Damis, the Friend and Disciple of Apollonius of Tyana – Antiquity Unveiled
This is the most excellent source of information I have ever come across on the early history of Christianity. I have made research for about 5 years on this topic in the Freisinger Theological Library which is one of the oldest in Europe, since the 9th century with books since the 11th century, now most of them stored at the Munich National Library. The Freisinger Library of this oldest German Diocese contains more than 250,000 books on the history of the Church, theology, human gnosis and philosophy.
For many months, while I was working there, I was the only visitor with two librarians at my disposal all the time. This gives you an idea as to how agnostic humanity has become in the last several decades and why the merging with the “I Am Presence” can never happen in a religious or para-religious manner as the Theosophic Society and its followers from the New Age tried in vain to achieve. Hence they will not ascend, but you will – you have already ascended.
Because the acquisition of true Gnostic knowledge that opens the door to the alchemy of immediate Creation from the fulcrum of the soul can only occur on the solid scientific foundation of the new Theory of the Universal Law.
To this end we should know who were the real protagonists in the Christian saga which the Reptilian fraudsters around Constantine the Great invented in order to mutilate and even eradicate the enormous spiritual influence of Apollonius of Tyana, the anointed Jesus Christ, in the antique world and since then in the Western world. In this context, all channelled biographies of Jesus, as recently discussed with respect to Jahn’s biography on Jesus, are spiritual fictions that reiterate the false religious ideas of Reptilian Christianity created by the Roman-Reptilian Empire under the auspices of fake modern spiritualism. Historical ignorance has always been the chief source of fundamental blunders of humanity leading to its downfall since the destruction of Atlantis.
Just as we are normal human beings, even though we are already ascended masters and will stay so after the ascension of this humanity, Apollonius of Tyana was a normal human being and a real historical personality. Philostratus has written a comprehensive autobiography of this great man, which has survived numerous deliberate library fires by the dark cabal arsonists throughout all these centuries. Although it has been falsified by the copiers numerous times it still reflects the basic facts about this exceptional light gestalt. Apollonius was probably the most famous spiritual teacher in the Antiquity and lived for almost a century at the same time during which the Christus Saga was placed by the Roman-Reptilian fraudsters – the Founding Fathers of Christianity. Hence what you will read below from Damis about Apollonius has already been verified by Philostratus 18 centuries ago and fits perfectly in to this precise historical report as the editor of “Antiquity Unveiled” Jonathan M Roberts confirms in his educated discusssion. And where he discusses certain discrepancies between Damis’ report and Philostratus’ book on Apollonius, just think for a moment how your bios would be if they were written by the current despicable Internet trolls.
How many light workers have this historical knowledge to appreciate this fact? I am afraid very few or even none. This document has the explosive power of a nuclear bomb that is sufficient to destroy the foundations of Christianity. Jonathan M Roberts knew this exactly as he was an expert in Church history. Nowadays you cannot find a single expert that is able to appreciate the value of this book. Total ignorance reigns these last days.
When I write that a true merging with the “I Am Presence” can only take place when it is based on the scientific certainty of the new Theory of the Universal Law, this also includes an intimate knowledge of past history, at least a clear understanding of the relevant historical periods and aspects of life that still shape in a profound manner our present reality and the minds of the slumbering people.
Abstract, theoretical, scientific thinking must go hand in hand with factual knowledge and the ability to interpret it correctly. The new Theory of the Universal Law is more than the theoretical understanding of physics (Vol I & II) and the biological regulation of the human body (Vol III). It also affords a deep understanding of history, first and foremost the history of philosophical ideas (Vol IV and all five books on Gnosis). Because one can only become a true alchemical Creator if one detaches from any personal point of view and adopts the impersonal, transpersonal weltanschauung of the new Theory of the Universal Law. Or as St. Germain puts it in his channelled book on “Studies in Alchemy”:
“”You see, false identification with family and friends, the acceptance of limitations through heredity and environment, attachment to persons and places, to one’s race, religion, nationality, or ethnic group must also be submitted to the flames of the Refiner’s fire for transmutation. Personal attitudes must be adjusted to impersonal laws, and thought and feeling patterns must be molded after more noble designs if the individual is to make true spiritual progress.”
