John the Babtist

John the Babtist

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John the Baptist was a High Priest following in the footsteps of Elijah . The incarnation of John the baptizer.

"And when I knew that ye had not understood that I had discoursed with you concerning the soul of Elias which is bound into John the Baptizer, I answered you in the discourse in openness face to face: 'If ye like to accept John the Baptizer: he is Elias, of whom I have said that he will come.'"

Joshua, the High Priest, sprinkled him with water, making the sign of the cross on his forehead so that he would be among the saved, as in the previous visitation. They named him Joshua, the salvation of God, which is Jesus.

John says afterwards of having seen the Holy Spirit as a dove descending on the Saviour. "He that sent me," he says, "to baptize with water, He said unto me, Upon whomsoever thou shall see the Holy Spirit descending and abiding upon Him, the same is He that baptizeth with the Holy Spirit and with fire."

Even as it is written in the prophets:

The voice of one crying: in the wilderness prepare ye the way of the Lord, make straight a high way in the desert for our God. For the glory of God shall be revealed and all flesh shall see it together. Saith the Lord: Behold, I send my messenger, which shall prepare the way before me, and the Lord whom ye seek shall suddenly come to His temple.

John appeared baptizing and preaching a baptism of repentance for the remission of sins, saying:

Ye shall not enter the water to be cleansed unless ye turn from your wickedness, obeying the law, as He commanded you through Moses to do by His holy spirit; for all who transgress His word are unclean.

John was the nasi, which is prince of the congregation, the Master of the Nazarenes, the successor of the nasi Zacharias, but, being humble, called himself Enosh, which is man; and he was great in the sight of the Lord drinking neither wine nor strong drink for he was also nazir, which is consecrated to God. He went before God to make ready a righteous people ready for the day of the Lord. And multitudes from Judaea and from Jerusalem went out to him and were baptized in the river Jordan, confessing their sins.

And John announced:

"After me one who is mightier than me will come, and I am not fit to stoop and untie the latchet of his sandals. I have baptized you with water but he will baptize you with the holy spirit for it is written: Who may abide the day of His coming? For he is like a refiner's fire. And I will come near to you in judgement. When the day cometh it burneth as a furnace, and all the proud and all that work wickedness shall be stubble, and the day that cometh shall burn them up; but ye that fear my name shall gambol as calves of the stall and ye shall tread down the wicked, for they shall be ashes under the soles of your feet".

Being interpreted, the angel Michael cometh to judge the world.

Now it came to pass in those days that a man of repute, a Nazarene, being thirty years old, was baptized by John in the Jordan, and Zadokite priests came from Damascus by the Dead Sea. One was the Angel of the Lord and one was the Satan and John was Joshua, the High Priest. And the Angel spake:

Be silent, all ye flesh, before the Lord, for he is raised up out of his holy habitation.

Luke 3:15 says, "and the people were in expectation , and all men mused in their hearts of John, whether he were the Christ, or not. Was John's baptism of Jesus was an invention of Mark, to please a Gentile audience? The Bible says John only became aware of Jesus only after the disciples of John told him about a new wise teacher. Not So!
They were cousins!

One of the earliest statements we have... is a statement by Jesus, that John is the greatest person ever born on earth, but the least in the Kingdom of God is greater than John. The difference we see between John the Baptist and Jesus is that, John is an apocalyptic eschatologist. An eschatologist is somebody who sees that the problem of the world is so radical that it's going to take some kind of divine radical solution to solve it. We know both from the pages of the gospels and also from Josephus..., that John was an apocalyptic preacher. That is, someone who was proclaiming a message of judgment and issuing a call for repentance to his contemporaries, in the light of what he predicted to be the imminent intervention into human history by God to judge the good and the evil. Jesus seems to have responded to that call...; the gospels then go on to say that Jesus was the one predicted by John.

27-34?: John the Baptist: "15th year of Tiberius" [Lk3:1-2], a Nazirite?[Lk1:15], arrested & killed by Herod Antipas [Lk3:19-20]. When others toojoined the crowds about him, because they were aroused to the highest degree by his sermons, Herod became alarmed. Eloquence that had so great an effect on mankind might lead to some form of sedition, for it looked as if they would be guided by John in everything that they did. Herod decided therefore that it would be much better to strike first and be rid of him before his work led to an uprising, than to wait for an upheaval, get involved in a difficult situation and see his mistake. [JA18.5.2, Loeb Classical Library]

John the Baptist preached against the outside Jerusalem establishment as being totally corrupt and the baptism of Jesus was an acceptance of the Essene/Qumranian rite of purification. Only people who excepted the teachings of the Community where allowed inside it. But Purification was an excepted practice all over Jerusalem, everyone did it. Even the Romans. You could not even sleep in a bed that had become impure without taking it to the purification pools.

Impurity was caused by touching the dead, touching the blood of a woman 'in cycle'.

A very strong point is this: The rite of baptism was first practised in caves—as were other religious rites. As these caves were often difficult of access and their mouths, doors or gates narrow and difficult to enter, they fully exemplify Christ's declaration.

Straight is the gate and narrow is the way that leadeth unto life. (Mt 7:14).
What was the "Straight and Narrow Gate"?

