Ä Area: Religion ÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄ
Msg#: 39098 Date: 09-29-96 23:28
From: Sam Ferguson Read: Yes Replied: No
To: Al Schroeder Mark:
Subj: Eucharist 1/
ÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄ
AMBROSIA AND NECTAR
Theological confusion over the ancient use of bread and wine and various
foods as types of spiritual nourishment makes necessary a chapter to
clarify these matters. All such figures--heavenly manna, bread, wheat,
ambrosia, nectar, meat, corn, wine, honey, barley--are forms of typology
suggestive of the deific life ordered to mortals for their immortal
nutriment. The body of spiritual intellect, Ceres, which was the true
"cereal" food for man, was crushed into bits and then welded into cak
so that it might be eaten by mortals. The body of Christ was the
intellectual bread broken to be made edible and assimilable by our lower
range of digestive capacity. We could not eat the god in his wholeness,
or his rawness. The golden grain of life-giving wheat had to be crushed,
ground, lacerated, before it could be rendered fit food for our
consumption, in the Eucharistic cake and the sacrificial meal on the
altar. Jesus says that we must eat his body, and the Epistle of
Ignatius to the Romans (Apocryphal) says that the wheat of God must be
ground between the teeth of wild animals, our animal bodies, to be made
the pure bread of Christ.
The breaking of the bread and the libation of the wine are now clearly
seen to be emblematic of the partition of the unified energy of the
god's life for distribution to the races of men. The banquets of the
gods, the Passover feasts, the funerary meals, the last suppers and the
Totemic repasts were all forms of a primary Eucharist. Man was given the
transcendent privilege of feeding upon the life of the gods! And it can
be freely admitted that nowhere is the necessity of transferring a
literal physical meaning over to a spiritual one more definitely
apparent than here.
The final definitive meaning of the great Eucharistic rite is bound up
in the reconstitution of lost significance in this doctrine. The entire
debate as to the matter of transubstantiation, transfusion, the
partaking of the material body and blood or their inner essence, finds its
resolution in the premises of this interpretation. Strangely enough it
is now seen to be possible to give up the physical meaning of the
sacrament and yet take it as a thing of literal reality. Man is
literally to eat his Lord's body; only it is not a physical body. The
eating is literal and real enough, but neither it nor the body eaten is
physical. Stout human good sense has revolted at a rite of swallowing a
physical body, but theology has failed to picture how we can partake of
a spiritual essence or body of divinity. The absorption and
transmutation of currents of deific life in our own nature is as
possible as our digestion of food. The physical rite was only a symbol
and, its higher meaning once apprehended, its efficacy is secured. The
eating of bread and drinking of wine outwardly dramatize the inner
reality, a transubstantiation which can be literally, though not
physically, true.
Says St. Paul: "shun idolatry, then, my beloved [doubtless the material sense
of the symbols.] I am speaking to sensible people: weigh my words for
yourselves. The cup of blessing which we bless, is that not
participating in the blood of Christ? The bread we break, is that not
participating in the body of Christ? (for many as we are, we are one
Bread, one Body, since we all partake of the one Bread). But the
nauseous ecclesiastical wrangling over whether the bread and wine were
the body and blood of a historical Jesus, or merely symbols of them,
points to the frightful desecration of the wholly spiritual and
figurative nature of the drama. The inner sense of this mighty typology
passed out of ken with the submergence of Greek wisdom under canonical
literalism. The body of Christ, emblemed by bread, wheat, ambrosia,
meat, flesh or other forms of solid food, can mean nothing but the
substantial essence of divine nature; the blood, wine, nectar, ichor,
honey and liquid forms of nourishment can mean only that same divinity
when liquefied to be poured out in streams of nourishment for man. The
cutting of meat is to render it macerable; the grinding of grain is to
render it edible; the crushing of the grape for wine is to liquefy it
for drinking. In every case there is the destruction of the bodily
integrity of the food, and a fragmentation for better assimilation. The
ritualism of Christianity thus still dramatizes the principles of Greek
spiritual philosophy, which it persists in denying as part of a true
religious system. If we were to eat the body of Christos and drink his
blood, the first had to be macerated and the second liquefied.
