CHAPTER
VI
EGYPTIAN
ESOTERISM
More
than any other country, Ancient Egypt was
an
illustration of theocratic power. There, priesthood
ruled
and adumbrated royalty. Depositories of the
Indo-Iran
tradition of Ra, Zarathustra and Manu,
the
priests of Thebes and Memphis made of Egypt
the
fortress of antique esoterism. Their Sovereign Lord
God and
Teacher bore the name of Hermes or Thoth,
the
Great Initiator. In him were typified the three
great
powers of royalty, law-giving or legislative and
high
priesthood which made the Greeks, disciples of
the
Egyptians, surname him Hermes Trismegistus or
thrice
great.
To
Hermes was credited a large number of books
containing
the secrets of Indo-Aryan occult science.
Fire was
the first Principle, the basis of all teaching
and the
law of Ammon-Ra, the Sun God of Thebes.
Only
after the conquest of Egypt by the Hyksos
(2000 B.
C.) did the priests spread among the people
the cult
of Osiris and Isis and their son Horus. This
popular
religion served as a screen which most effec-
tively
shielded the Hermetic mysteries from intrusion
and
disclosure and safeguarded ancient and Aryan esoter-
ism
which had to fear annihilation at the hands of
the
priesthood of the black or Ethiopian race whose
esoterism
was based upon a different conception of
occult
and psychic knowledge.
A
striking example of the rivalry of the two esoteric
schools
is given in the Bible when Moses and Aaron,
practising
the magic taught them by the Ethiopian
Jethro,
failed to confound the Egyptian priests before
Pharaoh.
Concealed
behind the popular cult of Osiris and Isis
was the
soul of Egyptian esoterism which no one could
reach,
except after having been deemed worthy to
penetrate
the most sacred mysteries of Isis whose
statue,
with its face veiled, stood before the door of
the
temple of occultism.
The
trials of initiation which a candidate had to
withstand
before he beheld the light of Osiris and under-
stood
the " Vision of Hermes " were long and terrible.
They
were interspersed, however, by states of trance
induced
by special beverages, during which the initiate
had
voluptuous visions of Isis preceded by the five-
pointed
flamboyant star or the Rose of Isis.
Two
great flowing currents issued from the esoteric
wisdom,
jealously safeguarded by the Egyptians, namely:
Mosaism
or Judaism, taught by Moses whose God was
Jehovah,
and Orpheism taught by Orpheus whose God
was Zeus
or Jupiter. The former adapted his beliefs
to suit
the mentality of undisciplined, rebellious masses
of
Israelites in Egypt, hence a god of Fear and Ven-
geance ;
the latter legislated for a people whose hellenic
genius
touched sublime heights of philosophic wisdom
on the
one hand, and sought on the other to carry its
irrepressible
sense of beauty and light-heartedness in
its
pursuit of material pleasures. Hence the great dif-
ference
between the two currents which had derived
their
initial teaching from the same source.
CHAPTER
VII
JUDAISM
The
Pharisees
Judaism
has been described by Moses Mendelssohn,
a
learned Jew, in this way : — " Judaism is not a reli-
gion but
a Law religionized. " This definition does away
effectively
with the erroneous belief prevalent among
the
non-Jews that Judaism is a religion.
In spite
of the loud and frequent assertions, made
by Jews
and Christian divines alike, contending that
the Jews
were the first monotheists, it is a well proven
fact
that the high initiates of the Memphis priesthood
were
monotheists long before the Jews ever went to
Egypt.
Judaism
would be best described as a rite or com-
pendium
of rites, for, if one lends belief to the existence
of the
Jewish Lawgiver, Moses, one must bear in mind
that he
first studied among the high initiates of
Egypt,
and later, became the pupil and son-in-law of
black
Jethro, the Ethiopian magician whom one might
call the
Father of Voodooism, name given to the magic
practices
and rites performed by the negroes.
The
closer one studies the history of the Jews, the
clearer
it appears that they are neither a religious entity
nor a
nation. The absolute failure of Zionism which
was a
desperate effort on the part of certain Jewish
leaders
to bind all the Jews of the world into a national
entity,
whose territory would have been Palestine,
proves
the futility of such an effort.
Judaism
is not a religion and the Jews are not a
nation,
but they are a sect with Judaism as a rite.
The
obligations and rules of the rite for the Jewish
masses
are contained in the Talmud and Schulchan
Aruk, but
the esoteric teachings for the higher initiates
are to
be found in the Cabala.
