Obscurity Unveiled II

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One of the names of Bacchus is Zagreus. Despite the notable similarity of the direct teachings of Gautama and Jesus, we yet find their respective followers starting from two diametrically opposite points.

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The Buddhist divine, following literally the ethical doctrine of his master, remains thus true to the legacy of Gautama; while the Christian minister, distorting the precepts recorded by the four Gospels beyond recognition, teaches, not that which Jesus taught, but the absurd, too often pernicious, interpretations of fallible men — Popes, Luthers, and Calvins included. The following are two instances selected from both religions, and brought into contrast. Let the reader judge for himself:.

Do not believe in what you have fancied, thinking that, because an idea is extraordinary, it must have been implanted by a Deva, or some wonderful being. It is impossible to avoid contrasting with these benevolent and human sentiments, the fulminations of the OEcumenical Council and the Pope,. There is not a dogma in the Church to which these words can be better applied than to the doctrine of transubstantiation.

The answer was that of an initiate. It is the Spirit that quickeneth; the flesh profiteth nothing. The words remata, or arcane utterances that I speak unto you, they are Spirit and they are Life. The hierophant-initiator presented symbolically before the final revelation wine and bread to the candidate who had to eat and drink of both in token that the spirit was to quicken matter, i.

Jesus, in his Oriental phraseology, constantly assimilated himself to the true vine John xv. His followers being ignorant of the terminology of the Mysteries, wondered; they even took it as an offense, which is not surprising, considering the Mosaic injunction against blood. There is quite enough in the four gospels to show what was the secret and most fervent hope of Jesus; the hope in which he began to teach, and in which he died.

In his immense and unselfish love for humanity, he considers it unjust to deprive the many of the results of the knowledge acquired by the few. This result he accordingly preaches — the unity of a spiritual God, whose temple is within each of us, and in whom we live as He lives in us — in Spirit. This knowledge was in the hands of the Jewish adepts of the school of Hillel and the kabalists. The meaning here is clear.

They did take the key away, and could not even profit by it themselves, for the Masorah tradition had become a closed book to themselves as well as to others. There were even those among the highest epoptae of the greater Mysteries who knew nothing of their last and dreaded rite — the voluntary transfer of life from hierophant to candidate. As in the case of the reincarnation of the lamas of Thibet, an adept of the highest order may live indefinitely.

His mortal casket wears out notwithstanding certain alchemical secrets for prolonging the youthful vigor far beyond the usual limits, yet the body can rarely be kept alive beyond ten or twelve score of years. The old garment is then worn out, and the spiritual Ego forced to leave it, selects for its habitation a new body, fresh and full of healthy vital principle. In case the reader should feel inclined to ridicule this asser- tion of the possible prolongation of human life, we may as well refer him to the statistics of several countries.

We are aware that many able writers have recently discredited these claims to an extreme longevity, but we nevertheless affirm our belief in their truth.

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Take Paul, read the little of original that is left of him in the writings attributed to this brave, honest, sincere man, and see whether any one can find a word therein to show that Paul meant by the word Christ anything more than the abstract ideal of the personal divinity indwelling in man. For Paul, Christ is not a person, but an embodied idea. Paul was the only one of the apostles who had understood the secret ideas underlying the teachings of Jesus, although he had never met him.

But Paul had been initiated himself; and, bent upon inaugurating a new and broad reform, one embracing the whole of humanity, he sincerely set his own doctrines far above the wisdom of the ages, above the ancient Mysteries and final revelation to the epoptae. As Professor A.

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Wilder well proves in a series of able articles, it was not Jesus, but Paul who was the real founder of Christianity. Petersburg : Bei W. Traduit par M. Travels in Tartary, Thibet, and China during the years Volume 1 by Huc. Your email address will not be published. Already a member, but forgot your password? Click HERE. Everything that a man accomplishes or does, that he teaches or wants to learn, must have its right proportion; it must follow its own line and remain within its circle, to the end that a balance be preserved, that there be no crooked thing, that nothing exceed the circle.