Briefly, solid food typified divine essence on its own high plane, the
more ethereal states being the more substantial! Liquid forms emblemed
the same divine nature poured out in streams, rivers of vivification,
for the feeding of secondary natures. Also in its descent godhood became
admixed with the watery elements of the life down here and was further
liquefied thereby. Solid food was the emblem of stability; liquid food
the sign of that mobile essence which was to run out in blessing.
The several symbols must be looked at more minutely, for they cover deep
suggestions of vital meaning. We take first that of bread. There is in
all literature no more direct and compelling statement of the spiritual
significance of bread than the verses of John's Gospel (6:47 ff). Says
Jesus: I am the bread of life. Your fathers did eat Manna in the
wilderness and have died; such is the bread that comes down from heaven,
that a man shall eat of it and shall not die. And in truth the bread
which I shall give for the life of the world is my flesh. Verily, verily
I say unto you, Unless you eat the flesh and drink the blood of the Son
of Man, you have not life in you. He that eateth my flesh and drinketh
my blood hath eternal life, and I will raise him up at the last day.
For my flesh is food indeed and my blood is drink indeed. He that
eateth my flesh and drinketh my blood abideth in me and I in him. The
bread is, then, the radiant divine principle of light and life. The
blood is the pledge of the same life poured out for man's behoof. But
Jesus was not the only divine personage who offered his body and blood
for the nourishment of mortals. Says Massey: Horus was not only
the bread of life derived from heaven and the producer of bread in the
character of Amsu, the husbandman; he also gave his flesh for food and
his blood for drink. Horus says (Rit., Ch. 53A): I am the possessor of
bread in Annu. I have bread in heaven with Ra. Again the deceased
says: I am the lord of cakes in Annu; and my bread is in heaven with Ra,
and my cakes are on the earth with the god Seb.
The distinction here between bread in heaven and cakes on earth is
perhaps of vast significance, matching, as it does, many assertions that
the soul is in heaven and the body on earth. The cake form of the divine
pastry must have been regarded as a state of soul more highly advanced
or refined by organic evolution. Many texts carry out the two types. The
soul continues: I eat of what they [the gods] eat there; and I eat of
the cakes which are in the hall of the lord of sepulchral offerings--or
bread with the gods in heaven and cakes with the dead on earth. And in
the Rubric to the 71st chapter the Ritual this meaning is confirmed:
Sepulchral bread shall be given to him and he shall come forth into the
presence of Ra day by day, and every day, regularly and continually.
Sepulchral bread, like the funerary meals, undoubtedly refers to the
bread of Seb, or food of earth, earth and body being the sepulcher of
the soul.
Wheat is much employed as a symbol. The law of divine incubation in
matter is expressly intimated in Budge's account of the Resurrection in
Egypt. The grain which is put into the ground is the dead Osiris,
and the grain which has germinated is the Osiris who has once again
renewed his life. The resurrection of Osiris is closely interwoven with
the germination of wheat. Jesus announces: My father giveth you the true
bread out of heaven and giveth life unto the world. And as Jesus was the
divine bread out of heaven, the consubstantial essence with the Father,
so Horus: He is Horus, he is the flesh and blood of his father
Osiris. Horus in his Christological character says: I am a
soul and my soul is divine. I am he who produceth food. I am the food
that perisheth not--in my name of self-originating force, together with
Nu--the Mother Heaven. (Rit., Ch. 85).