Before you read Damis’ message below read one more time the testimony of Apollonius of Tyana himself, which I first published on April 7, 2012:
“I Salute You, Sir :— All subordinate conditions, or such as may be regarded as of an inferior character, must give way where a great object is to be obtained. The spirit opposition to what I am here to say is of the most intense character. Everything has been done that it was possible to do to prevent my coming here. In the first place I know personally the truth of all that I shall here say ; secondly, I know that the evidence exists that will support all I say ; and thirdly, I know that Apollonius of Tyana, my master or teacher, was the Jesus Christ of the Christians.
We must now proceed in a systematic way to prove the truth of what I have said. The place where I was born was Ephesus. I was an Ephesian and not a Cappadocian nor a Ninevite. I was born in the city which was the chief seat of the worship of The Great Diana of the Ephesians. The bond of unity between myself and Apollonius was, that we were both mediums in whose presence materialized spirits appeared. When I was present with Apollonius the spirit manifestations that occurred were stronger, and so with the manifestations that occurred through me, when he was present.
Apollonius made two journeys to India, and not one as is generally supposed. The last of these was about from A. D. 4o to 50. It was, when on that journey, that he reached Farther India, whence he brought back the Indian gospels in relation to the Hindoo god Christos. The first journey to India, by Apollonius, was about from 36 to 38 A. D. On that journey he only obtained a few extracts from those Hindoo gospels.
The first attempt of Apollonius to introduce the religion of Christos in Western Asia was made shortly after his return from India, at Nazarita, a small village near Gaza. He there formed a community according to the Gymnosophic ideas and practices. The principle of initiation is expressed in that famous text of what is termed the Scriptures where it is said, ‘ Thou art a priest after the order of Melchisedec‘ The original meaning of that was, ‘A Priest after the order of the Sun.‘ It was also the Parsee worship and was at a remote period derived from the ‘Golden Rules’ of Hermes Trismegistus or from Hesiod. The last named was the author of ” The Seven Before Thebes” and “Agamemnon.” The works of both those ancient writers contained the expression, ‘ Thou art a priest Mechel forever after the order of the Sun.’
The first works that my master brought from India contained the teachings of Christos, before their reformation by Deva Bodhisatwa, in the reign of the king of Asoka. Bodhisatwa was prime counsellor of that king. His real name was Azabelle. He was a Tamil King. Azabelle meant the rising Sun. The books which Apollonius afterward used, he obtained on his second journey, when he went to visit Iarchus, the chief of the Wise Men, in Farther India, near Singapore. I went with him on his second journey and not on his first. I never saw Phraotes, the King of Taxila.
I was a disciple of Apollonius and remained at Ephesus and at Thessalonica while he was away on his first journey to India. The most important part of the life of Apollonius extended over the reigns of Tiberius, Caligula, Claudius, Nero, Vespasian, Titus, Domician, Nerva and into the reign of Trajan. I passed to spirit about 90 A.D. I wrote memoirs of Apollonius from about 34 A.D. to 80 A.D.
The Greek followers of Prometheus mutilated those memoirs. They were greatly opposed to the introduction of the Indian Christos among the Greeks, and were exceedingly opposed to Apollonius and his teachings.
Apollonius and myself were youthful companions when I was at Tyana. Apollonius was the real Paul, this is rendered plain by the Epistles to Timothy. I was called Timotheus by the Thessalonians. What you have received in relation to Apollonius of Tyana is all true.
Apollonius was the founder of the Nazarite sect. The word “Nazarite” meant to “clear all the head bare“. Question: How came the Nazarites, to afterwards take the name of Essenes? Answer. The name Essene is Phoenician, and meant “Sun Baptism“, or “Fire Baptism“. The initiation into the sect of the Essenes required the candidate to pass through two flames, one a bright and the other a pale one.
I was twice at Rome with Apollonius. I was there in 41 and in 62 and 63 A.D. Ques: Were you at Rome when Apollonius was tried before Domitian? Answer. No, I was not. I was then at Alexandria in Egypt, where I died. I left my writings and other property to my sister, Samostra. After my death she came to Alexandria and carried my writings to Tyana in Cappadocia. Other Spirits will follow me, Porcius, Festus, Agrippa and I think Josephus.
