Tag Archives: Essene

Vegetarian Lifestyle of the Nazoreans

The vegetarian lifestyle of the Nazoreans has been a longstanding topic of debate among religious scholars. While the practice of not consuming animal products has been maintained for more than two thousand years, there is a general lack of consensus regarding its origin and development over time. This paper will explore the various theories that have been suggested by scholars regarding the vegetarian lifestyle of the Nazoreans. Additionally, the most current peer-reviewed studies on the topic are analyzed in order to bring attention to both the complexities and benefits associated with the practice.

The first and most prominent theory regarding the origin of Nazorean vegetarianism dates back to ancient Judaism. This line of argument claims that Moses and the ancient Israelites, who were vegan by choice, inspired the Nazoreans and their choice to abstain from animal products. Other historical accounts suggest that the vegetarian lifestyle of the Nazoreans was adopted from the Essenes, a Jewish sect known for their asceticism and dietary restrictions. While these theories are all viable options for consideration, more recent scholarship has focused on the ritual practices of the Nazoreans as an indication of their adherence to the vegetarian lifestyle.

Peer-reviewed studies have provided substantive evidence indicating that the vegetarian lifestyle of the Nazoreans was related to a variety of rituals and ceremonies, including seasonal feasts and special occasions. For instance, one study found that during the Egyptian festivals of Pascha and Unleavened Bread, all animal products were abstained from and replaced with plant-based alternatives in celebration. During these times, the consumption of animal products was thought to be both a violation of the Nazoreans’ faith and an act of impurity. Scholars believe that this ritual abstinence provided an impetus for the development and maintenance of the Nazorean vegetarian lifestyle.

In addition to this ritualistic motivation, contemporary scholars have suggested that the provision of animal-free food was motivated by both ethical and health-related considerations. Existing evidence suggests that vegetarian diets positively benefit both emotions and physical health, and it is possible that the Nazoreans valued these dietary considerations. Furthermore, it has been argued that the features of the Nazorean diet, such as its inclusion of vegetables, legumes, and fruits, may have been seen as a means to promote harmony and balance within the community.

In conclusion, the vegetarian lifestyle of the Nazoreans is a complex phenomenon that has been the subject of numerous scholarly debates for more than two thousand years. While a variety of theories have been proposed regarding its origin, the most recently published peer-reviewed studies suggest that the practice has been influenced by a range of motivations, including ritualistic practices, diet considerations, and ethical considerations. As research on the topic continues, further insight into the relationship between the Nazorean vegetarian lifestyle and its social and cultural background may be revealed.

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The Hidden History of Greco-Roman Vegetarianism

If asked about ancient Greece or Rome, the average American conjures images of famous battles, myths, and Hollywood movies. However, overlooked by the majority of modern Americans is the hidden history of ancient Greek and Roman vegetarianism and the ageless debate upon what justice is due animals. Many people assume that the predominant omnivorous diet has been the accepted diet from past to present, but history tells a different story. In addition, past philosophers reveal a fierce debate not only over diet, but about the notion of justice and to whom it applies. The debate has not ended, but in order to know where the future of this debate should go, this past should be known by all participants.

Plato

Before diving into the teachings of the Greek and Roman philosophers, it is important that the Greek and Roman diet be understood. For the Greeks and Romans, cereals, vegetables, and fruit composed much of their diet. The meat that was consumed was usually fish, fowl, or pigs, which were the cheapest and most convenient animals people could kill for their flesh. However, only the wealthiest citizens could afford to eat large amounts of meat on a regular basis.

The first philosopher in the West to create a lasting vegetarian legacy was the Greek teacher Pythagoras. He was born on the island of Samos in 580 BCE and studied in what are now the countries of Greece, Egypt, and Iraq before establishing his school in southern Italy at the city of Croton. While Pythagoras is famous for his contributions to math, music, science, and philosophy, it is his philosophy that is of particular interest. He taught that all animals, not just humans, had souls, which were immortal and reincarnated after death. Since a human might become an animal at death, and an animal might become a human, Pythagoras believed that killing and eating non-human animals sullied the soul and prevented union with a higher form of reality. Additionally, he felt that eating meat was unhealthy and made humans wage war against one another. For these reasons, he abstained from meat and encouraged others to do likewise, perhaps making him one of the earliest campaigners for ethical vegetarianism.

The Greek philosopher Plato (428/427-348/347 BCE) was influenced by Pythagorean concepts but did not go as far as Pythagoras did. It is unclear exactly what his diet consisted of, but Plato’s teachings asserted only humans had immortal souls and that the universe was for human use. Yet, in The Republic, Plato’s character Socrates asserted that the ideal city was a vegetarian city on the grounds that meat was a luxury leading to decadence and war. Thus, to Plato, abstention from flesh is warranted out of a desire for peace and an avoidance of indulgent, excessive living.

Plato’s student Aristotle (384-322 BCE) also felt the universe was for human use and that only human souls were immortal. Additionally, he argued in favor of a hierarchy of beings in which plants occupied the lowest rung of the ladder and humans the highest. In this hierarchy, Aristotle argued that women were lesser compared to men and some humans were natural slaves. As for animals, as Norm Phelps in The Longest Strugglepoints out, Aristotle reasoned that there was no ethical obligation to animals because they were irrational. Colin Spencer, in The Heretic’s Feast, noted that Aristotle argued non-human animals could not manage themselves without human aid in spite of all evidence to the contrary. In short, Aristotle established many reasons used against giving proper justice to non-human and human animals alike.