The body of Christ could not be mystically eaten in its wholeness and
unreduced power. It had to be crushed and bruised, broken and mutilated,
so that from its deep gashes would flow out the living streams. If taken
literally and materially, the wounded side is not only gruesome, but carries
only a feeble suggestion of its grand meaning. And herein lies the spiritual
meaning of all blood sacrifice and shed blood. There is no truth found
in it until for blood (of the gods) we read divine intellect. Had early
theology made it clear, in a word, that the shed blood of God connoted
spiritual force, which we must embody in our lives, there would have
>>> Continued to next message
___
X SLMR 2.1a X Yea, Though I walk thru the valley of TAX & SPEND, I'll f
-!- Maximus 2.02
! Origin: Skeeter Haven "Nashville, TN" (615) 872-8609 (1:116/17)
Ä Area: Religion ÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄ
Msg#: 39099 Date: 09-29-96 23:28
From: Sam Ferguson Read: Yes Replied: No
To: Al Schroeder Mark:
Subj: Eucharist 2/
ÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄ
>>> Continued from previous message
been a vastly less amount of actual bloodshed in European history! The
god shed his life essence for us out of his earth-bruised body of deific
mind.
On this divine wheat, it is said, Osiris and his followers lived. It was
a form of Osiris himself, as the god who brought it from heaven, and
those who are it and lived upon it nourished themselves upon their god.
As he came to feed them, he is declared to have provided them with food
and drink as he passed through the Tuat. How the partaking of the divine
body would affect man is set forth by Budge: Eating and drinking with
the spirits raised man's nature and 'made his spirit divine,' and
destroyed the feeling of separation which came with the appearance of
death . . . And it must always be remembered that the altar was the
place to possess the power of transmuting the offerings which were laid
upon it and of turning them into spiritual entities of such a nature
that they became suitable food for the god Osiris and his spirits.
But we are those spirits, the living men or Manes in this underworld.
The recovered Logia, or sayings of the Lord, give a most direct allusion
to the dismemberment doctrine of the Eucharist in the line: the flesh of
the Son of God, broken for all souls. By a slight shifting of the
symbol, the ceremony performed in the rites of many lands, of eating the
serpent and drinking the dragon's blood, was a replica of the
Eucharistic festival. For the serpent was universally a type of supernal
wisdom--wise as serpents--or the intellectual nature of the gods.
Horus, we find, was the Kamite prototype of Bacchus, Lord of Wine. Like
Bacchus and Jesus, Horus is the vine, whose season was celebrated at the
Uaka festival, with prodigious rejoicing and a deluge of drink. The
divine mania, declared by Plato to be better than laborious reason, was
the heady transport resulting from the imbibing of the spiritual liquor
of life. The Bacchic feast of intoxication was, however sensual in later
performance, a token of the legitimate and blessed ecstasy of the soul
upon partaking of the heavenly wine. The vine and the mixing bowl were
constellated as celestial symbols, the latter as the cluster called the
Crater (Latin: bowl) or the Goblet, the sacramental cup or grail. The
juice of the grape was the blood of Horus or Osiris, in the Egyptian
Eucharist.
The Manes in one of the chapters in the Ritual prays that he may have
possession of all things whatsoever that were offered ritualistically
for him in the nether world, the table of offerings which was heaped for
him on earth, the solicitations that were uttered for him, he may
feed upon the bread of Seb, or food of earth experience. Let have
possession of my funeral meals. A fact that should loom large in any
valuation of Eucharistic meaning is that the flat surface of the coffin
lid of the mummified Osiris constituted the table of the Egyptian Last
Supper. It was the board whereon were served the mortuary meals. This
unmistakable connection of the Eucharist with the burial, which is only
the passing of the god into the mummy or incarnate form, speaks volubly
as to the hidden relation of the two symbolic operations. For the god,
about to be buried in body, was to be eaten by the mortal nature.
Ancient tribes indulged in the rite of a symbolic feeding upon the body
of their god. At times when spiritual symbology had passed into the
literalism of ignorance and barbarity, a living victim was cut to pieces
and actually eaten by the celebrants. In very early periods of the
matriarchate, when the mother was the only known giver and fount of
life, a living mother was dedicated to the office of hostia or victim,
and her body cut up and eaten as a token of the distribution of her
fecund life. The primordial Eucharist was eating the Mother's flesh and
drinking her blood! A converted phase of this custom exhibits the idea
of the disrobing combined with the Eucharistic rite: A young girl called
(significantly) the Meriah, was stripped stark naked and bound with
cords to a maypole crowned with flowers, and ultimately put to death . .