(Josephus recorded Jewish history, with special emphasis on the first century AD and the First Jewish–Roman War, including the Siege of Masada. His most important works were The Jewish War (c. 75) and Antiquities of the Jews (c. 94). The Jewish War recounts the Jewish revolt against Roman occupation (66–70). Antiquities of the Jews recounts the history of the world from a Jewish perspective for an ostensibly Roman audience. These works provide valuable insight into first century Judaism and the background of Early Christianity. Wiki)
Ques: How came it that Josephus made no mention of Apollonius of Tyana? Ans: Josephus, Apollonius and myself, were all initiated in the secret order called the “Sons of Sun.” The Emperors Claudius, Vespasian, Titus, Domitian, Nerva and Trajan, were all initiated in that order, and it was therefore made a binding rule upon the members, that they should manifest no outward relation to one another, so that if the brethren of the order had occasion to favor each other, or afford mutual protection in times of trouble and danger to them, their secret relations to each other should not be known.
Marcion ( Marcion of Sinope (c. 85 – c. 160) was an important leader in early Christianity. His theology rejected the deity described in the Hebrew Scriptures and in distinction affirmed the Father of Christ to be the true God. He is often considered to have been a catalyst in the development of the New Testament canon. See also Marcionism) and Lucian (Luke the Evangelist) obtained mutilated copies of my Memoirs concerning Apollonius and used them in shaping their gospel tragedies. If further information is needed about those matters it will be given through Aronamar.”
Comments by Jonathan M Roberts
We regard this communication as of the very highest import and value as a means towards solving some of the most perplexing problems connected with the origin and real nature of the Christian religion.
It was intended that this communication should have been given at the sitting, one week previously; but the opposing spirit influences were so strong that it became necessary to defer giving it until a more favorable opportunity. As it was, when given, the opposition at times was so great as to compel frequent breaks in the continuation of the testimony of this thoroughly informed spirit, and he could only proceed by the greatest power of will and the complete control of the medium’s organism.
Very little can be gleaned from biographical or historical sources concerning Damis, and very little of that can be relied upon, on account of the efforts that have been made to conceal everything possible that was true in relation to Apollonius of Tyana and his Nazarite disciples.
We take the following brief reference to him from the Nouvelle Biographic Generale:
“Damis a Greek historian, of Assyrian origin. He wrote in the first century A. D., and was an inhabitant of New Nineveh. He joined Apollonius of Tyana in that city, and accompanied that thaumaturg in his journeys. He wrote an account of those journeyings, in which he inserted the discourses and prophecies of his master. This work seems to have served as the basis of the Life of Apollonius by Philostratus. The style of it was rude and indicated him to be a foreigner raised among barbarians.”
The Biographic Universelle in treating of Apollonius of Tyana, alludes to Damis as follows :
“He (Apollonius) quitted Antioch, followed only by two servants, and went to Nineveh, when chance offered him a new disciple, named Damis, who became his faithful companion and remained attached to him as long as he lived. This young man who was versed in the languages of the East, was very useful to his master on his journey, and constantly expressed for him a religious veneration that often amounted to superstition.
Damis had written very full details concerning his master. These writings bequeathed by him to one of his relatives, at a later period became the property of Julia (Domna), the wife of Septimius Severus. This princess entrusted to Philostratus, an eloquent sophist of high reputation, the duty of editing the Life of Apollonius, the philosopher of Tyana.“
This is about the extent of what has been preserved to us of references to Damis by name; but in the Pauline Epistles, there can be little doubt that he is referred to as Demas. In that connection I cite the following reference to Demas from McClintock and Strong’s Cyclopedia of Biblical Literature ;
“Demas, a companion of the apostle Paul during his first imprisonment at Rome (A.D. 41), called by him his fellow laborer, Synesgos, in Philemon, 24; see also Col. iv, 14. At a later period (2d Tim. iv, 10) we find him mentioned as having deserted the apostle through love of this present world, and gone to Thessalonica (A.D. 64). This departure has been magnified by tradition into an apostacy from Christianity (See Epiphanius, Heres li. 6), which is by no means implied in the passage.”
There may seem to be a contradiction between the two claims on the part of the spirit that he was both Damis or Demas and Timotheus or Timothy, and yet there may be no such contradiction after all. The spirit tells us he was called by the Thessalonians “Timotheus”. I will show, I think, very clearly that the testimony of the spirit is fully born out by the testimony of the New Testament, but I will defer this until it is reached in its proper order.
