A prodigious treasure is in the common possession of all men: that of
the knowledge acquired by the efforts of the preceding generations.
No doubt it requires a small personal effort to assimilate this and
master it, but the fatigue to be surmounted in attaining this goal is
incomparably more feeble than that demanded of our precursors, whose
personal travails have conquered each tiny increment of this precious
accumulation of knowledge.
What in this gigantic gathering is the essential element, the most
useful, the most indispensable, the most beneficial? ... Science is the
fruit of the past. It is the memory of the world. It does not however
reveal a comprehensible aspect of itself other than to those who know
this past.
History, which is to say comprehension of the principle events which
have marked the times passed by, is therefore the part of knowledge
which enlightens all others.
The degree of importance here attached to the actions of yesteryear,
can be measured by the unique role that their influence occupies, even
now, in the order of the world in which we live.
The knowledge of the origins of that which still appears to dominate
this world order is therefore the central core of history in
particular, and science in general.
Religions seem to play a preponderant role in the organised life of
man. The history of religions is itself therefore the key amendment of
this central core of science.
However in this arena we oppose science to faith ... But what is faith?
What are the bases upon which faith applies itself? What are the
obscure items of knowledge that consolidate the scaffold of beliefs,
incapable of supporting themselves? We truly posses the history of
religions when we have discovered the fundaments of faith, the
mechanism of hidden forces which assure its renewal and perpetuation.
Also is it not the Christian faith that in our time still shines forth
amid the most civilised religions of this earth?
If we study religious faith in general, must we not at the same time
learn the hidden force behind the Christian faith.
Similarly, in seeking to explain this, do we not engage ourselves in
the discovery of the rules and principles which illuminate all known
religious formations?
The Christian faith defines itself simply as a complete adhesion to
that which has come to us as the words pronounced by Jesus Christ
almost nineteen centuries ago.
Why is such importance attached to these words?
We know that over 1600 years ago those who prepond to teach us his
doctrine took a predominant position in Europe.
We know that this victory came to them after three centuries of battle,
suffering persecutions, and occult propaganda.
We know that the teachings that have been presented to us for sixteen
centuries as originating from Jesus, were fixed by four evangelists
chosen from around sixty, and written, in general thirty to one hundred
years after the death of the Prophet.
Everything in this revelation, seems to rest predominantly upon the
person of Jesus himself, and, yet, the historical reality of his
existence has never been able to be demonstrated in an absolute manner.
But the existence of Christianity is based on an incontestable fact;
its foundations can be found in the views and ideas adopted by its
first communities.
The religion was for them a mystery practiced in common by the adepts;
this mystery was a mystery of love which united them by a bond of
affection, the power of which bond was recognised even by their
enemies.
This mystery is still to be found in the conjugal union which unites
the priests and religious members vowed to celibacy with God.
According to the Christian faith, it is by this mystery that man is
saved.
What does this mean? Is humanity saved by Christianity?
Without doubt it was this that broke the idols and has redressed
theology in a more rational aspect. But do not these same mysteries
reside in idolatry?
In certain passages of the Gospels these mysteries are called, "The
Mysteries of the Kingdom of God", to remind the faithful of the
worldly
glories, but in other verses, the power of their adepts is qualified by
the Father of Lies, and thereby is taught the funestre character of the
hypocritical domination founded by them.
The blinded believer supposes that it assures the salvation of his
personal soul, but the enlightened Christian understands that
Christianity was no more than a historical instrument destined to
reform the world, overwhelming the traditional hierarchies.
For more than a century the brilliance and the grandeur of the church
has declined. This duplicity within the mysteries seems to have
terminated its role.
It remains to study the scientific aspects, the possible relations with
the beyond, the spiritual properties of the human body and its various
effluvia, and it is in this arena that the reader of our brochure
concerning the Eucharist finds himself.
The mystic union with Christ demands research into its supreme
intentions, but these are expressly forbidden by the Gospel, as
abutting on the reign of truth. For those who wish to regenerate
themselves, one single avenue remains open, that of sincerity.
I
The development of the Christian religion has played a role of
exceptional importance in the history of the world in the last fifteen
centuries; human thinking has been strongly influenced by the imprint
of this faith. It is not difficult to discern in the principle
aspirants, which battle at this moment in the spirit of terrestrial
humanity to fix its future, on the one hand those sacerdotal
pretensions attached to the past and to all forms of the dominating
spirit, and on the other hand the renewing and revolutionary breath of
the Gospel. One could say that the most powerful tendencies which are
at play in the political world are nothing but manifestations opposed
to the thinking of Christ.
It is therefore of high importance to know exactly what this teaching
of Jesus was, that has shaken the world with such a force, that even
now, after two thousand years, we are still struck by violent ripples
in the spirit of man.
To realize this objective we are forced to examine with the greatest
care that which is affirmed by those professing both to guard the
secrets of the prophet of Nazareth, and to spread them around in the
world.
If we penetrate into a church consecrated to this cult, then at the
moment of the divine sacrifice we see the officiator give the supreme
honour to a white corpuscle, of circular form, formed of dough and
dried, which replaces the sacrificial victim offered to the idols of
paganism and carries for this purpose the name of "host". It is
as
if it is the very God of the temple himself who immolates Himself thus
before all, and for all.