. torn to pieces and partly eaten. Human sacrifices were later commuted
to animal offerings. And when crude natural instincts were softened by
humane ideals, bread and wine were substituted. Thus one can see how an
original spiritual conception, passing from hand to hand in the lapse of
time and changing mores, reverts at one time to a brutal literalism
amongst untamed peoples and again rises to symbolism in more cultured
races. Through all stages, however, can be seen the lineaments of the
germinal high spiritual idea back of each rite.
One of the Egyptian texts reads: Shesmu cuts them in pieces and cooks
them in his fiery cauldrons. Another line runs: O, Osiris-Pepi, the
Sma-Bull is brought to thee cut in pieces. Expressing a phallic
significance to the ritual, it is of interest to note that in very
remote tribal celebrations of the Eucharist the female participants
invited the fecundating offices of the males. The two sisters, or wife
and sister, of Horus plead with the still recumbent god to arise and
come and embrace them. There are two women in the Biblical resurrection
scene. And when Isis and Nephthys invite the young lord to come to them,
Isis says: Thou comest to us from thy retreat to . . . distribute
the bread of thy being, that the gods may live and men also. This
is of transcendent importance as pointing to the verification of the
basic thesis of our study, that the dip into incarnation is an avenue of
evolutionary advance for both the god and the animal-human in their
linked lives. It is striking that in this context both Jesus and Horus
are themselves raised up from death, and both raise up in turn those
below. Two far separate streams of evolution are confluent in man, and
both are going onward as the result of their co-operative life in one
body. The Manes pleads: May I go in and come out without repulse
at the pylons of the lords of the underworld; may there be given unto me
loaves of bread in the house of coolness, and offerings of food in Annu
(Heliopolis) and a homestead forever in Sekhet-Aarru (paradise), with
wheat and barley therefor. And the Rubric to this chapter recites that
if the chapter be known by the Manes he shall come forth in
Sekhet-Aarru, and he shall eat of that wheat and barley and his limbs
shall be nourished therewith, and his body shall be like unto the bodies
of the gods. Here is perfect matching of Egyptian script with Paul's
statement that Christ shall change our vile body into the likeness
of his glorious body. Holy Thursday was especially consecrated by the
Roman Church to a commemoration of the Last Supper, and the institution
of the Eucharistic meal was fixed, at which the corpus of the Christ,
already dead, was laid out to be eaten sacramentally. In the Gospels the
Last Supper, with Jesus present, is eaten before the crucifixion has
occurred. There is obviously confusion of ancient ritualistic practice
here, yet strangely enough no grave violence is done to the inner
significance either way, since the Christ was dead in the one sense, and
alive in the other. The whole of incarnation is the crucifixion, death
and burial of the Lord.
After the raising of Osiris Taht says: I have celebrated the festival
of Eve's provender, or the meal which came to be called the Last Supper.
The raising of Lazarus is likewise commemorated by a supper. So they
made him a supper there (John 12:2).
In the Greek Mystery play the candidate for initiation underwent the
taurobolium or bull's-blood bath. He stood under a grating and received
upon his naked body the dripping blood of the sacrificial bull, in token
that his nature was being suffused with the shed blood of the god
emblemed by the astrological sign of Taurus, as in Christian practice it
was the blood of the ram or lamb, the zodiacal Aries. The sign of the
sun in the spring equinox determined the zodiacal type under which the
Christos was figured. Elsewhere animal blood was actually drunk as a
more literal partaking of the emblem of divine life.