It seems from the spirit’s testimony that there is hardly anything said of him, even in the biography of Apollonius by Philostratus, which is strictly true, and much that cannot be true ; but, for this, Philostratus may not have been to blame. No one can now tell what Philostratus really wrote concerning Apollonius and his disciples, for his work has been mutilated and interpolated to such an extent as to leave it of little value on many points of the history of the Cappadocian saviour. Philostratus, as his work has come down to us, is made to say that Apollonius of Tyana made only one journey to India, while it is certain that he must have made two; and the events of the two journeys have been so interblended and confounded as to leave the most perplexing uncertainty almost at every step. This could hardly have been possible, if the Memoirs of Damis had been followed in good faith by Philostratus, as it, no doubt, was.
The confusion, probably, was the result of the bad faith of the subsequent copiers of Philostratus’s work. We are told in that work, as we now have it, that Apollonius first met Damis at Nineveh when he was on his way to India from Ephesus the first time. The spirit tells us that this was not the fact. For he was himself an Ephesian, and had known and was a companion of Apollonius in his youth. That he was a pupil and Disciple of Apollonius, while the latter was at Ephesus, as he claims to have been, is so highly probable, and so consistent with what we know of the intimate relations existing between Damis and Apollonius as to render the fact certain.
It is known that Apollonius could not induce any of his Ephesian disciples to accompany him to India, and he was compelled to set out with only two serving attendants. Spirit Damis claims that he was one of the disciples who declined to accompany Apollonius on that journey, and says he was at Ephesus and Thessalonica during the absence of Apollonius while on that journey. Damis explains the nature of the bond of unity that existed between him and his master, and makes known the fact that they were both mediums through whom spirits materialized in a remarkable manner when they were mutually present and controlled by the operating spirit influences together. A grander band of spiritual influences never before or since united and held two men together throughout their protracted lives.
From what the spirit says, it would appear that Apollonius made his first journey to India about A.D. 36, at which time he obtained a comparatively few portions of the Hindoo gospels.
And here we come to a statement of the spirit, which, to say the least, is of surprising import. Damis tells us that it was Apollonius of Tyana, who, after his return from India, about A. D. 38, founded the communistic sect of the Nazarites at a village near Gaza, which was called Nazarita, and that he modelled it after Gymosophic ideas of ethics, theology, social polity and religious observances. If this is the fact there cannot be a doubt as to the common identity of Apollonius, the Founder of the Nazarite sect, and Saul of Tarsus or Paul, who was charged before Felix, governor of Judea, by Ananias the high priest of the Jews, through the orator Tertullus, in the following words (Acts xxiv, 5) :
“For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.”
As I say in commenting on the communication of Ananias, the Jewish high priest, it is as certain as can be, that there never was a religious sect in Judea or elsewhere that was called the sect of the Nazarenes, while it is just as certain that there was a Nazarite sect, and as it appears, it took its rise in Judea, near its southern border. If Paul was a Nazarene and the ringleader of that sect, is it not very strange that none of the epistles which are attributed to him say anything whatever about him, Paul, having been, or being a Nazarene. Indeed if we may believe the gospel of St. Matthew, to be a Nazarene did not denote membership in any religious sect, but merely a residence in a city called Nazareth. See Matthew ii, 23, where it is said :
“And he (Joseph) came out and dwelt in a city called Nazareth ; that it might be fulfilled which was spoken by the prophets. He shall be called a Nazarene.”
If to be a Nazarene, then, was to belong to a sect called Nazarenes, that which was spoken by the prophets, has never yet been fulfilled. It has been supposed that Nazarenes was a name given to the first Christians by their adversaries. It is a conceded fact that no sect that called themselves Nazarenes had any existence before the second century, and, therefore, that Paul, who did not survive the first century, could not with any propriety have been charged with being the ringleader of the Nazarenes.
On the other hand, if Apollonius was the ringleader of the Nazarites, a well known religious sect of that time, and if that sect was bitterly hated by the Jews, as was the case, it becomes almost certain that the man accused before Felix was Apollonius of Tyana, a Cappadocian Greek, and not a Jew at all.
In view of the further facts, that the man accused did not deny that he was the ringleader of the sect which was so hated by the Jews, and that he claimed to be a Roman citizen and only amenable to the Roman law, what was almost a certainty, with those facts added, became a certainty, and the common identity of Paul and Apollonius is settled beyond successful contradiction.
Not only so, but the truth of spirit’s testimony in relation to the founding of the Nazarite sect, and the nature of their worship and social polity is equally set at rest. The people, who, in the second century and after, were called, or called themselves Nazarenes, were not Christians. ” They believed it was necessary to unite the Jewish ceremonial law with the precepts of Jesus, and refer to a Hebrew gospel of Matthew.” In fact they were even more Jews than Christians, and it is hardly likely that St. Paul was one of that sect, although the writer of Acts has exhausted his ingenuity and convicted himself of falsehood in trying to do so.