October 6, Theme for Contemplation: Self-Testing If for the sake of this great prize Thou wilt not give thyself, with all thou hast and art Then cease to prate of goodness. It can be made so only when we realize that our individual self is not the highest meaning of our being, that in us we have the world-man who i… [Read more]. October 3, Weekly Theme for Contemplation: Paracelsus Where there is peace and meditation, there is neither anxiety nor doubt. October 2, Theme for Contemplation: Paracelsus Ideals must work in practice, otherwise they are not potent.

In truth only those are alive who have escaped the bondage of the flesh as froma prison, while that which you call life is in reality death. We have reached the end of the first fragment of the The Voice of the Silence. Thank you fellow lanoos, for participating in this ambitious undertaking. It was certainly a big learning experience for me. I was genuinely surprised to discover the rich supply of amazing texts related to these teachings.

I will be taking a short break before adding… [Read more]. How shall he find it, and when found How shall he know it? Did the soul Once see the universal mind, And know the part, and know the whole? September 29, Theme for Contemplation: Paracelsus The spirit is the master, imagination the tool, and the body the plastic material. An eternal love is within and around him, pressing upon him and sustaining with infinite tenderness his body, his soul and his spirit.

September 26, Weekly Theme for Contemplation: Mental Quiescence The act of supplication removes earthly desires from the heart, as polishing removes dust from the mirror. There is a natural melody, an obscure fount in every human heart. It may be hidden over and utterly concealed and silenced — but it is there. At the very base of your nature you will find faith, hope and love. A man comes into possession of creative power by uniting his own mind with the Universal Mind. September 23, Theme for Contemplation: Mental Quiescence There is a flame within me that has stood Unmoved, untroubled through a mist of years, Knowing nor love nor laughter, hope nor fears.

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Om Tat Sat is a mantra in Sanskrit found in verse It is the threefold designation of the Hindu metaphysical concept called Brahman. There are two verses in the Revelation of John reading thus: "And the fourth angel poured out his vial upon the sun, and power was given him to scorch men with fire. And men were scorched with great heat, and blasphemed the name of God. The idea is new neither with the above-mentioned author nor with John. The composition of the latter comprises all its visible forms, such as the "correlation of forces" — heat, flame, electricity, etc.

The former is the Spirit of Fire. The difference is purely alchemical. Symbolically, the central, spiritual sun, the Supreme Deity. Arrived at this region every soul becomes purified of its sins, and unites itself forever with its spirit, having previously suffered throughout all the lower spheres. By placing the sphere of visible fire in the middle of the universe, he simply taught the heliocentric system which appertained to the Mysteries, and was imparted only in the higher degree of initiation.

John gives to his Word a purely kabalistic significance, which no "Fathers," except those who had belonged to the Neo-platonic school, were able to comprehend. Origen understood it well, having been a pupil of Ammonius Saccas; therefore we see him bravely denying the perpetuity of hell-torments.

He maintains that not only men, but even devils by which term he meant disembodied human sinners , after a certain duration of punishment shall be pardoned and finally restored to heaven. Many have been the learned and truly-inspired speculations as to the locality of hell. The most popular were those which placed it in the centre of the earth. At a certain time, however, skeptical doubts which disturbed the placidity of faith in this highly-refreshing doctrine arose in consequence of the meddling scientists of those days.

As a Mr. Swinden in our own century observes, the theory was inadmissible because of two objections: 1st, that a fund of fuel or sulphur sufficient to maintain so furious and constant a fire could not be there supposed; and, 2d, that it must want the nitrous particles in the air to sustain and keep it alive. The skeptical gentleman had evidently forgotten that centuries ago St.

Augustine solved the difficulty. Have we not the word of this learned divine that hell, nevertheless, is in the centre of the earth, for "God supplies the central fire with air by a miracle "?

