My view might differ from the standard Christian occultist view—I am either a Christian who looks at Christianity like a pagan, or a pagan who looks at paganism like a Christian—I can never figure out which.
Take a look at Numbers 5:11-31, and tell me that procedure is not blatant divination and magic. Also the references to lot-casting to find the will of God occur several times in numbers and Joshua, along with Chronicles.
You can tell me all the authors of the Bible agree with each other. You can tell me James and Paul agree on justification, for instance, but they plainly do not.
Jesus, on the other hand, talks like a magician, has no problem with extensive use of irony to make his points, and, if you read the sermon on the mount, he is essentially rattling off an extremely shrewd system magical (willfully consciousness-altering) ethics. “turn the other cheek” resonates remarkably with what magicians like Dion Fortune say regarding evil—you get the better of it not by engaging with it on its level, but by raising your consciousness above it and allowing it to implode. The humility he promoted, he ritually stitched into the fabric of reality with the events that ended his life on earth, with the consequence that it psychologically and spiritually destabilized the powers-that-were in Roman empire over the next five hundred years to make room for a new order. I ultimately see Jesus as a shrewd individual who saw the weak point in Roman thinking—their arrogant misappropriation of Jupiter energy as “might is right,” and his system of ethics and life as laid out in the gospels lead right into his magnum opus, the crucifixion and resurrection, where he used the energies of divine humility to alter the consciousness—and by extension—the mundane modus operandi— of the western world for the next two millennia. His work is the reason we still care about uplifting the weak, rather than merely evaluating them as pitiful and wretched from a distance (the classical attitude). His death and resurrection can be seen as the largest-scale successful magical working that we know of.
Additionally, the “prosopic union” of Nestorian Christology makes the gospels make much more sense to me. The authors of Mathew, Mark and Luke saw mainly his human hypostasis, whereas John, the beloved disciple, saw the prosopus of the Logos, the “building rule” of the fractal cosmos as someone put it last Monday, indwelling him to an extent that may never have occurred before or since in recorded history. The union was probably fluctuating in nature given that human consciousness is naturally fluctuating, and these fluctuations from greater divinity to greater humanity make a very interesting hermeneutic when brought to the gospels.
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branchandroot
Re: A question regarding Christian occultists
Date: 2022-12-12 09:26 pm (UTC)Take a look at Numbers 5:11-31, and tell me that procedure is not blatant divination and magic. Also the references to lot-casting to find the will of God occur several times in numbers and Joshua, along with Chronicles.
You can tell me all the authors of the Bible agree with each other. You can tell me James and Paul agree on justification, for instance, but they plainly do not.
Jesus, on the other hand, talks like a magician, has no problem with extensive use of irony to make his points, and, if you read the sermon on the mount, he is essentially rattling off an extremely shrewd system magical (willfully consciousness-altering) ethics. “turn the other cheek” resonates remarkably with what magicians like Dion Fortune say regarding evil—you get the better of it not by engaging with it on its level, but by raising your consciousness above it and allowing it to implode. The humility he promoted, he ritually stitched into the fabric of reality with the events that ended his life on earth, with the consequence that it psychologically and spiritually destabilized the powers-that-were in Roman empire over the next five hundred years to make room for a new order. I ultimately see Jesus as a shrewd individual who saw the weak point in Roman thinking—their arrogant misappropriation of Jupiter energy as “might is right,” and his system of ethics and life as laid out in the gospels lead right into his magnum opus, the crucifixion and resurrection, where he used the energies of divine humility to alter the consciousness—and by extension—the mundane modus operandi— of the western world for the next two millennia. His work is the reason we still care about uplifting the weak, rather than merely evaluating them as pitiful and wretched from a distance (the classical attitude). His death and resurrection can be seen as the largest-scale successful magical working that we know of.
Additionally, the “prosopic union” of Nestorian Christology makes the gospels make much more sense to me. The authors of Mathew, Mark and Luke saw mainly his human hypostasis, whereas John, the beloved disciple, saw the prosopus of the Logos, the “building rule” of the fractal cosmos as someone put it last Monday, indwelling him to an extent that may never have occurred before or since in recorded history. The union was probably fluctuating in nature given that human consciousness is naturally fluctuating, and these fluctuations from greater divinity to greater humanity make a very interesting hermeneutic when brought to the gospels.