The whole of the cult resides in the divinity of the host, the reward
whereof to the faithful, purified by penitence, forms the pivot of the
essential sacrament of the Eucharist, in which according to the faith,
God gives Himself to those who adore Him.
The host is not an image, nor symbol of divinity, according to the
catholic faith, it is divinity itself, at the same time materially and
spiritually present in the person of Jesus Christ, whose conscience and
sensibility are entirely present and alive in the smallest particle of
a consecrated host.
It is in this that the affirmation resides which amongst all of those
which are the foundation of the catholic religion, is both the most
necessary to the existence of its cult, and the most inadmissible to
reason. If then one also tells us that the thoughts of Christ, being
the creator of the religious movement which bears His name, is present
in the symbol of the host, the invention of which is a consequence of
the teaching He pronounced, in the same way as the genius of an artist
is present in the work which he has conceived and manifested, the
thesis thus reduced has nothing reasonable or evident in itself; but no
mindful man can admit that the personality of Christ can be
simultaneously eternally present in each host, that He can be there,
see there, hear there, find Himself there as profoundly real, as if He
had been there living in His own body.
If one attentively examines this situation, one asks oneself how it is
possible that such a considerable number of priests have been able to
affirm and sustain such an enormity for more than fifteen centuries;
how immense masses of believers have let themselves be indoctrinated in
this way, without ever universal common sense revolting and rejecting
from the start theories so distant from sane reason. No one could
conceive of such a collective aberration, if one did not discern that
apart from what was said, there was that which was not said; that as
well as what is exposed with a loud voice in the catechism, there are
hidden explanations which circulate from cassock to cassock and in
whispers to the ears of ecstatic devotees. If we penetrate into this
mysterious domain, we discover a secret cult entirely parallel to the
public cult. The second is only the external glorification of the
first. It is a lie. But it envelopes and covers the first, which by its
nature, does not seem to be able to be exposed to the eyes of the
masses. He who is initiated into these mysteries understands how the
preceding generations were brought to erect this edifice of lies in the
bosom of which one is called to live, and finding himself with the same
demands, will continue to defend, to spread, and to protect against
counter-truths, that which to him appears as the necessary vehicle of
the highest, most holy, most pure, most respectable tradition.
Exactly this secret teaching, this occult doctrine, transmitted mouth
to mouth in the bosom of the church since the time of the Apostles, is
what this opuscle has as its objective to expose. To raise for the
reader the discrete veil woven for centuries to cover these mysteries,
we seek to bring to those who are ignorant of it, the true Christian
tradition, for them to know it, and to understand it completely.
They will have thereby a notion which is more exact, more conforming to
the truth which touched the existence of the priests, their way of
living and thinking, their real influences in the world; they will
penetrate the sense of all the writings coming from the hands of
ecclesiastic thinkers who have occupied a great place in the literature
of all times, and of whom many, such as Fenelon and Bossuet, are still
taken as models by our studious young.
We also permit, by this revelation, the readers to better comprehend
the historical reality, to find in the past the powerful and known
effects of the ideas which have developed behind the exterior
manifestations of the cult, and to discover that even today they are
surrounded by the same customs, the same mysterious conspiracies of the
woman and priests who were unifying their aspirations of lust and
domination in one and the same ideal!
For those who already know the mysteries that we will unveil, our
present work will none the less be useful; they will find the
opportunity to reflect on its truth and upon themselves, denuded of all
trappings of the cult; they can ask themselves if it is not better to
leave the old lies which surround the doctrine of their master, or
whether that which Christ gave to the ears of His disciples should not
be said purely and simply, without reservation or false shame, before
the whole world, in order that th ere can be truth, goodness, and
justice in this tradition which has become the common patrimony of
humanity, and cease to be the privilege of an association of so called
elect, who, as long as they live in idleness on that which they extract
from the workers, can not also claim to be the true moral guide of the
world.
II
Let us approach the principal subject which occupies us and open the
Gospel of Saint John, chapter 6 verse 47 and following. Here we have
the teachings upon which the Eucharist is founded.
47 In truth, in truth I say to you, those who believe in me have
eternal life.
48 I am the bread of life.
49 Your fathers, who have
eaten the manna in the desert, they are dead.
50 This is the bread
which is descended from heaven so that those who eat of it never die.
51 I am the living bread which is descended from heaven, if anyone eats
of this bread, he lives eternally, and the bread I give is my flesh
which I give for the life of the world.
52 The Jews have disputes
amongst themselves; how can this man give us of his flesh to eat?
53
Jesus said to them "In truth, in truth, I say to you: if you eat of the
flesh of the Son of Man, and if you drink his blood, you will no longer
have life in yourselves.
54 He who eats of my flesh and drinks of my
blood has eternal life, and I shall resurrect him on the last day.
55
Because my flesh is truly a nourishment and my blood is truly a
beverage."
Let us pose then this question: How does a man give of his flesh to eat
and of his blood to drink without cutting himself or rending his limbs,
without injuring himself, without damaging the integrity of his body?