Then the baptism and the 'Final Degrees' are thought to have been conducted again in the Great Pyramid at Gaza. ( 83:226 ) - Baptism of Jesus, Oct. 5th, 29 A.D. and [36,l6l] - Baptism of Jesus, Oct.14th, 29A.D. from the pages of Hunkler Prophecies


A group of priests emerged out of a conflict over a disagreement concerning various points of Jewish Law. They became separate with those who remained in control in the Jerusalem Temple. A document was written during the early stages of the Dead Sea sect's development when these Sons of Zadok or Sadducean priests still hoped to return to participation in Temple worship.

Soon after, early in 27 A.D.
"In those days John the Baptist came, preaching in the desert of Judea and saying "Repent, for the Kingdom of Heaven is near."" (Mt3:1,2)Mt6:9-10 "Our Father in heaven ... your kingdom come, your will be done on earth as it is in heaven."

It was John who did the proclamation. "And so John came, baptizing in the desert region and preaching a baptism of repentance for the forgiveness of sins. The whole Judean countryside and all the people of Jerusalem went out to him. (John was attracting much bigger crowds than Jesus ever did] ` Confessing their sins, they were baptized by him in the Jordan river." (Mk 1:4-5)

"... John the Baptist came neither eating bread or drinking wine" (Lk 7:33a) and "wore clothing made of camel's hair, with a leather belt around his waist, and he ate locusts and wild honey" (Mk 1:6) Living in the Judean desert as a hermit, he would have been considered as an (ascetic) Essene by his contemporaries. Certainly, the few things we know about John are very "essenish": full immersion in cold water, life style and prophecy.

from Josephus' Wars, II, VIII, about Essenes " ... in white veils, they then bath their bodies in cold water. And after this purification is over ..." "These men are despisers of riches and so very communicative as raises our admiration." "They are also among them who undertake to foretell things to come, by reading the holy books, and using several sort of purifications, and being perpetually conversant in the discourses of the prophets and it is but seldom that they miss in their predictions."

In Ant., XV, X, 5:" ... many of these Essens have, by their excellent virtue, been thought worthy of this knowledge of Divine revelations."

Josephus in Ant., XVIII, V, 2, wrote: " ... John, that was called the Baptist, ..., who was a good man, and commanded the Jews to exercise virtue, both as righteousness towards one another, and piety towards God, and so to come to baptism: for that the washing would be acceptable to him, ..." Note: Josephus never called John an Essene, even if he described him like one.

Josephus' Wars, II, VIII, about the Essenes. Here are other excerpts (notice the similarities with the preceding quote): " These Essenes rejects pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue." " ... he will exercise piety towards God; and then, that he will observe justice towards all men: and that he will do no harm to any one, either of his own accord, or by the command of other;" "And as for their piety towards God, it is very extraordinary;"

Philo of Alexandria also wrote about Essenes:
"Then too, Syrian Palestine is not unproductive in moral excellence. There the major portion of the Jewish people are distributed. It is said that among them there are more than 4000 persons with the name of Essenes. In my judgment--- (though) it is not exact in the Greek dialect---they are so named from their holiness. For, indeed, they have become servants of God, not by sacrificing animals, but by praying to render their thoughts fit for the holy. Now in the first place, they dwell in villages, keeping away from the cities because of lawlessness practiced by city-dwellers.

They know that the pestilence bred from this company, as from polluted air, would render their souls incurable. There are some who till the soil, while others pursue crafts which work for peace. And so they benefit themselves and their neighbors. They do not treasure silver and gold or acquire great sections of land because of a desire for the proceeds. Instead, they provide the necessities for the basic requirements of life. For they are unique among all the race of men, having become penniless and landless by choice rather than lack of good luck. But they count themselves very wealthy, judging ready satisfaction and contentment with little abundance, as it is." ('Every Good Man is Free' 12.75-77)

However some of these Essenes were living in cities, (as related by Josephus in Wars, II, VIII, 4), others in isolated communities, according to the same Philo:
"But our lawgiver trained an innumerable body of his pupils to partake in those things, who are called Essenes, being, as I imagine, honoured of this appellation because of their exceeding holiness. And they dwell in many cities of Judea, and in many villages, and in great and populous communities ... [then Philo described rural Essenes:] And they all dwell in the same place, making clubs, and societies, and combinations, and unions with one another, and doing everything during their whole lives with reference to the general advantage ... some are cunning in what relates to swarms of bees [as John the Baptist had to!] ... And not only are their tables in common but also their dress; for in the winter they are thick cloak found [Judea had cold winter then], and in the summer light cheap mantles .... they repudiate marriage ... for no one of the Essenes ever marry a wife ..." ('Hypothetica')

Roman writer Pliny the Elder (23C.E?-79C.E.):
"On the west side of the Dead Sea, but out of range of the noxious exhalations of the coast, is [notice the present tense] the solitary tribe of the Essenes, which is remarkable beyond all the other tribes in the whole word, as it has no women and has renounced all sexual desire, has no money, and has only palm-trees for company.

Day by day the throng of refugees is recruited to an equal number by numerous accessions of persons tired of life and driven thither [to that place] by the waves of fortune to adopt their manners ... Lying below the Essenes was formely the town of Engedi [it is likely Pliny was referring to the situation after 70C.E., when Engedi was destroyed] ` ... next comes Masada."
The Dead Sea Deception - by Michael Bagent and Richard Leigh, Corgi Books.

Note: what follows are extracts from "Encyclopeadia of the Orient: Mandeans".

"The only surviving Gnostic religion, now with not more than 20,000 adherents, living in southern Iraq and south-western Iran. They are often called the Christians of Saint John, as he is held as a very sacred person, but not indispensable, in their theology. Their name is Aramaic for 'knowledge', i.e. a translation from the Greek 'gnosis'.


