Now, John Keel who was the late researcher and author of books based on the "Mothman Prophecies" to the research on the "Men in black", would recommend other books like the french author: Rene' Guenon's "The King of the World" and Ferdinand Ossendowski's "Beast, Men and Gods", and how it relates to the subterranean worlds with different and strange accounts being told there. He also mentions the "Shaver Mysteries", in which are comics and stories based on a hero going to the underworld and the beings controlling the earth from below. Then there is also Charles Fort's book like "The Book of the Damned", which are based on mysterious events and encounters like red to black rain, to even boulder sized hail falling from the skies.
Now, let's look at Ferdinand's accounts on his travels in Mongolia: "Stop!" whispered my old Mongol guide, as we were one day crossing the plain near Tzagan Luk. "Stop!" He slipped from his camel which lay down without his bidding. The Mongol raised his hands in prayer before his face and began to repeat the sacred phrase: "Om! Mani padme Hung!" The other Mongols immediately stopped their camels and began to pray. "What has happened?" I thought, as I gazed round over the tender green grass, up to the cloudless sky and out toward the dreamy soft rays of the evening sun. The Mongols prayed for some time, whispered among themselves and, after tightening up the packs on the camels, moved on. "Did you see," asked the Mongol, "how our camels moved their ears in fear? How the herd of horses on the plain stood fixed in attention and how the herds of sheep and cattle lay crouched close to the ground? Did you notice that the birds did not fly, the marmots did not run and the dogs did not bark? The air trembled softly and bore from afar the music of a song which penetrated to the hearts of men, animals and birds alike. Earth and sky ceased breathing."
"The wind did not blow and the sun did not move. At such a moment the wolf that is stealing up on the sheep arrests his stealthy crawl; the frightened herd of antelopes suddenly checks its wild course; the knife of the shepherd cutting the sheep's throat falls from his hand; the rapacious ermine ceases to stalk the unsuspecting salga. All living beings in fear are involuntarily thrown into prayer and waiting for their fate. So it was just now. Thus it has always been whenever the King of the World in his subterranean palace prays and searches out the destiny of all peoples on the earth." In this wise the old Mongol, a simple, coarse shepherd and hunter, spoke to me. Mongolia with her nude and terrible mountains, her limitless plains, covered with the widely strewn bones of the forefathers, gave birth to Mystery. Her people, frightened by the stormy passions of Nature or lulled by her deathlike peace, feel her mystery."
"Her "Red" and "Yellow Lamas" preserve and poetize her mystery. The Pontiffs of Lhasa and Urga know and possess her mystery." "On my journey into Central Asia I came to know for the first time about "the Mystery of Mysteries," which I can call by no other name. At the outset I did not pay much attention to it and did not attach to it such importance as I afterwards realized belonged to it, when I had analyzed and connoted many sporadic, hazy and often controversial bits of evidence. The old people on the shore of the River Amyl related to me an ancient legend to the effect that a certain Mongolian tribe in their escape from the demands of Jenghiz Khan hid themselves in a subterranean country. Afterwards a Soyot from near the Lake of Nogan Kul showed me the smoking gate that serves as the entrance to the "Kingdom of Agharti."
"Through this gate a hunter formerly entered into the Kingdom and, after his return, began to relate what he had seen there. The Lamas cut out his tongue in order to prevent him from telling about the Mystery of Mysteries. When he arrived at old age, he came back to the entrance of this cave and disappeared into the subterranean kingdom, the memory of which had ornamented and lightened his nomad heart. I received more realistic information about this from Hutuktu Jelyb Djamsrap in Narabanchi Kure. He told me the story of the semi- realistic arrival of the powerful King of the World from the subterranean kingdom, of his appearance, of his miracles and of his prophecies; and only then did I begin to understand that in that legend, hypnosis or mass vision, whichever it may be, is hidden not only mystery but a realistic and powerful force capable of influencing the course of the political life of Asia. From that moment I began making some investigations."
"The favorite Gelong Lama of Prince Chultun Beyli and the Prince himself gave me an account of the subterranean kingdom. "Everything in the world," said the Gelong, "is constantly in a state of change and transition--peoples science, religions, laws and customs. How many great empires and brilliant cultures have perished! And that alone which remains unchanged is Evil, the tool of Bad Spirits. More than sixty thousand years ago a Holyman disappeared with a whole tribe of people under the ground and never appeared again on the surface of the earth. Many people, however, have since visited this kingdom, Sakkia Mouni, Undur Gheghen, Paspa, Khan Baber and others. No one knows where this place is. One says Afghanistan, others India. All the people there are protected against Evil and crimes do not exist within its bournes. Science has there developed calmly and nothing is threatened with destruction. The subterranean people have reached the highest knowledge."
"Now it is a large kingdom, millions of men with the King of the World as their ruler. He knows all the forces of the world and reads all the souls of humankind and the great book of their destiny. Invisibly he rules eight hundred million men on the surface of the earth and they will accomplish his every order."
Prince Chultun Beyli added: "This kingdom is Agharti. It extends throughout all the subterranean passages of the whole world. I heard a learned Lama of China relating to Bogdo Khan that all the subterranean caves of America are inhabited by the ancient people who have disappeared underground. Traces of them are still found on the surface of the land. These subterranean peoples and spaces are governed by rulers owing allegiance to the King of the World. In it there is not much of the wonderful. You know that in the two greatest oceans of the east and the west there were formerly two continents. They disappeared under the water but their people went into the subterranean kingdom. (Atlantis and Lemuria) In underground caves there exists a peculiar light which affords growth to the grains and vegetables and long life without disease to the people."
"There are many different peoples and many different tribes. An old Buddhist Brahman in Nepal was carrying out the will of the Gods in making a visit to the ancient kingdom of Jenghiz,--Siam,--where he met a fisherman who ordered him to take a place in his boat and sail with him upon the sea. On the third day they reached an island where he met a people having two tongues which could speak separately in different languages. They showed to him peculiar, unfamiliar animals, tortoises with sixteen feet and one eye, huge snakes with a very tasty flesh and birds with teeth which caught fish for their masters in the sea. These people told him that they had come up out of the subterranean kingdom and described to him certain parts of the underground country."
"The Lama Turgut traveling with me from Urga to Peking gave me further details. "The capital of Agharti is surrounded with towns of high priests and scientists. It reminds one of Lhasa where the palace of the Dalai Lama, the Potala, is the top of a mountain covered with monasteries and temples. The throne of the King of the World is surrounded by millions of incarnated Gods. They are the Holy Panditas. The palace itself is encircled by the palaces of the Goro, who possess all the visible and invisible forces of the earth, of inferno and of the sky and who can do everything for the life and death of man. If our mad humankind should begin a war against them, they would be able to explode the whole surface of our planet and transform it into deserts."