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The argument is unanswerable, and so we will not seek to upset it. The Christians were the first to make the existence of Satan a dogma of the Church. And once that she had established it, she had to struggle for over 1, years for the repression of a mysterious force which it was her policy to make appear of diabolical origin. Unfortunately, in manifesting itself, this force invariably tends to upset such a belief by the ridiculous discrepancy it presents between the alleged cause and the effects.

See "De Coelo," lib. Dei," I, xxi. Notwithstanding this, the clergy fear above all to be forced to relinquish this hold on humanity. They are not willing to let us judge of the tree by its fruits, for that might sometimes force them into dangerous dilemmas. They refuse, likewise, to admit, with unprejudiced people, that the phenomena of Spiritualism has unquestionably spiritualized and reclaimed from evil courses many an indomitable atheist and skeptic. But, as they confess themselves, what is the use in a Pope, if there is no Devil? And so Rome sends her ablest advocates and preachers to the rescue of those perishing in "the bottomless pit.

Among other certificates of ecclesiastical approval, every volume is ornamented with the text of a certain original letter addressed to the very pious author by the world-known Father Ventura de Raulica, of Rome. Few are those who have not heard this famous name. This strikingly characteristic document will remain to astonish future generations by its spirit of unsophisticated demonolatry and unblushing sincerity. A— men! This is an unexpected honor indeed, for our American "controls" in general, and the innocent "Indian guides" in particular.

To be thus introduced in Rome as princes of the Empire of Eblis, is more than they could ever hope for in other lands. Without in the least suspecting that she was working for the future welfare of her enemies — the spiritualists and spiritists — the Church, some twenty years since, in tolerating des Mousseaux and de Mirville as the biographers of the Devil, and giving her approbation thereto, tacitly confessed the literary copartnership. Were they to show themselves a little more parsimonious of double points of exclamation following every vituperation, and invective against Satan and his worshippers, their style would be faultless.

As it is, the crusade against the enemy of mankind was fierce, and lasted for over twenty years.

What with the Catholics piling up their psychological phenomena to prove the existence of a personal devil, and the Count de Gasparin, an ancient minister of Louis Philippe, collecting volumes of other facts to prove the contrary, the spiritists of France have contracted an everlasting debt of gratitude toward the disputants. The existence of an unseen spiritual universe peopled with invisible beings has now been demonstrated beyond question. Ransacking the oldest libraries, they have distilled from the historical records the quintessence of evidence.

All epochs, from the Homeric ages down to the present day, have supplied their choicest materials to these indefatigable authors. In trying to prove the authenticity of the miracles wrought by Satan in the days preceding the Christian era, as well as throughout the middle ages, they have simply laid a firm foundation for a study of the phenomena in our modern times.

Though an ardent, uncompromising enthusiast, des Mousseaux unwittingly transforms himself into the tempting demon, or — as he is fond of calling the Devil — the "serpent of Genesis.


He proves the existence of "spirits," whether these be angels or devils, with such a clearness of argument and logic, and such an amount. How unfortunate that the scientists, who believe neither in devil nor spirit, are more than likely to ridicule M. But what can we expect in our own age of unbelief, when we find Plato, over twenty-two centuries ago, complaining of the same?

However, we ought not to heed, but pursue our own way. The literary resources of the Vatican and other Catholic repositories of learning must have been freely placed at the disposal of these modern authors. When one has such treasures at hand — original manuscripts, papyri, and books pillaged from the richest heathen libraries; old treatises on magic and alchemy; and records of all the trials for witchcraft, and sentences for the same to rack, stake, and torture, it is mighty easy to write volumes of accusations against the Devil.

We affirm on good grounds that there are hundreds of the most valuable works on the occult sciences, which are sentenced to eternal concealment from the public, but are attentively read and studied by the privileged who have access to the Vatican Library. The laws of nature are the same for heathen sorcerer as for Catholic saint; and a "miracle" may be produced as well by one as by the other, without the slightest intervention of God or devil.