John the Baptist is central in their teaching, as a representative for their faith. Jesus is also central, but he plays a totally different role than in religions like Christianity and Islam, and is a false prophet, almost depicted as evil. [this appraisal of Jesus probably dates from the early years when communities of latter followers of John the Baptist were competing against the early (Jesus based) Christianity] ` ... Baptism is central to the cult of Mandeans, and the Mandean sanctuary, Mandi is a very simple, and small, house with slanting roof. In front of this a pool, connected to a nearby river, is placed. This one, called 'Jordan', is used for baptism. The whole area is surrounded by a high fence or a wall. Baptisms are performed on Sundays, and every believer pass through this several times every year. Mandean baptism can be compared to the Christian communion, and the Muslim prayer, salât. ... The ethics of Mandeans are not all too different from Jewish ethics, and the same rules applied to all. Monogamy, dietary laws, ritual slaughtering, alms-giving are central acts. Death is the day of deliverance, the soul leaves the body, and starts on a dangerous journey to the realms of light. It is only Mandeans and non-sinners who manages to pass the whole journey — everyone else ends in hell. This hell is not everlasting, at end of the world, a judgement is made on who will be wiped out for ever, and who will rise to the realms of light.

... The Mandean religion could be pre-Christian, or it could date to 1st or 2nd century AD. It could actually be John the Baptist who founded the sect, or they could be a continuation of the Jewish sect that John the Baptist belonged to (guessed to be the Esseneans). Elements of the languages indicate that the community is of Jewish origin. One of the texts of the Mandeans tell about a flight of a group called 'Nasoreans', from areas that probably were in today's Jordan, to the Mesopotamian region, in the times of the Jewish wars following the destruction of Jerusalem in year 70 AD. The Mandeans appears first to have gained a strong position in Babylon, ..."
Complete text on Encyclopaedia of the Orient: Mandeans


Cousin of Jesus Christ. Son of Zachary, a priest of the order of Abia whose job in the temple was to burn incense; and of Elizabeth, a descendent of Aaron. As Zachary was ministering in the Temple, an angel brought him news that Elizabeth would bear a child filled with the Holy Spirit from the moment of his birth. Zachary doubted and was struck dumb until John's birth.

Prophet. Began his ministry around age 27, wearing a leather belt and a tunic of camel hair, living off locusts and wild honey, and preaching a message of repentance to the people of Jerusalem. He converted many, and prepared the way for the coming of Jesus. Baptized Christ, after which he stepped away and told his disciples to follow Jesus.

Imprisoned by King Herod. Died a victim of the vengeance of a jealous woman. Beheaded, and his head brought to her on a platter. Saint Jerome says Herodias kept the head for a long time after, occassionally stabbing the tongue with his dagger.

beheaded A.D.30 at Machaerus; buried at Sebaste, Samaria

Name Meaning God is gracious

Herodias harbored a grudge against him and wanted to kill him but was unable to do so. Herod feared John, knowing him to be a righteous and holy man, and kept him in custody. When he heard him speak he was very much perplexed, yet he liked to listen to him. She had an opportunity one day when Herod, on his birthday, gave a banquet for his courtiers, his military officers and the leading men of Galilee. Herodias's own daughter came in and performed a dance that delighted Herod and his guests.

The king said to the girl, "Ask of me whatever you wish and I will grant it to you."

She went out and said to her mother, "What shall I ask for?"

She replied, "The head of John the Baptist."

The girl hurried back to the king's presence and made her request, "I want you to give me at once on a platter the head of John the Baptist." The king was deeply distressed, but because of his oaths and the guests he did not wish to break his word to her. So he promptly dispatched an executioner with orders to bring back his head. He went off and beheaded him in the prison. He brought in the head on a platter and gave it to the girl. The girl in turn gave it to her mother. When his disciples heard about it, they came and took his body and laid it in a tomb. Mark 6:19-29

His birth, which took place six months before that of Jesus, was foretold by an angel. (An angel is a prophet) Zacharias , deprived of the power of speech as a token of God's truth and a reproof of his own incredulity with reference to the birth of his son, had the power of speech restored to him on the occasion of his circumcision. After this no more is recorded of him for thirty years than what is mentioned in Luke 1:80. John was a Nazarite from his birth, Luke 1:15; Num. 6:1-12. He spent his early years in the mountainous tract of Judea lying between Jerusalem and the Dead Sea Matt. 3:1-12.

At length he came forth into public life, and great multitudes from "every quarter" were attracted to him. The sum of his preaching was the necessity of repentance. He denounced the Sadducees and Pharisees as a "generation of vipers," and warned them of the folly of trusting to external privileges Luke 3:8. "As a preacher, John was eminently practical and discriminating. Self-love and covetousness were the prevalent sins of the people at large. On them, therefore, he enjoined charity and consideration for others. The publicans he cautioned against extortion, the soldiers against crime and plunder." His doctrine and manner of life roused the entire south of Palestine, and the people from all parts flocked to the place where he was, on the banks of the Jordan. There he baptized thousands unto repentance (see AEnon).

