order to allow Jesus to grow, to study, and to teach away from the troubles in Judaea and Galilee.

Despite his training in the Zealot cause, Jesus, as we have seen, at some point secretly took another path – one revealed only after he had been anointed as messiah [by Mary of Bethany, who was also Mary Magdalene, Jesus’ wife and companion], when it was far too late for anybody to challenge him. That path was a more mystical path. Yet where in the Jewish world of Egypt could he have learned such a path? For the answer to this question, we need to look at one of the mystical groups of the time, one described by Philo of Alexandria.

In my next post I will consider the Therapeutae healers in Egypt with whom Jesus may have studied and developed his own gift of healing. I will also consider a most enlightening chapter of Baigent’s book that tells about the mysticism of Egypt and the rituals of initiation into the Mystery School and what was called “incubation,” a most interesting and exciting consideration that may shed light on what really happened on Good Friday and Easter Sunday. So, stay tuned.

Anthony Palombo

Read my Health Light Newsletter online at LiftingTones.com – shedding light on health issues from a Holistic perspective and paradigm.

 

 

 

 

 

Our Catastrophic Past

Our Planets Saturn and Jupiter

David Talbott

David Talbott

Catastrophes of global proportion have occurred in our past that have been so traumatic as to have been blotted out of race memory. Mass amnesia prevents us from remembering our catastrophic past. Jerry Simonson of The Thunderbolts Project has put together an amazing educational and entertaining movie that begins to reconstruct those memories out of symbols, myths and legends from around the world, validating the monumental work of the late Immanuel Velikovsky. When you have time, sit back for an hour and eighteen minutes — or for convenient intervals — and enjoy this well documented video “Symbols of an Alien Sky” written and narrated by David Talbott and animated by Brian Talbott. 

I hope you enjoyed the movie. In my next post I will explore the nearly forgotten history of sound and music in another video entitled “Sonic Geometry.” So, stay tuned!

Tony picAnthony Palombo

Read my Health Light Newsletter online at LiftingTones.com. Feature article is “Food Our Medicine — Medicine Our Food.” 

Apocalypse of Light 2013: From Out of the Shadows of Our Past

Mars: our once home planet?

Mars: our once home planet?

Tony Pics for SA BookAs the dawn of this Golden Age shines light in our collective psychic memory, giving rise to memories of ancient technology—for example, the recent emergence of what is called “hyper-dimensional torsion field physics” technology—we find ourselves on the surface of planet Mars probing into what may well be our past origins.  What’s the saying by George Santayana?  “Those who do not remember the past are condemned to repeat it.”   Ray Bradbury’s Martian Chronicles appear to be proving more prophecy than science fiction.

I invite you to spend two hours viewing this video and see for yourself what “Curiosity’s Stealth Mission” is uncovering on the surface of Mars.  Very interesting stuff that will astound you. We may well be the Martians ourselves who destroyed one planet already and laid waste our Martian home.  Is this our great moment of truth when we are forced to face our past and learn a painful cosmic lesson?  The heart-rending clincher is, of course, saved for the end of the clip. Is that really a child’s shoe and toy glider?  Enjoy! And don’t be too shocked or dismayed by what you see and hear.  As space science expert Richard C. Hoagland says at the end of his narration. . .

” This could be the penultimate trigger for the transformation of 2012.”

 

Until we meet again,

Be Love.  Be loved. . . . Anthony

Visit my HealthLight Newsletter blog at LiftingTones.com for a meditative series consideration of your Sacred Anatomy entitled “Seven Glands for Seven Spirits.” The current post is an inserted alert about iodine supplementation.

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Welcome MYANMAR! And TAGO in West Africa! And OMAN!

 

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