Read very carefully the first three posts before starting on this one. These may be very hard truths to swallow... for those possessed of an evil and wicked mind and heart, who lives in and loves a lie: they are a mirror, wherein if one sees muck, one IS muck…
“"Not all true things are to be said to all men". For this reason the Wisdom of God, through Solomon, advises, "Answer the fool from his folly", teaching that the light of the truth should be hidden from those who are mentally blind. Again it says, "From him who has not shall be taken away", and "Let the fool walk in darkness". But we are "children of Light", having been illuminated by "the dayspring" of the spirit of the Lord "from on high", and "Where the Spirit of the Lord is", it says, "there is liberty", for "All things are pure to the pure"
To you, therefore, I shall not hesitate to answer the questions you have asked, refuting the falsifications by the very words of the Gospel. For example, after "And they were in the road going up to Jerusalem" and what follows, until "After three days he shall arise", the secret Gospel brings the following material word for word:
And they come into Bethany. And a certain woman whose brother had died was there. And, coming, she prostrated herself before Jesus and says to him, 'Son of David, have mercy on me.' But the disciples rebuked her. And Jesus, being angered, went off with her into the garden where the tomb was, and straightway a great cry was heard from the tomb. And going near Jesus rolled away the stone from the door of the tomb. And straightway, going in where the youth was, he stretched forth his hand and raised him, seizing his hand. But the youth, looking upon him, loved him and began to beseech him that he might be with him. And going out of the tomb they came into the house of the youth, for he was rich. And after six days Jesus told him what to do and in the evening the youth comes to him, wearing a linen cloth over his naked body. And he remained with him that night, for Jesus taught him the mystery of the kingdom of God. And thence, arising, he returned to the other side of the Jordan...” -Clement of Alexandria, the Secret Gospel of Mark.
(The Templars recovered these “Golden Plates” from the temple mount during their excavations, and have well hidden it; one remains with the Vatican, one in Ethiopia, and the others to 33rd AASR Freemasons, and other similar brotherhoods born from the Templars.)
It is said that to obtain the celestial kingdom you must be "married."
The essence of the book of Mormon is “Hold to the iron rod that it lead you to the white fruit of Christ.” (Study carefully Brother Joseph Smith’s 1st Nephi capt. 8., it is loosely based on a chapter of the secret gospel mentioned above; yet the remainder is still “sealed” or not yet made public.)
Ecclesia Gnostica Catholica
by Clément de Saint-Marcq (1906)
A prodigious treasure is in the common possession of all men: that of the knowledge acquired by the efforts of the preceding generations.
No doubt it requires a small personal effort to assimilate this and master it, but the fatigue to be surmounted in attaining this goal is incomparably more feeble than that demanded of our precursors, whose personal travails have conquered each tiny increment of this precious accumulation of knowledge.
What in this gigantic gathering is the essential element, the most useful, the most indispensable, the most beneficial? ... Science is the fruit of the past. It is the memory of the world. It does not however reveal a comprehensible aspect of itself other than to those who know this past.
History, which is to say comprehension of the principle events which have marked the times passed by, is therefore the part of knowledge which enlightens all others.
The degree of importance here attached to the actions of yesteryear, can be measured by the unique role that their influence occupies, even now, in the order of the world in which we live.
The knowledge of the origins of that which still appears to dominate this world order is therefore the central core of history in particular, and science in general.
Religions seem to play a preponderant role in the organized life of man. The history of religions is itself therefore the key amendment of this central core of science.
However in this arena we oppose science to faith ... But what is faith? What are the bases upon which faith applies itself? What are the obscure items of knowledge that consolidate the scaffold of beliefs, incapable of supporting themselves? We truly posses the history of religions when we have discovered the fundaments of faith, the mechanism of hidden forces which assure its renewal and perpetuation.
Also is it not the Christian faith that in our time still shines forth amid the most civilized religions of this earth?
If we study religious faith in general, must we not at the same time learn the hidden force behind the Christian faith.
Similarly, in seeking to explain this, do we not engage ourselves in the discovery of the rules and principles which illuminate all known religious formations?
The Christian faith defines itself simply as a complete adhesion to that which has come to us as the words pronounced by Jesus Christ almost nineteen centuries ago.