In the Ritual the evening meal depicted the absorption of the higher
nature into and by the lower, and the occasion was called the Night of
Laying Provision on the Altar. Not in a given moment of time, but in
the total course of the cycle, each physical body was to be
transubstantiated into spirit. The whole round of human incarnations was
provided to this end. As the physical was converted into sublimated
essence, we have an explanation of the strange disappearance of the
physical body in all resurrection scenes. In one of the texts cited by
Birch concerning the burial of Osiris at Abydos, it is said that the
sepulchral chamber was searched, but the body was not found. The 'Shade'
it was found. In Marcion's account of the resurrection no body is
found in the tomb; only the phantom or shade was visible there. So in
the Johannine version (Ch. 20:17) the body of Jesus is missing; the
Shade is present in the tomb. But this was of a texture which forbade it
being touched.
>>> Continued to next message
___
X SLMR 2.1a X Yea, Though I walk thru the valley of TAX & SPEND, I'll f
-!- Maximus 2.02
! Origin: Skeeter Haven "Nashville, TN" (615) 872-8609 (1:116/17)
Ä Area: Religion ÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄ
Msg#: 39100 Date: 09-29-96 23:28
From: Sam Ferguson Read: Yes Replied: No
To: Al Schroeder Mark:
Subj: Eucharist 3/
ÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄ
>>> Continued from previous message
The night of the evening meal was called also the night of hiding him
who is supreme of attributes (Rit., Ch. 18). We have seen that
the descent into the tomb of body was considered a hiding, and the
period of incarnation was called the night of the soul.
The Eucharistic emblems are many and varied. The deceased in the Ritual
prays: Grant unto me ale, and let me cleanse myself by means of the
haunch and by the offerings of cakes. In Chapter 65 cakes of white
grain and ale of red grain are mentioned. The juxtaposition of the
statements in the following citation is noteworthy, as identifying the
emblems with their non-material references: Thou descendest under
protection; are given unto thee breed, wine and cakes . . . thou art
endowed with a soul, with power and with will he hungers not, for
eats bread-cakes made of fine flour . . . He lives on the daily bread
which comes in this season--of incarnation. He shall have offered wine
and cakes and roasted fowl for the journey . . . The bird was a
universal symbol of the soul, and its descent into the lower fires of
earth and hell provided the basis of the allegory of roasting. In
Chapter 106 the Manes says: Give me bread and beer. Let me be made pure
by the sacrificial joint, together with white bread. Horus is both the
bread of life and the divine corn (Rit. Ch. 83). In I Corinthians
(37:38) Paul has a remarkable imagery of divine food: And that which
thou sowest, thou sowest not that body that shall be, but bare grain, it
may chance of wheat, or of some other grain. But God giveth it a body as
it hath pleased him, and to every seed his own body. The remarkable
passage from the Apocryphal Epistle of Ignatius to the Romans, already
quoted should be recalled at this point, as it definitely states that
the soul comes to be food to the wild beasts, by whom it will attain its
new godhood. The figure of the soul as wheat, ground between the teeth
of the wild animals to be made the pure bread of Christ, is a most
pungent typograph,--of the incarnation. And this passage prepares the
ground for understanding the relevance of the manger symbolism in the
Nativity scene. The Christ, at birth, was laid in a manger, the place
where animals eat! He came to be eaten by the lower, animal nature.
In the Ritual the soul entreats: Give thou bread to this Pepi, give
thou beer to him, of the bread of eternity, and of the beer of
everlastingness.This bread which can not go mouldy is brought to
Pepi,and this wine which can not go sour. What sublime imagery for
states of spiritual immortality, and natures that change not!
A special feature in connection with the Eucharistic bread is seen in
several passages from the Ritual, which are of great weight in
stabilizing the general position of the purely figurative nature of the
symbols. It is found in the chapter of not eating filth in the
underworld. Let food come unto me from the place whither thou wilt
bring food, and let me live upon the seven loaves of bread, which shall
be brought as food before Horus, and upon bread which is brought before
Thoth . . . Let me not eat filth and let me not trip up and fall in the
underworld. Again in the chapter of not letting a man perform a journey
being hungry we read: Let me live upon the seven cakes which shall
be brought unto me, four cakes before Horus, and three cakes before
Thoth. Four is the number of the lower physical world of the body, three
the number of the soul as the triad of mind, soul, spirit. Horus was the
soul in matter, Thoth the cosmic spirit.
