We have now come very far into our investigation of the seven sacrifices of Archangel Jesus and Christ. It would take me too far afield to offer a recap at this point: I encourage the reader to go back and read (or re-read) parts 1-4 in order to be fully caught up.
At the time of the Baptism in the Jordan, the astral body of the Archangel Jesus—in unity with the astral body of Gautama Buddha—offered a chalice into which the Ego of Christ could descend. The descent of this Ego—the Eje asher Eje, the Self of Selves—brought to fulfillment the promise of the first sacrifice of Jesus and Christ eons earlier during the Lemurian epoch, during which the physical, material body of the human being was formed and organized, and the seed was planted for the eventual unfolding of the personal, individual human ego.
Christ was the “first fruit” of the manifestation of the Ego—something that over the course of the next years would grow to become to common property of all humanity. For the first time in history, each human being would feel themselves to be a unique, individual personality, with a unique, individual biography.
And so now we have a new formation of the human being. The human being now has a fully externalized/individualized physical body; a fully individualized etheric body; a fully individualized astral body; and now the personal, “lower” ego has separated itself out from the three higher members of the human being—Manas, Buddhi, Atman—which continue to be a kind of undifferentiated conglomeration, still in formation. They were the transcendental and collective fifth member of the human being.
This separation expresses itself in the presence of two “eyes” in the human being. The lower self, the personality, is an eye directed below to the sense-perceptible world for the sake of the development of the self-conscious intellect. Increasingly, human beings begin to feel that their thoughts are produced out of their own inner activity, not given to them as perceptions akin to sense-perceptions. Meanwhile, the higher self, the conscience, is the eye directed above. The dim, intuitive stirrings of conscience are the expression of the higher self, the mixture of Manas, Buddhi, Atman.
At this moment, with the unfolding of the individual, personal ego, the mission of the Hebrew people has been fulfilled. Hand in hand with this, the fulfillment of the ancient Hebrew sacrificial rite has come—the animal sacrifice is no longer necessary, is done away with. The “old Law” is replaced by the “new Law” of the Love of Christ. It is this Love of Christ that maintains the unity and connection between the lower “eye” below and the higher “eye” above. A new goal and mission comes to humanity—for the life of Christ represents the complete inversion of the first sacrifice of Christ. Whereas at the first sacrifice, the seed of the Ego was planted as future potential so that the physical body could be immediately organized, the fourth sacrifice performed the counter-operation. Here, the seed of Atman—the Resurrection Body—was planted so that the Ego could be immediately organized.
After the first sacrifice, an individual material physical body became the common property of each incarnating human being. In the meantime, a sacrificial rite had to be performed, in preparation for the time of the Mystery of Golgotha, when the individual personality would be born. During the fourth sacrifice, the individual personality—the Ego—now became the common property of each incarnating human being. And analogously, a new rite had to be initiated in order to prepare for the seventh sacrifice of Christ, when the transformed physical body—Atman, the Resurrection Body—will become the common property of all humanity. It is the Holy Eucharist, the Mass of Bread and Wine which is instituted at this time. The Mass can never be altered or replaced by any other rite—it is valid until the seventh sacrifice, until the Resurrection Body becomes the common property of all humanity, after which physical incarnation will no longer be necessary; i.e., it is valid until the “end of time,” or “end of the Age.”
And so the religious ritual of humanity can be divided into two clear sections: the time from ancient Lemuria through the Mystery of Golgotha—until the Last Supper—when the Hebrew sacrifice was the most fundamental rite; and the time from the Last Supper until the beginning of the Anglo-American cultural age, the “end of time”—when material incarnation (reincarnation, birth and death) will cease.
In the midst of the first portion, from ancient Lemuria through the Mystery of Golgotha (what could be broadly termed the Ancient Hebrew era), we see the emergence of the ancient Atlantean rituals, in the heart of the Atlantean era between the second and third sacrifices of Jesus and Christ which bookended this time period. We noted that at the time of the first sacrifice, Cain attempted to bring the Atlantean rituals too soon, while Abel brought the sacrifice of the Lamb, one that was appropriate then and until the Last Supper.