The fame of John reached the ears of Jesus in Nazareth Matt. 3:5, and he came from Galilee to Jordan to be baptized of John, on the special ground that it became him to "fulfil all righteousness" 3:15. John's special office ceased with the baptism of Jesus, who must now "increase" as the King come to his kingdom. He continued, however, for a while to bear testimony to the Messiahship of Jesus. He pointed him out to his disciples, saying, "Behold the Lamb of God." His public ministry was suddenly (after about six months probably) brought to a close by his being cast into prison by Herod, whom he had reproved for the sin of having taken to himself the wife of his brother Philip Luke 3:19. He was shut up in the castle of Machaerus (q.v.), a fortress on the southern extremity of Peraea, 9 miles east of the Dead Sea, and here he was beheaded at the instigation of Herodias and Salomé. His disciples, having consigned the headless body to the grave, went and told Jesus all that had occurred Matt. 14:3-12. John's death occurred apparently just before the third Passover of Jesus' ministry.

Jesus himself testified regarding John that he was a "burning and a shining light" John 5:35. The Eastern Orthodox believe that John was the last of the Old Testament prophets, thus serving as a bridge figure between that period of revelation and Jesus. They also have a tradition that, following his death, John descended into Hell and there once more preached that Jesus the Messiah was coming.

Saint John the Baptist is the patron saint of Quebec and Masons. His feast day is June 24.

The Church observes the birth of John as a hallowed event. We have no such commemoration for any other fathers; but it is significant that we celebrate the birthdays of John and of Jesus. This day cannot be passed by.

John appears as the boundary between the two testaments, the old and the new. That he is a sort of boundary the Lord himself bears witness, when he speaks of "the law and the prophets up until John the Baptist." Thus he represents times past and is the herald of the new era to come. As a representative of the past, he is born of aged parents; as a herald of the new era, he is declared to be a prophet while still in his mother's womb. For when yet unborn, he leapt in his mother's womb at the arrival of blessed Mary. In that womb he had already been designated a prophet, even before he was born; it was revealed that he was to be Christ's precursor, before they ever saw one another. These are divine happenings, going beyond the limits of our human frailty.

When John was preaching the Lord's coming he was asked, "Who are you?" And he replied: "I am the voice of one crying in the wilderness." The voice is John, but the Lord "in the beginning was the Word." John was a voice that lasted only for a time; Christ, the Word in the beginning, is eternal.

Check out the sources that back up our theory.


"He said, I am the voice of one crying in the wilderness: Make straight the way of the Lord, as said Isaiah the prophet." As He who is peculiarly the Son of God, being no other than the Logos, yet makes use of Logos (reason)--for He was the Logos in the beginning, and was with God, the Logos of God--so John, the servant of that Logos, being, if we take the Scripture to mean what it says, no other than a voice, yet uses his voice to point to the Logos. He, then, understanding in this way the prophecy about himself spoken by Isaiah the prophet, says he is a voice, not crying in the wilderness, but "of one crying in the wilderness," of Him, namely, who stood and cried, "If any man thirst, let him come unto Me and drink." He it was. too, who said, "Prepare ye the way of the Lord, make His paths straight. Every valley shall be filled and every mountain and hill shall be brought low; and all the crooked shall be made straight."

And Herod, too, said, "John whom I beheaded, he is risen from the dead;" so that he appears not to have known what was said about Christ, as reported in the Gospel, "Is not this the son of the carpenter ('crafstman'), is not His mother called Mary, and His brothers James, and Joseph, and Simon, and Judas? (Jude) And His sisters, are they not all with us?"

John; "He was a hairy man, and girt with a leather girdle about his loins." John's outward appearance, on the contrary, was well known, and was not like that of Jesus; and yet there were those who surmised that John had risen from the dead, and taken the name of Jesus.

Paul says in his Epistle to the Romans, "Now, to him who is able to establish you according to my Gospel, according to the revelation of the mystery which hath been kept in silence through times eternal, but is now made manifest by the prophetic Scriptures and the appearance of our Lord Jesus Christ." For if the mystery concealed of old is made manifest to the Apostles through the prophetic writings, and if the prophets, being wise men, understood what proceeded from their own mouths, then the prophets knew what was made manifest to the Apostles.
But to many it was not revealed, as Paul says, "In other generations it was not made known to the sons of men as it hath now been revealed unto His holy Apostles and prophets by the Spirit, that the Gentiles are fellow-heirs and members of the same body." ...Absolutely not true!

" Here an objection may be raised by those who do not share the view we have propounded; and it becomes of importance to define what is meant by the word "revealed." It is capable of two meanings: firstly, that the thing in question is understood, but secondly, if a prophecy is spoken of, that it is accomplished. Now, the fact that the Gentiles were not to be fellow-heirs and members of the same body, and partakers of the promise, was known to the prophets to this extent, that they knew the Gentiles were not to fellow-heirs and members of the same body, and partakers of the promise in Christ.
When this should be, and why, and what Gentiles were spoken of, and how, though strangers from the covenants, and aliens to the promises, they were yet not to be members of one body and sharers of the blessings; all this was known to the prophets, being revealed to them. But the things prophesied belong to the future, and are not revealed to those who know them, but do not witness their fulfilment, as they are to those who have the event before their eyes.

Suppose one of the Apostles to have understood the "unspeakable words which it is not lawful for a man to utter," but not to witness the glorious bodily appearing of Jesus to the faithful. which is promised, although He desired to see it and suppose another had not only not marked and seen what that Apostle marked and saw, but had a much feebler grasp of the divine hope, and yet is present at the second coming of our Saviour, which the Apostle, as in the parallel above, had desired , but had not seen. We shall not err from the truth if we say that both of these have seen what the Apostle, or indeed the Apostles, desired to see, and yet that they are not on that account to be deemed wiser or more blessed than the Apostles. In the same way, also, the Apostles are not to be deemed wiser than the fathers, or than Moses and the prophets, than those in fact who, for their virtue, were found worthy of epiphanies and of divine manifestations and of revelations of mysteries.