Aristotle was not the only philosopher to advance some of these views. According to Spencer, the founder of Stoicism, Zeno (c. 335-c. 263 BCE), like Aristotle, argued that there was a hierarchy of beings with plants lowest and humans highest. Similarly, Spencer said Zeno declared animals undeserving of justice due to their inability to reason, but, unlike Aristotle, he sustained himself on a diet of bread, honey, and water. Zeno demonstrated that people have embraced a vegetarian diet for many reasons and while they may not be out of concern for animals, the vegetarian diet itself was seen as providing a wholesome way of life.

A contemporary of Zeno’s was the philosopher Epicurus (341-270 BCE). Epicurus agreed that the universe was for humans. Spencer said Epicurus differed from the above philosophers by arguing that souls cease to exist at death; thus, death was nothing to fear. Another core element to his philosophy was a belief in the goodness of pleasure and the evil of pain. He thought that desire caused pain, and human dependence on temporary pleasures deprived them of true pleasure. Because of this belief, Epicurus did not eat meat as it was a luxury that distracted people from a better life. However, he made no prohibition against eating flesh, which allowed the practice to continue among adopters of his creed. While he lack a stated prohibition, his personal example illustrated what he thought was the ideal way to live, and so, like Zeno, provided another historical support in favor of the vegetarian diet.

Arguing against Aristotle’s views on animals was Aristotle’s pupil and friend Theophrastus (c. 372-c. 287 BCE), a Greek biologist and philosopher. Theophrastus argued that killing animals for food was wasteful and morally wrong. Hypothesizing as to the origin of flesh eating, he argued that war must have forced humans to eat meat by ruining the crops that they otherwise would have eaten. Unlike his teacher, Theophrastus proclaimed that animal sacrifices angered the gods and turned humanity towards atheism. Clearly, religious arguments have long been used as motivation to pursue a vegetarian diet.

Preserving the legacy of Pythagoras was the poet and moralist Ovid (43 BCE-17 CE). Ovid was a Pythagorean-influenced Stoic, who was exiled to Tomis in 8 CE by the emperor Augustus. In his poem Metamorphoses, Ovid evoked the passionate pleas of Pythagoras for people to abandon animal sacrifice and abstain from eating flesh. These passages kept the memory of Pythagoras alive and served as testament to Ovid’s own vegetarian lifestyle.

Influenced by Pythagoras and Epicurus, the Roman philosopher Seneca (c. 4 BCE-65 CE) adopted a vegetarian diet. Spencer states that Seneca denounced the cruelty of the games used by Rome to distract the citizenry and challenged the decadence of his time. Seneca was forced to hide his vegetarianism for a time under the emperor Caligula due to Caligula’s distrust. Under the emperor Nero, his former student, Seneca was forced to commit suicide at age 60, due either to rumors in the court or Nero’s jealousy.

Another Greek philosopher who argued on behalf of animals was the biographer and philosopher Plutarch (46-c. 120 CE). Influenced by Pythagorean philosophy, Plutarch adopted a vegetarian diet and wrote several essays in favor of vegetarianism as well as arguing that animals were rational and deserving of consideration. In particular, his essay On the Eating of Flesh is noteworthy for some arguments familiar to today’s vegetarians, such as the inefficiency of the human digestive system to handle flesh or the fact that humans lack the claws and fangs necessary for to the satisfaction of a carnivorous appetite. For these reasons, Plutarch is truly noteworthy as one of the earliest advocates of animal issues.

After Plutarch, the Greek philosopher Plotinus (205-270 CE) combined Pythagoreanism, Platonism, and Stoicism into a school of philosophy called Neoplatonism. He taught that all animals feel pain and pleasure, not just humans. According to Jon Gregerson, author of Vegetarianism: A History, Plotinus believed in order for humans to unite with the Supreme Reality, humans had to treat all animals with compassion. Seeking to practice what he preached, Plotinus avoided medicine made from animals. He allowed for the wearing of wool and the use of animals for farm labor, but he mandated humane treatment.

Continuing the work of Plotinus was the great Phoenician author and philosopher Porphyry (c. 232-c. 305 CE). He argued with observational and historical evidence in defense of vegetarianism and the rationality of animals. According to Spencer, in On the Impropriety of Killing Living Beings for Food, Porphyry argued meat eating encouraged violence, demonstrated the ability of animals to reason, and argued that justice should be extended to them. Like Plutarch, Porphyry ranks as one of the greatest voices for early Western vegetarianism.

Vegetarianism and animal rights have a long history in Western civilization stretching to antiquity that is unknown or forgotten by many people today. What this hidden history teaches is that many Greeks and Romans survived without eating animal flesh or using animal products. Likewise, it teaches that arguments for and against animal rights are as ancient as Greek philosophy. It demonstrates that many of the same reasons for not eating flesh today are the same as those in the past whether out of spirituality, health, peace, or justice. Furthermore, the modern animal rights movement is built upon this past. Finally, this information presents important voices that should be considered in the debate on vegetarianism and animal rights.