Therein
are contained the mysterious rites for evoca-
tions,
the indications and keys to practices for conju-
ration
of supernatural forces, the science of numbers,
astrology,
etc.
The
practical application of the Cabalist knowledge
is
manifested in the use made of it, through the ages,
by Jews
to gain influence both in the higher spheres
of
Gentile life and over the masses. Sovereigns and
Popes,
both, usually had one or more Jews as astrol-
ogers
and advisers, and they frequently gave Jews
control
over their very life by employing them as
physicians.
Political power was thus gained by Jews
in
almost every Gentile country alongside with finan-
cial
power, since Jewish court-bankers manipulated
state
funds and taxes.
Through
the ages also, can be followed the spreading
power of
the sect, and no more awful example of the
devastating
and destructive power of the penetration
of a
secret subversive society has ever been witnessed.
With its
B'nai B'rith Supreme Council as the direc-
ting
head, the sect with its members swarming among
all
nations has become the sovereign power ruling in
the
councils of all nations and governing their poli-
tical,
economic, religious and educational policies.
In his
book Nicholas II et les Juifs, Netchvolodow
explains
that " the Chaldean science acquired by
many of
the Jewish priests, during the captivity of
Babylon,
gave birth to the sect of the Pharisees whose
name
only appears in the Holy Scriptures and in the
writings
of the Jewish historians after the captivity
(606 B.
C). The works of the celebrated scientist Munk
leave no
doubt on the point that the sect appeared
during
the period of the captivity.
"
From then dates the Cabala or Tradition of the
Pharisees.
For a long time their precepts were only
transmitted
orally but later they formed the Talmud
and
received their final form in the book called the
Sepher ha
Zohar. "
The
Pharisees were, as it were, a class whose tendency
was to
form a kind of intellectual aristocracy among
the
Jews. At first, they formed a sort of brotherhood,
a
haburah, the members being called haburim or
brothers.
They were a subversive element, aiming
at the
overthrow of the Sadducean High-priesthood,
whose
members prided themselves on their aristocracy
of blood
and birth, to which the Pharisees opposed
an
aristocracy of learning. The war waged by the latter
extends
over a long period of time, and the rivalry was
bitter.
The Pharisees, who, although they professed,
as one
of their chief tenets, the utmost contempt of
the
am-haretz or simple people, did not overlook
the fact
that they needed their mass support for the
attainment
of their own aim, and they enlisted it by
opposing
the Sadducean strictness of the Law in many
instances,
namely, in the observance of the Sabbath.
The
power of the Sadducees fell with the destruction
of the
Temple by Titus and thenceforth the Pharisaic
element
held supremacy among the Jews.
1. Lt.
Gen. A. Netchvolodow, Nicolas II et les Juifs, p. 139.
Quoting
an acknowledged authority on Judaism,
Mr.
Flavien Brenier, Lt. Gen. Netchvolodow further
describes
the policy of the sect as follows : 2
"
Before appearing proudly as the expression of
Jewish
aspirations, The Tradition of the Pharisees had
serious
difficulties to surmount, the chief of which was
the
revival of the orthodox faith stimulated in the
Jewish
people by the Captivity. To the exiles, bemoan-
ing the
fall of the Temple of Jerusalem and begging
Jehovah
to end the misfortunes of their homeland, the
revelation
that Jehovah was only a phantom, entailed
not only
certain defeat, but also their own exposure
to
perils the least of which would have been the loss
of all
authority over Israel.
"
The Pharisees then, judging it wiser to capture
the
confidence of their compatriots by taking the lead
of the
religious movement, affected a scrupulous obser-
vance of
the slightest prescriptions of the law and
instituted
the practice of complicated rituals, simul-
taneously
however cultivating the new doctrine in
their
secret sanctuaries. These were regular secret
societies,
composed during the captivity of a few hun-
dred
adepts. At the time of Flavius Josephus which was
that of
their greatest prosperity they numbered only
some
6,000 members.
"
This group of intellectual pantheists was soon to
acquire
a directing influence over the Jewish nation.
Nothing,
moreover, likely to offend national sentiment
ever
appeared in their doctrines. However saturated
with
pantheistic Chaldeism they might have been, the
Pharisees
preserved their ethnic pride intact. This
religion
of Man divinised, which they had absorbed
at
Babylon, they conceived solely as applying to the
2.
Ibid., p. 139 et seq.
profit
of the Jew, the superior and predestined being.