Why is such importance attached to these words?
We know that over 1600 years ago those who propend to teach us his doctrine took a predominant position in Europe.
We know that this victory came to them after three centuries of battle, suffering persecutions, and occult propaganda.
We know that the teachings that have been presented to us for sixteen centuries as originating from Jesus, were fixed by four evangelists chosen from around sixty, and written, in general thirty to one hundred years after the death of the Prophet.
Everything in this revelation, seems to rest predominantly upon the person of Jesus himself, and, yet, the historical reality of his existence has never been able to be demonstrated in an absolute manner.
But the existence of Christianity is based on an incontestable fact; its foundations can be found in the views and ideas adopted by its first communities.
The religion was for them a mystery practiced in common by the adepts; this mystery was a mystery of love which united them by a bond of affection, the power of which bond was recognized even by their enemies.
This mystery is still to be found in the conjugal union which unites the priests and religious members vowed to celibacy with God.
According to the Christian faith, it is by this mystery that man is saved.
What does this mean? Is humanity saved by Christianity?
Without doubt it was this that broke the idols and has redressed theology in a more rational aspect. But do not these same mysteries reside in idolatry?
In certain passages of the Gospels these mysteries are called, "The Mysteries of the Kingdom of God", to remind the faithful of the worldly glories, but in other verses, the power of their adepts is qualified by the Father of Lies, and thereby is taught the funestre character of the hypocritical domination founded by them.
The blinded believer supposes that it assures the salvation of his personal soul, but the enlightened Christian understands that Christianity was no more than a historical instrument destined to reform the world, overwhelming the traditional hierarchies.
For more than a century the brilliance and the grandeur of the church has declined. This duplicity within the mysteries seems to have terminated its role.
It remains to study the scientific aspects, the possible relations with the beyond, the spiritual properties of the human body and its various effluvia, and it is in this arena that the reader of our brochure concerning the Eucharist finds himself.
The mystic union with Christ demands research into its supreme intentions, but these are expressly forbidden by the Gospel, as abutting on the reign of truth. For those who wish to regenerate themselves, one single avenue remains open, that of sincerity.
The development of the Christian religion has played a role of exceptional importance in the history of the world in the last fifteen centuries; human thinking has been strongly influenced by the imprint of this faith. It is not difficult to discern in the principle aspirants, which battle at this moment in the spirit of terrestrial humanity to fix its future, on the one hand those sacerdotal pretensions attached to the past and to all forms of the dominating spirit, and on the other hand the renewing and revolutionary breath of the Gospel. One could say that the most powerful tendencies which are at play in the political world are nothing but manifestations opposed to the thinking of Christ.
It is therefore of high importance to know exactly what this teaching of Jesus was, that has shaken the world with such a force, that even now, after two thousand years, we are still struck by violent ripples in the spirit of man.
To realize this objective we are forced to examine with the greatest care that which is affirmed by those professing both to guard the secrets of the prophet of Nazareth, and to spread them around in the world.
If we penetrate into a church consecrated to this cult, then at the moment of the divine sacrifice we see the officiator give the supreme honour to a white corpuscle, of circular form, formed of dough and dried, which replaces the sacrificial victim offered to the idols of paganism and carries for this purpose the name of "host". It is as if it is the very God of the temple himself who immolates Himself thus before all, and for all.
The whole of the cult resides in the divinity of the host, the reward whereof to the faithful, purified by penitence, forms the pivot of the essential sacrament of the Eucharist, in which according to the faith, God gives Himself to those who adore Him.
The host is not an image, nor symbol of divinity, according to the catholic faith, it is divinity itself, at the same time materially and spiritually present in the person of Jesus Christ, whose conscience and sensibility are entirely present and alive in the smallest particle of a consecrated host.
It is in this that the affirmation resides which amongst all of those which are the foundation of the catholic religion, is both the most necessary to the existence of its cult, and the most inadmissible to reason. If then one also tells us that the thoughts of Christ, being the creator of the religious movement which bears His name, is present in the symbol of the host, the invention of which is a consequence of the teaching He pronounced, in the same way as the genius of an artist is present in the work which he has conceived and manifested, the thesis thus reduced has nothing reasonable or evident in itself; but no mindful man can admit that the personality of Christ can be simultaneously eternally present in each host, that He can be there, see there, hear there, find Himself there as profoundly real, as if He had been there living in His own body.