"They can dry up the seas, transform lands into oceans and scatter the mountains into the sands of the deserts. By his order trees, grasses and bushes can be made to grow; old and feeble men can become young and stalwart; and the dead can be resurrected. In cars strange and unknown to us they rush through the narrow cleavages inside our planet." "Some Indian Brahmans and Tibetan Dalai Lamas during their laborious struggles to the peaks of mountains which no other human feet had trod have found there inscriptions carved on the rocks, footprints in the snow and the tracks of wheels. The blissful Sakkia Mouni found on one mountain top tablets of stone carrying words which he only understood in his old age and afterwards penetrated into the Kingdom of Agharti, from which he brought back crumbs of the sacred learning preserved in his memory. There in palaces of wonderful crystal live the invisible rulers of all pious people, the King of the World or Brahytma, who can speak with God as I speak with you, and his two assistants, Mahytma, knowing the purposes of future events, and Mahynga, ruling the causes of these events."
"The Holy Panditas study the world and all its forces. Sometimes the most learned among them collect together and send envoys to that place where the human eyes have never penetrated. This is described by the Tashi Lama living eight hundred and fifty years ago. The highest Panditas place their hands on their eyes and at the base of the brain of younger ones and force them into a deep sleep, wash their bodies with an infusion of grass and make them immune to pain and harder than stones, wrap them in magic cloths, bind them and then pray to the Great God. The petrified youths lie with eyes and ears open and alert, seeing, hearing and remembering everything. Afterwards a Goro approaches and fastens a long, steady gaze upon them. Very slowly the bodies lift themselves from the earth and disappear."
"The Goro sits and stares with fixed eyes to the place whither he has sent them. Invisible threads join them to his will. Some of them course among the stars, observe their events, their unknown peoples, their life and their laws. They listen to their talk, read their books, understand their fortunes and woes, their holiness and sins, their piety and evil. Some are mingled with flame and see the creature of fire, quick and ferocious, eternally fighting, melting and hammering metals in the depths of planets, boiling the water for geysers and springs, melting the rocks and pushing out molten streams over the surface of the earth through the holes in the mountains. Others rush together with the ever elusive, infinitesimally small, transparent creatures of the air and penetrate into the mysteries of their existence and into the purposes of their life."
"Others slip into the depths of the seas and observe the kingdom of the wise creatures of the water, who transport and spread genial warmth all over the earth, ruling the winds, waves and storms. . . . In Erdeni Dzu formerly lived Pandita Hutuktu, who had come from Agharti. As he was dying, he told about the time when he lived according to the will of the Goro on a red star in the east, floated in the ice-covered ocean and flew among the stormy fires in the depths of the earth." These are the tales which I heard in the Mongolian yurtas of Princes and in the Lamaite monasteries. These stories were all related in a solemn tone which forbade challenge and doubt. Mystery.."
"The physicist Ferdinand Ossendowski asks the Lama if anyone has ever seen the King of the World. The Lama replies: “Yes. During the solemn festivals of Ancient Buddhism in Siam and the Indies, the King of the World appeared five times. He was on a magnificent chariot drawn by white elephants, decorated with gold, precious stones and the finest cloths; he was dressed in a white coat, and wore on his head a red tiara from which hung rivers of diamonds which masked his face. He blessed the people with a gold sphere surmounted by a lamb. The blind regained their sight, the deaf heard, the paralyzed began to walk again and the dead rose inside their tombs everywhere that the gaze of the King of the World landed. He appeared also one hundred and forty years ago in Erdeni-Dzu and visited, too, the ancient monastery of Sakkai and Narabanchi Kure. “One of our Living Buddhas and one of the Tashi Lamas received from him a message written in unknown characters on tablets of gold. No-one could read these signs. The Tashi Lama entered the Temple, placed the tablet of gold on his head and began to pray. Thanks to this prayer, the thoughts of the King of the World penetrated inside his brain and, without having read the enigmatic signs, he understood and accomplished the King’s message.”
"I asked him how many people had been to Agharti. He answered: A great number, but all these men kept secret what they had seen. When the Olets destroyed Lhassa, one of their detachments, finding itself in the mountains of the South-West, arrived right at the limits of Agharti. There, they learned some of the mysterious Sciences and brought them back to the surface of the Earth. “That is why the Olets and the Kalmuks are clever sorcerers and prophets. A few Black tribes of the East penetrated Agharti too and lived there for several centuries."
"Later on, they were chased out of the Kingdom and returned to the surface of the Earth, bringing back with them the Mystery of Predictions by cards, herbs and the lines of the hand. They are the Bohemians. Somewhere, in the North of Asia, there exists a tribe which is disappearing and which came from the Cavern of Agharti. The members know how to recall the spirits of the dead when they float in the air.” The Lama remained silent for a while."
"Then, as if he were replying to my thought, he continued: “In Agharti, the Pandita scholars write on stone tablets all of the Science of our planet and of other worlds. The Chinese Buddhist scholars well know this. Their Science is the highest and the purest. Each century, one hundred wise men from China gather in a secret place, on the banks of the sea, where one hundred immortal tortoises emerge from the depths. On their shells, the Chinese write the conclusions of the Divine Science of the century.”
(Those black tribes are the Roma people, who are the Jews that left India to Europe as Jeremiah 44 states. See "The real Aryans 2")
"This reminds me of the story recounted to me by an old Chinese Bonze from the Temple of Heaven in Peking. He told me that tortoises live for more than three thousand years without air or food and that this is the reason for which all of the columns of the Blue Temple of Heaven were placed on living tortoises so as to prevent the wood from rotting. The librarian Lama said to me: “Several times, the Pontiffs of Urga and of Lhassa sent Ambassadors to the King of the World, but it was impossible for them to discover him. Only one particular Tibetan Chief, after a battle with the Olets, found the Cavern bearing the inscription: ‘This door leads to Agharti’. From the Cavern came a man of beautiful appearance who presented him with a tablet of gold bearing mysterious signs, saying to him: ” ‘The King of the World will appear before all men when the time has come for him to lead all the good people into a war against the evil ones; but this time has not yet come. The most evil humans have not yet been born.’ “The Chiang-Chun Baron Ungern sent the young Prince Punzig on an embassy to the King of the World, but he came back with a letter from the Dalai-Lama of Lhassa. The Baron sent him a second time; he never came back…”
Rene Guenon's "King of the World" pg 2:
"...There is also, on more particular points, the passage where the 'Lord of the World' is depicted in front of his predecessor's tomb and where the question is raised of the origin of the gypsies,3 who are said to have lived originally in Agarttha. Saint-Yves writes that there are moments during the subterranean celebration of the 'cosmic Mysteries' when desert travellers stop motionless and even animals are silent;4 Ossendowski assures us that he was present himself at such a moment of universal contemplation."