Hardly had the manifestations begun to attract attention in Europe, than the clergy commenced their outcry that their traditional enemy had reappeared under another name, and "divine miracles" also began to be heard of in isolated instances. First they were confined to humble individuals, some of whom claimed to have them produced through the intervention of the Virgin Mary, saints and angels; others — according to the clergy — began to suffer from obsession and possession; for the Devil must have his share of fame as well as the Deity.

Finding that, notwithstanding the warning, the independent, or so-called spiritual phenomena went on increasing and multiplying, and that these manifestations threatened to upset the carefully-constructed dogmas of the Church, the world was suddenly startled by extraordinary intelligence. In , a whole community became possessed of the Devil.

Morzine, and the awful stories of its demoniacs; Valleyres, and the narratives of its well-authenticated exhibitions of sorcery; and those of the Presbytere de Cideville curdled the blood in Catholic veins. Strange to say, the question has been asked over and over again,.

Why is it that since the Reformation there has been scarcely one single divine "miracle" in a Protestant land? Of course, the answer we must expect from Catholics is, that the latter are peopled by heretics, and abandoned by God. Then why are there no more Church-miracles in Russia, a country whose religion differs from the Roman Catholic faith but in external forms of rites, its fundamental dogmas being identically the same, except as to the emanation of the Holy Ghost?

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Russia has her accepted saints and thaumaturgical relics, and miracle-working images. The St. Mitrophaniy of Voroneg is an authenticated miracle-worker, but his miracles are limited to healing; and though hundreds upon hundreds have been healed through faith, and though the old cathedral is full of magnetic effluvia, and whole generations will go on believing in his power, and some persons will always be healed, still no such miracles are heard of in Russia as the Madonna-walking, and Madonna letter-writing, and statue-talking of Catholic countries. Why is this so? Simply because the emperors have strictly forbidden that sort of thing.

The Czar, Peter the Great, stopped every spurious "divine" miracle with one frown of his mighty brow. He declared he would have no false miracles played by the holy icones images of saints , and they disappeared forever. There are cases on record of isolated and independent phenomena exhibited by certain images in the last century; the latest was the bleeding of the cheek of an image of the Virgin, when a soldier of Napoleon cut her face in two.

This miracle, alleged to have happened in , in the days of the invasion by the "grand army," was the final farewell. Stanley: "Lectures on the Eastern Church," p. His only and much-beloved nephew, whom, having no children, he had adopted as a son, was in the Russian army. The elderly couple had a portrait of his — a water-color painting — constantly, during the meals, placed on the table in front of the young man's usual seat.

One evening as the family, with some friends, were at their early tea, the glass over the portrait, without any one touching it, was shattered to atoms with a loud explosion. As the aunt of the young soldier caught the picture in her hand she saw the forehead and head besmeared with blood. The guests, in order to quiet her, attributed the blood to her having cut her fingers with the broken glass. But, examine as they would, they could not find the vestige of a cut on her fingers, and no one had touched the picture but herself.

Alarmed at her state of excitement the husband, pretending to examine the portrait more closely, cut his finger on purpose, and then tried to assure her that it was his blood and that, in the first excitement, he had touched the frame without any one remarking it. All was in vain, the old lady felt sure that Dimitry was killed. Several weeks later, an official communication was received from the colonel of the regiment, stating that their nephew was killed by a fragment of a shell which had carried off the upper part of his head. But since then, although the three successive emperors have been pious men, their will has been respected, and the images and saints have remained quiet, and hardly been spoken of except as connected with religious worship.

In Poland, a land of furious ultramontanism, there were, at different times, desperate attempts at miracle-doing. They died at birth, however, for the argus-eyed police were there; a Catholic miracle in Poland, made public by the priests, generally meaning political revolution, bloodshed, and war. Is it then, not permissible to at least suspect that if, in one country divine miracles may be arrested by civil and military law, and in another they never occur, we must search for the explanation of the two facts in some natural cause, instead of attributing them to either god or devil? In our opinion — if it is worth anything — the whole secret may be accounted for as follows.