This problem brings a solution and brings only one solution. We have no
choice. We are obliged to take that which science furnishes us with:
the procreative semen is a comestible material, semi-solid,
semi-liquid, which therefore can be eaten or drunk; it is at once the
flesh and the blood of the man who provides it, because in it is found
the germ of his possible descendance, which is the flesh of his flesh
and the fruit of his blood. It is therefore under the auspices of sperm
that the flesh of Jesus Christ was able truly to be a nourishment and
his blood a beverage.
We have seen that, according to the teachings of the Messiah, it is
absolutely necessary to eat His flesh and drink His blood to achieve
eternal life. Submitting to this injunction, certain faithful therefore
approached their master and received from Him a portion of the sacred
substance which immortalised them.
But after them, once the master had departed, how could He continue His
celestial generosity? Who could still invite the poor humans to the
royal feast of God? The following verse responds to us on this point:
56 He who eats of my flesh and drinks of my blood lives in me and I in
him.
There is the basis of the indefinite extension of the person of Jesus;
His universal presence amongst all the members of His church. Each one
of those who took part in the holy communion, of the flesh and the
blood, becoming by that action a new body of Christ, a prolongation of
the personality of the Master; everyone of them in their turn is a
sacred source to whom other faithful could come to draw forth the
explanations given by the mouth of the Savior, and the living waters of
spiritual regeneration in the substance which propagates His divinity.
From transmission to transmission, it is always the same act repeated
with the same words, and the same effects, which still brings to life
among us, in thousands of different places, the figure of the founder
of Christianity.
The same promise of eternal life is found implicitly guaranteed in the
thesis of verse 56.
The faithful knows, by the particle of Christ, so intimately united
with Him, that they are but one: and yet the tradition tells him that
his master has traversed victoriously the trials of death, that living,
He left the tomb and showed Himself by various miracles to those who
had believed in Him: like the Master, he believes himself therefore
assured of revival beyond trespass, and despite whatever he has done,
whatever crime he has committed, he counts on an eternal future of
beatitude. Is it not the Christ, according to his faith, who shall
come to judge the living and the dead; and yet one can not be both
judge and judged at once, and he, faithful Christian, is Christ Himself
by the mystery of the holy communion, and will be therefore, in this
formidable moment, upon the divine throne and not on the bench of the
accused.
Thus we see that this act, so simple in appearance, suffices to explain
the enormous extension of Christianity and the most visible
manifestations of its cult.
III
This practice was not new. Jesus was not its inventor. It would not
have been able to have such a profound effect on the spirits of those
to whom it was revealed, if it did not have other live roots in the
mysteries of theology.
Probe into the Scriptures, says Christ, because it is via them that you
will believe you have eternal life, and it is these that testify to me.
(St John v39)
And truly, if we probe the scriptures, that is to say, if we seek to
realise the sense hidden under the allegories of the Old Testament, we
see every page teeming with allusions to the sacred
spermatophagia,
the traditional mystery of the sacerdotal caste, the hidden mark of the
divine ministry and of the superior intelligence of the priests.
If we cite here but a few, leaving the reader the care to edify himself
by his own proper researches for the rest ... The first image, known by
all, and moreover recalled in the verses cites above, is found in the
manna in the desert, the special food given miraculously by God to his
beloved people. In the scriptures the desert frequently represents the
solitude into which the priest must withdraw himself to excersize his
supreme devotion, and gather in the divine substance.
A second, more developed allegorical figure is offered by the sacrifice
of Abraham, who consented to give up his son to satisfy the divine
Will; in reality God does not demand of him the perfect accomplishment
of this holocaust, it suffices that he makes the gesture to comply, and
that is exactly what the priest does in offering to the most respected
divinity, that which could have become his son if time and
circumstances were different.
Finally, we indicate the tree of life, of paradise on earth, in
Genesis. The fruit of the tree of life is forbidden to man; if they eat
of it they become alike to the Gods, that is to say, alike to the
priests who know good and evil.
These images and their explanations become very clear when one knows
the practices and customs to which they allude.
But the texts of the Old Testament themselves were inspired by previous
religious traditions, which flowered in the Hindoustan peninsula, and
which have left traces to be found easily under the guise of a sacred
literature whereof several monuments are available to us, having
recently been translated into the French language.
We take as our guide the "Song of the Joyous" or Bhagavad-Gita,
translated from the Sanskrit by Emile Burnouf, and here we find in a
more explicit language, the same traditional practice of the sacred
spermatophagia, glorified as being the sole method of seizing God, to
unite with him, to live in a saintly perfection. God is the universal
soul.
II.17. Know this, he is indestructible, he who has developed this
Universe; nothing can accomplish the destruction of the imperishable.
18. And the body which accomplished this process has an indestructible,
immutable soul.
The supreme joy resides in the union with God.
VI. 27. The supreme pleasure penetrates into the soul of the Yogi; his
passions are appeased; he has become an essence of God himself; he is
without spot.
28. Thus, by persevering in the exercise of the holy Union, the
purified man is in his joyous ecstasy, in his contact with God, in an
infinite beatitude.
29. He sees the soul which resides in all living beings, and that the
soul of all these beings, as his own soul, is united in the divine
unity, and he sees everywhere this identity.
This union with God is achieved by an act.
V.5. The retreat attained by rational meditations, is also attained by
the acts of mystical union, and he who sees but one thing in these two
methods sees well.
