THE fourth century was the turning point in the history of the
Western world, the period in which Christianity took the form of a
strong political organization. Throttling the old religions,
sciences and philosophies, "the Church" arose as a temporal power
upon their remains.
Constantine, the first Christian Emperor, was the son of the
Roman Emperor Constantius and of Helena, the daughter of an inn-
keeper. He was a pagan by birth, a devotee of the sun-god Apollo,
whose altars Constantine covered with votive offerings, and whose
image appeared on the coins of the emperor as his "companion and
guardian." Constantine' s conversion to Christianity, as the
result of a psychic vision, is described by Eusebius, who was his
close friend and companion as well as his famous biographer. On the
night before his final battle with Maxentius, who had denounced him
as a usurper to the throne, Constantine appealed to his own god for
help. According to Eusebius, While he was praying with fervent
entreaty, a most marvelous sign appeared in the heavens, the
account of which, related by any other person, would be difficult
of belief. But since the victorious Emperor himself declared it to
the writer of this history, and confirmed his statement with an oath,
who could hesitate to credit it? He said that when the sun was
beginning to decline, he saw with his own eyes the trophy of a
Cross of blazing light, with this inscription: "I. H. S. In this
sign thou shalt conquer." (Vita Constantin.) On the following
night Constantine had another psychic vision. This time the figure
of Christ himself appeared, wearing the same cross that Constantine
had seen the night before. Constantine declared that on this
occasion Christ spoke to him, telling him to place this cross on
his battle flag and to march against Maxentius with full assurance
of victory. Constantine obeyed, and Maxentius was defeated. In
adopting this symbol -- henceforth placed upon the Imperial banner
and carried at the head of the army in its conquest for Christ and
the Church -- Constantine added two more pagan symbols to
Christianity. For the long lance crossed at right angles by a staff
was the ancient sign of Osiris, and the letters I. H. S. one of the
names of
Bacchus.
Constantine celebrated his victory over Maxentius by the murder
of the two sons of his adversary. This was followed in orderly
succession by the murder of five members of Constantine' s own
household and later by the murder of his own wife and son.
Eventually these crimes began to weigh upon his conscience.
Although he had been fighting under the banner of Christ for twenty
years, he turned to the pagan religions for absolution. He was told
that no pagan religion offered absolution for such crimes as his.
He then turned to the Christian Church, and was informed that
Christian baptism would expiate any crime, irrespective of its
magnitude. At the same time he was advised that baptism might he
deferred to the day of his death without losing any of its
efficacy. Thus, Eusebius relates that, When he thought that he
was near his death, he confessed his sins, desiring pardon for them
from God, and was baptized. So that Constantine was the first of
all the Emperors to be
regenerated by the new birth of baptism, and signed with the sign
of the Cross. (Vita Constantin.) From the moment that Constantine
realized that his crimes could be expiated by Christian baptism, he
declared himself the protector of a religion which treats criminals
with such lenience. Immediately he began to show his gratitude to
the Church. He donated the Lateran Palace to the Bishops of Rome.
He sent his mother Helena on a journey to Jerusalem and erected
several basilicas in the Holy Land. Then he turned his attention to
increasing the membership of the Church. He offered freedom to all
slaves who would accept the Christian faith, and to those who were
not slaves he offered a white robe and twenty pieces of gold. As a
result of this propaganda, twelve thousand converts were added to
Christianity in the city of Rome alone. Next, he determined to
increase the wealth of the Church. He gave permission to his
subjects to bequeath their fortunes to the Church. Soon the
rent-roll from the houses, shops and gardens attached to three
basilicas brought in an annual income of $60,000. He raised the
Bishops' salaries to $3,000 a year, and, in the Council of Nicea,
assured the Bishops that if any of them were caught in the act of
adultery the Imperial mantle would be thrown over them, so that the
world at large might not learn of their offence. His next act was
to issue an edict against all who refused to accept Christianity,
commanding that their meeting places should be demolished or
confiscated. According to his successor, the Emperor Julian,
Many were imprisoned and persecuted and driven into exile. Whole
troops of those who were styled "heretics" were massacred. In many
provinces, entire towns and villages were laid waste and utterly
destroyed. (Julian: Epistol. lii.) He then ordered the destruction
of all writings adverse to the Christian faith. "For we would not
suffer any of those things so much as to come to men's ears which
tend to provoke God to wrath and offend the minds of the pious."
