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It was truly heaven on earth and I can understand how you made your choice to live in Maui.

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Best to you and your pictures were truly amazing and reflective of the magic of Hawaii. Mahalo for the kind words, Steven. As you saw from your time on the Islands, and especially from the air above Kauai, the Island chain is nothing short of amazing. This site uses Akismet to reduce spam. Learn how your comment data is processed. Arts Business Institute. Comments Steven J Fromm says. September 8, at pm. Scott Mead says.

Aloha Steven, Mahalo for the kind words, Steven. Learn More. And in this connection it is of interest to repeat that the philosophy of Heraclitus had already strongly influenced the disciples of Zeno, the founder of the Wisdom of the Stoa, and that Heraclitus, who passed his life at Ephesus in the last quarter of the VIth and first quarter of the Vth century B. The analysis, therefore, of the compost of the Mithriac doctrines as propagandised in the Roman empire, presents. The deepest deposit belongs to the faith of ancient Iran; on this foundation of pure Mazdaism was deposited a thick layer of Semitic doctrines from the ancient religions of Babylon; and on this again a shallower sediment of the cults of Asia Minor.

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In this fertile soil, Cumont says, a luxuriant growth of Hellenic ideas sprang up and largely concealed from view its original nature. But if it is true that Mithraism in its contact with the West clothed its outermost form in Greek dress and with Greek art, it is equally true that it owed nothing of an essential nature to Hellenic notions.

Its inner mystery-teachings were independent of Hellas; and any attempt to interpret these teachings from the standpoint of purely Hellenic ideas is doomed to failure. Such was the composite faith--though hardly a Hellenized Parsism, as Cumont calls it--which flourished in the Alexandrine period in Armenia, Pontus and. Cappadocia; and had Mithridates Eupator of Pontus realized his dreams of conquest, it would doubtless have become the religion of a vast Asiatic empire.

Under the protection of Mithra these hardy adventurers pillaged without fear the most sacred sanctuaries of Greece and Italy; and so for the first time, it is said, the Latin world heard the name of the Conquering God Per. Nabarze, the Courageous, Gk.

Invictus, the Unconquered who was soon to receive the homage of the armies and navies of Rome, and finally of its emperors. It would be out of place in this short sketch to touch on anything but the main features of the diffusion of the Mithriaca in the Roman empire. The admirable account of Cumont, in the second chapter of his Conclusion, is practically exhaustive of the subject, and shows in detail, and with the aid of an excellent map, how the religion of the Victorious God spread into the most remote regions of the West, from the time that the Roman arms under Pompey, in the second quarter of the first century B.

It is not surprising that the religion of Mithra should have found favour with the soldiery; for the cult of Victory was essentially a cult of warriors. Mithra was a warrior and a God of warriors; He was not only General of the celestial militia in the Good Fight, but also Protector of all brave deeds and chivalrous adventures. It was welcomed at first almost exclusively by the common soldiery, and also by the slaves or those who had been freed by the state of servitude.

The first propaganda of this second stream of Magianism thus followed.

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The legions were being continually moved from station to station; corps raised in the East were, in accordance with the Imperial policy, despatched to the most distant provinces of the West; and the veterans on gaining their discharge either settled in the districts where they had last been stationed, or returned home, and so spread a knowledge of Mithra among their neighours. Much of the trade in the great marts and factories was in the hands of Syrians and Levantines, whose chief commodity was the traffic of human flesh. The slaves brought from Asia Minor helped largely to spread the cult of Mithra among their fellows, and as many of them eventually held positions of responsibility in the management of the huge properties of the Roman nobles, they gradually succeeded in interesting their masters in their religion.

If we might so put it, one was of a Brahmana form, the other of a Kshattriya nature.

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The south-western stream seems to have been a form of Zoroastrian priestly Mazdaism; the direct western stream shows itself originally as a cult of kings and warriors, who exalted Mithra almost to equality with Ahura-Mazda. The flood of Mithraism flowed with ever-increasing strength westward during the first and second centuries. It ascended the great rivers; and on the banks of the Danube, the Rhone, and the Rhine, it established its temples in great numbers. It penetrated to the North of Britain, to Spain, to the borders of the Sahara.