It may be said that John's earlier testimony to Christ is to be found in the words. "He who cometh after me exists before me, for He was before me," and that the words, "For of His fulness we all received, and grace for grace," are in the mouth of John the disciple. Now, we must show this exposition to be a forced one, and one which does violence to the context; it is rather a strong proceeding to suppose the speech of the Baptist to be so suddenly and, as it were, inopportunely interrupted by that of the disciple, and it is quite apparent to any one who can judge, in whatever small degree, of a context, that the speech goes on continuously after the words, "This is He of whom I spoke, He that cometh after me exists before me, for He was before me." The Baptist brings a proof that Jesus existed before him because He was before him, since He is the first-born of all creation; he says, "For of His fulness all we received." Anotherwords, Paul lied about seeing Jesus, does not understand the 'mysteries' nor does he believe in reincarnation.

If it is Jesus who says, "I am the truth," then how does the truth come through Jesus Christ, since no one comes into existence through himself? We must recognize that this very truth, the essential truth, which is prototypal, so to speak, of that truth which exists in souls endowed with reason, that truth from which, as it were, images are impressed on those who care for truth, was not made through Jesus Christ, nor indeed through any one, but by God;--just as the Word was not made through any one which was in the beginning with the Father;--and as wisdom which God created the beginning of His ways was not made through any one, so the truth also was not made through any one. This includes Paul. see..

"And they asked him, What then? Art thou Elijah? and he said, I am not." No one can fail to remember in this connection what Jesus says of John, "If ye will receive it, this is Elijah which is to come." How, then, does John come to say to those who ask him, "Art thou Elijah?"--"I am not." And how can it be true at the same time that John is Elijah who is to come, according to the words of Malachi, "And behold I send unto you Elijah the Tishbite, before the great and notable day of the Lord come, who shall restore the heart of the father to the SOD, and the heart of a man to his neighbour, lest I come, and utterly smite the earth." The words of the angel of the Lord, too, who appeared to Zacharias, as he stood at the right hand of the altar of incense, are somewhat to the same effect as the prophecy of Malachi: "And thy wife Elisabeth shall bear thee a son, and thou shalt call his name John." And a little further on: "And he shall go before His face in the spirit and power of Elijah to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared for Him."

As for the first point, one might say that John did not know that he was Elijah. This will be the explanation of those who find in our passage a support for their doctrine of transcorporation, as if the soul clothed itself in a fresh body and did not quite remember its former lives. These thinkers will also point out that some of the Jews assented to this doctrine when they spoke about the Saviour as if He was one of the old prophets, and had risen not from the tomb but from His birth. His mother Mary was well known, and Joseph the carpenter was supposed to be His father, add it could readily be supposed that He was one of the old prophets risen from the dead. Well, not quite.

A churchman, who repudiates the doctrine of transcorporation as a false one, and does not admit that the soul of John ever was Elijah, may appeal to the above-quoted words of the angel, and point out that it is not the soul of Elijah that is spoken of at John's birth, but the spirit and power of Elijah. "He shall go before him," it is said, "in the spirit and power of Elijah, to turn the hearts of the fathers to the children." Now it can be shown from thousands of texts that the spirit is a different thing from the soul, and that what is called the power is a different thing from both the soul and the spirit. On these points I cannot now enlarge; this work must not be unduly expanded. To establish the fact that power is different from spirit. it will be enough to cite the text, "The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee." As for the spirits of the prophets, these are given to them by God, and are spoken of as being in a manner their property (slaves), as "The spirits of the prophets are subject to the prophets." and "The spirit of Elijah rested upon Elisha." John.

...and the Jews of Jerusalem yet sent priests and levites to ask, "Art thou Elijah?" then it is clear that in saying this they assumed the doctrine of transcorporation to be true, and that it was a current doctrine of their country, and not foreign to their secret teaching.

You might have been here before...This is the basis for the belief in eternal life..Reincarnation..
The only possible advantage that the reincarnationist may claim over those who are unresolved or opposed is that he has a reasonable and consistent theory to account for the prenatal and postmortem life of the soul as well as an explanation for the apparent absurdities in the dispensation of divine justice. Ever hear of a 'Near Death Experience'? How about 'Ghosts?'.

To further emphasize this point, The Kabbalah specifically teaches that reincarnation is real and souls return again and again, as scripture points out, John the Baptist was the reincarnation of Elijah.

As for the John the Baptist-Elijah episode, there can be little question as to its purpose. By identifying the Baptist as Elijah, Jesus is identifying himself as the Messiah. Throughout the gospel narrative there are explicit references to the signs that will precede the Messiah.

"Behold I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord." (Malachi 4:5)

This is one of the many messianic promises of the Old Testament. One of the signs that the true Messiah has come, according to this passage from Malachi, is that he be preceded by a forerunner, by Elijah.

Although the Bible also contains other reincarnational passages, these Elijah-John passages constitute clear proof of reincarnation:

1. The Old Testament prophesied that Elijah himself (not someone "like" him or someone "similar" to him, but Elijah himself) would return before the advent of the Messiah.