In Russia, the clergy know better than to bewilder their parishes, whose piety is sincere and faith strong without miracles; they know that nothing is better calculated than the latter to sow seeds of distrust, doubt, and finally of skepticism which leads directly to atheism. Moreover the climate is less propitious, and the magnetism of the average population too positive, too healthy, to call forth independent phenomena; and fraud would not answer. On the other hand, neither in Protestant Germany, nor England, nor yet in America, since the days of the Reformation, has the clergy had access to any of the Vatican secret libraries.

Hence they are all but poor hands at the magic of Albertus Magnus. As for America being overflowed with sensitives and mediums, the reason for it is partially attributable to climatic influence and especially to the physiological condition of the population. Since the days of the Salem witchcraft, years ago, when the comparatively few settlers had pure and unadulterated blood in their veins, nothing much had been heard of "spirits" or "mediums" until Notoriously there were negroes executed in New Jersey by burning at the stake — the penalty denounced in several States.

Even in South Carolina, in , when the State government was "reconstructed," after the civil war, the statutes inflicting death for witchcraft were found to be still unrepealed. It is not a hundred years since they have been enforced to the murderous letter of their text. Hundreds of thousands, and even millions of men from various climates and of different constitutions and habits, have, since , invaded North America, and by intermarrying have substantially changed the physical type of the inhabitants.

Of what country in the world do the women's constitutions bear comparison with the delicate, nervous, and sensitive constitutions of the feminine portion of the population of the United States? We were struck on our arrival in the country with the semi-transparent delicacy of skin of the natives of both sexes. Compare a hard-working Irish factory girl or boy, with one from a genuine American family.

Look at their hands. One works as hard as the other; they are of equal age, and both seemingly healthy; and still, while the hands of the one, after an hour's soaping, will show a skin little softer than that of a young alligator, those of the other, notwithstanding constant use, will allow you to observe the circulation of the blood under the thin and delicate epidermis. No wonder, then, that while America is the conservatory of sensitives the majority of its clergy, unable to produce divine or any other miracles, stoutly deny the possibility of any phenomena except those produced by tricks and juggling.

And no wonder also that the Catholic priesthood, who are practically aware of the existence of magic and spiritual phenomena, and believe in them while dreading their consequences, try to attribute the whole to the agency of the Devil. Let us adduce one more argument, if only for the sake of circumstantial evidence. In what countries have "divine miracles" flourished most, been most frequent and most stupendous?

Catholic Spain, and Pontifical Italy, beyond question. And which more than these two, has had access to ancient literature? Spain was famous for her libraries; the Moors were celebrated for their profound learning in alchemy and other sciences. The Vatican is the storehouse of an immense number of ancient manuscripts. During the long interval of nearly 1, years they have been accumulating, from trial after trial, books and manuscripts confiscated from their sentenced victims, to their own profit.

The Catholics may plead that the books were generally committed to the flames; that the treatises of famous sorcerers and enchanters perished with their accursed authors. But the Vatican, if it could speak, could tell a different story. It knows too well of the existence of certain closets and rooms, access to which is had but by the very few. It knows that the entrances to these secret hiding-places are so cleverly concealed from sight in the carved frame-work and under the profuse ornamentation of the library-walls, that there have even been Popes who lived and died within the precincts of the palace without ever suspecting their existence.

But these Popes were neither Sylvester II. Neither were those who remained ignorant of the hidden lore friends of the sons of Loyola. Where, in the records of European Magic, can we find cleverer enchanters than in the mysterious solitudes of the cloister? Albert Magnus, the famous Bishop and conjurer of Ratisbon, was never surpassed in his art. Roger Bacon was a monk, and Thomas Aquinas one of the most learned pupils of Albertus. Trithemius, Abbott of the Spanheim Benedictines, was the teacher, friend, and confidant of Cornelius Agrippa; and while the confederations of the Theosophists were scattered broadcast about Germany, where they first originated, assisting one another, and struggling for years for the acquirement of esoteric knowledge, any person who knew how to become the favored pupil of certain monks, might very soon be proficient in all the important branches of occult learning.