"Most important of all, both writers by strange coincidence tell of an island - now vanished - inhabited by extraordinary men and beasts. Saint-Yves cites the summary of the journey of Iambulus by Diodorus of Sicily, whereas Ossendowski describes the journey of an old Buddhist from Nepal; both accounts are remarkably similar, so that if there do really exist two versions from such widely different sources it would be interesting to rediscover them, in order to compare them carefully. Although it is necessary to make all these observations, it should be emphasized that we are convinced that the charge of plagiarism is wholly unfounded; in any case it is not our intention to enter on a discussion which is of little interest for us."
"Independently of the evidence offered by Ossendowski, we know through other sources that stories of this kind are widely current in Mongolia and throughout Central Asia, and we can add that there is something similar in the traditions of most peoples. From another point of view, however, it is difficult to see why, if Ossendowski did copy parts of the Mission de l'lnde, he should deliberately omit certain passages or change the spelling of words, such as writing 'Agharti' instead of 'Agarttha'. However, this is easily explained if he was basing his information on a Mongolian source and not on Saint-Yves's Hindu sources (it is known that the latter had been in contact with at least two Hindus).
"5 Likewise, he would hardly name the head of the Initiation Hierarchy 'Lord of the World' when that title does not appear anywhere in Saint-Yves's work. And even if a certain amount of plagiarism were to be admitted, the fact remains that Ossendowski puts forward various original ideas which definitely are not to be found in the Mission de l'lnde and which he certainly would not have been able to invent in their entirety. Added to which, he was far more preoccupied with politics than with the pursuit of ideas or doctrines, and so ignorant of anything which touched upon the esoteric, that he was manifestly incapable himself of seizing their true import."
"For example, he tells the story of the 'Black Stone' that had originally been sent by the 'Lord of the World' to the Dalai Lama and subsequently taken to Urga in Mongolia, where it disappeared approximately one hundred years ago.6 In fact, 'black stones' play an important role in many traditions - from the one which is the symbol of Cybele to the one which is enshrined in the Kaaba at Mecca.7 Here is another example: the 'Bogdo-Khan' or 'Living Buddha' who resides at Urga preserves, amongst other precious memorabilia, the ring of Genghis Khan that is engraved with a swastika and a copper plaque bearing the seal of the 'Lord of the World'. It appears that Ossendowski only managed to see the first of these two objects, but if this is so, would it not then have been extremely difficult for him to have conjured the other from his imagination? And would it not have been more natural for him to have described a gold plaque?"
"These preliminary observations must suffice, as it is not relevant here to discuss either individuals or polemics. If we cite Ossendowski and even Saint-Yves it is only to serve as a point of departure for considerations well beyond what one might think of either, and the importance of which infinitely surpasses their individualities, as also our own, which should in any case be of no significance in such discussions. Nor is it proposed here to hold a 'critical examination' of their work, but to reveal information that has, to our knowledge, until now been unavailable and that might help to some extent to clarify what Ossendowski calls the 'mystery of mysteries'.8...."
Here he criticizes Ossendowski's lack of interpretation on understanding the esoteric knowledge on the Lord of the World. But within this statement he mentions the "Black Stone" that is mentioned as the symbol of "Cybele". And based from Godfrey Higgins' book "The Anacalypsis" details the Goddess Cybele to be a black goddess by origin.
This is where Acts 19:27 states: “So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.”
Acts 19:34 “But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.”
Acts 19:35 “And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter?”
Shekinah and Metatron pg15:
"...'The term Metatron conveys the multiple meanings of guardian, Lord, messenger, mediator'; it is the 'author of the theophanies [God's manifestation] in the perceptible world';14 it is 'the Angel of the Face', and also the 'Prince of the World' (sar ha-olam), and this last designation indicates that we have in no way strayed from the subject. The traditional symbolism that has been explained up to now may be employed to convey the idea that in the same way as the leader of the initiatory hierarchy is the 'terrestrial pole', so Metatwn is the 'celestial pole'. And the one reflects the other, being in direct contact through the 'axis of the world'. 'His name is Mikael, the Great Priest who is the burnt-offering and oblation before God. And everything the Israelites do on earth is the reflection of a celestial action."
"The Great Pontiff here below represents Mikael, prince of Clemency. . . Every part of the scripture that tells of an appearance of Mikael is concerned with the glory of the Shekinah.'15 Although said here of the Israelites, it could equally apply to all peoples inheriting a genuinely orthodox tradition; the point should be made even more strongly for the representatives of the primordial tradition, from which all the rest derive and to which they are all subordinate; this is in tune with the symbolism pertaining to the 'Holy Land', an image of the celestial world that has been referred to already."
"To revert to the previous subject, Metatron possesses not only the attribute of mercy but also that of justice; it is not only the 'Great Priest' (Kohen ha-gadol) but also the 'Great Prince' (Sar ha-gadol) and 'commander of the celestial militia', that is to say, it is the principle of royal power, as well as of that sacerdotal or pontifical power that corresponds to the function of 'mediator'. It is worth noting that Melek, 'king', and Maleak, 'angel' or 'messenger' are in fact two forms of one and the same word. Moreover, Malaki, 'my messenger' (that is to say, messenger of God, or 'angel in whom God dwells', Maleak ha-Elohim), is an anagram [in Hebrew] of Mikael.16"
"Although Mikael is identified with Metatron, he represents only one aspect. Beside the luminous face, there is a dark face represented by Samael, also known as Sar ha-olam - in fact, it is this latter aspect, and it only, which symbolizes in a lower sense the 'spirit of the world', or the Princeps hujus mundi referred to in the Gospels. Samael's relationship with Metatron, as the latter's shadow, so to say, justifies the use of the same title in a twofold sense as well as making it clear why the 'number of the beast', the apocalytic 666, is also a solar number."