2. Jesus declared that John the Baptist was Elijah who had returned, stating bluntly, "Elijah has come". from.. Scriptural

..from a sermon by Saint Augustine on the birth of John the Baptist...

So they came to John and said to him, 'Rabbi, the one who was with you across the Jordan, to whom you testified, here he is baptizing and everyone is coming to him.' John answered and said, 'No one can receive anything except what has been given him from heaven. You yourselves can testify that I said that I am not the Messiah, but that I was sent before him. The one who has the bride is the bridegroom; the best man, who stands and listens for him, rejoices greatly at the bridegroom's voice. So this joy of mine has been made complete. He must increase; I must decrease' John 3:26-30

There is no doubt that blessed John suffered imprisonment and chains as a witness to Jesus, whose forerunner he was, and gave his life for him. His persecutor had demanded not that he should deny Christ, but only that he should keep silent about the truth. Nevertheless, he died for Christ. Does Christ not say: "I am the truth"? Therefore, because John shed his blood for the truth, he surely died for Christ.

Through his birth, preaching and baptizing, he bore witness to the coming birth, preaching and baptism of Christ, and by his own suffering he showed that Christ also would suffer.

Such was the quality and strength of the man who accepted the end of this present life by shedding his blood after the long imprisonment. He preached the freedom of heavenly peace, yet was thrown into irons by ungodly men. He was locked away in the darkness of prison, through he came bearing witness to the Light of life and deserved to be called a bright and shining lamp by that Light itself, which is Christ.

To endure temporal agonies for the sake of the truth was not a heavy burden for such men as John; rather is was easily borne and even desirable, for he knew eternal joy would be his reward. Since death was ever at hand, such men considered it a blessing to embrace it and thus gain the reward of eternal life by acknowledging Christ's name.

"The sufferings of this present time are not worthy to be compared with the glory that is to be revealed in us."

The 'Spirit'

Support for reincarnation

Now the true soldiers of Christ must always be prepared to do battle for the truth, and must never, so far as lies with them, allow false convictions to creep in. We must not, therefore, neglect this matter.
It may be said that John's earlier testimony to Christ is to be found in the words. "He who cometh after me exists before me, for He was before me," and that the words, "For of His fulness we all received, and grace for grace," are in the mouth of John the disciple. Now, we must show this exposition to be a forced one, and one which does violence to the context; it is rather a strong proceeding to suppose the speech of the Baptist to be so suddenly and, as it were, inopportunely interrupted by that of the disciple, and it is quite apparent to any one who can judge, in whatever small degree, of a context, that the speech goes on continuously after the words, "This is He of whom I spoke, He that cometh after me exists before me, for He was before me." The Baptist brings a proof that Jesus existed before him because He was before him, since He is the first-born of all creation; he says, "For of His fulness all we received." from..
Origen : Commentary on the Gospel of John

The priests and levites sent from Jerusalem, having there heard in the first place that he is not the expected Messiah, put a question about the second great personage whom they expected, namely, Elijah, whether John were he, and he says he is not Elijah, and by his "I am not" makes a second confession of the truth. And, as many prophets had appeared in Israel, and one in particular was looked for according to the prophecy of Moses, who said, "A prophet shall the Lord your God raise up to you of your brethren, like unto me, him shall ye hear; and it shall come to pass that every soul that shall not hear that prophet shall be destroyed from among the people,"

And they asked him, What then? Art thou Elijah? and he said, I am not." No one can fail to remember in this connection what Jesus says of John, "If ye will receive it, this is Elijah which is to come." How, then, does John come to say to those who ask him, "Art thou Elijah?"--"I am not." " The words of the angel of the Lord, too, who appeared to Zacharias, as he stood at the right hand of the altar of incense, are somewhat to the same effect as the prophecy of Malachi: "And thy wife Elisabeth shall bear thee a son, and thou shalt call his name John." And a little further on:"And he shall go before His face in the spirit and power of Elijah to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared for Him."

As for the first point, one might say that John did not know that he was Elijah. Very few people today realise this, yet there are those who are 'trangressed back' and do know who they were in a former life.
Edgar Cayce's readings state, that in the ages before Christ' s return, those souls who were in the Atlantian experience with the 'Law of One', will return. These Children of God will prepare the way for the return of the Christ. They are called the 'Children or Brotherhood of Light'.

We also recommend our page on The Light of your soul for more proof of life after death.

This evidence may shock many beliefs that Jesus was not the only messiah. In fact there were always two, The Kingly and the Priestly. First case and point, Moses and Aaron, and on another page, Ezekiel, and David and Samuel. In Egypt and Sumeria it began with the King and the High Priest.. It also was Jesus and John and then Jesus and James, the Lord's True Brother. And there was another. It wasn't Peter, Paul or Thomas. The High priest did have controlling authority.