Nathan Morgan

Nathan Morgan, a 2010 graduate of Montana State University Billings, gave a paper on the topic of vegetarianism in the classical world at a recent animal welfare conference in Minneapolis.

Bust of Plato

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The Secret Lineage of Mary Magdalene – Poem

In hidden whispers, tales unfold,
Of Mary Magdalene, her lineage untold.
Gnostic visions, veiled in mist,
A sacred journey, her essence kissed.

Born of ancient mystic kin,
Her bloodline woven, a sacred spin.
A vessel of truths, she carried the lore,
From realms beyond, she did explore.

From desert sands to starlit skies,
Her wisdom soared, where angels rise.
In sacred union, she found her way,
An alchemical dance, night to day.

Gnostic flame, a torch she bore,
Through timeless realms, forevermore.
Her secret lineage, a cosmic thread,
Woven in stars, where mystics tread.

Divine feminine, a cosmic guide,
In her presence, seekers abide.
Mary Magdalene, keeper of keys,
Unveils the secrets, across all seas.

Through aeons passed, her light shines bright,
A beacon of truth, in the depths of night.
Gnostic whispers, a sacred rhyme,
Mary’s lineage transcends all time.

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Love’s Divine Whispers – Poem

In the hallowed realms of sacred lore,
A tale untold, a love to explore,
A secret whispered, hidden in time,
Of Jesus and Mary, a love divine.

Amidst the scriptures, veiled in creed,
Lies a bond, woven with heavenly seed,
Two souls entwined, beyond earthly sight,
A union forged in celestial light.

In ancient lands, where mystics roamed,
Their hearts aflame, no bounds they owned,
He, the Son of God, with love so pure,
She, the Magdalene, an essence sure.

With tender gaze and whispers sweet,
They met in secret, their souls to greet,
A love that soared beyond mortal spheres,
Transcending pain, all doubts and fears.

Through dusty paths and starlit nights,
They shared a love that burned so bright,
In fields of wisdom, they danced and laughed,
Unveiling truths, where shadows bathed.

In sacred chambers, where truths reside,
They embraced the mysteries deep inside,
Their spirits merged, a divine entwine,
A love sublime, a sacred design.

Through love’s embrace, they found the way,
To bridge the realms, where spirits sway,
Their union blessed, a divine communion,
A sacred bond, defying all limitation.

Yet, history’s veil, through ages spun,
Veiled their love, as if it were undone,
But whispers linger, in ancient scrolls,
Of love’s redemption, where truth unfolds.

For in the depths of every heart,
Their love still beats, a vital part,
A message hidden, for those who seek,
To find the love that makes us meek.

In sacred whispers, their love survives,
A beacon shining, where the soul thrives,
In the realm of spirit, they remain,
Guiding us toward love’s eternal reign.

So let us honor, this love untold,
A sacred union, a love so bold,
For in its essence, we all may find,
The union of spirit, in heart and mind.

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Nazorean Wisdom Unveiled

Once upon a time, in a quaint village nestled amidst rolling hills, there lived a community known as the Nazoreans. They were a group of individuals who were revered by the villagers for their profound wisdom and unwavering commitment to the pursuit of truth and knowledge.

The Nazoreans were believed to be the branches of a timeless perennial wisdom that had been passed down through the ages. They were the custodians of ancient teachings and were entrusted with the responsibility of preserving and disseminating this invaluable wisdom to future generations.

From an early age, the Nazorean children were initiated into a rigorous training regimen. They would gather in a sacred grove, surrounded by ancient trees, to learn from the wise elders who imparted their knowledge with great reverence and care. The children were taught the secrets of the universe, the interconnectedness of all things, and the importance of living in harmony with nature.

As they grew older, the Nazoreans embarked on individual quests to deepen their understanding of the perennial wisdom. They traveled far and wide, seeking out ancient texts, studying under enlightened masters, and engaging in contemplative practices to unlock the hidden truths of existence.

Each Nazorean developed their unique area of expertise. Some delved into the mysteries of the stars, mapping constellations and deciphering the celestial language. Others immersed themselves in the healing arts, exploring the delicate balance between the body, mind, and spirit. Some studied the ancient scriptures and religious texts, drawing out the underlying spiritual principles that transcended time and culture.

Despite their diverse paths, the Nazoreans remained connected through a common thread—their unwavering commitment to the pursuit of wisdom and the greater good of humanity. They would periodically gather in the village square, where the elders would share their newfound insights and engage in spirited discussions that challenged and expanded their understanding.

The village revered the Nazoreans as beacons of knowledge and enlightenment. They sought their counsel in times of trouble and celebrated their achievements as if they were the triumphs of the entire community. The Nazoreans, in turn, embraced their role with humility, recognizing that the wisdom they possessed was not for personal gain but for the betterment of all.

As time passed, the village thrived under the guidance of the Nazoreans. Their wisdom permeated every aspect of life, shaping the values, customs, and relationships of the community. The villagers grew in their understanding of themselves and the world around them, finding solace and inspiration in the timeless teachings of the Nazoreans.