"17 To quote Saint Hippolytus18 in conclusion: 'The Messiah and the Anti-Christ both have the lion for their emblem', another solar symbol. The same remarks may be applied to the serpent19 and to many other symbols. From a Kabbalistic viewpoint, we have here the two opposite faces of Metatron; we need not go into the theories we might formulate on this double meaning of symbols, only noting that the confusion between the luminous and the dark aspects is what properly constitutes 'Satanism'. It is precisely this confu- sion that allows some, unintentionally and through simple ignorance (an excuse, not a justification), to believe that an infernal significance is to be found in the title 'Lord of the World'.20"
Now, I already know that this story would also be based on the God of fire, who is Agni. Agni is connected to Michael the Archangel and is "Red Horn" the Angel that was sent to battle against the monsters, giants and demons that was plaguing the earth. Then comes the story of "Samael", to which is stated to be the darker side of Michael. When he states that both would have the lion as the emblem along with other symbols, it seems that this is where the "twin deities" story comes in. Based from the Rig vedas states that Agni and Indra were considered twins, to even Quetzalcoatl and Xolotl of the Aztecs. Then comes the story of Set and Osiris, as one was said to be the darker side of the other. Now, based on research throughout this website, I have already established that the being who is called "Set" isn't what people think, and how the God Osiris is really based on the Dragon God that came to earth. So, it'll be interesting to see where this goes....
MELKI-TSEDEQ Chapter 6:
"Eastern tradition speaks of Soma being lost at a certain point in time, such that it became necessary for another beverage to be substituted for it, though it bore no relation to the original.1 The usual replacement was wine, to which a large part of the Greek legend of Dionysos is devoted.2 Moreover, wine is widely taken to represent the true initiatory tradition: the Hebraic iain, 'wine', and sod, 'mystery', share the same number3 and were thus interchangeable."
"Wine symbolizes to the Sufi the esoteric knowledge reserved for the small elite and not suitable for all, as all cannot drink wine with impunity. Thus the use of wine in a rite confers upon it a clearly initiatory character; such is the case of the 'eucharistic' sacrifice of Melchizedek,4 upon which we must now dwell a while. Melchizedek, or more precisely Melki-Tsedeq, is none other than the title used by Judaeo-Christian tradition to denote the function of the 'Lord of the World'. We have hesitated before publishing this information which explains one of the most enig- matic passages of the Hebrew Bible, but, having decided to treat the issue of the Lord of the World, concluded it could hardly be passed over in silence. The words of Saint Paul are most appro- priate: 'We have much to say on this subject and much that is difficult to explain, for you have become slow to understand'."
"5 The biblical text prompting Saint Paul's comment reads as follows: 'And Melki-Tsedeq, king of Salem, caused bread and wine to be brought; and he was priest to God the Most High (El Ellon), And he blessed Abram,6 saying: "Blessed be Abram, he of God the Most High, possessor of Heaven and Earth; and blessed be God the Most High who has delivered your enemies into your hands." And Abram gave him the tithe of all he had taken."
"'7 Melki-Tsedeq is thus both king and priest. His name means 'king of Justice' and he is also king of Salem, that is of 'Peace', so again we find 'Justice' and 'Peace', the fundamental attributes pertaining to the 'Lord of the World'. Contrary to popular opinion, the name Salem has never described a town but, taken as the symbol residence of Melchizedek, can be considered the equivalent of Agarttha. Nor can it be interpreted as the primitive name for Jerusalem, as the latter was originally called Jebus. On the contrary, had the name Jerusalem been given to the town and its establishment by the Jews as a spiritual centre, it would have been to manifest it as an image of the true Salem. It is worth noting that the Temple was built by Solomon, whose Hebraic name (Shlomoh), also derived from Salem, signifies 'Peaceable'."
"8 Saint Paul comments as follows on the description given of Melki-Tsedeq: 'This Melchizedek, king of Salem, priest of God Most High, when he returned from the defeat of the kings came before Abraham whom he blessed and to whom Abraham gave the tithe of all his spoils; who is, first, as his title denotes, king of Justice and also king of Salem, that is to say king of Peace; who is without father, without mother, without origin, who has neither beginning nor end to his life, but who is made in the likeness of God's Son; this Melchizedek dwells as Priest in perpetuity.'9 Here Melchizedek - as the one giving the blessing - is rep- resented as Abraham's superior: 'It cannot be gainsaid that the inferior is blessed by the superior.'10 Abraham himself recognized this by surrendering the tithe, the mark of his dependence."
"The whole episode enacts a true 'investiture', almost in the feudal sense of the word, but with the difference that it is a spiritual investiture, wherein is found the exact point of union between the Hebraic and the great primordial tradition. The 'blessing' is in fact the communication of a 'spiritual influence' in which Abraham would henceforth participate, since the formula used placed him in a position of direct communication with 'God Most High', He whom Abraham afterwards invoked in the name of Jehovah.11 If, then, Melki-Tsedeq is superior to Abraham it is because his God 'Most High' (Elion) is superior to the 'All-Powerful' (Shaddai), Abraham's God."
"Another view is that the first name represents a higher divine aspect than the second. On the other hand a crucial truth that has never been noticed is that EI Elion is synonymous with Emmanuel, as each carry the same number. 12 This fact connects the history of Melki-Tsedeq directly with that of the Magi-kings: consequently the priest- hood of Melki-Tsedeq is that of EI Elion. The Christian priesthood is that of Emmanuel. If, then, El Elion is Emmanuel, the two priesthoods are one, thus proving that the Christian office with its eucharistic offering of bread and wine is truly 'according to the order of Melchizedek'.13"
"Judaeo-Christian tradition distinguishes between two forms of priesthood, the one 'according to the order of Aaron',.the other 'according to the order of Melchizedek'. The latter is superior to the former, just as Melchizedek is superior to Abraham, whose issue composed the tribe of Levi and con- sequently the family of Aaron.14 This supremacy is clearly defined by Saint Paul: 'Levi collected the tithe [from the people of Israel] and paid it, so to speak, through Abraham."
"'15 We shall not pursue here the question of the two priesthoods, but these other words of Saint Paul are worth quoting: 'Here [in the Levitic priesthood] these are mortal men who receive the tithes but there that is a man who is attested to be living.'16 This 'living man' who is Melki-Tsedeq is also Manu, he who 'lives perpetually' (Hebrew le-olam), which means for the duration of his cycle (Manvantara) or of the world he specifically controls. For this reason he is 'without geneology', for his origin is non-human since he is the veritable prototype of man; he is truly 'made like the Son of God'. Through the prescription of his own law he is for this world the expression and image of the Divine Word.17"
Chapter 7 on "LUZ OR THE ABODE OF IMMORTALITY":
"MANY races possess a tradition of an 'underground world'. We do not intend to bring them all together here, as in any case some of them have little direct relevance to our topic. However, generally speaking, the 'cult of the caverns' is more or less conjoined with the idea of an 'interior' or 'central' place, and in any case the symbol of the cave and that of the heart are very close.1 On the other hand, there actually exist in Central Asia, America, and possibly elsewhere, caves and underground places where certain initiatory centres have been able to persist for centuries. It is not hard to disentangle one important symbolic fact from these stories, indeed the symbolical associations surrounding these centres indicate that a definite symbolic order, rather than simple prudence, determined the location of the underground centres. Saint- Yves might perhaps have been able to explain this symbolism, but did not, which has given his work some overtones of fantasy."