The
promises of universal dominion which the orthodox
Jew
found in the Law, the Pharisees did not interpret
in the
sense of the reign of the God of Moses over the
nations,
but in that of a material domination to be
imposed
on the universe by the Jews. The awaited
Messiah
was no longer the Redeemer of original Sin, a
spiritual
victor who would lead the world, it was a
temporal
king, bloody with battle, who would make
Israel
master of the world and ' drag all peoples under
the
wheels of his chariot'. The Pharisees did not ask
this enslavement
of the nations of a mystical Jehovah,
which
they continued worshipping in public, only as
a
concession to popular opinion, for they expected its
eventual
consummation to be achieved by the secular
patience
of Israel and the use of human means.
"
Monstrously different from the ancient law were
such
principles as these, but they had nothing one
could
see, which might have rendered unpopular
those
who let them filter, drop by drop, among the
Jews.
"
The admirably conceived organization of the Pha-
risees
did not fail soon to bear fruit.
"
One cannot better define its action in the midst
of
Jewish society before Jesus Christ, " said Mr. Fla-
vien
Brenier, " than in comparing it with that of the
Freemasons
in modern society. "
" A
carefully restricted membership tightly bound,
imposing
on their members the religion of ' the secret',
the
Pharisees pursued relentlessly their double aim
which
was : —
1. The
seizure of political power, by the possession of the
great
political offices (the influence of which was tremendous
in the
reconstituted Jewish nation) and the conquest of the
Sanhedrin
(Jewish parliament).
"
2. To modify gradually the conceptions of the people in
the
direction of their secret doctrine. "
The
first of these aims was achieved when Hillel,
a
Pharisee of Babylon who claimed Davidic descent,
was
elected president of the Sanhedrin. Thus ended
the
bitter fight between the Pharisees and the Sad-
ducees.
Opposed to Hillel was Shammai, a Sadducee,
supporter
of the Sadducean High Priest who was made
Chief
Judge of the assembly. The attitude of the two men
towards
each other is a matter of long record in the Talmud
Among
the most noted Pharisees, after Hillel, are : —
Yochanan
ben Zakkai, founder of the school of Yamnai,
Akibah
who, with Bar Cochba, fomented the revolt
against
the Romans under Hadrian, rebellion ending
with the
order for the dispersion of Jews (132 A. D.)
Also
Simon ben Yohai, who might be termed the great
Magician
and Father of the Cabala, lastly Judah
the
Prince who compiled the Babylonian Talmud.
Under
these chiefs, the Pharisaic power was definitely
established
in the Sanhedrin. Those among the Jews
who
clung to the Sadducean tradition and refused to
acknowledge
the dominion of the Pharisees, remained
as
dissidents. Such were the Samaritans and the
Karaites
who rejected the Talmud.
The
second of the aims and its method of attain-
ment is
exposed in the so-called Protocols of the Wise
Men of
Zion so loudly denounced by the descendants
of those
who devised The Secret Doctrine in Israel,
Israel
here meaning the Jews as a religious community,
most of
whom remain quite ignorant of the intricate
subversive
schemes imputed to them.
The
attitude of Jesus Christ to this sect is definitely
expressed
in the New Testament (see Luke xi and
John
viii).
Exoteric
Judaism, the Jewish religion as practised
in the
twentieth century, is based on the Old Testa-
ment,
and on equally ancient commentaries on it, pre-
served
for ages as oral traditions, and known, as above
stated,
under the general name of The Talmud. All copies
of this
book were ordered to be burned by Philip IV,
the
Fair, King of France, in 1306, but the book sur-
vived
the holocaust.
We know
that the Jewish God is not the father of
all men
and the ideal of love, justice and mercy, like
the
Christian God, or even like Ahura-Mazda or Brahma.
On the
contrary, he is the God of vengeance down to
the
fourth generation, just and merciful only to his
own
people, but foe to all other nations, denying them
human
rights and commanding their enslavement that
Israel
might appropriate their riches and rule over
them.
The
following quotations will serve to illustrate this
point :
—
"
And when the Lord thy God shall deliver them before
thee ;
thou shalt smite them, and utterly destroy them ; thou
shalt
make no covenant with them, nor shew mercy unto
them.
" — Deut. vii, 2.
"
For thou art an holy people unto the Lord thy God :
the Lord
thy God hath chosen thee to be a special people
unto
himself, above all people that are upon the face of the
earth.
" — Deut. vii, 6.