This is all in history and cannot be easily denied. Magic, in all its aspects, was widely and nearly openly practiced by the clergy till the Reformation. The ancient Sortilegium, or divination by means of Sortes or lots — an art and practice now decried by the clergy as an abomination, designated by Stat. Nay, it was sanctioned by St.

Augustine himself, who does not "disapprove of this method of learning futurity, provided it be not used for worldly purposes. Gregory de Tours informs us that when the clergy resorted to the Sortes their custom was to lay the Bible on the altar, and to pray the Lord that He would discover His will, and disclose to them futurity in one of the verses of the book. Barham, London, Gregory of Tours.

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On the other hand, we are told that the Sortes Sanctorum were condemned by the Council of Agda, in In this case again we are left to inquire, in which instance has the infallibility of the Church failed? Was it when she prohibited that which was practiced by her greatest saint and patron, Augustine, or in the twelfth century, when it was openly and with the sanction of the same Church practiced by the clergy for the benefit of the bishop's elections?

Or, must we still believe that in both of these contradictory cases the Vatican was inspired by the direct "spirit of God"? If any doubt that Gregory of Tours approved of a practice that prevails to this day, more or less, even among strict Protestants, let them read this: "Lendastus, Earl of Tours, who was for ruining me with Queen Fredegonde, coming to Tours, big with evil designs against me, I withdrew to my oratory under a deep concern, where I took the Psalms,.

My heart revived within me when I cast my eyes on this of the seventy-seventh Psalm: 'He caused them to go on with confidence, whilst the sea swallowed up their enemies. The sainted bishop simply confesses here to having practiced a bit of sorcery. Every mesmerizer knows the power of will during an intense desire bent on any particular subject.

Whether in consequence of "co-incidents" or otherwise, the opened verse suggested to his mind revenge by drowning. Passing the remainder of the day in "deep concern," and possessed by this all-absorbing thought, the saint — it may be unconsciously — exercises his will on the subject; and thus while imagining in the accident the hand of God, he simply becomes a sorcerer exercising his magnetic will which reacts on the person feared; and the count barely escapes with his life.

Were the accident decreed by God, the culprit would have been drowned; for a simple bath could not have altered his malevolent resolution against St. Gregory had he been very intent on it. Furthermore, we find anathemas fulminated against this lottery of fate, at the council of Varres, which forbids "all ecclesiastics, under pain of excommunication, to perform that kind of divination, or to pry into futurity, by looking into any book, or writing, whatsoever.

Why then roast the lay-magicians and consulters of books, and canonize the ecclesiastics? In the face of reiterated and unimpeachable evidence it became impossible for the former to maintain successfully the assertion that seemingly miraculous manifestations by the "good angels" and God's direct intervention could be produced exclusively by her chosen ministers and holy saints. Neither could the Protestant well maintain on the same ground that miracles had ended with the apostolic ages.

For, whether of the same nature or not, the modern phenomena claimed close kinship with the biblical ones. The magnetists and healers of our century came into direct and open competition with the apostles. The Zouave Jacob, of France, had outrivalled the prophet Elijah in recalling to life persons who were seemingly dead; and Alexis, the somnambulist, mentioned by Mr. Since the burning of the last witch, the great Revolution of France, so elaborately prepared by the league of the secret societies and their clever emissaries, had blown over Europe and awakened terror in the bosom of the clergy.

It had, like a destroying hurricane, swept away in its course those best allies of the Church, the Roman Catholic aristocracy. A sure foundation was now laid for the right of individual opinion. The world was freed from ecclesiastical tyranny by opening an unobstructed path to Napoleon the Great, who had given the deathblow to the Inquisition. This great slaughter-house of the Christian Church — wherein she butchered, in the name of the Lamb, all the sheep arbitrarily declared scurvy — was in ruins, and she found herself left to her own responsibility and resources.