"2 As for Ossendowski, he was certainly incapable of reading any but the most obvious literal meaning into the symbolism attached to what he was told. Among the traditions referred to just now, there is one particular belonging to Judaism that carries a special signifi- cance. It concerns a mysterious town called 'Luz'.3 This name was originally that of the place where Jacob dreamed his dream, and which he subsequently called 'Beith-El' or 'House of God'.4 It is said that the 'Angel of Death' was unable to enter this town, and had no power over it. By an odd but significant convergence, some place it near to Alborj, which is equally, for the Persians, the 'abode of immortality'. Near Luz there is purported to be an almond-tree (also luz in Hebrew), at the base of which a hollow leads to an underground passage5 that gives on to the town, which itself is completely hidden."
"In its many guises, the word luz appears to be derived from a root form denoting everything that is covered, concealed, enveloped, silent, and secret. It is interesting to note that the words describing the Heavens had originally the same meaning. Usually coelum is equated with the Greek koilon or 'hollow' (which Varro indicates with his 'a cavo coelum'' to be more closely connected with 'cavern' than is popularly supposed). However, the most ancient, original, and most accurate form is judged to be caelum, a word very near to the verb caelare, 'to hide'. In Sanskrit, too, Varuna is born out of var, 'to cover'. This is precisely the meaning of the root kal which is related to the Latin celare, another form of caelare, and to its Greek synonym kaluptein."
"6 The Greek Ouranos is nothing but another form of the same word, var changing easily to ur. These words, then, can signify 'that which covers',7 'that which conceals',8 and 'that which is hidden'. The last has the double meaning of that which is concealed from the senses in the supra- sensitive realm, and that which during periods of darkness or occlusion ceases to be an openly manifested tradition, so that the 'celestial world' becomes the 'underground world'. There is still another connection to be made with 'Heaven': Luz is called the 'Blue City', and blue, the colour of sapphire,9 is known as the celestial colour. In India it is said that the blue colour of the atmosphere is produced by the reflection of light on the meridional face of Meru, the face that looks upon the ]ambu-Dwipa and is made of sapphire. Obviously, this is the same symbolism."
"The Jambu-Dwipa represents not only India, as usually thought, but represents the whole terrestrial world in its present condition. This world can therefore be seen as being situated entirely to the south of Meru since the latter is identified with the North Pole.10 The seven dwipas (literally, 'islands' or 'continents') emerge successively during the course of certain cyclic periods so that each is the terrestrial world in its corresponding period. They form a lotus shape and are orientated towards its centre, Meru, in accordance with the seven regions of space.11 Therefore one face of Meru is turned towards each of the seven dwipas, each of which reflects one of the colours of the rainbow."
"12 The overall synthesis of these colours is white, which is universally attributed to supreme spiritual authority,13 and which is the colour of Meru taken as a unity. (It will be seen later on that Meru is in fact called the 'White Mountain'.) White thus distinguishes the intrinsic Meru from its other faces that only represent its aspects in relation to the dwipas. It would appear that the Meru assumes a different position for each period of manifestation by a dwipa, but in fact the centre Meru remains immovable, and it is the orientation of the terrestrial world dependent on it which changes from one period to the next. To return to the Hebrew word luz, whose many different meanings merit careful study: in the ordinary sense it means 'almond', by extension 'almond-tree' and also 'kernel'; now, the kernel is the innermost, the most hidden, part and is completely enclosed, so giving rise to the idea of 'inviolability'14 that is found also in the name Agarttha."
"But it is also the name given to a specific, indestructible body, symbolically repre- sented by an extremely hard bone, to which the body, after death, remains attached until its resurrection.15 As the kernel contains the germ and as the bone contains the marrow, so luz contains those elements necessary for the restoration of an individual being; and this restoration will operate under the influence of a 'celestial dew' to revivify the dry bones."
"Saint Paul describes the process most graphically: 'Sown in cor- ruption he will be resuscitated in glory.'16 Here, as elsewhere, 'glory' tallies with the Shekinah envisaged in the superior world and with which the 'celestial dew' has a close relationship, as has been brought out in a preceding chapter. The luz, being imperishable,17 is in the human world the 'kernel of im- mortality', as the place of the same name is the 'abode of immortality'. There stops, in both cases, the power of the 'Angel of Death'. It is like a kind of egg or embryo of the Immortal;18 it can also be compared to the chrysalis from which the butterfly emerges,19 a parallel that exactly conveys its role in relation to the resurrection."
"The luz is conventionally sited towards the base of the spinal column. This might seem odd, but is clarified by reference to what the Hindu tradition says about the power called Kundalini,20 which is a form of Shakti, considered to be immanent in the human being.21 This power is represented by a coiled-up snake, in a part of the subtle body corresponding precisely with the base of the spinal column. At least this is how it is in ordinary man, but by means of techniques such as those of hatha-yoga, she is aroused, moves, and rises through the wheels (chakras) or lotuses (kamalas) which correspond to the various plexuses, to reach the region of the 'third eye', the frontal eye of Shiva. This stage represents the restoration of the primordial state, where man recovers his 'sense of eternity' and through that attains what we have elsewhere called 'virtual immortality'."
"Until this point we are still in the human state; in the next phase the Kundalini finally reaches the crown of the head,22 and this stage represents the effective conquest of the higher states of being. What seems to come out of this comparison is that the given position of the luz in the lower part of the body only refers to its state in 'fallen man', and for earthly humanity considered as a whole, it compares to the location of the supreme spiritual centre in the 'underground world'.23"
THE SUPREME CENTRE CONCEALED DURING THE KALI-YUGA, Chapter 8:
"AGARTTHA, it is said, did not always exist underground, and will not always remain so. A time will come when, according to Ossendowski's report, 'the people of Agharti will come out of their caves and appear on the surface of the earth'.1 Before its disappearance from the visible world, the centre bore another name since 'Agarttha'', which means 'ungraspable' or 'inaccessible' (and also 'inviolable' as it is Salem, the 'abode of peace'), would not yet have become appropriate. Ossendowski dates its withdrawal underground as 'more than six thousand years ago', which turns out, given a reasonable approximation, to correspond to the beginning of the Kali-Yuga or 'Black Age', the 'Iron Age' of the ancient West, which is the last of the four periods into which the Manvantara is divided."