The priest must deliver himself in solitude.
VI.10. Let theYogi always exercise his devotion alone, apart, without
company, master of his thoughts, unassuaged of hope.
To find God, let him address himself to his masculine force, to his
reproductive might.
VII.8. "I am", so speaketh the God, "the masculine force in the
man."
X.39. "That which is the reproductive might in living beings, that am
I."
Let him find the principle of immortality in his own seed.
VIII.10. "Know ye", saith the God, "that I am the inexhaustible seed in
all that lives."
IX.18. "I am ... the immortal seed."
The act with which the priest unites himself with God constitutes the
supreme sacrifice.
IV.27. Some, inside the mystical fire of the countenance illuminated by
science, offer all the functions of sense and of life.
But the remnants of the sacrifice are to be eaten.
IV.31. But those who consume the remnants of the sacrifice, they shall
have immortality, ascending to the eternal God.
In this act, the priest is beyond sin.
V.7. Devoted to this practice, the soul purified, victorious over
himself and his senses, living the life of all those that live, he
is not soiled by his works.
V.10. He who, having driven forth desire, accomplishes these works in
the view of God, is not soiled by sin, nor by water the foliage of the
lotus.
The most precious teachings of the tradition reside in the
comprehension of these things.
XVIII.63. I have exposed to you the science in these most secret
mysteries. Examine this in its entirety and then act, according to thy
will.
XVIII.73. Trouble has disappeared. Noble God, I have received by your
grace the sacred tradition. I am affirmed, doubt is dissipated, I
follow thy Word.
How many millions of priests haven't there been, following the word of
joy, believing always to unite with an invisible God, and consecrating
all of their lives to a strange superstition which still appears,
soaring above our contemporary societies like the senseless dream of a
sick imagination, and yet at the same time as a solid institution which
seems to defy the centuries.
And it is not only in the sacred books where we find the traces of
their bizarre and occult customs: if we interrogate the monuments
raised by the diverse religions of India and Egypt, we can find there
allusions evidencing these theophagic practices. The ithyphallic idols
of Egypt themselves explain the ideas and customs of the priests; it is
the same in the cult of the Lingam so universal in India.
Jerome Baker cites to us a temple in High Egypt, dating to the
Pharaohs, where, he noted, in the midst of divers ornaments on the
decorative murals, a figure of Osiris, traced in profile, and on which
the artist has figured a symbolic arc departing from the sources of
generation to arrive at the mouth, and indicating thereby the ritual
trajectory of the sacred seed.
The same explorer, finding himself in Cairo towards the summer months,
when the city is usually abandoned by foreigners, had occasion to
assist in the exhuming of a procession in honour of Osiris, for whom
the fellahs still hold this annual homage; the image of God carried
that which the poets who speak of these mysteries have become
accustomed to calling "the august gesture of the Sower"; during
the
course of this religious manifestation executed in the public street,
this was achieved by means of a special mechanism activated by a
porter concealed in the plinth.
It is not, by the way, uniquely in the regions from which we have just
quoted, that the traces of this theological usage are susceptible to
gather; there is not one country in the world, not one race having had
any tint of religious civilization, that has not known these mysteries,
and where the habitual communion between the priests and the gods has
not been consummated according to this rite, so carefully hidden from
the profane.
The triades of druids made numerous allusions to it. All the different
religions of China and other countries of the Far-East have no other
basis. When the conquerors of Mexico planted the Cross of Christ on the
American soil, copiously sprinkled with the blood of the unfortunate
indigenes, they found flourishing in the land a magnificent cult, with
grandiose temples in the interior of which were celebrated mysteries of
which the essential font resides in the same universal practices.
Recently also, on the island of Madagascar, a new religion is
flourishing among the Magaches and is spreading with the rapidity of an
explosion; the centre of this new cult was always the secret union
between the solitary priest and the all powerful divine, by the
ministry of a mystical marriage between man and the infinite.
The Negro fetishists teach no other thing to their young communicants,
and to remind them of the importance of the new nutrition given to
their body and their spirit at the beginning of their initiation, they
are entirely coated with a white colour during the first year of their
novitiate.
This universal belief in the possibility of establishing a bond between
man and God by spermatophagia is therefore anything but a local
superstition, and he who knows and who perceives clearly the historical
reality in this matter finds himself reduced to the inability to admit,
to explain the situation of the world, except in a number of strongly
reduced hypotheses: either there is a collective mental illness whereof
the contagion has contaminated all the races of the world, or there is
in the fundament of these practices a serious element, founded in the
nature of things, that can be brought to light in a definitive and
irrefutable manner.
If one seeks the explanation of these facts by ascending to their
origins, which is the sole method conforming to reason, one can
ascertain that even before the birth of any organised religion, there
appeared in all the countries of the world solitaries who lived apart,
without carnal contact with the other sex. These men delivered
themselves to meditation, and seemed in rapport, according to their
views, with an other spiritual population of this world, whom our
senses do not perceive, but whose existence seems to be proved by
spiritual phenomena which are researched more and more these days.
The special method applied by these isolated ones in their carnal
lives, was its nature not to facilitate the rapports between men and
these invisible entities? If an affirmative response could be given to
this question and be valuably demonstrated, the natural history of
religions would be considerably clarified.