And finally, in order to convince his subjects of his Christian
piety,
Constantine caused his image to be engraven on his golden coins
in the form of prayer, with his hands joined together, and looking
up towards heaven. And over divers gates of his palace he was drawn
praying and lifting up his hands and eyes to heaven. (Vita
Constantin.) The psychic vision of Constantine, which marked his
conversion to Christianity, was the fore-runner of a great wave of
psychism which engulfed the whole Christian world. The event marked
the beginning of the "age of miracles," characterized by relic-
worship, which gradually gave way to necromancy and the worship of
the dead. It is interesting to note that exactly fifteen hundred
years later a similar psychic wave, known as Spiritualism, appeared
in America.
While Constantine' s mother was in Jerusalem, the three crosses
upon which Jesus and the two thieves were supposed to have been
crucified "miraculously" came to light. Later the nails which were
said to have attached Jesus to the cross were brought to
Constantinople and formed into a crown of glory for Constantine' s
statue. The skeletons of Mark and James were discovered in the same
wonderful manner, and mysterious powers were attributed to them.
Soon the worship of holy men's bones was enlarged to include the
worship of the lesser dead, and miracle-seeking Christians began to
meet in cemeteries, where the shades of the dead were evoked and
appeased with food and wine. The culmination of the "age of
miracles" was reached in the year 325 when, at the Council of
Nicea, the four Gospels of Matthew, Mark, Luke and John were chosen
by "miraculous intervention. " It must be remembered that as Jesus
himself had left nothing in writing, there was no standard with
which later
records of his life and teaching might be compared. In the 300
years which had elapsed since his death, a large number of
manuscripts had come to light, all claiming to be authentic. In
regard to those which were extant in the third century, Faustus,
the Manichean, had written: Every one knows that the Evangeliums
were written neither by Jesus Christ, nor his apostles, but long
after their time by some unknown persons, who, judging well that
they would hardly be believed when telling things they had not seen
themselves, headed their narratives with the names of the Apostles
or of disciples contemporaneous with the latter. By the fourth
century it became necessary for the Church to decide which of the
many Gospels then in circulation were to be accepted as authentic.
The question came up in the Council of Nicea. Fortunately the
testimonies of two eye-witnesses have been preserved, so there can
be little doubt as to the method used in the selection of the
Gospels. There
were 318 Bishops present in this Council, and one of the two eye-
witnesses, Sabinus, Bishop of Heraclea, left a description of their
mental capacities. "With the exception of the Emperor (Constantine)
" he said, "and Eusebius Pamphilus, these Bishops were a set of
illiterate, simple creatures who understood nothing." About forty
Gospels were submitted to these Bishops. As they differed widely in
their contents, the decision was difficult. At last it was
determined to resort to "miraculous intervention. " The method used
was known as the Sortes Sanctorum, or "the holy casting of lots for
purposes of divination." Its use in the Council of Nicea was
described by another eye-witness, Pappus, in his Synodicon to that
Council. He says:
Having promiscuously put all the books referred to the Council
for determination under a communion table in a church, they (the
Bishops) besought the Lord that the inspired writings might get
upon the table, while the spurious ones remained underneath. And it
happened accordingly. When the Bishops returned to the Council
room on the following morning, the four Gospels of Matthew, Mark,
Luke and John were resting on the communion table. Their presence
in the New Testament is due to the art of divination, for
practicing which the Church subsequently condemned men and women as
sorcerers, enchanters and witches, and burned them by the thousands.