Massey writes that a three-days fast was ended by the feeding of the
multitude on what the Ritual terms celestial diet, i.e., the loaves of
heavenly bread that were supplied as sustenance for the risen dead in
Annu, the place of multiplying bread. In this phrase descriptive of Annu
(Anu), one of the cities named as both the place of death and
resurrection of the sun-god, we find the open sesame to the New
Testament miracle of Jesus feeding the multitude. But in the Gospel
miracle, instead of the seven loaves we have the five loaves and the two
small fishes, the latter being introduced evidently to bring in the
Piscean house along with Virgo, the house of bread.
Hebrew symbology closely matches Egyptian. In Exodus (29) one reads that
With the former lamb you must offer about seven pints of fine flour
mixed with nearly three pints of beaten oil, and nearly three pints of
wine as a libation . . . This is to be a regular burnt-offering made,
age after age, at the entrance of the Trysting-Tent before the Eternal,
where I meet you and speak to you. If it was known that this
Trysting-Tent is the human body, where alone God can meet man and speak
to him, and that the three pints of oil and wine stand for the three
elements of divine consciousness that are to be mixed with the seven
elementary powers of nature or physis, the brotherhood of man might not
so fearfully have miscarried. The human body is the place where the two
lovers, spirit and matter, or body and soul, make their tryst, and that
they are to make their libation to the Eternal before the entrance to
the tent indicates that the higher and lower partners to the coming
marriage compound their elements as they enter into incarnation. One
stroke of symbolism tells us more than volumes of theology.
Divine food is called sometimes simply meat.Thou hast in great abundance
in the Fields of the Gods the meat and drink which the gods live upon
therein. Even butter comes in as a type of representation, and coming
from a female source, indicates the material foundation of life. The
seven cows of Hathor produce the divine butter. As the formation of
primal matter out of the primeval undifferentiated essence was pictured
as a kind of curdling, the butter symbolism has a profound cosmical
significance.
The Manes' life is fed upon divine food throughout its sojourn in
Amenta; Horus and Jesus, Jonah and Ioannes of Babylonia, all came as the
zodiacal Pisces, or the Fish, offering themselves as food for man while
he is immersed in the sea of generation! The Egyptians saw in the
tortoise, which lived half in water and half on land, the sign of Libra,
the Balance, and took it as another type of divine nourishment, when the
two natures, divine and human, are in equilibration in the body.
When the Manes have sufficiently cultivated the fields of Aarru, Ra says
to them: Your own possessions, gods, and your own domains, elect, are
yours. Now eat. Ra . . . appoints you your food. They have labored at
cultivation and at last they collect their harvest of corn. Their seeds
are warmed into germination by the sunlight of Ra at his appearance. The
radiance of the god in human life causes the divine seed buried in us to
sprout and grow as the sun fructifies plants in any earthly garden. The
elect, enveloped in light, are fed mysteriously with food from heaven.
Milk is one of the types used and is called the white liquor which the
glorified ones love, and it was supplied by the seven cows, of course,
providers of plenty in the meadows of Aarru. The seven cows, of course,
emblem the seven modifications of cosmic energy which create and sustain the
worlds of life, the appropriate counterparts of which irradiate man's being
and formulate his basic constitution. The uplifted Manes says: I eat
of the food of Sekhet-Hetep and I go onward to the domain of the starry
gods. The zodiacal twelve supply food to the gods and the elect in
two groups, seven reapers and five collectors of corn (Book of Hades).
The spiritualized Manes live on the food of Ra, and the meats belong to
the inhabitants of Amenta, a possible reference to the animal bodies on
earth.