IV
We cannot linger over these considerations; we have but exposed them to
allow the reader to comprehend the impact of the words of Christ and
upon which bases his teachings are founded.
From the beginning, this doctrine took the most diverse aspects
according to the nature of the intelligences in which it germinated and
grew; among the Christians of the first hour there were a great number
of illiterates, for whom the considerations heard in the religious
histories and their desirable evolution had to remain dead letters; for
those, the new theology had to be summarised into a simple and strong
thesis, following as closely as possible the predications that the
church demanded of them.
It was in this milieu of the confident and zealous worker, deprived of
profound science, that the conception was formed that summarised the
entire teaching of Christ into the requirement to love. To put this
demand into practice, to realise this on earth, this heavenly Jerusalem
where everyone lives animated by a sentiment of unlimited adoration for
his fellow creatures, the premier method to follow, the straightest
way, the shortest, consisted according to them in action, that is to
say, in intimate embraces mixing all the faithful without distinction
of age, nor sex, nor fortune nor beauty.
That is the fundamental principle of the first communities of
Christians, of their meetings that occurred every night at first, then
dissolving to once every week, and which took, for reasons of their own
object, the name Agape, from the Greek agapo, "I love." None of those
who participated in these transports of the mystic faith, sensed and
lived even in the very flesh, conceived of the slightest remorse,
nothing came to trouble the calm of their conscience. The universal
example of the whole of the com munity, where such virtues and
religious zeal shone, and where the excellence of their true intentions
turned exclusively towards the universal wellbeing of humanity and the
hope of the celestial kingdom, sheltered them from any doubt, and
exiled far from their thoughts the possibility of seeing a base side to
their ritual actions, anything gross or reprehensible. But if it was
thus for profound masses of Christianity, very different indeed must
have been the attitude of the apostles, playing at the same t ime the
role both of pastor to the troop of the faithful, as well as defender
of the faith against other cultures, other religions, to whom
Christianity would soon show itself the implacable adversary.
The rapid evolution which changed attitudes to paganism from a more or
less benign indifference to a declared hostility in the consideration
of the new cult, finds itself marked in certain striking traits in
relation to the actions of the apostles. In the beginning discourses
exalting the ideas which slumbered in the fundament of the pagan
mysteries were the subject of passionate enthusiasm on the part of
their populations:
XIV. 11. And the people, having seen what Paul had done, cried and
spoke in the lycean language: "the gods have descended to us in a human
form."
12. And they called Barnabas Jupiter, and Paul Mercury, because it was
he who brought the word.
13. And even the sacrificer to Jupiter, who had entered their town,
came with bulls and garlands and wanted to sacrifice these with the
multitudes.
But soon those who had any claim to an interest relating to the
conservation and development of the ancient superstitions, sensed that
there was in the new ideas a powerful breath which would shatter the
ancient idols and change the world to a higher conscience.
Each time what stirred them most vividly was to see the habitual
benefits to which their existence was attached being menaced at the
source; therefor they developed on their part a desperate opposition to
the progress of the church.
This special aspect in the beginning of Christianity is clearly brought
to light in the following passage.
XIX. 24. For a goldsmith named Demetrius, who made little gold temples
of Diana and who earned much respect from the workers in his
profession.
25. Assembled them with others who worked in these sorts of businesses
and said to them: "O men, you know that all our earnings come from this
business.
26. And yet you see and you hear said that not only in Ephesus but in
almost all of Asia, this Paul, has by his persuasions turned a great
number of people from the cult of the gods, saying that the gods that
are made by the hand of man are not gods.
27. There is not only danger for us that our profession be decried, but
it is even conceivable that the temple of the great Diana shall fall
into despite, and that its majesty shall crumble, in all of Asia and
then all the world."
28. Having heard this, they were transported by wrath and cried: "Great
Diana of the Ephesiens!"
This incident must have multiplied itself in a thousand different forms
in all the locations where Christianity was preached, and so a war of
interests, a war merciless and passionate, was fatally declared between
the pre-existing religion and the proselytism of the faith which had
just been born.
This war, all in words and discourse to start, brought the apostles to
reply as they could to the attacks of which they found themselves the
target; strong in the knowledge of the hidden customs of the pagan
priests they sought there a weapon against their adversaries, and Paul
thus found himself brought to publicly decry these practices, to
attract to them the despite of the masses, to represent them as an
aberration of humanity, and a malediction of the divine justice.
Thus we see him say, in his epistle to the Romans, speaking of the
priesthood of the idols:
I.25. This is why God has delivered them to infamous passions, for the
women among them have perverted the natural practices to something
other, which is against nature.
27. And also the men, leaving the natural use of the woman, were
embraced in their covetousness one for the other, and committed
infamous things man to man, and received that which was due to them for
their madness.
But after having spoken a language so gross and so insulting regarding
those who had committed no crime but that of whosoever gives Agape to
eachother, how would the apostle still dare to present himself to those
Christians of whom he had made himself chief, and what language would
he speak to them?