The
Talmud comments upon it : " You are human
beings,
but the nations of the world are not human
beings
but beasts. " Baba Mecia 114,6.
On the
house of the Goy (non-Jew) one looks
as on
the fold of cattle. " — Tosefta, Erubin viii.
From The
Talmud (a prayer said on the eve of
Passover,
to the present day) " We beg Thee, Lord,
indict
Thy wrath on the nations not believing in Thee,
and not
calling on Thy name. Let down Thy wrath on
them and
inflict them with Thy wrath. Drive them
away in
Thy wrath and crush them into pieces. Take
away, O
Lord, all bone from them. In a moment indict
all
disbelievers. Destroy in a moment all foes of Thy
nation.
Draw out with the root, disperse and ruin
unworthy
nations. Destroy them ! Destroy them imme-
diately,
in this very moment! " — (Pranajtis ; Chris-
tianas
in Talmudas Judeorum, quotations from : Syna-
goga
Judaica, p. 212. Minhagin, p. 23. Crach Chaim
480
Hagah).
"
When one sees inhabited houses of the ' Goy '
one
says, ' The Lord will destroy the house of the
proud '.
And when one sees them destroyed he says,
' The
Lord God of Vengeance has revealed himself ' —
(The
Babylonian Talmud, Berachot 58,6.)
"
Those who do not own Torah and the prophets
must all
be killed. Who has power to kill them, let
him kill
them openly with the sword, if not, let him
use
artifices till they are done away with. " — (Schul-
chan
Aruch : Choszen Hamiszpat, 425,50).
The
Jewish Sages soon understood that Christ's
way of
commenting upon the old Law introduced,
instead
of hatred towards foreign nations, brotherly
feelings
and equality of all men in the face of God, thus
denying
the Jews their privileged position as masters
of the
world.
At the
same time, Christ's reforming the very primi-
tive and
rough moral ideas of the Old Testament,
deprived
the Jews of their very convenient-in-the-
battle-of-life,
unscrupulous, double morality. Thence
the
Jewish hatred for the Christian faith is conspicuous
in the
following quotations from Talmudic sources : —
"
The estates of the Goys are like wilderness, who first
settles
in them has a right to them. (Baba Batra, 54 b.)
"
The property of the Goys is like a thing without a mas-
ter. "
(Schulchan Aruch : Choszen Hamiszpat, 156,5).
"
If a Jew has struck his spade into the ground of the
Goy, he
has become the master of the whole. " (Baba Batra,
55 a.)
In order
to enhance the authority of the Old Testa-
ment
equally recognized by the Christians, while simul-
taneously
augmenting that of the Talmud and the
Rabbis,
its commentators and authors teach : —
"
In the law (the Bible) are things more or less important,
but the
words of the Learned in the Scripture are always
important.
"
It is more wicked to protest the words of the rabbis
than of
Torah " (Miszna, Sanhedryn xi, 3.) " Who changes
the
words of the rabbis ought to die. " (Erubin, 21, b.)
"
The decisions of the Talmud are words of the living God.
Jehovah
himself asks the opinion of earthly rabbis when
there
are difficult affairs in heaven. " (Rabbi Menachem,
Comments
for the Fifth Book.)
"
Jehovah himself in heaven studies the Talmud, stand-
ing : he
has such respect for that book. " (Tr. Mechilla).
To
enhance the dignity of religions dogmas the
following
commandments are given :
"
That the Jewish nation is the only nation selected by
God,
while all the remaining ones are contemptible and
hateful.
"
That all property of other nations belongs to the Jewish
nation,
which consequently is entitled to seize upon it without
any
scruples. "
"
That an orthodox Jew is not bound to observe principles
of
morality towards people of other nations, and on the contrary, he even ought to
act against
morality, if it were profitable for himself or for the interest ofjews
in
general. "
" A
Jew may rob a Goy (Goy means unclean, and is the
disparaging
name for a non-Jew), he may cheat him over
a bill,
which should not be perceived by him, otherwise the
name of
God would become dishonoured. " (Schulchan Aruch,
Choszen
Hamiszpat, 348.)
"
Should a Goy to whom a Jew owed some money die
without
his heirs knowing about the debt, the Jew is not
bound to
pay the debt. " (Schulchan Aruch, Choszen Hamisz-
pat 283,
1.)
"
The son of Noah, who would steal a farthing ought to
be put
to death, but an Israelite is allowed to do injury to
a goy;
where it is written, Thou shalt not do injury to thy
neighbour,
is not said, Thou shalt not do injury to a goy. "
(Miszna,
Sanhedryn, 57.)