After the death of Constantine, his policy was continued by his
two sons. Every indulgence was shown to the illegal behavior of the
Christians, every doubt explained to the disadvantage of the
pagans, and the further demolition of the pagan temples was
celebrated as one of the auspicious events of their reign. Having
perceived the efficacy of Christian baptism in the case of their
own father, they determined to force baptism upon even the
unwilling. As Gibbon says: The rites of baptism were conferred on
women and children, who, for that purpose, had been torn from the
arms of their friends and parents. The mouths of the communicants
were held open by a wooden engine, while the consecrated bread was
forced down their throats. (Decline and Fall of the Roman Empire.)
But when Constantine' s nephew, Julian, came to the throne, all of
this was changed. Julian was a Neoplatonist, a pupil of Aedesius,
who had in turn been taught by Iamblichus. Julian was initiated at
Ephesus
when he was only twenty years old, and later was initiated into
the Eleusinian Mysteries.
When Julian came to power the whole Christian world was thrown
into a state of perturbation. How would this Neoplatonist, this
Initiate, act toward Christianity? Would he retaliate with some new
and still more cruel refinement of death and torture? Julian
answered these questions in a truly Christlike manner. He at once
extended free and equal rights to all the inhabitants of the
Empire, irrespective of their religious beliefs. He invited all
those Christian Bishops who had been excommunicated and exiled on
account of their unorthodox views, to return to their posts. At the
same time he urged the pagan teachers who had been driven out of
Alexandria by Constantine to return to their philosophical
pursuits. He invited the opposing Christian factions to meet in his
palace, where he advised them to give up their differences and try
to live in concord. But at the same time he gave his pagan subjects
permission to re-open their temples and continue their own form of
worship.
Because of this fair and impartial treatment of his subjects,
Julian has come down in Christian history under the ignominious
title of "the Apostate." The knowledge that Julian had gained in
his initiations made him a menace to orthodox Christianity. He was
urged to make his knowledge public so that the Christian Church
could refute his statements. To this Julian replied: Were I to
touch upon the initiation into the Sacred Mysteries respecting the
"seven-rayed God" . . . I should say things unknown to the rabble,
very unknown, but well known to the Blessed Theurgists. This reply
aroused a storm of protest among his Christian subjects. Catholic
history informs us that this "greatest enemy of Christianity, "
after a reign of only eighteen months, came to an untimely end
through the "supernatural intervention" of a spear-thrust received
in battle with the soldiers of the Persian King Sapor. As he lay
dying, Julian summed up in a few words the aim and purpose of his
life.
"I have learned from philosophy," he said, "how much more
excellent the soul is than the body, and that the separation of the
nobler substance should be the subject of joy rather than of
affliction." Then, turning to the two philosophers, Priscus and
Maximus, who stood near his death-bed, he entered into a
metaphysical discussion as to the nature of the soul, and assured
them that he had always tried to lead his own life from the soul
point of view.
And I can affirm with confidence that the emanation of the Divine
Power has been preserved in my hands pure and immaculate. Detesting
the corrupt and destructive maxims of despotism, I have considered
the happiness of the people as the end of government. (Ammianus:
xxv.) With the death of Julian the Christian Church regained its
power, and the doom of the old religions, sciences and philosophies
was sealed. The Church had borrowed too much from them for her own
safety. Every event in the life of Jesus, from his virgin birth to
his final crucifixion and resurrection, had been copied from the
stories of the pagan gods. Every dogma and ritual in the Christian
Church had its pagan counterpart. These facts were known to the
entire pagan world and as the Church continued to borrow from the
pagans in an ever-increasing measure, it became more and more
difficult for her to maintain her claim of uniqueness. So long as
pagan schools existed, the Church could not without
contradiction represent herself as the sole repository of
knowledge. So long as pagan books existed, the Bible would not be
accepted as the only revelation of God. So long as pagan
philosophers lived and taught, the dogmatic assertions of the
Church Fathers would be questioned. There was but one course for
the Church -- to destroy all the evidences of her plagiarisms by
wiping out the pagan schools, the pagan records, even the pagan
philosophers themselves.