Ah, skillfulness in discourse did not desert him, and nothing was
easier for him that to show two faces, the one of the hunter, the other
pacifist, like the double mask of the god Janus; it was in the very
words of Christ that he found the basis of his moral duplicity; the
true Christian is united with Christ and by consequence benefits from
the same liberation; not matter what he does, sin no longer acts upon
him, he is covered by grace and moreover, the more he sins, the more he
commits that which is a sin for another, the more he abounds in the
grace of the innocent; in this way the apostle exhorts the faithful to
offer their bodies as a living sacrifice, saintly and pleasing to God,
which is their reasonable service. (Rom. XII, v1)
Thus establishes itself the theological theory of sanctified grace,
which erases all sins, and thus apparently benefits all those who have
communion with the true Eucharist.
V
In examining closely the historical situation which we have exposed,
the reader understands how the Christian community, all the while
believing themselves not to be sinning in the actions commanded by
Jesus, none the less had to affirm that these actions were immoral and
carefully hide their existence from the eyes of the outside world.
Yet as the number of Christian communities was growing, a thousand
reasons, made it difficult, if not impossible to conserve this secret.
Amongst the innumerable neophytes of the Gospel, there were without
doubt those, attracted above all by curiosity, who did not find in the
Christian mysteries a satisfactory solution to the problems which
tormented them. Fatigued by acts which their bodies no longer
associated with anything but repugnance, without hope of seeing that
complete illumination that certain believers spoke of, flowering within
themselves, they left the communities and renounced their
participation.
Wanting to save others from the disillusions to which they had been
exposed, they did not hesitate to tell their friends of what nature the
ceremonies were, to which they had submitted.
On the other hand, certain propagandists of Christianity uncovered
these truths too early during the process of their conversations with
strangers whom they would draw into their faith; for these reasons and
others as well, such as the imprudent or easy words that the faithful,
men or women, must have let escape in the circumstances, it soon
happened that the Roman world was full of the noise of the strange
things happening in the Christian mysteries, and this situation, which
made the apostles mission diff icult and painful, often drew them to
address remonstrations to their flock.
In First Corinthians, saint Paul wrote:
V.1. One hears speak in all parts that there is imprudence amongst you,
and such an imprudence, that even amongst gentiles, one hears speak of
nothing alike.
The best way to avoid this bad reputation for Christians, resided,
according to saint Paul, in a complete and absolute separation between
the Christians and the world, and this is why he said to them:
V.9. I wrote to you in my letter that you should have no communication
with the shameless ones.
10. But not absolutely with the shameless of this world.
But despite these objurgations and many others, repeated then by those
who found themselves in a similar situation to Paul, the broadcast of
the truth remained unremitting and the whole world continued to amuse
themselves and scandalise themselves over the scenes of debauch to
which the conventicule of the New Religion delivered themselves.
In the presence of this continuous noise mounting ceaselessly even unto
the depths of the popular masses, the priests of the Church, the
ecclesiastical authorities, the successors of the apostles, did not
cease to oppose it with the most formal, the most categorical denials:
"None of it was true, it was all slanderous, invented from top to
bottom without the least serious basis, and on the contrary, all the
Christians lived in saintly abstinence!"
But the confidence and perseverance in the lie did not suffice to keep
ahead of all situations, and it did not take long for this to become
evident to the chiefs of the Christian church, who understood that it
was time to engage and to recognise at least a part of the truth, if
they did not want to see their prestige and their authority crumble
into nothing.
And so we see certain religious writers recognising that such practices
could have existed in certain Christian sects, and that these were
disavowed by the great majority and proclaimed heretical.
So Theoretet and Prodicus reported that certain sects called the
act
of Venus, practiced publicly in the temple, an act of mystic communion.
Saint Epiphane gives a complete description of the ceremony of the
Eucharist, but attributes it exclusively to the Gnostics and takes care
to represent it as in aberration abhorred by true Christians; in their
assemblies, he said, men and women reciprocally ate the reproductive
seed of humans, turning to the altar, and saying (to the All Mighty)
"Offerimus tibi donum corpus Christi" "We offer in sacrifice the
body of Christ!"
But on the one hand, while the scribes in the pay of the church tried
to save its reputation by casting upon the heretical sects the bad
renoun of the secret cult, on the other hand, the authorities directed
this great social movement, forcing the disciplining of the agapes, to
reestablish order therein, to render them less attractive to the
faithful, so that they had more presence in their spirit of the idea of
the sacrifice that they had offered to God.
This is how the Concile of Laodicea started by prohibiting the
kisses
of peace between persons of the opposite sex. The same Concile went
further and abolished the custom of laying out beds in the church to
make Agape more conveniently.
This was not about the beds used by the rich classes of the roman
empire as a chair for their meals; in effect the Christians were all
workers, in large part slaves, and if these beds were convenient for
Agape, it was that one delivered oneself to those acts for which the
bed has always been reserved ever since man has used it.
But, despite these restrictive measures, the truth continued to be
plastered, in all parts across the cracks in the doors that enclosed
the Christian temples, and sheltered the mysteries from the curiosity
of the profane.
The clergy felt itself menaced by the explosion of public sentiment
vis-à-vis which it was obliged to battle, having recourse to the
violence of continual lies; this situation was intolerable; on the
other hand the Church, enriched, supported by a tradition already
several times secularised, glorified by the innumerable martyrs and
possessing at last the support of imperial authority, felt so strong as
to place itself entirely beyond the world and to expel the masses of
the faithful from the sanctuary. The Concile of Carthage purely
and
simply abolished Agape, and replaced these fraternal assemblies by the
Mass, that cold and symbolic ceremony, which we still see celebrated in
our days in the edifices consecrated to the Christian cult.