"2 Its reappearance should therefore coincide with the ending of this same period. Reference has already been made to something that is lost or hidden, reported in all traditions, and which is represented by different symbols; in a general sense this loss tallies exactly with the conditions of humanity during the Kali-Yuga."
"The current period is one of occlusion and confusion,3 its conditions are such that initiatory knowledge must remain hidden for as long as they endure, hence the nature of the 'Mysteries' of historical antiquity (which does not even reach back to the beginning of this period)4 and the secret societies of all peoples. Such organizations provide an effective initiation only where an authentic traditional doctrine still exists, offering but a shadow when the spirit of the doctrine no longer vivifies the symbols that are merely its external representation; this happens when for different reasons the conscious connection with the supreme spiritual centre of the world is finally broken. This loss of a direct and effective link with the supreme centre is the most significant aspect of the loss of a tradition and that which particularly affects secondary or dependent centres."
"It is important to realize that we should be talking of something that is hidden rather than truly lost, because it is not lost to everybody but still possessed in its entirety, albeit by a very few. This gives rise, of course, to the possibility for others to rediscover it, provided they search in the proper manner, which is to say that their intention must be directed in such a way that, through the harmonious vibrations it awakens, it enables an effective spiritual communication to be made with the Supreme Centre,5 through the law of 'concordant actions and reactions'.6"
"In all traditional forms this right intention is always symbolically represented generally by a ritual orientation, properly directed towards some spiritual centre that - whatever it may be - is always but a reflection of the true 'Centre of the World'.7 However, the further the Kali- Yuga progresses, the more difficult it becomes to attain unity with this centre, which in its turn becomes more and more closed and concealed; at the same time those secondary centres that represent it externally become rarer;8 yet when this period finishes the tradition will of necessity be manifested again in its entirety, for the beginning of each Manvantara coincides with the end of the preceding one, thus implying the inevitable return of the 'primordial state' for humanity on earth.9 In Europe, every consciously established link with the centre through the medium of orthodox organizations is now broken, as has been the case for several centuries."
"This severance was gradual, completed in various successive stages rather than at once.10 The first of these breaks occurred at the beginning of the fourteenth century, at which time one of the principal roles of the Orders of Chivalry was to make a direct connection between East and West. The importance of such a link will be readily understood when it is recalled that the centre has always, at least in 'historical' times, been depicted as being situated in the Orient. After the destruction of the Order of the Templars, the liaison was maintained in a less overt fashion by the Rosicrucians, or those to whom this name was afterwards given."
"11 The Renaissance and the Reformation marked another critical phase, after which, as Saint-Yves appears to suggest, the complete and final rupture coincided with the treaties of Westphalia which ended the Thirty Years War in 1648. It is a remarkable fact that several writers have agreed that the true Rosicrucians left Europe shortly after the Thirty Years War to retire into Asia: it may be recalled that the Rosicrucian adepts numbered twelve like the members of Agarttha's inner circle; both, therefore, complied with the constitution common to so many other spiritual centres formed in the image of the supreme centre."
"Since that last period, the store of effective initiatory knowledge has not been truly kept by any western organiza- tion. According to Swedenborg, the 'lost Word' must hence- forth be sought among the Sages of Tibet and of Tartary, where the mysterious 'Mount of Prophets' of Anne-Catherine Emmerich's vision is also set. The fragmentary information that Madame Blavatsky was able to gather on this subject- without fully understanding its true significance - gave birth to her conception of the 'Great White Lodge', which we should call not an image, but quite simply a caricature or imaginary parody, of Agarttha.12"
Chapter 9: "THE OMPHALOS AND THE SACRED STONES":
"ACCORDING to Ossendowski's report, the 'Lord of the World' formerly appeared several times in India and in Siam, 'blessing the people with a golden apple surmounted with a lamb'. This is an extremely important detail when it is compared with Saint-Yves's description of the 'cycle of the Lamb and the Ram'.1 It is even more remarkable that there exist in Christian symbolism innumerable representations of the Lamb on a mountain from which flow down four rivers that are clearly identical with those four rivers of Terrestrial Paradise."
"2 As already mentioned, Agarttha possessed a different name before the onset of the Kali-Yuga; it was called Paradesha, which in Sanskrit means 'supreme country', and which applies well to the spiritual centre par excellence, also called the 'Heart of the World'. It is the word from which the Chaldeans formed Pardes, and Westerners Paradise. Such is the original sense of this last word, which should make it clear why, in one form or another, it always signifies the same thing as the Pardes of the Hebrew Kabbalah."
"On summing up what has been discussed about the symbolism of the 'Pole', it is not difficult to understand that the mountain of Terrestrial Paradise is the same as the 'polar mountain'. Almost every tradition has its name for this mountain, such as the Hindu Meru, the Persian Alborj, and the Montsalvat of Western Grail legend. There is also the Arab mountain Qaf3 and the Greek Olympus, which has in many ways the same significance."
"This consists of a region that, like the Terrestrial Paradise, has become inacces- sible to ordinary humanity, and that is beyond the reach of those cataclysms which upset the human world at the end of certain cyclic periods. This region is the authentic 'supreme country' which, according to certain Vedic and Avestan texts, was originally sited towards the North Pole, even in the literal sense of the word. Although it may change its localization according to the different phases of human history, it still remains polar in a symbolic sense because essentially it represents the fixed axis around which everything revolves. Before the advent of the Kali-Yuga, the mountain naturally figured as the 'centre of the world'; that is to say it existed somewhat openly, and had not yet gone underground."
"Ac- cordingly, this corresponds to what one may call a normal period, and was outside those special conditions imposed by an occluded period wherein a sort of reversal of established order is imposed. It must be added that apart from the considerations of cyclical laws, the symbols of the mountain and the cave have each their own reason for being, and are truly complementary;4 in addition, the cavern may be envisaged as being situated inside the mountain itself or immediately beneath it. There are other symbols in ancient traditions which repre- sent the 'centre of the world', one of the most remarkable and widely spread of which is that of the Omphalos.5 In Greek the word signifies 'umbilical', but in a general sense describes everything that is central, and in particular the hub of a wheel."
"The Sanskrit nabhi has the same connotations, as do various words in the Germanic and Celtic languages derived from the same root, found in the forms 'nab' and 'nav'.6 In Gaelic, 'nav' or 'naf', which is plainly identical with these, carries the sense of 'chief' and is even applied to God; so it is indeed the idea of a central Principal that is being expressed.7 The meaning of 'hub' is particularly important to this issue as the wheel universally symbolizes the world rotating around a fixed point - a symbolism also associated with the swastika. In the latter, however, the circumference is not delineated in order to give an immediate indication of the centre: the swastika is not an image of the World, but of the action of the Principle in relation to the World."