If one attentively examines this situation, one asks oneself how it is possible that such a considerable number of priests have been able to affirm and sustain such an enormity for more than fifteen centuries; how immense masses of believers have let themselves be indoctrinated in this way, without ever universal common sense revolting and rejecting from the start theories so distant from sane reason. No one could conceive of such a collective aberration, if one did not discern that apart from what was said, there was that which was not said; that as well as what is exposed with a loud voice in the catechism, there are hidden explanations which circulate from cassock to cassock and in whispers to the ears of ecstatic devotees. If we penetrate into this mysterious domain, we discover a secret cult entirely parallel to the public cult. The second is only the external glorification of the first. It is a lie. But it envelopes and covers the first, which by its nature, does not seem to be able to be exposed to the eyes of the masses. He who is initiated into these mysteries understands how the preceding generations were brought to erect this edifice of lies in the bosom of which one is called to live, and finding himself with the same demands, will continue to defend, to spread, and to protect against counter-truths, that which to him appears as the necessary vehicle of the highest, most holy, most pure, most respectable tradition.
Exactly this secret teaching, this occult doctrine, transmitted mouth to mouth in the bosom of the church since the time of the Apostles, is what this opuscle has as its objective to expose. To raise for the reader the discrete veil woven for centuries to cover these mysteries, we seek to bring to those who are ignorant of it, the true Christian tradition, for them to know it, and to understand it completely.
They will have thereby a notion which is more exact, more conforming to the truth which touched the existence of the priests, their way of living and thinking, their real influences in the world; they will penetrate the sense of all the writings coming from the hands of ecclesiastic thinkers who have occupied a great place in the literature of all times, and of whom many, such as Fenelon and Bossuet, are still taken as models by our studious young.
We also permit, by this revelation, the readers to better comprehend the historical reality, to find in the past the powerful and known effects of the ideas which have developed behind the exterior manifestations of the cult, and to discover that even today they are surrounded by the same customs, the same mysterious conspiracies of the woman and priests who were unifying their aspirations of lust and domination in one and the same ideal!
For those who already know the mysteries that we will unveil, our present work will none the less be useful; they will find the opportunity to reflect on its truth and upon themselves, denuded of all trappings of the cult; they can ask themselves if it is not better to leave the old lies which surround the doctrine of their master, or whether that which Christ gave to the ears of His disciples should not be said purely and simply, without reservation or false shame, before the whole world, in order that th ere can be truth, goodness, and justice in this tradition which has become the common patrimony of humanity, and cease to be the privilege of an association of so called elect, who, as long as they live in idleness on that which they extract from the workers, can not also claim to be the true moral guide of the world.
Let us approach the principal subject which occupies us and open the Gospel of Saint John, chapter 6 verse 47 and following. Here we have the teachings upon which the Eucharist is founded.
47 In truth, in truth I say to you, those who believe in me have eternal life.
48 I am the bread of life.
49 Your fathers, who have eaten the manna in the desert, they are dead.
50 This is the bread which is descended from heaven so that those who eat of it never die.
51 I am the living bread which is descended from heaven, if anyone eats of this bread, he lives eternally, and the bread I give is my flesh which I give for the life of the world.
52 The Jews have disputes amongst themselves; how can this man give us of his flesh to eat?
53 Jesus said to them "In truth, in truth, I say to you: if you eat of the flesh of the Son of Man, and if you drink his blood, you will no longer have life in yourselves.
54 He who eats of my flesh and drinks of my blood has eternal life, and I shall resurrect him on the last day.
55 Because my flesh is truly a nourishment and my blood is truly a beverage."
Let us pose then this question: How does a man give of his flesh to eat and of his blood to drink without cutting himself or rending his limbs, without injuring himself, without damaging the integrity of his body?
Read the rest here: Ecclesia Gnostica Catholica: 'The Eucharist' by Clément de Saint-Marcq - Spermatophagy