So long as the phenomena had appeared only sporadically, she had always felt herself powerful enough to repress the consequences. Meanwhile the enemy had slowly but surely gained ground. All at once it broke out with an unexpected violence. Still, for a time, the Church held her position, and with the powerful help of superstitious fear checked the progress of the intruding force.

But, when in succession appeared mesmerists and somnambulists, reproducing the physical and mental phenomenon of ecstasy, hitherto believed to be the special gift of saints; when the passion for the turning tables had reached in France and elsewhere its climax of fury; when the psychography — alleged spiritual — from a simple curiosity had developed itself and settled into an unabated interest, and finally ebbed into religious mysticism; when the echoes aroused by the first raps of Rochester, crossing the oceans, spread until they were re-percussed from nearly every corner of the world — then, and only then, the Latin Church was fully awakened to a sense of danger.

Wonder after wonder was reported to have occurred in the spiritual circles and the lecture-rooms of the mesmerists; the sick were healed, the blind made to see, the lame to walk, the deaf to hear. Newton in America, and Du Potet in France, were healing the multitude without the slightest claim to divine intervention.

The great discovery of Mesmer, which reveals to the earnest inquirer the mechanism of nature, mastered, as if by magical power, organic and inorganic bodies. But this was not the worst. A more direful calamity for the Church occurred in the evocation from the upper and nether worlds of a multitude of "spirits," whose private bearing and conversation gave the direct lie to the most cherished and profitable dogmas of the Church.

These "spirits" claimed to be the identical entities, in a disembodied state, of fathers, mothers, sons, and daughters, friends and acquaintances of the persons viewing the weird phenomena. The Devil seemed to have no objective existence, and this struck at the very foundation upon which the chair of St. Peter rested.

The clergy, frightened at the uninterrupted evidence furnished by scientific research, at last decided to confront the enemy, and we find the "Chronique des Arts" giving the cleverest, and at the same time most Jesuitical, explanation of the fact. According to their story, "The increase in the number of the faithful decided Peter upon making Rome henceforth the centre of his action. The cemetery of Ostrianum was too distant and would not suffice for the reunions of the Christians. The motive which had induced the Apostle to confer on Linus and Cletus successively the episcopal character, in order to render them capable of sharing the solicitudes of a church whose extent was to be without limits, led naturally to a multiplication of the places of meeting.

The particular residence of Peter was therefore fixed at Viminal; and there was established that mysterious Chair, the symbol of power and truth. The august seat which was venerated at the Ostrian Catacombs was not, however, removed. Peter still visited this cradle of the Roman Church, and often, without doubt, exercised his holy functions there. A second Chair, expressing the same mystery as the first, was set up at Cornelia, and it is this which has come down to us through the ages.

Perhaps we had best begin by pointing to the works of Justin Martyr. This great champion of Christianity, writing in the early part of the second century in Rome, where he fixed his abode, eager to get hold of the least proof in favor of the truth for which he suffered, seems perfectly unconscious of St. Peter's existence!! We refer the reader anxious to learn more to the able work of Mr.

George Reber, entitled "The Christ of Paul. The above article in the "Chronique des Arts," speaks of the increase of the faithful to such an extent that Ostrianum could not contain the number of Christians. Now, if Peter was at Rome at all — runs Mr. Reber's argument — it must have been between the years A.

We will treat of it more fully in chapter iii. Now, we ask, in the name of common sense, how could the faithful of Peter's Church increase at such a rate, when Nero trapped and killed them like so many mice during his reign? History shows the few Christians fleeing from Rome, wherever they could, to avoid the persecution of the emperor, and the "Chronique des Arts" makes them increase and multiply! However: "Ornaments of ivory have been fitted to the front and back of the chair, but only on those parts repaired with acacia-wood.

Those which cover the panel in front are divided into three superimposed rows, each containing six plaques of ivory, on which are engraved various subjects, among others the 'Labors of Hercules. The article was written simply as a clever answer to several facts published during the present century. Bower, in his "History of the Popes" vol. But in , when Bonaparte's troops occupied Rome, the chair was again examined.