"The symbol of the Omphalos could be placed in a position that was simply the centre of a particular area - the spiritual centre, of course, rather than the geographical one, although in certain cases these might coincide. If the latter was the case, the place was indeed, for the people who inhabited the region in question, the physical image of the 'centre of the world', in the same way as their own tradition was an adapta- tion of the primordial tradition expressed in a form that suited best their mentality and conditions of existence. The best- known Omphalos is the one in the temple at Delphi, the temple that was the genuine spiritual centre for all ancient Greece."
"8Without enumerating all the reasons for making this asser- tion, it should be noted that there assembled twice yearly at Delphi the Council of Amphictyons, which consisted of representatives from all the Hellenic peoples and which in fact provided the only effective link between these peoples. The strength of this bond lay in its essentially traditional character."
"The material representation of the Omphalos usually con- sisted of a sacred stone, commonly called [in French] a 'betyle', a word apparently none other than the Hebrew Beith-El or 'House of God'.* This name was the name given by Jacob to the place where the Lord manifested Himself to him in a dream: 'And Jacob awoke from his sleep and said; "Surely the Lord is in this place, and I knew it not." And he was afeared and said: "How awesome is this place! It is the house of God and the door to Heaven." And Jacob arose early in the morning and took with him the stone on which he had laid his head, made it into a pillar and poured oil over it to consecrate it."
"And he named this place Beith-El, but the first name of this place was "Luz".'9 It is said that Beith-El, 'the House of God', subsequently became Beith-Lehem, 'House of Bread', the town where Christ was born.10 The symbolic relationship existing between stone and bread is always worth examining,11 and it should be made clear that Beith-El applies not only to the place but to the stone itself: 'And this stone that I have raised as a pillar will be the house of God.'12 Thus, this stone must be the true 'divine habitation' (mishkan), the seat of the Shekinah, although the designation was later transferred to the Taber- nacle."
"All this relates naturally to the subject of 'spiritual influences' (berakoth), so that when the 'cult of stones', common to so many ancient peoples, is mentioned, it can be seen at once that is was not the stones themselves that were worshipped but the Divinity residing in them. The stone representing the Omphalos could take the form of a pillar, like Jacob's. It is very likely that some of the 'menhirs' of the Celts had the same significance; oracles were uttered in association with them, as at Delphi, which is easily understood if it is seen that they were the abode of the Divinity. The 'House of God' is naturally identifiable with the 'Centre of the World'. The Omphalos could also have been represented, like the black stone of Cybele, by a conical shape where the cone represents the 'sacred mountain', symbol of the 'pole' or 'Axis of the World'."
"Another version was an ovoid, which would bring it into direct relationship with another extremely important symbol, the 'Egg of the World'.13 While the Omphalos was usually depicted by a stone, it sometimes took the form of a mound or sort of tumulus, again an image of the sacred mountain. In China, for example, a mound or hillock in the shape of a quadrangular pyramid was built in the centre of every kingdom or feudal state, made out of earth brought from the 'five regions'."
"Its four sides corresponded to the four cardinal points and its summit to the centre itself.14 Strangely enough, these 'five regions' were also to be found in Ireland, where the 'Chiefs standing stone' was in a similar way erected in the middle of each domain."
"15Among Celtic nations it is Ireland that provides the most data about the Omphalos; the country was formerly divided into five kingdoms, one of which was called Mide, nowadays Anglicized as 'Meath', from the ancient Celtic word medion, or 'middle', identical to the Latin medius.16 The kingdom of Mide has been formed by deducting portions of land from the other four kingdoms and became, through prerogative, the property of Ireland's supreme king, to whom the other monarchs were subordinate."
"17 There was a gigantic stone at Uisneach* - the exact centre of the country - called both the 'navel of the earth' and 'stone of portions' (ail-na-meeran), because it marked the place where the dividing boundaries of the four older kingdoms converged inside the kingdom of Mide. There, a general assembly was held annually on i May, that was very like the annual reunion of the Druids at their 'consecrated place', medio-lanon or medio-nemeton in Gaul in the country of the Carnutes."
"The similarity with the assembly of the Amphictyons at Delphi is clear. Ireland's division into four kingdoms, plus its central region where the supreme ruler resided, was a legacy of very ancient tradition. It was this arrangement that caused Ireland to be named the 'Island of the four masters',18 though this title and its synonym, 'Green Isle' or Erin, had originally been used to denote another, much more northerly, land called Ogygia or rather Thule, now unknown, perhaps vanished, which was once one of the principal spiritual centres, if not, during a certain cycle, the supreme one."
"The memory of this 'island of four masters' is also to be found, although previously unnoticed, in the Chinese tradition, contained in a Taoist text: 'The emperor Yao took a great deal of trouble, and sincerely believed he had reigned in an ideal way. However, after his visit to the four masters on the distant island of Ku-shih' - inhabited by 'real men', chenjen, those who have been restored to their 'primordial state' - 'he realized that he had spoilt everything. The ideal, he discovered, consists of the in- difference (or rather the detachment in action that is non- action) of the superior man19 who allows the cosmic wheel to turn.'20 In another interpretation, the 'four masters' are identified with the four maharajas or 'great kings' who, in Indian and Tibetan traditions, preside at the four cardinal points.21 They correspond at the same time to the elements."
"The supreme Master, the fifth, who resides in the centre, on the sacred mountain, represents the ether, Akasha, the 'quintessence' or quinta essentia of the Hermeticists, which is the primordial element from which proceed the other four.22 Analogous traditions are also to be found in Central America."
Now, based on the "Omphalos stone is where the book "The Sirius Mystery" by Robert Temple, details further connections of the Dragon/Nommo symbology to the black nations, as stated in pg 193 from this statement: "...The god of Delphi, Apollo, whose name means 'the stone', was identified with an object, the omphalos, 'navel', which has been found. It consisted of an ovoidal stone. . . . The omphalos of Delphi was similar to the object which represented the god Amon in Thebes, the 'navel' of Egypt. In 1966 I presented to the annual meeting of the Archaeological Institute of America a paper in which I maintained that historical accounts, myths, and legends, and some monuments of Delphi, indicate that the oracle was established there by the Pharaohs of the Ethiopian Dynasty. This is the reason why the Greeks portrayed Delphos, the eponymous hero of Delphi, as a Negro...."
Then based from Ignatius Donnelly's "Atlantis the Ante deluvian world" details this excerpt: "...The Romans, even, in later times, worshipped the sun at Emesa, under the name of Elagabalus, "typified in the form of a black conical stone, which it was believed had fallen from heaven."