Ever since that moment, the real Eucharist was no longer accorded to
the faithful; it was no longer permitted except to the priests and
those who would voluntarily associate themselves with their practices;
the body of Jesus Christ was no longer given to the Christian by the
minister of the divine love, in the form of the sperm emanating from a
saint figuring Christ himself. It is the host, this simple particle of
flour, which now fulfilled this role. The mysteries no longer had a
reason for being, and as of that day, the doors were thrown open when
the mass was celebrated.
In the times which followed this decree, the leaders of the various
Christian parishes protested against the reform the Concile imposed
upon them; they brought from their ordinary people missives
complaining
that the faithful seemed to take substantially less interest in the
cult since it had been given this new form; they reported that the
number of assistants had considerably diminished since Agape had
yielded to the Mass. But the interests of the Church held sawy. The
Concile had spoken; all the world had to conform and the reform
remained in force.
VI
However, a seed of death had entered into the Church at the same time
as this enormous lie transformed a morsel of bread into an all powerful
God.
Most of the texts relating to the true Eucharist had to be adapted to
the doctrine of the host. It was no longer a part of the body of the
priest, and it was therefore not possible to relate it to the body and
the blood of Jesus-Christ by passing through the internal filiation of
the true transmission. It had to be said that it was the words
pronounced by the priest at the altar that had the magical power to
transform in essence and in nature the poor host, which from this
moment on, acquired substantially and in an invisible way, the virtue
of being a particle of the substance of Christ, and this pitiable and
clumsy invention was to become the pivot of the conscience of the
world!!
From the beginning, educated theologians protested against the
inadmissible character of these affirmations imposed by the dogma of
the Church upon all who those who entered into it to lead the
comfortable and easy life of a priest. It was more than eight centuries
before the Papacy dared to proclaim the dogma of Transubstantiation,
which was voted in 1207 by the Concile of Latran.
The Priests who were reunited in this assembly, declared that the
Eucharist was the mystery of the love of Jesus-Christ for mankind; to
remain among those who love him, to sacrifice himself for them, to
unite himself with them, that this was the triple vow of all love.
The vow is not completely realisable by Man, who is bounded both in
power and longevity. But God, able to realise it, realised it. In one
word, to know what love can do in the heart of God, one only has to
think of what it can do in the heart of man, and add Infinity.
But these solemn declarations did not impede each individual priest to
recognise in himself, in a manner most startling, the falseness of what
he been obligated to affirm daily. Several, taken by their conscience,
tried hard to find a way to approach religious education of the true
Christian tradition. It was from this school of thought, grown to the
point of making itself heard to entire nations, that the Reformation
appeared.
It is in the subject of the Eucharist that for the most part religious
innovators have introduced modifications to the doctrines taught by the
catholic Church; Luther affirmed that the host is communicated as the
body of Christ, and with the body, but that it is not that body; that
it is communicated as the body because the priest gives the host to the
faithful, just as he himself received the divine sperm of his
ascendance in the mystical filiation; that it is communicated with the
body because the priest who presents the host would not be able to act
in this way, but that he had received a true part of Christ before
being called to officially fulfill his sacerdotal functions; but that
the host is not the body. This has no need of explanation.
One sees that these theses follow very closely the hidden reality,
distancing themselves from it in no way; but they do after all leave
the faithful in an inferior situation to that of the catholic Church,
in the sense that he does not have the advantage of the reality of
communion, and he is relieved of the theophagic illusion.
Zwingly restricted himself to say that the Last Supper is a symbol;
which is true as much for the spermatic communion of the priest, as for
the purely illusory one of the faithful. But if this affirmation is
sincere, it is of little importance, and diminished considerably the
importance of these acts.
Calvin taught that the celestial body of Jesus acts in the Eucharist in
a miraculous manner upon the souls of the believers. This formula
conserves for the consumption of the seed, all of the prestige given to
it by the catholic Church, and yet the affirmation of Calvin is much
closer to the truth, as one can realise when one possesses the exact
definition of the terms he employs.
We have seen that in accordance with the text of the Gospel, (John VI,
v56) he who eats of the flesh of Christ, and drinks his blood,
incorporates Christ and is incorporated in Him. By this union, he
becomes a part of the body of the Saviour of whom the form visible in
the world comprehends therefore all those who have taken part in this
carnal communion, the fundamental sacrament of the Church, that is to
say the entire sacerdotal body; just as, on this earth, the priest is
the sole representative of Heave n, the body of Christ thus formed by
the ensemble of priests could be called by Calvin, the celestial body
of Jesus. In the exoteric Eucharist, this body acts upon the soul of
the believer in a miraculous manner, by making the faithful believe
that the divinity is present in a material object, by the simple power
of the affirmation, and in the esoteric Eucharist, by revealing to the
communicant the mysteries of his personal assimilation with the Divine.