Generations came and went, but the perennial wisdom of the Nazoreans continued to flow like an eternal river. The village became a sanctuary of knowledge, a place where seekers from far and wide would come to drink from the well of wisdom that the Nazoreans had nurtured.

And so, the story of the Nazoreans as the branches of the timeless perennial wisdom of the ages became etched in the annals of history. Their legacy lived on, a testament to the transformative power of knowledge, and a reminder that the pursuit of wisdom was a lifelong journey that transcended the boundaries of time and space.

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The Body is the Garden of Eden

The body is the Garden of Eden. The Head is the “Heaved Up Place” or the Dome of Heaven. The CSF (CerebroSpinal Fluid) is the river Gihon (Nile) one of the four rivers in the Garden of Eden mentioned in GeneISIS Chapter 2. It encompasses the land of EthiOpia which is the Etheric Optical or Optic Thalamus aka the Light Of The World. Accessed thru the Tree of Life aka the Vegus (Negus/King) Nerve. The 4 Rivers are in the Human anATOMy (Adam/Man). They are 4 heads that break off from the One River of Life which is SALiva/SALt/SALvation. The River of Saliva starting in the mouth is under the Pituitary (Peter) and above the Vegus Nerve which is connected to it. Both are associated with the Tree of Life.

The mouth eats the food of earth, breathes air, is wet with water. And speaks the word of Fire (4 elements).

 Euphrates is the Blood Stream. It means “Good to Cross” and is referring to the heart barrier Torus field which shapes the sign of the Cross.

The Pison is the URinary tract. UR means Gold. It went thru the land of Havilah (possibly India) which scriptures mentions as having gold. Abraham also was from the land of UR.

The Hiddikel River which is the Tigris is the digestive tract that runs thru Babylon, if it becomes corrupted it poisons the whole world/body. 

The Gihon/Nile is the CSF that flows up stream (Up the Spine/Micro Cosmic Orbit). It is also called the Chrism or Luminous Ether (5th Element that reaches the Medulla/Mouth Of God) which is the Anointing Oil, and is where we get the word Christ. Our Pineal Gland is constantly being bathed or Anointed with CSF. Gihon means “to burst forth”. 

The Semen (as welll as all other Oils secreted from the various glands) is considered an extension of the Life-Giving Chrism. Oil backwards is Lio/Leo/Lion. The Libido energy has long been thought of as a Lion. Consider the Nazarite Samson who conquered the Lion in order to get the Honey. In the Gospel Of Thomas Christ says: “Blessed is the Man who eats the Lion so the Lion can become Man. But woe to the man who is eaten of the Lion before the Lion becomes Man”

The Conquering Lion of Judah, like the Buddha has conquered the Lion within. The Bible also tells us to be sober and vigilant because the devil is like a roaring Lion.

Most human bodies today function under the order of the god of this world. The secrets of Eden long forgotten but occasionally revealed by Great Awakened Beings.

Few are they who find the Way.

One of the hidden reasons for the practice of celibacy (Brahmacharya) in the seminary (semen-ary)  has to do with the refining of semenial fluid thru  sexual transmutation and raising up the Chrism. Sending Moses up the Nile… The fish/ seed that flows up stream until it reaches the land of milk (feminine lunar magnetic serotonin/melatonin ) and honey( masculine solar electric D.M.T/Divine Mental Transmutation)

The Mind of Is-Ra-El/ Single Eye of Eyesus which is unlocked in the Pineal/Penial discovered in GeneISIS 32.30 By Jacob who saw God face to face and lived. He was the grandson of SarAbram (Cerebrum) the Brahmins who became Fathers and Mothers of a New Race. 

Let thine Eye Be Single (MAAThew 6.22). 

In the New Testament the CSF is the Jordan/Yardin/Garden River. The Garden is protected with a sword of Fire. Christ said His baptism was one of Fire and Spirit. When our Pineal Gland is Baptized in the Jordan by being bathed in Chrism. The Oil sparks the Fire of Life and man literally receives the Holy Breath/Spirit. Higher Quality Chrism creates a greater flame and burns hotter. Christ said “those who are close to I are close to a Flame.”

To feed the flame you must use the reSPIRITory system to connect to Source Power and L.O.V.E (Law Of Vibrational Energy)… Man does not live off of bread alone but by the Word/vibration/Prana/life force that proceeds from the Mouth Of God (Medulla Oblangata at the base of the Skull/Golgotha.) The word EAT is hidden in the words brEATh and dEATh. These are the real names for the 2 trees ???? ???? in the garden. Physical orgasm drains the life force and brings death (tree of the knowledge of good and evil which is duality of birth and death), whereas using the breath raises the Chrism up the spine (Tree Of Life) and brings the blood/soul up to the head/Heaven where Khrist sits on the Throne in the center of the Brain surrounded by 12 cranial nerves (disciples) who are His “judges” . This is the Yoke/Yoga of Light that was taught by the Master Jesus and many other awakened Sons of the Most High.

Like the Apostle Paul who also knew the code of the 2 Trees and taught about the Fruit of the Spirit/Breath. One of them being Self Control which can be seen as Pranayama/Life-Force-Control/ Breath-Work/Shamanic Breathing.

The ancients spoke of healing through synchronized Breath with the Healer.