What the spirit says in regard to the passage of Scripture : “Thou art a priest after the order of Melchisedec,” is very peculiar as being a formula of initiation among the Nazarites. We are told by the spirit that this ceremonial expression originally meant “a priest after the order of the sun,” and was used in that sense by the Parsees — and that it was at a remote period derived from the “Golden Rules” of Hermes Trismegistus, or from Hesiod. Nothing is more certain than that Hermes Trismegistus and Hesiod were priests after the order of the Sun, the one as of Oromazda or Ormuzd, and the other as of Prometheus.
There is something so peculiar, not only about the text or passage to which the spirit of Damis refers, but that it should be so positively connected with Apollonius and the Nazarite sect, which he seems to have founded, that I will quote the passage of the New Testament in which it is used or referred to. In Heb. iii, 1, we read : “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus. ‘ ‘ Here we have Christ Jesus made an Apostle and High Priest of the profession of the holy brethren, partakers of the heavenly calling.
Who were those holy brethren? What was their profession? In what manner were they partakers of the heavenly calling? Who made Christ Jesus the Apostle and High Priest of those holy brethren? When those questions are answered, we will find that the spirit of Damis has suggested the answer to them all. It has been strongly contended that the author of the other Pauline Epistles was not the author of the Epistles to the Hebrews. Why? Because it comes too near to disclosing the true authorship of all those epistles. In none of the other epistles was Christ Jesus made to figure as an Apostle and a High Priest. In Heb. iii, 14, we read:
“Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.”
Here we have the same Christ Jesus figuring as a great High Priest that is passed into the “heavens.” If the expression had been, is passed into heaven, it would not so plainly have been indicated that this great High Priest was the great luminary of day which so grandly presides over the celestial hierarchy. We have no doubt that the words “Jesus the Son of God” in that passage are a fraudulent interpolation in a Nazarite epistle to the Hebrews, and that that Nazarite epistle was written by the founder of the Nazarite sect, Apollonius of Tyana; and more than that, that it was for writing that very epistle to the Hebrews, that Ananias, High Priest of the Jews, through Tertullus, charged him, Apollonius, before Felix, with being “a mover of sedition among all the Jews, through- out the world.” In Heb. v, 4, 5, 6, we read:
“And no man taketh this honor unto himself, but he that is called of God, as was Aaron.
“So also Christ glorified not himself to be made an High Priest; but he that said unto him. Thou art my Son, to day have I begotten thee.” As he saith also in another place, “Thou art a priest forever after the order of Melchisedec.”
Now it is very evident that neither of those sayings could have been addressed to Christ Jesus, for the first saying was used in Psalms ii, 7, and the second in Psalms ex, 4. There will hardly be any one who will be rash enough to claim that either of those sayings was addressed to Christ Jesus, for the hitter was never heard of as god, man or myth, until many hundred years after those Psalms were composed. In Heb. vii, 1, 2, 8, 4, we read:
“For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings and blessed him;
“To whom also Abraham gave a tenth part of all; first being by interpretation king of righteousness, and after that, also, king of Salem, which is King of Peace;
“Without father, without mother, without descent, having neither beginning of days nor end of life; but made like unto the Son of God; abideth a priest continually.”
“Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.”
Yes we will consider how great this man was without a father, without a mother, and without descent and who had neither beginning nor end of life; and we have come lo the conclusion that he was no man at all, and no high priest or king who ever reigned among mankind. This Melchisedec was something else than a man, and we conclude that he was what the spirit of Damis says he was, the King of Day, and High Priest in the heavens, the Solar orb, personified as a human king and high priest. It would be irrational to conclude otherwise.
The Sun is a king without father, or mother, or descent, and without beginning or end of life, and the only such king that human imagination can even plausibly conjure up. In Hob. ii, 11, we read :
“If therefore perfection were by the Levitical priesthood, (for under it the people received the law) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron.”
Here we can see that it was this attempt on the part of Apollonius, the founder of the Nazarites, to subvert the Jewish priesthood, who claimed their priestly authority from the high priest Aaron, and to raise in its stead a priesthood after the order of Melchisedec or the order of the Sun ; that was also the ground of the hatred toward him by the Jews and the cause of the charge that he sought to create sedition everywhere among the Jews. I will close my quotations in connection with this remarkable spirit disclosure with the following from Heb. vii, 21 :
“For those ” (the Jewish priests) “priests were made without an oath; but this,” (the High Priests of the Nazarites) “with an oath by him who said unto him. The Lord Sware and will not repent. Thou art a priest forever after the order of Melchisedec.”
