[97]. Stauros became the cross, the instrument of crucifixion, far later, when it began to be represented as a Christian symbol and with the Greek letter T, the Tau. (Luc. Jud. Voc.) Its primitive meaning was phallic, a symbol for the male and female elements; the great serpent of temptation, the body which had to be killed or subdued by the dragon of wisdom, the seven-vowelled solar chnouphis or Spirit of Christos of the Gnostics, or, again, Apollo killing Python.
[98]. Even to this day in India, the candidate loses his name and, as also in Masonry, his age (monks and nuns also changing their Christian names at their taking the order or veil), and begins counting his years from the day he is accepted a chela and enters upon the cycle of initiations. Thus Saul was “a child of one year,” when he began to reign, though a grown-up adult. See 1 Samuel ch. xiii. 1, and Hebrew scrolls, about his initiation by Samuel.
[99]. Demosthenes, “De Corona,” 313, declares that the candidates for initiation[initiation] into the Greek mysteries were anointed with oil. So they are now in India, even in the initiation into the Yogi mysteries—various ointments or unguents being used.
[100]. Because he is cabalistically the new Adam, the “celestial man,” and Adam was made of red earth.
[101]. Hence the memorialising of the doctrine during the MYSTERIES. The pure monad, the “god” incarnating and becoming Chrestos, or man, on his trial of life, a series of those trials led him to the crucifixion of flesh, and finally into the Christos condition.
[102]. On the best authority the derivation of the Greek Christos is shown from the Sanskrit root ghársh = “rub”; thus: ghársh-ā-mi-to, “to rub,” and ghársh-tá-s “flayed, sore.” Moreover, Krish, which means in one sense to plough and make furrows, means also to cause pain, “to torture to torment,” and ghrsh-tā-s “rubbing”—all these terms relating to Chrestos and Christos conditions. One has to die in Chrestos, i.e., kill one’s personality and its passions, to blot out every idea of separateness from one’s “Father,” the Divine Spirit in man; to become one with the eternal and absolute Life and Light (Sat) before one can reach the glorious state of Christos, the regenerated man, the man in spiritual freedom.
[103]. The Orientalists and Theologians are invited to read over and study the allegory of Viswakarman, the “Omnificent,” the Vedic God, the architect of the world, who sacrificed himself to himself or the world, after having offered up all worlds, which are himself, in a “Sarva Madha” (general sacrifice)—and ponder over it. In the Purânic allegory, his daughter Yoga-siddha “Spiritual consciousness,” the wife of Surya, the Sun, complains to him of the too great effulgence of her husband; and Viswakarmâ, in his character of Takshaka, “wood cutter and carpenter,” placing the Sun upon his lathe cuts away a part of his brightness. Surya looks, after this, crowned with dark thorns instead of rays, and becomes Vikarttana (“shorn of his rays”). All these names are terms which were used by the candidates when going through the trials of Initiation. The Hierophant-Initiator personated Viswakarman; the father, and the general artificer of the gods (the adepts on earth), and the candidate-Surya, the Sun, who had to kill all his fiery passions and wear the crown of thorns while crucifying his body before he could rise and be re-born into a new life as the glorified “Light of the World”—Christos. No Orientalist seems to have ever perceived the suggestive analogy, let alone to apply it!
[104]. The author of the “Source of Measures” thinks that this “serves to explain why it has been that the Life of Apollonius of Tyana, by Philostratus has been so carefully kept back from translation and popular reading.” Those who have studied it in the original have been forced to the comment that either the “Life of Apollonius has been taken from the New Testament, or that New Testament narratives have been taken from the Life of Apollonius, because of the manifest sameness of the means of construction of the narrative.” (p. 260).
[105]. The[The] word שיה shiac, is in Hebrew the same word as a verbal, signifying to go down into the pit. As a noun, place of thorns, pit. The hifil participle of this word is [Hebrew] or Messiach, or the Greek Messias, Christ, and means “he who causes to go down into the pit” (or hell, in dogmatism). In esoteric philosophy, this going down into the pit has the most mysterious significance. The Spirit “Christos” or rather the “Logos” (read Logoï), is said to “go down into the pit,” when it incarnates in flesh, is born as a man. After having robbed the Elohim (or gods) of their secret, the pro-creating “fire of life,” the Angels of Light are shown cast down into the pit or abyss of matter, called Hell, or the bottomless pit, by the kind theologians. This, in Cosmogony and Anthropology. During the Mysteries, however, it is the Chréstos, neophyte, (as man), etc., who had to descend into the crypts of Initiation and trials; and finally, during the “Sleep of Siloam” or the final trance condition, during the hours of which the new Initiate has the last and final mysteries of being divulged to him. Hades, Schéol, or Patala, are all one. The same takes place in the East now, as took place 2,000 years ago in the West, during the Mysteries.
[106]. Several classics bear testimony to this fact. Lucian, c. 16, says Φωκίων ὁ χρηστὸς, and Φωκίων ὁ ἐπὶκλην (“λεγόμενος,”[“λεγόμενος,”] surnamed “χρηστος.”) In Phædr. p. 226 E, it is written, “you mean Theodorus the Chrestos.” “Τὸν χρηστὸν λεγεις Θεὸδωρον”. Plutarch shows the same; and Χρηστος—Chrestus, is the proper name (see the word in Thesaur. Steph.) of an orator and disciple of Herodes Atticus.