About fifteen years after the death of Julian, the most Christian
Emperor Theodosius ascended the throne. An ardent Catholic and a
man of great power, he immediately turned his attention to the
destruction of everything that stood in the way of the triumph of
the orthodox Church. He instituted the Inquisitors of the Faith and
exiled all Christians who declined to accept the doctrine of the
Trinity as it was outlined in the Council of Nicea. He issued
fifteen edicts prohibiting the meeting of "heretical" or unorthodox
Christians and confiscated their property. Capital punishment was
inflicted upon those who adhered to the Manichean "heresy" as well
as upon those Christians who continued to observe Easter upon the
same day as the Jews. Finally, in his bloody massacre of
Thessalonica, he caused the death of 15,000 persons whom he had
treacherously invited to witness the games of the circus. Having
assumed his position of dictator among the Christians themselves,
he then
turned his attention to the "enemies of Christianity" outside the
Church. He refused to allow his pagan subjects to worship in their
own way and confiscated their temples for the use of the
Christians. Among others, the Temple of the Celestial Virgin at
Carthage, whose sacred precincts formed a circumference of two
miles, was converted into a Christian Church. A similar
"consecration" has preserved inviolate the majestic dome of the
Pantheon at Rome. As Gibbon says: In almost every province of the
Roman world, an army of fanatics invaded the peaceful inhabitants;
and the ruins of the fairest structures of antiquity still display
the ravages of those barbarians who alone had time and inclination
to execute such laborious destruction. Theodosius' next move was
directed against the Mystery Schools, and he soon accomplished
their destruction. But there was one great School which was still
strong enough to resist his ruthless hand. That was the School of
the Eleusinian
Mysteries, located in the little hamlet of Eleusis, near Athens.
But even it was doomed to destruction, and in the year 396 Alaric
and his barbarians were led through the famous Pass of Thermopylae
by the Christian monks -- the "black shirts," or the "men in
black," as they were called -- and the vast Temple of Eleusis, one
of the most famous buildings in the world, the outer court of which
alone could hold 300,000 worshippers, was reduced to a mass of
ruins. So perished the Mysteries of Greece.
Theodosius then turned his eyes toward Alexandria, which for
centuries had been the cultural center of the world. The great
Museum had already been put under the control of Catholic priests
during the reign of Constantine, but the vast group of buildings
known as the Serapeum was still in the hands of the pagans. At that
time the magnificent Temple of Serapis was being used as a
University where the old religions and sciences were taught. The
Library of the Serapion still housed a vast collection of books
which had been brought from the four corners of the earth, and
which represented the intellectual labor of many centuries. Both of
these repositories of pagan knowledge were serious obstacles in the
path of the Church, and Theodosius determined that his reign would
witness their destruction. At that time the great philosopher,
Olympius, whom Suidas describes as "a man of wonderful attainments,
noble character and incredible eloquence," was conducting classes
in the
Temple of Serapis. Crowds of students flocked to him, eager to be
instructed in the philosophy of the ancients. The head of the
Christian Church in the city was Theophilus, Archbishop of
Alexandria. Gibbon has pictured him as "the perpetual enemy of
peace and virtue; a bold, bad man whose hands were alternately
polluted with gold and with blood." His character was so mercenary
that he is said to have bribed the slaves of the Serapion to steal
some of the books, which he sold to foreigners at exorbitant
prices. During the process of demolition of an ancient Temple of
Osiris which the Christians had confiscated to remodel into a
Christian Church, certain pagan symbols were found, which
Theophilus exhibited in the market-place as objects of derision.