Let this same Mind that was in  Yahshua also be in YOU.  He left us the Sign of Jonah. Jonah means Dove which is a symbol of the Crown Chakra/Holy Spirit. Jonah is hidden in the belly of the fish/seed and must be raised up so that He can Speak the Word of Salvation to the “Gentiles” and save them with the At-One-Ment of Inner Anointing/Crystalizing/Christalizing. Why do you think he (Jonah) had the people of Niniveh fast pray and meditate for three days? He was teaching the same process God just took him thru. The same wilderness of meditation the Christ was in for 40 days. As Moses lifted the serpent in the wilderness of meditation so the Seed of Man must also be lifted up.

Read the book of RA-veilations (Revelations)  and understand that the Mark of the Father is in the Forehead. 

The hidden message in the Name RasTafari is “The Mark/Sign/Seal in the Head is Worthy of Reverence”

Swami Paramahansa Yogananda said: “The Spine and the Brain are the altars of God”

Written by Ras Imon Shamaiwan

Mary Magdalene an Ethiopian Princess?

The legends of Mary Magdalene being an Ethiopian princess date back to the ancient times of the 1st & 2nd centuries. It is said that she was born in Egypt, either the daughter of a wealthy Jewish merchant or a princess of Ethiopia, and that she was raised near the temple of Isis in Alexandria. She was a revered princess, where it was believed she was trained in the art of healing and possessed magical powers.

When Mary Magdalene was about eighteen she received a message from God telling her to leave her home and travel to Galilee. There, she met Jesus and immediately recognized him as the Son of God. She began to follow him, and it is said that she was the first female to do so. After Jesus performed miracles and preached, Mary became his closest follower, traveling frequently with him teaching his message. She was eventually recognized as an apostle and it is said that Jesus openly acknowledged her.

The fame of Mary Magdalene as a follower of Jesus would continue even after his death. During the time of his crucifixion it was said that she had remained faithful to him, and after his burial, it is said that she had gone to his tomb. As such, Mary Magdalene has since become known as a symbol for faith, hope, and redemption.

Many folk tales and legends exist about Mary Magdalene’s origins. One such story tells of a faithful soldier from Ethiopia who pledged his life to serve the Lord. This soldier supposedly had a daughter named Mary, who was raised in a wealthy, royal home and was taught the ways of healing and magic. Some believe that this daughter was actually Mary Magdalene.

Regardless of the myths and legends, Mary Magdalene remains an enigmatic and inspiring figure from history, who is seen as a symbol of faith, love, and hope. Her Ethiopian roots and background continue to mystify and fascinate both religious and non-religious followers alike.

Mary Magdalene, she was the apple of His eye,
His love for her held strong and deep and never did wander by.

He held her close and whispered soft, to her soul He could relate, and through their love they would transcend the meager trials of fate.

For Him she was a loving wife, whom He treasured to the core, the love between the two was like two birds forever they would soar.

The Holy Spirit was the link that brought them ever closer, their faith in each other kept them tighter than a silver closure.

The Sacred Union of the two upon a dark night in the woods, will be remembered till the end of time and the way that Mary could.

As Mary wept with divine love, she would cling tightly to His side, and while love in the world abounds, their bond is forever tied. ????

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Anatomy of Enlightenment & The Truth About the Serpent

The Anatomy of Enlightenment According to Esoteric Philosophy: A Look at “The Truth About the Serpent”

Esoteric philosophy speaks to the truth of the human spirit, providing a backdrop for understanding our connection to the cosmos and the divinity of our inherent selves. This ancient wisdom is rife with symbolism, particularly with reference to the serpent. One of its most beloved archetypes speaks to an anatomy that can unlock inner depths of power, passion and courage—essentially, it teaches us how to connect to our true selves and live a life of understanding and enlightenment. Taking a closer look at this ancient wisdom, let’s examine the anatomy of enlightenment as it relates to “the truth about the serpent” with references to how the Gnostics view the serpent, the idea of kundalini and the serpent in the Garden of Eden.

In regards to the Gnostics, the serpent archetype served as a symbol of the savior offering emancipation from ignorance and oppression. In the Gnostic creation story, the serpent is elevated to the status of saviour and teacher, elevating man to knowledge and understanding that is rooted in truth and freedom rather than imprisonment by ignorance. The serpent is also symbolic of the spiritual path, offering us divine knowledge as a way of liberating us from suffering and personal bondage. In esoteric philosophy, the image of the serpent is seen as a metaphor for spiritual knowledge and revealed truth—a representation of the power of awakening, or “yoga”, as it is commonly referred to—that exists within us, leading us on the path to enlightenment.

The serpent is particularly connected to the concept of kundalini energy. This energy is the power of pure, divine fluidity and movement within the body, awakening and opening the pathways to liberation and union with divine consciousness. Kundalini is understood to be a living force that resides within us, accessible through subtle yoga techniques and meditation. Through the channeling of kundalini energy, we can awaken the serpent within. Kundalini rises, also referred to as “Serpent Power”, connecting us with infinite sources of life-force and restoring the connection between our physical and spiritual bodies. The power of Kundalini is primal and pure, providing a route to the true self and ultimately the Divine.