"The conical stone was the emblem of Bel. Did it have relation to the mounds and pyramids? Sun−worship was the primitive religion of the red men of America. It was found among all the tribes. (Dorman, "Origin of Primitive Superstitions, p. 338.) The Chichimecs called the sun their father. The Comanches have a similar belief."
Now, based on the name "Elagabalus" states this: History: "The temple was a colonnaded structure some 70 metres by 40 metres, in front of the Colosseum, within a colonnaded enclosure. The temple platform was originally built under Domitian between 81 and 96, and may have been a place of worship to Jupiter. The remnants of this terrace are still visible today at the north-east corner of the Palatine Hill. When Elagabalus became emperor in 218 the temple was expanded and rededicated to the god Elagabal, the patron deity of his homeplace Emesa in Syria. Elagabal was personified by a conical black stone, which has been suggested to have been a piece of meteorite rock....."
Then based from "The Black God: The Black Stone worship", I detail how the black stone is based on the Goddess Aphrodite who in the form of the phallus of Uranus as it fell down to the sea. This is where we now go to Acts 19:35: “And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter?”
(One could say that the sphere and the cube correspond here to the dynamic and static points of view respectively; the six faces of the cube are orientated according to the three dimensions of space, as are the six arms of the cross traced from the centre of the sphere. Where the cube is concerned, it is easy to see a connection with the Masonic symbol of the 'cubic stone', which is also connected to the idea of completion and perfection, i.e. the realization of fullness of the possibilities implied
in a certain state)
Now, I will keep this short. I do have respect for Rene Guenon's works as he reveals some interesting connections here and there, but what I don't understand is if he mentions the "Black Stone" as this connects Cybele, then how come he didn't connect this to Acts19:35? (As this is based on the Goddess Diana) Based from Godfrey Higgins works on the Black Goddess and God details how they are worshiped throughout the whole world.
Everything connects together when Robert Temple mentions the Omphalos stone to be the "Oracle of Delphi" to whom is deemed a "negro" or a black hero. Based from Robert Temple's "The Sirius Mystery" reveals that the "Nommo" are the amphibian or reptilian Gods that came and brought the religion of "Dagon", to which is based on the origin of the Eucharist and the religion of the Christianity. The Bible is shown the God of fire speaking against the worship of the Queen of Heaven as she is writtened down as "Ahtoreth", and the Black God who is Baal, Moloch and Dagon, is basically Osiris. It's shown that the Bible speaks "against" the religion of Christianity, as these practices is done to this day. Based from Rene's interpretation of the "Lord of the World", details that this is the God that the real Prophet who is called Jesus spoke against.
John 14:30 “Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.”
John 16:11 “Of judgment, because the prince of this world is judged.”
John 12:31 “Now is the judgment of this world: now shall the prince of this world be cast out.”
However, I would have to be critical at this point because based on Rene Geunon's "King of the World", Melchezidek is likened to Manu, to whom never saw death. Manu is based on the Biblical Noah, and is known as Upnapishtim, Ziuzudra and Atrahasis, o which, after the flood details the Gods giving him immortality. This is based on one account though. It becomes evident that based from Robert Temple's "The Sirius Mystery" details the connection of the Omphalos stone to "Oannes" and "Dagon", and how the Priest of Delphi was a Negro, thus connecting to the Naga race. This also connects to the God of the pillar that Jacob had encountered in his dream, all leading to the symbol of Dagon, as the "Black God". I had wondered why Temple's book detailed that Dagon did not just favored the Jews but also the other nations as well (This becomes evident that it speaks on the God of this world who controls all nations apparently). Based from Abraham's story, it's shown that this figure would've worshiped other Gods as well, even Godfrey Higgins had detailed this in his book "The Anacalypsis".
Now, sticking to this account, how can the God in the Bible (as the Brahmins/Aryans) tell the people to destroy the pillars and images of Baal and Ashtoreth, when it's attributed to the same God of the Bible? It just doesn't make sense. The God who is attributed to the pillar, tells the people to destroy the images and pillar that is very well tributed to him? It's basic contradiction. So, unless there are two Gods that would have the pillar symbolism, but for now this would do. This was addressed in "The Black God: Stairway to Heaven".
Now, it seems that Rene Guenon wouldn't have known about the connections of the Bible's connection to the Aryans, and how their God is totally different than the Gods to whom the Omphalos stone and other symbols all connect to those that came down. He states that Michael would have to be Melchezidek and yet, may connect to Bacchus in the form of wine symbolism and the Eucharist, thus is Dagon who brought the religion. So, how can the Angel Michael that defeated the Dragon Gods be affiliated with this same cult? Just as I had stated, the Omphalos stone (Black stone), the Cross, and the Cube all belongs to the Goddess Cybele/ Aphrodite (Isis) and Baal (Osiris). They are namely Zeus and Persephone, Horus and Isis, Typhon and Echidna, Semiramus and Tammuz and Shiva and Kali.
It's noted that this version Zeus as "Zagreus" is basically Hades and Poseidon and Typhon, and not the same Zeus who defeated them. It's rather deceptive because there are two beings called "Thoth", as one defeated the other. The Thoth that is shown as "Mithras" or "Mithras Kronos", simply connects to Sun Wukong who is known as Osiris, Serapis, and is known as the Lord of Sirius. Thoth the Baboon, is merely a connection to Sirius for the dog faced appearance and the serpent symbolism (See "War in Heaven: Nag Hammadi"). It's rather deceptive, but to find that this has nothing to do with the being called Michael the Archangel when it's really based on Dragon and their cult, just shows that these connections have to be verified by cross referencing.
Even when researching the true origin of Agni, it's shown that this version of Agni that is shown with the Ram symbolism and who bore the God Murugan with his wife merely connects to Siva, Parvati and Murugan, and Osiris, Isis, and Horus. However, this version is the "post Vedic" scripts, and is not based on the apparent original version. This is why when Rene mentioned the lamb symbolism to Agni and the King of the World, it would be based on Ammon Zeus or Osiris and the phallic pillar. Then comes the original Agni who is known as the Heavenly Garuda is based on Michael the Archangel as the literal God of fire. This version of Agni is based on the bird symbolism.
It becomes apparent that based on the symbolism linking to the World, it seems that everything leads back to Dagon worship and why the world is the way it is. Rene Guenon details in every part the Omphalos stone is, yet again, the same symbolism going back to Osiris/Shiva and how the Vatican Church is based on this "Lingam" belonging to these Gods. Just as Acts 19: 27-35 details everything you need to know, but for now it is up to the reader do their own research....