Gradually it was established in all the great cities and trade centers, until with the third century we find it. By this time, however, we have strong reason to suppose that the two streams of Magianism were, at any rate in some of the circles of the learned, flowing together. Much has been written on the struggle between Later Platonism and Christianity for the possession of the Western world.

This Platonism was not a direct renascence of the older Platonism, but derived immediately from Alexandrian Hellenism. This Alexandrian Hellenism already consisted in a philosophizing of Oriental ideas--and among these ideas we must include a tincture of Magian tenets. There is, therefore, little surprise that the most mystical school of Greek philosophy should have allied itself closely with the Mysteries of Mithra; and in so doing it supplemented its too aristocratic doctrines with ancillary tenets that had already found favour among the masses of the poor, the rude, and the unlettered.

But even so, neither Mithraism alone nor Neo-Platonism combined with it was destined to become the Faith of the West. It is true that in the years just prior to Constantine, the religion of Mithra seemed almost to have triumphed.


The daring effort of the Emperor Julian A. Indeed the doctrine of Mani seems to have been in no small measure a third outpouring, so to speak, of Magianism. This outpouring blended itself intimately with the doctrines of the Christ-mystery, and even perhaps with Buddhism, and handed on a Gnosis that may ere long be better appreciated. As these are the only direct documents we possess of the religion of Mani--the rest of our information being derived from hostile sources--it is highly probable that we shall at last learn the true secret of its success, even as the Ritual we shall treat in our next volume, will enable us to see in some measure why Mithra exercised such sway over the hearts of His worshippers.

A certain form of Christianity conquered; that is to say, of all the various forms of faith in the West in those early years, Christianity in a certain form proved the most suited for the souls and minds of the coming nations. That form survived which was the fittest to survive for the instruction of the young nations which were gradually to develop into the ruling nations of the West. But that which withdrew did not die; it returned whence it came. It is there as it ever has been to reappear in.

When souls are born who are not content with the forms of faith handed on by the ancestors of their bodies, their longing for what they consider new forms more suited to their needs, does but bring into manifestation once more the same Wisdom that instructed their spiritual forebears.

We are to-day at an epoch when many such souls are in incarnation, and the interest in the doctrines of the Ancient Wisdom is accordingly increasing on all sides. A comparative study of christology, in this its widest sense, and in all its manifold aspects, in the great religions that have disappeared or are still existing, is of the utmost value; and it is from this standpoint mainly that we are.

The secret of regeneration, of being born anew, or spiritually, or from above--in brief, the divinizing of man, was the last word of the Mithra-rites; all else is introductory or ancillary. This secret was the one secret of all the great mystery-rites and mystery-arts.

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It was the secret of the Gnosis in all its forms, contemplative or operative. We are, therefore, not surprised to learn that even as early as the end of the fourth century we find Zosimus, a disciple of the Trismegistic lore, and an alchemist, in a treatise "On Asbestos"--that is to say, presumably, on that pure body of man that can remain in the Fire without being consumed--writing as follows in mystic fashion:.

For this they have called in the scriptures the chief of all mysteries: The Stone that is no stone, the unknowable known unto all, the that which hath no honour yet is of greatest honour, the that which none can give but God alone. But I will sing its praise, the that which none can give but God alone, the one material thing in all our operations which is superior to all that is material. This is the remedy which doth contain all power--the Mithriac Mystery.

In this short sketch it is only possible to dwell on one or two of the most striking passages from the classical writers. Dion Chrysostom c. In one of his Orations, Dion hands on to us a very instructive mystery-myth which was chanted by the Magi in one of their sacred hymns.

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They sang of the Supreme as the Perfect and Primal Charioteer of the Most Perfect Vehicle--more admirable and ancient far than the chariot of the sun which all can see. It was the. The course of the first Winged Horse is beyond the limits of heaven itself. This Steed transcends the rest in beauty, greatness and speed, and shines with purest brilliance. Such is the Steed of Fire.

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The second Horse is Air. Its colour is black; the side turned towards its shining mate is bright with light, but that in shade is dark. In nature it is mild, and more obedient to the rein; it is less strong than Fire and slower in its course.

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  6. Air; while Earth, the fourth of this great Cosmic Team, turns on itself, champing its adamantine bit. Round it its fellow Steeds circle as round a post.