The serpent also holds a special place in the story of the Garden of Eden. As the serpent in the garden, it is seen as a provider of knowledge and forbidden wisdom, enticing man and woman to come to understandings of truth, thus providing them with all the power of the divine. The serpent is seen as a figure of illuminative power and insight, providing the spark of understanding that propels us towards awakening and ultimately, enlightenment.

In summary, the anatomy of enlightenment is illuminated in the powerful symbolism of the serpent. As taught by esoteric philosophy and supported by the Gnostics, this archetype speaks to an inner power within each of us that can be recognized and tapped into via methods such as kundalini awakening and meditation. Additionally, the serpent serves to highlight the importance of knowledge and understanding and the power of this enlightenment in setting us free. Ultimately, by unlocking the mysteries of the serpent within, we can rise in our own power and activate the pathways of freedom, truth and connection to our greater source.

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Who were the Naassenes? Early Christian Gnostics?

In the early centuries of Christianity, a diverse array of cults emerged that were considered to be heterodox in the eyes of the early church fathers. One of the most enigmatic of these cults was the Naassenes, a sect of early Gnostic Christians who believed in a complex amalgam of Jewish and Greek traditions. This paper will analyze the rituals, beliefs, and veneration of the snake associated with the Naassenes, and how these elements encapsulate their an unusual Gnostic worldview.

Naassenes veneration of the Serpent Cross

The Naassenes were based in the region of Phrygia, where the cult figure Alexander is thought to have been born and raised. Although little is known of their origins, they exhibit a hybrid of Jewish and Greco-Roman influences. This combination is reflected in their practice of incorporating certain rituals and associated symbols into their beliefs, including the veneration of the snake.

The practice of honoring the snake was incredibly important to the Naassenes, and they saw it as a way to contact the divine. They viewed the snake as a spiritual signpost of sorts, as they held it to be a representation of Adam’s wisdom. They believed that the snake represented the secret knowledge of the imago dei (the divine image) and heavenly perfection, and saw it as a conduit for the flow of the Holy Spirit. As such, veneration of the snake was seen as a way to honor the ultimate source of wisdom and knowledge, which was in turn a way to seek spiritual transformation and growth.

Aside from the veneration of the snake, the Naassenes also incorporated other symbolic practices into their ritual. One example was their ritual of water baptism, which was thought to be a symbol of purification and enlightenment. The Naassenes also included rituals associated with fasting, with their members fasting in preparation for meditation and contemplation, as well as spiritual renewal. Interestingly, the Naassenes honored a rather eclectic pantheon of deities, including figures from both the Old and the New Testaments, as well as several Greco-Roman figures, suggesting the inclusion of these gods into the cult’s beliefs.

The veneration of the snake associated with the Naassenes suggests the presence of a unique worldview within the cult. By venerating the snake, the Naassenes could draw on an animistic conception of the spiritual realm, even while also affirming monotheism. Furthermore, the inclusion of Christian and Greco-Roman elements in their rituals and beliefs shows that they were no strangers to syncretic religious practices. Thus, the veneration of the snake combined with the hybrid nature of their religious views indicates that the Naassenes were Gnostics rather than simply a group of Christians who happened to have unusual beliefs.

The Naassenes sect were known only through the writings of Hippolytus of Rome.

Abraxas Stone or Gem from The Gnostics and their remains by Charles W. King, 1887. The letters are “ΙΑΩ” or “Iao” and “ΣΕΜΕΣ ΕΙΛΑΜ”, “Eternal Sun”.

The Naassenes claimed to have been taught their doctrines by Mariamne, a disciple of James the Just. The retention of the Hebrew form shows that their beliefs may represent the earliest stages of Gnosticism. Hippolytus regards them as among the first to be called simply “Gnostics”, alleging that they alone have sounded the depths of knowledge.

Naassene Sermon :
The Naassenes had one or more books out of which Hippolytus of Rome largely quotes in the Philosophumena, which professed to contain heads of discourses communicated by James, the brother of Jesus, to Mariamne. They contained treatises of a mystical, philosophic, devotional, and exegetical character, rather than a cosmological exposition. A very interesting feature of the book seems to have been the specimens it gave of Ophite hymnology.

The writer (or writers) is possibly Greek. He does indeed use the Hebrew words Naas and Caulacau, but these words had already passed into the common Gnostic vocabulary so as to become known to many unacquainted with Hebrew. He shows a great knowledge of the religious mysteries of various nations. For instance, he dilates much on the Phrygian rites, and the whole section seems to be a commentary on a hymn to the Phrygian Attis.

Creation of Adam, Byzantine mosaic in Monreale

First Man

The Naassenes so far agreed with other Ophites that they gave to the first principle the names First Man and Son of Man, calling him in their hymns Adamas.

The First Man (Protanthropos, Adamas); the fundamental being before its differentiation into individuals (cf. Adam Kadmon).

The Son of Man; the same being after it has been individualized into existing things and thus sunk into matter.

Instead, however, of retaining the female principle of the Syrian Ophites, they represented their “Man” as androgynous; and hence one of their hymns runs “From thee, father, through thee, mother, the two immortal names.” They declared that “the beginning of Perfection is the gnosis of Man, but the gnosis of God is perfected Perfection.”