It is interesting that Cain attempted to institute the Atlantean rituals before their time—in a sense, you could say he played the role of a forerunner, giving a foretaste of the Atlantean rituals which were to come in a subsequent time. Now, if we turn our attention back to the being Philosophia, to whom we gave our focus in part 4, we will see something similar occurring at the time of her birth, at the dawn of the Age of Aries in 1945 BC. We see there that Abraham met with Melchizedek, the Manu or spiritual guide in the transition from Atlantis to the post-Atlantean era. Together they shared an Agape (Love) Feast of Bread and Wine. Similar to Cain laying the foundation for ancient Atlantis in his sacrifice of the vegetable harvest, here Abraham lays the foundation for the institution of the Eucharist with Melchizedek some 2000 years prior to the Last Supper. But it was not yet time for this rite to become widespread—it was only preparation. Rather, it was time for the further codifying of the sacrifice of the Lamb, shown to us in the story of Isaac’s sacrifice being prevented by the appearance of a Ram in the bushes.
Let’s now go back to the biography of Philosophia where we have left off: at the time of the Mystery of Golgotha. If the “Moon years” of her biography lasted from the time of Abraham to Moses/Joshua (1945 BC – 1225 BC) and her “Mercury years” lasted from the time of Moses/Joshua to the Babylonian captivity (1225 BC – 505 BC), then the Mystery of Golgotha and the gift of the human personality occurred toward the end of her “Venus years”: 505 BC – 215 AD. In fact, we see that the life of Christ approximately corresponds to the time of the first Nodal return (18.61 years) and the end of the first Metonic cycle (19 years) in the normal human biography. This is the time when the Earth, Moon and Sun have been in every possible relationship, and the pathway of the Sun and Moon intersect at the place they did at birth. The human being is given a reminder at this time of pre-heavenly purposes and intentions—we might say that the Ego flashes up at this point, and begins to express itself more and more strongly over the next 20+ years of the individual’s biography.
And this is precisely what occurred during the biography of Philosophia. The first three of her life cycles took place over the course of the Age of Aries. Aries is related to the human head, to the development of human thinking and the personality centered in the head. During the last third of this time—the Venus years, from 505 BC – 215 AD—this development came to a head. We saw the full flowering of human thought capacity in Plato and Aristotle: Plato’s world conception directed vertically, to the realm of the Eternal Archetypes—to the One—and Aristotle’s world conception directed horizontally, to elaborating every branch of science based out of a perception of those archetypes as immanent in every aspect of external reality—to the Multiplicity.
However, after Aristotle, Greek Philosophy petered out. No one could top Aristotle. He had investigated and elaborated everything more thoroughly than any successor could hope to add to. They could only pore over his work, trying to develop a complete systematism out of what he had brought. This work was, through the life of Alexander the Great, transmitted to the Middle East, where it was preserved for a later time.
Afterwards, and around the life of Christ, the decadence of the Greco-Roman era reached its height. It was as though the cultural flame had burned brightest in the Michaelic era of Plato, Aristotle and Buddha, only to burn out completely. The entire culture devolved on the one hand into a hedonist paganism, devoid of any true relationship to the Spirit, and on the other hand to a martial law and order, an all too rigid Roman empire. It was into this compost heap of culture that the Christ-Ego was planted, to spring up and flourish mightily over the next 2000 years. The Mystery of Golgotha marked the “flashing in” of the eternal mission—the pre-Earthly intention, the Ego—of Philosophia.
In the next section, we will investigate the next three life cycles—the three Solar cycles—of the being Philosophia, leading up to her second Nodal return and the end of her second Metonic cycle in our own time, the time of the 5th Sacrifice of Jesus and Christ. If we can come to understand the last 1800 years with due clarity, we can also see with clear vision what the next 1900 years hold in store for human spiritual and cultural development.