The High Priest,in particular, was termed the 'Anointed ( Mashiah ) of God' . With the establishment of the monarchy, the same term was applied to the king: he was the Anointed of the 'Lord' because he was installed in the high office by receiving the sacrament of anointment.
- Raphael Patai, The Messiah Texts

The word 'Messiah' comes from the Hebrew verb to 'anoint', which itself is derived from the Egyptian word messeh, the 'holy crocodile'. It was with the fat of the messeh that the Pharaoh's sister-brides anointed their husbands on marriage. The Egyptian custom sprang from kingly practice in old Mesopotamia. - Sir Laurence Gardner, "The Hidden History of Jesus and the Holy Grail ( from a lecture given at the Ranch, Yelm, Washington, 30 April 1997 )

Remarkably and characteristically, the term Mashiah - of which Messiah' is the Anglicized form - had preceded the Messianic concept by many centuries. Originally, in Biblical usage, it simply meant 'anointed', and referred to Aaron ( who was the High Priest )and his sons, who were anointed with oil and thereby consecrated to the service of God. - Raphael Petal, The Messiah Texts

Several ancient religious orders had the legend of a dove or pigeon descending at baptism—a counterpart to the evangelical story of the Spirit of God descending in bodily shape like a dove on to the head of Jesus Christ while being baptized by John in Jordan (Luke 3:22).
Note that the spirit of God descended in bodily shape like a dove. The tradition prevalent among Hindus, Mexicans, Greeks, Romans, Persians and Babylonians was that all souls or spirits could take the form of a dove. For Polycarp, Semiramis, Caesar and others at death, their souls were seen to leave the body in bodily shape like a dove and ascend to heaven.

The Divine Love or Eros was supposed by the orientals to descend as a dove to bless the person being baptised. These traditions will have been the source of the dove's descent at Christ's baptism—that is God in the shape of a dove, for that is the meaning of the text. Furthermore a dove stood for and represented, among oriental people, the third person of the Trinity, as it does in the gospel story of Christ—he being the second member of the Christian Trinity of Father, Son and Holy Ghost. It was like a regenerator, or regenerating spirit, and persons being baptised were said to be 'born again' into the spirit or the spirit into them. However we will find this is also a 'cannonized' label. There is a much deeper meaning to this term that is not understood by today's religions. As we mentioned earlier, 'born again' is a term used by the ancient Egyptian Priesthood when an 'initiate' was 'raised', but there is much more to it. Again it becomes a 'borrowed idea' not used correctly.

God would decide whether the man appointed or elected Nasi would become the messiah. An element of ancient Middle Eastern coronation ceremonies is the descent of a bird, normally a hawk, but changed here into a spirit like a dove by Mark because he wanted to symbolize that Jesus signaled a renewal of the world (Genesis 8:11).

Baptism by fire was a form or mode of application which seems to have been introduced from the belief that it was productive of a higher degree of purification. There were several ways of using fire in the baptismal rite. In some cases the candidate for immortality ran through blazing streams of fire, a custom which was called the baptism of fire. It prevailed in India, Chaldea and Syria, and throughout eastern Asia. It was a form of sun worship, as the sun was believed to be made of fire.

God speaking to Moses says, "Make robes ,sashes, and turbans and put them upon Aaron your brother, and upon his sons with him, and shall anoint them and ordain them and consecrate them, that they may serve me as priests. - Exodus 28:4l

And Paul teaches the necessity of being purified by fire (1 Cor 3:15). So this is both a heathen and a Christian idea.

The Community Rule refers to a renewal at the appointed end, confirming that the world was not destroyed but was renewed as it was after the flood. An interesting speculation is that the Essenes who had given up sacrifices in favour of prayer might on special occasions have retained as a symbolic sacrifice, the release of doves acknowledging the righteousness of Noah and the purification of the world in peace. Leviticus 12:6,8 prescribes the sacrifice of turtle-doves for purification of an unclean woman. As we shall see later the land of Israel was personified as an unclean woman and the doves might have been symbolic of the purging of the land of the pollution by the stranger. The dove mentioned in the gospels might have been so released. Supposedly only Jesus saw the heavens open and the spirit descend; no one else did. The Gospel of Mark says that no one but the man he considered to be a God saw this miracle. Again a 'Cannonized' version which contridicts the presence of John. Was he a witness or not?.

More clues to 'secret teachings'

..about Mount Carmel. Even by its very name, it is clear that Mount Carmel has long been considered both a natural paradise and a sacred mountain: for the literal Hebrew meaning of "Carmel" is "garden paradise" and the spiritual meaning of the word is defined in the Metaphysical Bible Dictionary as,
"A place in consciousness where we realize the fullness of our possibilities under the divine law. it is the garden of God; Yahowshua called it 'paradise'. freedom from sense. Mount Carmel stands for the center of spirituality, which is located in man's body consciousness in the top of the head."

In fact, Mount Carmel was considered so holy that there were strict taboos against spilling any blood there, not only of people but also animals, and it was even forbidden to harm a tree or deistub any of the natural life. These rules applied not only to the Essenes but also to anyone who climbed the holy mountain. Vulgar people were not permitted access to Mount Carmel.

Because the Essenes of Mount Carmel did not build permanent structures on the holy mountain that no - or very little physical trace of their presence remains for archaeologists to study.

In The Life of Pythagoras written in the 2nd century by Jamblichus, we learn that the great sage Pythagoras, as a young seeker, visited the Essene sanctuary atop Mount Carmel.

"In Phoenicia he [Pythagoras] conversed with the prophets who were descendants of Moses. After gaining all he could from the Phoenician mysteries, he found that they had originated from the sacred rites of Egypt. This led him to Egypt. Following the advice of his teacher Thales, he left through the agency of some Egyptian sailors, and landed on the coast under Mount Carmel."

Pythagoras then climbed Mount Carmel where he evidently received powerful teachings from the Essene Nazarenes; for when he returned to the ship, the sailors, who had hatched a secret plan to sell young Pythagoras into slavery, were mesmerized by his spiritual luminosity and unable to harm him. Whatever teachings , ">Pythagoras had studied and practiced during his stay with the Essenes atop Carmel, they had obviously served to transform him!