Although the myths of the earlier Ophite system are but lightly touched on, there is some trace of an acquaintance with them, as for example the myth that Adam was brought forth by the Earth spontaneously; he lay without breath, without motion, without stirring, like a statue; being made after the image of the First Man, through the agency of several Archons. In order for them to seize hold of the First Man, there was given unto Adam a soul, that through this soul the image of the First Man above might suffer and be chastened in bondage.

The Naassenes taught that their primary man was, like Geryon, threefold, containing in himself the three natures to noeron, to psychikon, to choikon; and so that in Jesus the three natures were combined, and through him speak to these different classes of men. From the living waters which he supplies each absorbs that for which his nature has attraction. From the same water the olive can draw its oil, and the vine its wine, and in like manner each other plant its special produce: chaff will be attracted by amber, iron only by the magnet, gold only by the prickle of the sea-hawk, so each according to his nature attracts and imbibes a different supply from the same source.

Three classes :
Thus there are three classes of men and three corresponding churches :

  • Material (the Bound)—the heathen chiefly captive under the dominion of matter.
  • Psychic (the Called)—ordinary Christians.
  • Spiritual (the Elect)—out of the many called, the few chosen members of the Naassene sect.

Creation

The Naassene work known to Hippolytus would seem to have been of what we may call a devotional character rather than a formal exposition of doctrine, and this perhaps is why it is difficult to draw from the accounts left us a thoroughly consistent scheme. Thus, as we proceed, we are led to think of the first principle of nature, not as a single threefold being, but as three distinct substances; on the one hand the pre-existent, otherwise spoken of as the Good being, on the other hand the “outpoured Chaos,” intermediate, between these one called Autogenes, and also the Logos. Chaos is naturally destitute of forms or qualities; neither does the preexistent being himself possess form, for though the cause of everything that comes into being, it is itself none of them, but only the seed from which they spring.

Adam and Eve with the Serpent, Michelangelo

The Logos is the mediator which draws forms from above and transfers them to the world below. Yet he seems to have a rival in this work; for we have reference made to a fourth being, whence or how brought into existence we are not told, a “fiery God,” Esaldaios, the father of the idikos kosmos. That is to say, it was this fiery being, the same who appeared to Moses in the burning bush, who gave forms to the choical or purely material parts of nature. It is he who supplies the fiery heat of generation by which these forms are still continued. In this work the Logos had no part, for “all things were made through him, and without him was made nothing.” The “nothing” that was made without him is the kosmos idikos.

On the other hand, it is the Logos, who is identified with the serpent, and this again with the principle of Water, who brings down the pneumatic and psychical elements, so that through him man became a living soul. But he has now to do a greater work, namely, to provide for the release of the higher elements now enslaved under the dominion of matter, and for their restoration to the good God.

Generation

The Mysteries of the ancient world, it is taught, pertained to generation. The Lesser Mysteries pertained to the carnal, and the Greater dealt with the spiritual. Within the seed—sperma—is the Mystery of the Logos, as it is the original cause of all things that exist.

For the restoration of the chosen seed an essential condition is the complete abandonment of sexual intercourse between men and women. The captive people must pass out of Egypt; Egypt is the body, the Red Sea the work of generation; to cross the Red Sea and pass into the wilderness is to arrive at a state where that work of generation has been forsaken. Thus they arrive at the Jordan.

The Cross and Sacred Serpent Christ

This is the Logos through whose streams rolling downward forms had descended from above, and generations of mortal men had taken place; but now Jesus, like his Old Testament namesake, rolls the stream upwards, and then takes place a generation not of men, but of gods, for to this name the new-born seed may lay claim (Psalms 82:6). But if they return to Egypt, that is to carnal intercourse, “they shall die like men.” For that which is born from below is fleshly and mortal, that which is born from above is spiritual and immortal. This is the divine bliss—hidden, and yet revealed—of that which was, is, and will be—the kingdom of heaven to be sought for within.

The specimens already given present but a faint idea of the author’s method of scripture exegesis. Hippolytus declares that the verses of Paul in Romans 1:27 contain the key to their whole system, which he alludes to with a great deal of innuendo:

“And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet.”

This “unseemly” being their Mystery of divine bliss, he states; “that heavenly, sublime, felicity, that absence of all form which is the real source of every form.” And baptism applied to none save the man who was introduced into this divine bliss, being washed with the Living Water, and “anointed with the Ineffable Chrism from the Horn, like David [was], not from the flask of clay, like Saul, who was fellow citizen with an evil daemon of fleshly desire.”

The Hermetic alchemists asserted that the Great Work was an opus contra naturam; Paul’s use of “against nature” (παρὰ φύσιν, Romans 1:26) may have been given a similar allegorical meaning by the Naassene exegete. It is certainly possible that the Naassenes viewed homosexuality as exemplifying their concept of androgyny. Carl Jung remarked, “such a disposition should not be adjudged negative in all circumstances, in so far as it preserves the archetype of the Original Man, which a one-sided sexual being has, up to a point, lost.” But as to evidence of any “unseemly” acts, Hippolytus writes that in every way, “they are not emasculated, and yet they act as though they were.”

