Ancient Psychedelia: Alien Gods & Mushroom Goddesses
Online Book - Chapter 14, Page 272
Back to Online Book Mainpage / Next Page (Chapter 14, Page 273)
| Solarization of Mushroom Mythology The Christianization of Rome was one of taking the solar deities which had been consolidated from mushroom deities and incorporating them into the Hebrew Messiah and the followers of “Sol-Invictus” the bright shining Sun which is the “light of the world.” It must have been realized in the highest intelligence in Rome, that the sun had been used so many times in history to symbolize and metaphorically represent the mushroom “light” of the third eye and Horus, that it was now possible to lead the people to believe that the Sun had always been the representation of divinity since pre-Roman ancient times. This is when the ball of dung on the heads of Egyptian deities were probably said by the Roman authorities to be the sun, going back to ancient times. This had likely already been conditioned into the mind of the populace by the Hellenic Greek era. It’s even likely that Egyptians believed these symbols related to the sun, but it was known in the upper classes and priesthood what the real truth was. The “Sun” in the sky would replace the “Son” that was previously “resurrected from the dead” and “born again” each spring, which then died every winter solstice. Among the most ignorant of the classes of Greece and Rome were the unread, the poor, the orphaned, the deathly ill and mentally retarded, all of whom were prime candidates to instill the idea of a new divinity who only lived three hundred years prior and came to “do the bidding of His father.” Whether the people actually believed yet, during the time of Constantine, that a man lived three hundred years prior, is debatable. It appears to me, that the position did not take hold firmly in the minds of the masses until the mid-7th century around 650 AD. The beginning of the “solarization of Christianity” began in all likelihood under Caracalla, when all restrictions which limited the worship of foreign deities within Roman grounds was lifted and new ideas emanating from the Orient were taking firm hold in Roman provinces. I will quote Jayne again who gives an excellent summary of these events: “The Syrian sun, leader of the planetary choir, became king and leader of the whole world and the Aurelian State cult of Sol Invictus, Iupiter Caelus, displaced Iupeter Optimus Maximus as the supreme national deity. The pontifices, augers, consuls, and the Quindecemviri were now regarded as archaic; and the whole of the old religious organizations lost every vestige of vitality.” (69) The solarization of Christianity in the Late Greek and early Roman era was accompanied by the introduction of the gospels. The idea that Christ had twelve disciples obviously stems from the “Twelve Tribes of Israel” in its Hebrew translation and from the “Twelve Labors of Hercules” in the Greek tradition, both of which represent the twelve houses of the zodiac. It would appear that the sun took a central position in worship starting in Egypt and eventually grew into a very large movement in the Late Greek period, culminating in the creation of a great solar |
religion, completely replacing the feminine goddess earth fertility vegetation and mushroom worship. Graves remarks on the astrological foundation of the Gospels: “The ‘twelve young men, four of them angels’ (i.e. evangels) are evidently the twelve tribes of Israel, four of whom – Joseph, Simeon (Simon), Judah (Jude) and Levi (Matthew) – gave their names to books in the early canon of the New Testament; and they perhaps represent the twelve signs of the Zodiac in Clementine syncretism.” (70) It wasn’t until the year 273 AD that the Catholic Church fixed the Nativity of Jesus to the winter solstice, aligning Jesus with the historical figures of Mithras, Apollo and Dionysus, who had all, in recent times, been reinvented as solar deities who were born on December 25. (71) Elegabal was a Syrian deity whose name derives from llah “god” and gabal “mountain” (Arabic jabal) (72) or “to create,” therefore he is a “god of the mountain.” (73) A temple to Elegabalus at Emessa was set up in Rome in the 3rd century, but was superseded by the Aurelian State worship of Sol-Invictus. Similarly, Mithras became “Invictus Mithras” and “Deus Sol Invictus Mithras.” (74) Elegebal can also be compared to the Chaldaean god Gibil, which can be translated as “god of the black stone.” According to the website Livius.org: “Elagabal had always been worshipped with much pomp and devotion, accompanied by music and dancing. He had no statue but was venerated as a black stone with a round base and a pointed top. This conic stone, a baetyl, showed several indefinable markings. On coins, it is usually shown with an eagle spreading its wings over the object in a protective way. Such stones were very important in Syrian-Phoenician religion.” (75) Mountain gods existed in Anatolia, Syria and Palestine since pre-Hittite times and were often portrayed with eagles. Later on, Elegabal was assimilated to the Babylonian Shamash.    Baetyls (69) Healing Gods, p. 396-97 (70) White Goddess, p. 163 (71) ibid, p. 319 (72) Lenormant, Francois (1881) (73) "Sol Elagabalus". Revue de l'Histoire des Religions. 3: 310 (74) Healing Gods, p. 487 (75) http://www.livius.org/articles/religion/elagabal/ |
Go Back to Page 271