" A
thing lost by a goy may not only be kept by the man
who
found it, but it is forbidden to give it back to him. "
(Schulchan
Aruch, Choszen Hamiszpat. 266, 1.)
"
Who took an oath in the presence of the goys, the rob-
bers,
and the custom-house officer, is not responsible. "
(Tosefta
Szebnot, 11.)
"
In order to annul marriages, oaths and promises, a
Jew must
go to the rabbi, and if he is absent, he must call
three
other Jews, and say to them that he is sorry to have
done it,
and they say, ' Thou art allowed to. ' (Schulchan
Aruch,
2, 1. 247.)
The Kol
Nidre prayer on the Day of Judgment, that
acquits
beforehand from the nonfulfilment of all kinds
of oaths
and vows, is given here.
"
All vows, oaths, promises, engagements, and swea-
ring,
which, beginning this very day of reconciliation,
we
intend to vow, promise, swear, and bind ourselves
to
fulfil, we are sorry for already, and they shall be
annulled,
acquitted, annihilated, abolished, value-
less,
unimportant, our vow shall be no vows, and our
oaths no
oaths at all. " (Schulchan Aruch, edit. I.,
136).
"
If a goy wants a Jew to stand witness against a
Jew at
the Court of Law, and the Jew could give fair
evidence,
he is forbidden to do it, but if a Jew wants
a Jew to
be a witness in a similar case against a goy,
he may
do it. " — (Schulchan Aruch, Choszen Hamisz-
pat, 28
art, 3 and 4.)
"
Should a Jew inform the goyish authorities that
another
Jew has much money, and the other will suffer
a loss
through it, he must give him remuneration. "
(Schulchan
Aruch. ~ Ch. Ha., 338.)
"
If there is no doubt that someone thrice betrayed
the
Jews, or caused that their money passed to the
goys, a
means and wise council must be found to do
away
with him. "
"
Every one must contribute to the expense of the
community
(Kahal) in order to do away with the trai-
tor.
" Ibid., 163, 1.)
"
It is permitted to kill a Jewish denunciator every-
where it
is permitted to kill him before he has
denounced....
though it is necessary to warn him and
say, '
Do not denounce. ' But should he say, ' I will
denounce,
' he must be killed, and he who accomplishes it first will have the greater
merit. " (Ibid., 388,
10.)
"
How to interpret the word ' robbery '. A goy is
forbidden
to steal, rob, or take women slaves, etc.,
from a
goy or from a Jew, but he (a Jew) is not forbidden
to do
all this to a goy. " (Tosefta, Aboda Zara, viii,
5.)
"
If a goy killed a goy or a Jew he is responsible, but
if a Jew
killed a goy he is not responsible. "(Ibid.,
viii,
5.)
The
authors of the Talmud, having issued this horrible
moral
code, that acquits all kinds of crimes, in order
to make
easier the strife with foreigners to their own
nation,
understood the necessity of keeping its contents a secret and thus legislated :
"
To communicate anything to a goy about our religious
relations
would be equal to the killing of all the Jews, for
if the
goys knew what we teach about them, they would
kill us
openly. " (Book ofLibbre David, 37.)
"
It is forbidden to disclose the secrets of the Law.
He who
would do it would be as guilty as if he des-
troyed
the whole world " (Jaktu Chadasz, 171,2).
The
restrictions and commandments bearing this in
view
were raised to the dignity of dogmas of faith. It
is not
astonishing that in face of such prohibitions the
secrets
of the Talmud have been so little known to other
nations,
especially to the Western ones, and till the
present
day, even the most progressive and citizen-like
Jews
think the disclosure of the principles of the Tal-
mud a
proof of the most outrageous intolerance, and
an
attack on the Jewish religion.
In order
to separate the Jewish nation from all
others,
and thus prevent it from mixing with them,
and
losing their national peculiarities, a great many
precepts
of the ritual and rules for every-day life, pre-
judices
and superstitions, the remainder of the times
of
barbarism and obscurity, have been gathered in
the
Talmud and consecrated as canons. The precepts
observed
by Eastern Jews till the present day deride
even the
most simple notions of culture and hygiene.
For
instance they enjoin :
"
If a Jew be called to explain any part of the rabbinic
books,
he only ought to give a false explanation, that he
might
not, by behaving differently, become an accomplice in
betraying
this information. Who will violate this order shall
be put
to death. " (Libbre David, 37.)