Exegesis

The writer, it will be seen, makes free use of the New Testament. He seems to have used all the four Gospels, but that of which he makes most use is St. John’s. He quotes from Paul’s epistles to the Romans, Corinthians (both letters), Galatians, and Ephesians. There is a copious use also of the Old Testament; and besides we are told there is a use of the Gospel according to the Egyptians, and that of Thomas. But what most characterizes the document under consideration is the abundant use of pagan writings.

For the author’s method of exegesis enables him to find his system in Homer with as much ease as in the Bible. Great part of the extract given by Hippolytus is a commentary on a hymn to the Phrygian Attis, all the epithets applied to whom are shown when etymologically examined, to be aspects of the Logos. One of the first of the titles applied to Attis is papas—here we are taught to recognise him who brought to rest (epause) all the disorderly motion that prevailed before his appearing. To him all things cry paue, paue, ten asymphonian.

Serpent Grail

The serpent

Every temple, naos, shows by its title that it is intended for the honour of the serpent naas as “the Moist Essence,” of the universe, without which “naught at all of existing things, immortal or mortal, animate or inanimate, can hold together.” Furthermore, “all things are subject to Him, and He is Good, and has all things in Him … so that He distributes beauty and bloom to all that exist according to each one’s nature and peculiarity, as though permeating all.”

G.R.S. Mead has suggested that all of this is in reference to the Kundalini:

This is the cosmic Akāsha of the Upaniṣhads, and the Kuṇḍalinī, or serpentine force in man, which when following animal impulse is the force of generation, but when applied to spiritual things makes of a man a god. It is the Waters of Great Jordan flowing downwards (the generation of men) and upwards (the generation of gods); the Akāsha-gangā or Heavenly Ganges of the Purāṇas, the Heavenly Nile of mystic Egypt.

Eden

The Garden of Eden, in the Naassene system, is the brain, and Paradise the human head, with the four rivers having special significance:

  • Pishon, “that is it which compasseth the whole land of Havilah, where there is gold; And the gold of that land is good: there is bdellium and the onyx stone.”
    • Eyes (because of its dignity and colors that bear witness to what is said)
  • Gihon, “the same is it that compasseth the whole land of Ethiopia.”
    • Hearing (because of its being labyrinthine)
  • Tigris, “that which flows the opposite way to the Assyrians.”
    • Breathing (because “the current of it is very rapid; and it ‘flows the opposite way to the Assyrians,’ because after the breath is breathed out, on breathing in again, the breath that is drawn in from without, from the air, comes in more rapidly, and with greater force.”)
  • Euphrates
    • Mouth (because through prayer and food, a “man is rejoiced, and nourished and expressed.”)

In conclusion, the Naassenes were an early Christian Gnostic cult whose beliefs and practices encompassed a wide range of Jewish and Greco-Roman elements. Of particular importance to the cult was the veneration of the snake, which was seen as a representation of the connection to the divine and an access point to spiritual renewal and growth. This veneration is a clear sign of their complex and syncretic worldview, and shows that the Naassenes were true Gnostics, not just eccentric Christians.

Book by Mark H. Gaffney

Here are some documents and books to look into further in your quest :

  • A Naassene Fragment (quoted by Hippolytus as a summary of the entire Naassene system)
  • The Gospel of Philip (evidently distinct from the Gospel of Philip of the Nag Hammadi Library)
  • The Gospel of Thomas
  • The Greek Gospel of the Egyptians

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The Apocalypse of Adam

Discovered in 1945, The Apocalypse of Adam. ?
The Apocalypse of Adam, also known as the Revelation of Adam is Adam’s version of what happened in the garden of Eden. ?


Part of which Reads: “I went about with her in a glory which she had seen in the aeon from which we had come forth. She taught me a word of knowledge of the eternal God. And we resembled the great eternal angels, for we were higher than the god who had created us and the powers with him, whom we did not know.” ?

Omitted from the Bible because of what it reveals. Eve and the serpent are the hero’s of the story teaching Adam’s fruits of eternal knowledge. To “eat from” means to “take in and digest, or to fully understand.” Eve was sent to Adam from the eternal father that Jesus spoke of to remind Adam of who he really is, a light being imprisoned in the material world by a jealous creator god. This creator god made this imperfect material world that he fashioned afrer the eternal heavenly realm. Adam’s soul is what was needed to animate the flesh suit the creator god made as a prison for his soul, claiming he is a jealous God, demanding worship and unquestionable faith. ?

Jesus also tells this story in another book omitted from the Bible called the “Secret Book of John,” discovered in a cave in 1945.

Jesus quotes the creator god, and asked a question which reads;
“I am a jealous God and there is no God but me!” ?

[But by doing this he admitted to his demons that there is indeed another God.
For, if there were no other God, whom would he possibly be jealous of?] ?


Where The Bible starts from the creation of earth, what’s learned is this is actually a galatic story. Adam’s soul is known in this story as “the first knowledge that breathed within him,” aka his eternal spirit which was stolen from the heavenly realm. Eve was sent by the true eternal father located at the center of the galaxy. This is the father Jesus spoke of when he came to deliver the same message to humanity to help free us from the prison of the material realm. ?


This different interpretation than the story in the Bible will lead you to your true identity.
? Gnosis or Awakening