He climbed the mountain as an advanced seeker, he decended the mountain A MASTER.The sailors, reports Jamblichus, believed Pythagoras had become "supernatural" We know that Pythagoras went on to become a chief exponent of vegetarianism, reincarnation, fasting and sacred geometry - all Essene teachings - and that he and his followers wore only white linen garments, in the fashion of the Essenes of Mount Carmel.

Then you have to ask, Who is the The Real Jesus? If we dare to look truthfully through the accumulated centuries of obfuscation and mystery, what will we uncover about Jesus the man? What did he really say and do? And, more importantly, is there anything we can learn from the historical Jesus that will give us a new perspective on our lives today?

Source (Originally Printed in "The Builder", June 1916 )

AN OLD LATIN DOCUMENT of our Order, said to be deposited with a Lodge at Namur, and purporting to be a proclamation of the Masons of Europe, assembled at Cologne in 1535, declares that Masons are called "Brethren dedicated to St. John," first among the martyr stars of the morning. It tells us, further, that prior to 1440, the Fraternity was called the Joannite Brethren, but that about that time it began to be known by the name of Freemasons. No doubt it is largely fiction, but it may serve as a text for an inquiry as to the relation of the two Saints John, and especially of St. John the Baptist, to our Order.

There is no proof that either of these holy men were ever patrons of our Fraternity, but it is a fact that Masonry has patronized them for ages. The reason for this may be obscure so far as history is concerned, but it is obvious enough if we have a care for spiritual suggestion and the fitness of things. One was a prophet bearing witness to the Light, the other an evangelist of Love; and since the object of Masonry is the attainment of Light, and its first principle is Brotherly Love, it is not to be wondered at that these two great figures became its patron Saints, one the leader of those who are seeking the Light, the other the teacher of those who have found it. For the same reason they are honored on the festal days of the old, beautiful Light-religion of humanity - St. John the Baptist amid the splendor of summer, St. John the Divine at the winter solstice when the mighty orb of Light is most remote from us.

St. John the Baptist was a prophet, "a son of the Voice of God," in the old Hebrew phrase; "yea, and more than a prophet," said the Teacher whose advent he foretold. "There hath not arisen among them that are born of women a greater than John the Baptist." No man ever won higher eulogy; no one ever more richly deserved it. What is prophecy? It is two things - forth-telling and fore-telling. The prophets have been for the most part forth-tellers, the great burden of their messages being the exposition and application of moral truths. Yet ever and again they have seen the clouds clear from the sky of the future, and have caught glimpses of a light upon the far away hills of Time. They have seen, as men see in dreams, places, cities, august figures, vast upheavals impending, and felt the incommunicable thrill of advancing destinies. It is therefore that they speak in words cryptic and vague, foreshadowing in dim and awful form the fashion of things to be.

Such was St. John the Baptist; a rebuker of kings, a scorner of sham, a denouncer of iniquity, whose speech was swift, startling, eruptive, turgid, tearing away every thin veil of pretense and bringing men face to face with eternal realities. Austere, aloof, uncompromising, he saw clearly, felt deeply, spoke plainly; and if he lacked those great fertilizing ideas out of which new religions grow, he had a vast capacity for moral indignation. Mere formalism evoked his withering satire. Profession without performance provoked his blistering scorn. Hypocrisy he flayed with whips of fire. Terrible in speech, he was yet tender of heart, and when the storm of his eloquence has passed by the qualities that stand out in his life are his exalter purity of soul, his passion for righteousness, his courage, his sincerity, his self-effacing humility, his grand magnanimity, his rugged nobility of character and his heroism in death.

Truly, Masonry makes profession of high ideals when it invokes John the Baptist as its patron Saint! Were he to appear at one of our festivals on his day, what would be his message to the men of to-day who dedicate their Lodges in his honor? Would his old indignation flash out upon us, rebuking us for our snug contentment, our smug self-satisfaction, our worship of the past, and our ritualism without reality ? Would he not say to us today, as he did to the men of old, that we must repent in our hearts and show by our deeds the sincerity of our professions and the sanctity of our vows made at the altar of righteousness ? These are things to think about on St. John Day, and if we are worthy to meet in his name they will make us pause and ponder, the while we search our hearts.

Has Masonry, so eager to honor a great Prophet, no prophetic element in it today? Has it no vision no dream, no forward-looking program, no creative purpose for the times to be ? Has its altar light faded into the poor flicker of a painted fire? Or will it become an inspired teacher of righteousness as the sovereign reality of the universe, the solitary hope of humanity, and the secure foundation of personal and social life! Will it put a new dignity into its degrees, a new fire into its philosophy, and tell the young men who throng its temple gates that they must prove their faith by their deeds, and keep their vows in the home, in the marts of trade, in the state, and thus foretell the coming of a nobler social order, a more just state, and a more humane civilization! Size does not signify. Numbers do not count. But righteous manhood is everything! ("The Builder"; June, 1916).

The Death of James Gnostic Wisdom
Christ's Mission The Disciples

The Death of the Disciples
The Essenes
The real Jesus The real life of Jesus continued
Jesus's education and his companion The Marriage of Jesus and Mary
The Knights Templar Adam and Eve and the Truth
God's Wife Isis - Imenhotep
The virgin Mothers The civilizers - Enoch
Noah's Ark The Shroud of Turin - More Lies
Site Map Page The False Church of Rome
The Lies Of Paul, the False religion The Gnostic teachings

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