"
It is forbidden to disclose the secrets of the Law. "
"
One should and must make false oath, when the goys
ask if
our books contain anything against them. Then we
are
bound to state on oath that there is nothing like that. "
(Szaalot-Utszabot.
The book of J ore d'a, 17.)
"
Every goy who studies Talmud, and every Jew who
helps
him in it, ought to die. " (Sanhedryn 59 a. Aboda Zora
8-6.
Szagiga 13.)
"
The ears of the goys are filthy, their baths, houses,
countries
are filthy. " (Tosefta Mikwat, v. 1.)
" A
boy-goy after nine years and one day old, and a girl
after
three years and one day old, are considered filthy. "
{Pereferkowicz
: Talmud t. v., p. 11.)
These
principles afford an explanation of the action
of
governments in excluding Jews from judicial and
military
positions. They also explain that mysterious
phenomenon
known as Antisemitism.
In his
Manual of Freemasonry Richard Carlile makes
the
following observations : 3
"
The disposition of the mistaken Jew is to mono-
polise
his portion of the Sacred Scriptures as a charm
or
benefit prepared and presented to his people in
their
sectarian character.
"
That there was no such nation as the Israelites,
is a
truth — found in the consideration that they are
not
mentioned beyond the Bible in any records what-
ever.
Egypt knew them not, Persia knew them not,
Hindostan
knew them not, Scythia knew them not,
Phoenicia
knew them not, Greece knew them not, as
a
nation. And in the first general notice that we have
of the
Jews, they are introduced to the world as a
sect, or
a series of sects, being Pharisees, Sadducees,
and
Essenes ; and in that general notice, beyond that
sort of
mistaken allegorical history which Josephus
•
Carlile, Manual of Freemasonry, p. 88.
has
copied from the books of the Old Testament, and
which is
not otherwise corroborated, and no better
authority
than the book of the Old Testament, there
is no
presentation of the Jews as the descendants of
a larger
nation of Israelites ; as a religious or philosophical sect of distinction
, mixed
up with, and found
in real
human history, they are not to be traced higher
than the
century before the Christian era. It is satis-
factory
to be able to show the origin of anything, for
such a
knowledge is a common passion and curiosity
among
mankind ; and I think the Rev. Robert Taylor
has
discovered and developed the origin of the titles
of
Hebrew, Israelite, and Jew. 4
"
Hebrew, Israelite, and Jew, are Syriac, Phoenician
and
Egyptian terms used in the mysterious degrees ;
and it
would be as reasonable to argue that the Free-
masons
are a dispersed nation, as that the Jews are,
or were,
a dispersed nation. The Rev. Mr. Taylor has
beautifully
explained this in his discourses. 5
"
The scenes and characters of the mysterious drama,
as found
in the Eleusinian Orgies of Greece, were : —
Eleusis.
— The Advent, or coming-in light — • the birth
and
character of the subject of the drama — the title of
the
whole play or mystery.
Hierophant.
— The Expounder of the Mysteries, the High
Priest,
the Pope, the Archbishop.
Hupereet.
— The Minister, or Ordinary Priest.
Diaconos.
— The Deacon, or Lower Officer.
Diadochos.
— The Torch-bearer.
Photagogue.
— The Bringer-in of Light.
Autoptos.
— The Candidate admitted to see the sight.
The
visitor of the Temple — the Church- and Chapel-goer.
Autopsy.
— The sight itself.
4.
Ibid., p. viii.
5.
Ibid., p. x i .
Hebrew.
— The initiated Candidate who had passed through
all the
degrees of the mystery.
Teleios.
— The adept, or perfected.
Israelite.
— God-seer, purified from all guile.
Jew . —
The God himself, or the mysterious perfection and
deification
of the human character.
"
The whole type of what may be made of human nature
by
cultivation of mind, which is the conditional promise
of
paradise, or kingdom of heaven. This is the revelation of
all the
mysteries. "
Carlile
further states 6 " We are prepared with
historical
disproofs of the existence of such a people
as
Israelites or Jews as a nation. They were a religious
or
philosophical sect, who had been made adepts in
the
higher Pagan Mysteries : a sect among nations ;
but not
a nation among sects. "
Judaism
sanctions Gnosticism which is further elabo-
rated in
their books of the Cabala. For further study
of this
subject we refer the reader to Chapter XIII.
6.
Ibid., p. v of Introduction.
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