Now the language there referred to is used in Psalms cx, 4, and was evidently used by some priest, perhaps some high priest, according to the order of the Sun, which order of priests was in very ancient times designated as of the order of Melchisedec; or, as the spirit of Damis testifies, it was but a modification of a similar expression used by both Hermes Trismegistus and Hesiod as follows : “Thou art a priest Mechel forever after the order of the Sun.”
I certainly have adduced sufficient evidence to show the substantial correctness of this surprising testimony of the spirit of Damis, that Apollonius was the founder of the Nazarite sect, and that the passages in which the New Testament gives the expression “Thou art a priest after the order of Melchisedec” is taken directly from the formula of priestly ordination among the Nazarites ; and indeed, enough to show that the Epistles to the Hebrews, is the appeal of the great founder and high priest of the Nazurites to the Jews to abandon their sacerdotal organization, and join the holy brethren, partakers of the heavenly calling, by becoming priests forever of the order of the Sun, designated as Melchisedec, King of Salem.
Thus, point after point that has completely confounded theologians for centuries, is being explained clearly and satisfactorily through the testimony of returning spirits who have personal knowledge of the matters on which their communications bear. The great probability is that the Epistle to the Hebrews was written at an earlier period than the other Pauline Epistles, and just after he founded the Nazarite sect at Nazarita. On his second journey to India, lie obtained the full Reformed Hindoo Gospels of Deva Bodhisatwa which had been drawn up by Deva, and adopted at the Council of Asoka, by the Buddhist followers of Christos. These are points of information in relation to the second journey of Apollonius to India that are worthy of special attention.
The attempt of Azabelle, king of Asoka, to reform the Hindoo religion and weaken the arbitrary power and rapacity of the Buddhist priesthood, as a matter of course, called forth a deadly hostility on the part of the Brahman priesthood ; and, although Azabelle was powerful enough to carry his reform over the greater part of India, as the monuments still standing in various parts of that vast country show, yet it is known that in later years the Buddhist reformers were driven into Southern India and finally out of the country, as priests of an established religion, the last Buddhist patriarch, Bodhishormah, taking his departure for China in the early part of the Christian era.
The Buddhist reformation took place about from 250 to 290 B.C. When Apollonius went to India in A.D. 45 or 46 in search of the reformed Buddhist gospels, he was compelled to travel into Farther India, as Damis tells us, to find them, on which journey, Damis says he accompanied him. It was there, near Singapore, at the extreme southern limit of Farther India that Apollonius found Iarchus, and through the kind offices of Phraotes, king of Taxila, obtained from him the reformed Hindoo (Gospels, of Deva Bodhisatwa with which he returned to his Nazarite followers, and began those modifications of his original plan which led to such bitter opposition on the part of Apollonius of Alexandria, Phygellus and Hermogenes, which Apollonius in his letter to Timotheus, or Damis, refers to as follows, 2d Tim. i, 15 :
“This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.”
The spirit of Hermogenes, in his communication, fully explains the nature of the controversy between himself and his Essenian associates and Apollonius which grew out of Apollonius sacerdotalizing tendencies, which were considered by his opponents as destructive of the communistic polity of the Nazarite sect.
If Azabelle was a Tamil king, that was another reason why the Brahmans, who were Aryans, and who used the Sanscrit tongue, sought the more determinedly to drive out the Tamil reformation. At all events the Tamil population of India, still remaining there, are to be found in Southern India and on the island of Ceylon. It would seem that Iarchus found a refuge in the jungles amid the tigers, whose numbers gave the name to the neighboring city of Singapore, which meant the City of Tigers. In that distant and last refuge of the reformed Buddhism of Deva Bodhisatwa from the hands of Iarchus, the chief of the reformed religion, Apollonius obtained the gospels which he afterward used in propagating the Essenian faith, and which have been since modified into what are called the Christian Gospels.
Of these facts there can be no reasonable doubt. It has long been known that the Christian Scriptures could not possibly be what they purported to be, by those who sought, without prejudice, to comprehend them, but to find out where they originated and what they really were, has never been possible until these spirit testimonies in relation to them were given.