The pagans naturally objected to this public desecration of their
sacred symbols, and a riot ensued. With the assistance of the
Imperial Governor and a large crowd of soldiers, Theophilus made an
attack upon the pagans who,
under the leadership of Olympius, had taken refuge in the Temple
of Serapis. Unheard-of cruelties were perpetrated against the
besieged. When the Emperor Theodosius learned of the affair he
immediately sent a rescript for the total destruction of the place,
and the Christians proceeded to carry out his orders. They sacked
the Temple, broke the statue of Serapis in pieces, dragged it
ignominiously through the streets of the city, and finally burned
it. This was in the year 398. The building itself was reduced to a
heap of rubbish, and later a Christian Church was erected upon its
ruins in honor of the Christian "martyrs" who had suffered in the
riot. Next followed the destruction of the famous Serapion
Library, every volume of which, according to popular tradition, was
lost. But again, as in the burning of the Bruckion Library during
the reign of Cleopatra, proper precautions had been taken to
preserve these priceless manuscripts. From the moment that the
Christians began
to gain power in Alexandria these books were gradually withdrawn
from the Serapion and hidden safe from Christian vandalism. There
are Still many Copts scattered over Egypt and Asia Minor who
declare that not a single volume was lost. In the neighborhood of
Ishmonia, the "petrified city," there are immense subterranean
galleries in which numberless manuscripts are stored. Perhaps some
future archaeologist may yet discover that Theodosius, after all,
failed to accomplish his purpose. With the destruction of the
Mystery Schools and the Serapion two of the most serious obstacles
in the path of the Christian Church were removed. But there still
remained the third, and by far the most important obstacle -- the
Neoplatonic School. The "honor" of destroying this School belongs
to Cyril, the nephew of Theophilus, who in 412 had succeeded him in
his high position of Bishop of Alexandria. Cyril is remembered in
Christian history for having promoted the Virgin Mary from the Mother
of Jesus to the Mother of God! He also introduced the image of
Isis into the Christian Church under the name of Mary. These "Black
Virgins" may still be seen in the Cathedral of Moulins, in the
Chapel of the Virgin at Loretto, in the Church of St. Stephen at
Genoa and in the Church of St. Francis at Pisa. Cyril celebrated
his rise to power by a series of oppressions, directed first
against the Novitians and then against the Jews. Although the Jews
had been welcomed in Alexandria since the very founding of the
city, Cyril led a seditious multitude in an attack against their
synagogues. Unarmed and unprepared, the Jews were incapable of
resistance. Their houses of prayer were levelled to the ground, all
their goods plundered, and themselves driven from the city. Cyril
has come down in Christian history as one of the "Saints" of the
Church, despite the well known fact that he was tried for stealing
the gold and silver Church vessels and spending the money gained from
their sale. But petty thievery has not earned for the name of
Cyril of Alexandria its dark immortality in the annals of religious
history. His real crime was much more serious -- the crime of
murder, deliberately perpetrated against one of the noblest
characters in history: Hypatia, the last of the Neoplatonists.
Hypatia was the daughter of Theon, a celebrated philosopher and
mathematician, the author of a commentary on Euclid, in which his
daughter is said to have assisted him. An only child, she showed
deep interest in philosophy and mathematics from her early youth.
Her father instructed her in these subjects with care and
diligence, and she soon became one of his most brilliant pupils.
Her writings, according to Suidas, included commentaries on the
Arithmetica of Diophantus of Alexandria, on the Conics of
Apollonius of Perga, and on the Arithmetical Canon of Ptolemy, all
of which are now lost. While Hypatia was living in Athens she
came in contact with the
Neoplatonic Schools which had been founded by Plotinus, Porphyry
and Iamblichus, and identified herself with the Neoplatonic
Movement. Later, when she took up her residence in Alexandria, she
began to hold lectures and classes in the famous Museum, where her
eloquence and profound wisdom, her youth and extraordinary beauty
soon attracted great crowds of students and admirers. She was
admitted into the intimate circles of the great Alexandrian
families, and numbered among her friends two of the most powerful
men of the day: Orestes, the Prefect of Alexandria, and Synesius,
the Bishop of Cyrene. The Neoplatonic School reached its greatest
heights in the days that immediately preceded its destruction.
Hypatia brought Egypt nearer to an understanding of its ancient
Mysteries than it had been for thousands of years. Her knowledge of
Theurgy restored the practical value of the Mysteries and completed
the work commenced by Iamblichus over a hundred years before.