This time there was found the Mahometan confession of faith, in Arabic letters: "There is no Deity but Allah, and Mahomet is his Apostle. Westropp and C. Staniland Wake. In the appendix Prof. Alexander Wilder very justly remarks as follows: "We presume that the Apostle of the Circumcision, as Paul, his great rival, styles him, was never at the Imperial City, nor had a successor there, not even in the ghetto. The 'Chair of Peter,' therefore, is sacred rather than apostolical. Its sanctity proceeded, however, from the esoteric religion of the former times of Rome. The hierophant of the Mysteries probably occupied it on the day of initiations, when exhibiting to the candidates the Petroma stone tablet containing the last revelation made by the hierophant to the neophyte for initiation.

The clergy felt their prestige growing weaker every day, as they saw the people impatiently shaking off, in the broad daylight of truth, the dark veils with which they had been blindfolded for so many centuries. Then finally, fortune, which previously had been on their side in the long-waged conflict between theology and science, deserted to their adversary. The help of the latter to the study of the occult side of nature was truly precious and timely, and science has unwittingly widened the once narrow path of the phenomena into a broad highway.

Had not. As it was, the clergy were muzzled. But if Science has unintentionally helped the progress of the occult phenomena, the latter have reciprocally aided science herself.

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  • Until the days when newly-reincarnated philosophy boldly claimed its place in the world, there had been but few scholars who had undertaken the difficult task of studying comparative theology. This science occupies a domain heretofore penetrated by few explorers. The necessity which it involved of being well acquainted with the dead languages, necessarily limited the number of students.

    Besides, there was less popular need for it so long as people could not replace the Christian orthodoxy by something more tangible. It is one of the most undeniable facts of psychology, that the average man can as little exist out of a religious element of some kind, as a fish out of the water. The voice of truth, "a voice stronger than the voice of the mightiest thunder," speaks to the inner man in the nineteenth century of the Christian era, as it spoke in the corresponding century B. It is a useless and unprofitable task to offer to humanity the choice between a future life and annihilation.

    During the last fifty years the authentic documents of the most important religions in the world have been recovered in a most unexpected and almost miraculous manner. In their insatiable desire to extend the dominion of blind faith, the early architects of Christian theology had been forced to conceal, as much as it was possible, the true sources of the same.

    To this end they are said to have burned or otherwise destroyed all the original manuscripts on the Kabala, magic, and occult sciences upon which they could lay their hands. They ignorantly supposed that the most dangerous writings of this class had perished with the last Gnostic; but some day they may discover their mistake. Other authentic and as important documents will perhaps reappear in a "most unexpected and almost miraculous manner. Is it so strange that the custodians of "Pagan" lore, seeing that the proper moment had arrived, should cause the needed document, book, or relic to fall as if by accident in the right man's way?

    Geological surveyors and explorers even as competent as Humboldt and Tschuddi, have not discovered the hidden mines from which the Peruvian Incas dug their treasure, although the latter confesses that the present degenerate Indians have the secret. But though his men were out of employment and half-starved, the sheik proudly refused to "sell the secret of the dead," promising to show it gratis, when the time would come for it. Is it, then, impossible that in some other regions of the earth are guarded the remains of that glorious literature of the past, which was the fruit of its majestic civilization?

    What is there so surprising in the idea? Who knows but that as the Christian Church has unconsciously begotten free thought by reaction against her own cruelty, rapacity, and dogmatism, the public mind may be glad to follow the lead of the Orientalists, away from Jerusalem and towards Ellora; and that then much more will be discovered that is now hidden? There are strange traditions current in various parts of the East — on Mount Athos and in the Desert of Nitria, for instance — among certain monks, and with learned Rabbis in Palestine, who pass their lives in commenting upon the Talmud.

    Reid the opportunity to put his medicinal skills to great effect, while tempting the doctor-turned-vampire with helpless citizens that hold him in a position of trust. This latest episode also introduces the music of Vampyr, including insight from composer Olivier Deriviere. This topic has been deleted. Only users with topic management privileges can see it.