One sees in which way, by which alembic evasions the protestant
theologians have sought to correct, by way of an apparent sincerity,
but not deprived of hypocrisy, the crude and fundamental lie of the
catholic faith; one equally sees that they wanted, in a certain
measure, to avoid the reproach of consciously saying the opposite of
what is the case, and yet there remained in a thousand places, the
startling frankness which consisted of affirming the truth, such as it
was known to them, in a language as clear and simple as possible.
Also, the movement of the Reformation perforce had to split and
subdivide itself unto an infinity in an unlimited number of formulae of
which not one could be definitive.
VII
Let us return to the present Úpoque; let us consider the priest with
whom we rub shoulders daily on our streets and pavements, the
neighbourhood convent whose doors we pass daily. What happens there?
What do these religious people believe? What do they do with regard to
the Eucharist and its mysteries that we have been occupying ourselves
with?
The work of the secret transmission of the person of Jesus always
continues; it is always the centre of life, the predominant
preoccupation.
If we want to reassure ourselves of this, it suffices to cast an eye
over the specialist literature that these gentlemen revise and in which
they embroider upon this theme, attaching infinite variations.
The space at my disposal here does not permit me to give to the reader
a long series of examples of these special works; but it is easy to
procure these books for oneself and to find there, under the flowerings
of a conventional rhetoric, the precise facts which have been exposed
in the preceding pages.
Sometimes the language of the tonsured author takes on an undiscussable
and amazing sharpness.
Let us open "The World of the Eucharist", published by Monsieur
the abbot Bion, with Victor Palmé, Paris, 1873. This work, perfectly
orthodox, received the approbation of the public, conceived in
flattering terms by Mr Augustin, Bishop of Nevers, and dated in
Châtillion-en-Bazois, 10 Octobre 1872.
This is what we read there, p.191:
It is by the manducation of the fruit of the tree of life, that
the Holy Spirit must come upon us. It makes us full of life, this
wine which germinated the virgins.
I think it is needless to say that one does not extend the belief in
the transubstantiation very far by trying to germinate a virgin by
means of some fragments of the host! It is very much a different
substance, that which we have spoken of above, which monsignor the
abbot targets with his words.
Other works are no less probing, for example, the study of pakhomian
cenobitism written by the Abbot of Ladeuze, currently the rector of
the catholic university of Louvain, with the intent of refuting recent
assertions by the learned French egyptologist, Mr Amelineau, who
brought to light Coptic manuscripts depicting the customs of the monks
of Thebaide under an aspect far removed from the notion that one
generally makes of them, as being careful to guard their reputation of
saintliness.
We find, at the end of the work of Mr Ladeuze, a series of theses in
Latin, with regard to the mysteries of the religion and where there is
a notable affirmation (LIV) that the human generation is contaminated
by the fact that it casts off as guilty the nature of the seed of
Adam.
As for the sincerity of the author who fights the conclusions of Mr
Amelineau, we does not wish to cast doubt upon it, especially as he
says: (LXI):
"That the lie which defines the affirmation of a thing judged to be
internally false, is an evil external and essential, it must be
said
that it can never be permitted, even to avoid greater worldly evils."
We now know what the real mentality is of our priests and we have to
understand that they draw from these ideas a great intellectual and
moral force; an intellectual force resulting from their knowledge of an
important historical truth which has played an enormous role in the
events of the past, which still represents an enormous power in the
present world; and they know that those who posses this truth which
they know, are not numerous, that this science is therefore a
prestigious privilege which gives them a real superiority, a
considerable ascendancy over the rest of humanity.
They also draw therefrom a great moral strength, as we have said, this
results from the thought that, without a shadow of possible doubt,
there exists between each of them and the martyr of Calvary a powerful
bond - a direct bond - an intimate bond, by the very will of he whom a
great number of people consider as their Saviour.
The reader will also find, in the ideas that we have exposed, the
explanation of the immense, invincible influence that the priest has on
the spirit of the great generality of women.
The rationalist who attempts to turn a catholic woman from the
superstition in which she is embroiled, abuts on a polished
indifference which no argument can reach; the conscience of this woman
is entirely subjugated by the ideas which have been developed by her
confessor; she is entirely overwhelmed by this mystical love to which
she gives all her thought, all her intentions, and which makes up all
the charm, all the poetry, all the grandeur of her life.
It is good to know these things, since it is better to walk through the
world with open eyes than with covered ones; yet the few pages which
the reader has traversed cannot be for him but the beginning of more
serious and more profound studies into this subject, which is perhaps
the most important in History and contemporary Politics. He must first
arrive at a personal certainty regarding these notions, and here, our
experience proves that it is sufficient to touch upon these problems to
see the proofs surge forth of their own accord. Every time we have
spoken of it, we have received new information from those to whom we
have addressed ourselves, and again recently, having exposed these
theories in a rather large assembly, one of our audience joined us
after the session, and told us: "Yes, everything that you have
explained this evening is perfectly true, and I know this with
scientific certainty, having been raised in a village and having in my
youth been a part of a congregation (De broeders zonder zonden -
The brothers without sins) where all this is currently practiced."
Translated by Susanne Williams, Rose
A Starr and Joe Collins, 1998. Re-print in O.T.O. Rituals and
Sexmagick
Scan of the original in French
More about Clément de Saint-Marcq
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