What the spirit says about the reigns of the Roman emperors during which the most distinguished part of the labors of Apollonius of Tyana were performed is certainly true, for they extended from A.D. 33 to A.D. 98 or 99. It has never been known how long Damis lived or whether he survived Apollonius. He tells us he did not, but that he died ten or twelve years before him at Alexandria in Egypt. This accounts for the fact that Damis gave no account of Apollonius’s work while in retirement on the island of Patmos, and his subsequent publication of the Gospel of St. John and the Apocalypse, as they are called, at Ephesus, where he closed his long and remarkable labors.
The spirit explains another point which has been lost sight of in the confusion of the history of the first three centuries of the so-called Christian era, and that is, that the Greek and Roman priestly followers of the God Prometheus were bitterly hostile to the Nazarite and Essenian propagation of the teachings and doctrines relating to the Hindoo Saviour Christos (Chrishna, as he has been miscalled) and not less hostile to Apollonius himself. They no doubt, did all they could to create prejudice and doubt concerning the Christosite teachings of that real founder of the Christian religion.
It is impossible to now judge how far the writings of Apollonius came into the hands of Marcion and Lucian in their original shape ; those two Greek writers being none others than the St. Mark and St. Luke of the Synoptical gospels; and it is equally impossible to know to what extent the latter altered them before they came into the hands of Eusebius of Caesarea and his contemporaries and coadjutors of the Council of Nice. It is enough to know that in spite of all this modifying by the priests of Prometheus, and the priestly founders of the Orthodox Christian religion, the Apollonian or Essenian Christosism is shown to pervade it from beginning to end, and that there is nothing original or true connected with it as a distinctive or original religion.
We now come to the consideration of what the spirit says in relation to Apollonius of Tyana being the real Paul, rendered plain by the epistles of Paul to Timothy. Damis tells us that he was himself called Timotheus by the Thessalonians among whom he resided at the time the Epistles to Timothy were written. It appears that he had gone into Thessalonica years before as a subordinate teacher of the philosophical, theological and social doctrines of the Nazarites, and when Apollonius was sent to Rome, after his return from his second journey to India, that Damis, whose name had been changed to Demas, left him and went again to Thessalonica. It is proper to here say that in reply to my question : Why were you called Timotheus by the Thessalonians? he replied : “In the Tliessalonian dialect Timotheus meant the same as leader or bishop.” No one can read the two Epistles to Timothy and not see that the person to whom they were addressed was one who had been the immediate pupil of the writer of them. The words addressed to Timothy are: “Unto Timothy, my own son in the faith.”
It is true that it has been represented and supposed that Timotheus was at Ephesus when those two letters were written, but if we understand the import of what the spirit said upon that point, this is a mistake, the result no doubt, of the purpose to conceal the identity of the Timotheus who was addressed by Apollonius, who was none other than his devoted disciple Damis. These letters to Timothy do not follow the Epistles of Paul to the Ephesians, as they would naturally have done if they had been addressed to an Essenian bishop of Ephesus. They follow the 2d Epistle to the Thessalonians, thus showing very strongly that the statement of Damis that he was the Timotheus addressed is substantially correct. The name “Timotheus” was therefore rather the theological rank of the person addressed than the given name of that person.
The one circumstance that seems to strongly weigh against this claim of spirit Damis is, that in the 2d Epistle to Timothy there seems to be a manifest reference to Damis himself, where in chapter iv, 9, 10, we read:
“Do thy diligence to come shortly unto me. For Demas (manifestly Damis) has forsaken me, having loved this present world and is departed unto Thessalonica.”
Whatever seeming confusion and inconsistency there may appear about this matter it can all be the result of the bungling alterations that are manifest throughout the so-called Pauline Epistles. Why should we not prefer to accept the testimony of this spirit who has given so many proofs of his personal knowledge of the things about which he testifies, to the untruthful versions of these same things, which have been produced to conceal the truth about them? I, at least, think it is safer to do so. I cannot prolong these comments, but I have adduced sufficient proof to show that the communication is authentic and substantially true.
That being so, it seems certain that through this testimony of Damis we have been taken to the source of Christianity which we find to have been in India, and that instead of its having any relation to Jesus Christ or Jesus of Nazareth, it relates to the Hindoo saviour Christos ; and was carried in to the Roman empire by Apollonius of Tyana about the time when it is alleged the mission of Jesus Christ began.