The divine food is apparently repeated in the quails and manna
that were sent from heaven in the Biblical account. The Osiris-Nu
asserts: I am the divine soul of Ra proceeding from the god Nu;
that divine soul which is God. I am the creator of the divine food . . .
which is not corrupted in my name of Soul. This soul comes to him a
brings him abundance of celestial food, and what the god lives on he
also lives on, and he partakes of the food and drink and offerings of
the god.
At another place we are told that the Manes maketh his purificatory
substances with figs and wine from the vineyard of the god. As the
living rivers flow forth out of the heart of eternal matter, the womb of
all life, the godly nutriment is again proffered to man streaming from
the breast of the Mother Isis or Hathor. She giveth him her breast and
he suckleth thereat. Paul (I Corinthians 10:1, 2) writes that all
those in Christ have eaten the same supernatural food and all
drank the same supernatural drink (drinking from the supernatural Rock
which accompanied them--and that Rock was Christ). Revelation (2:17)
enlightens us with the following: To him that overcometh, to him
will I give of the hidden manna.
>>> Continued to next message
___
X SLMR 2.1a X Yea, Though I walk thru the valley of TAX & SPEND, I'll f
-!- Maximus 2.02
! Origin: Skeeter Haven "Nashville, TN" (615) 872-8609 (1:116/17)
Ä Area: Religion ÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄ
Msg#: 39101 Date: 09-29-96 23:28
From: Sam Ferguson Read: Yes Replied: No
To: Al Schroeder Mark:
Subj: Eucharist 4/
ÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄÄ
>>> Continued from previous message
When the deceased is making his way through Amenta, Hathor, the Egyptian
Venus, goddess of Love, emerges from the trees and offers him a drink of
fruit juice, which she prepared to woo him with. By accepting this gift
he is bound to remain the guest of the goddess and return no more to the
world of the living, unless by her permission. This fruit is not that
which is sent down gratuitously from heaven, but the fruit of the soul's
living experience on earth, yet it is the same thing in the end. For it
is sent down as seed, and bears its fruit on the ends of the branches of
the Tree of Life and Knowledge, of the taste of good and evil here on
earth. And this is the same tree which in the last chapter in the Bible
is declared to bear twelve fruits upon its branches.
These twelve fruits are the completed unfoldment of the twelve original
types of Kumeric infant deity that will be brought to their maturity by
cultivation on this planet. The bread of Seb becomes metamorphosed
eventually into the divine food. Eve and Hathor are identical
figures.They offer to virgin spiritual units and to animal man the
opportunity to live, grow and create, out of which cycle they will
emerge as gods,through knowledge of good and evil. And the temptation is
baited with the promise, yet shall not surely die. The fruit of earthly
life is divinization. Says Massey: Hathor was the goddess draped in
golden vestu cords of a love that was irresistible. Instead of being
damned eternally through eating the fruit of the tree, the Manes in
Amenta are divinized piecemeal as the result of eating it. (Rit.,
Ch. 82).10
Again pause must be made to reflect that had these two items of theology
been known in clear light, as here presented, whole centuries of human
bigotry and hate might have been painted in brighter colors.
Red as the color of blood, and white, the color of milk, emblem the two
natures of man, his bodily birth through the mother's blood, and his
later nourishment through her milk. Red is connected closely with the
first Adam, whose name means in one interpretation, Red Earth, that is,
physical matter mixed with red blood. In this character he would be the
answer to the Bible's query, Who is this that comes from Edom, with his
garments crimson in Bozrah? Edom was this man Adam, red earth, mortal
clay mixed with the life essence of divinity typed by the blood, in
which the Old Testament affirms several times the life of the soul.
___
X SLMR 2.1a X Yea, Though I walk thru the valley of TAX & SPEND, I'll f
-!- Maximus 2.02
! Origin: Skeeter Haven "Nashville, TN" (615) 872-8609 (1:116/17)