Following in
the footsteps of Plotinus and Porphyry, she demonstrated the
possibility of the union of the individual Self with the SELF of
all. Continuing the work of Ammonius Saccas, she showed the
similarity between all religions and the identity of their
source. The precarious foundations of Christian dogma were still
more exposed when the Neoplatonic School began to adopt the
inductive method of reasoning sponsored by Aristotle. Of all things
on earth, logic and the reasonable explanation of things were most
hateful to the new religion of mystery. When Hypatia explored the
metaphysical allegories from which Christianity had borrowed its
dogmas, and openly analyzed them in public meetings, she used a
weapon which the Christians could meet only with violence. If her
School had been allowed to continue the whole fraud perpetrated by
the Church would have been laid bare. The light of Neoplatonism was
shining much too brightly upon the patchwork of Christianity. So,
on an afternoon
during Lent in the year 414, a crowd of Cyril's monks led by Peter
the Reader collected in front of the Museum, where Hypatia was just
finishing one of her classes. Her chariot drew up to the door, and
Hypatia appeared. A dark wave of monks, murder in their hearts,
rushed out from their ambuscade, surged around Hypatia's chariot
and forced her to descend. They stripped her naked and dragged her
into a nearby Church of God, pulling her body through the cool, dim
shadows, lit by flickering candles and perfumed with incense, up
the chancel steps to the very altar itself. Shaking herself free
from her tormentors, she rose for one moment to her full height,
snow-white against the dark horde of monks surrounding her. Her
lips opened to speak, but no word came from them. For in that
moment Peter the Reader struck her down, and the dark mass closed
over her quivering flesh. Then they dragged her dead body into the
streets, scraped the flesh from the bones with oyster shells,
making a bonfire of what remained. Thus Hypatia perished, and
with her death the great Neoplatonic School came to an end. Some of
the philosophers removed to Athens, but their School was closed by
order of the Emperor Justinian. With the departure of the last
seven philosophers of the great Neoplatonic Movement -- Hermias,
Priscianus, Diogenes, Eulalius, Damaskias, Simplicius and Isidorus,
who fled to the Far East to escape the persecution of Justinian --
the reign of wisdom closed. The death of Hypatia occurred in the
year 414. Exactly fifteen hundred years later, in 1914, the World
War of the Christian nations began. Is there a connection between
these two events? The death of Hypatia marked the beginning of the
Dark Ages, in which the world was encompassed by the clouds of
ignorance and superstition for a thousand years. We are now at a
corresponding point in our cycle. Knowledge of what must be done to
avoid the repetition of the horrors of the past rests with the
theosophists of this era
Morten Nymann Olesen <global-theosophy@stofanet.dk> wrote:
I am not saying that I am disagreeing. Yet to me and others the
real change within The Catholic Church happened around year 545
A.D., but another year would be acceptable.
M. Sufilight
----- Original Message -----
From: Augoeides-222@comcast.net
To: theos-talk@yahoogroups.com
Sent: Saturday, February 16, 2008 1:37 PM
Subject: Re: Theos-World Christian's have never condemned
reincarnation?
Morten,
It was a position long before then. Read the AntiNicene Library and
the Early Church Fathers Tertillian, Origin, Clement of Alexandria,
Hippolytus, Irenaeus, Anastasius, etc. Blavatsky had quite a few
excerpts from them. The doctrine of reincarnation was perpetuated
by the Gnostic Bogomils, Manichaeans, Cathars etc. In the Pistis
Sophia, the 2nd Book of Acts Mary explains the reincarnation of
souls.
regards,
John
-------------- Original message --------------
From: "Morten Nymann Olesen" <global-theosophy@stofanet.dk>
To all readers
My views are:
At the TS America website we get the following from their Media
Library website:
" Our Gnostic Legacy: The Western Esoteric Tradition" ( A video
with what I believe is one of the more prominent TS speakers named
Richard Smoley)
http://www.theosophicalinstitute.org/medialibrary/insidelibrary.php?
mode=b
In this video it is claimed that the Christian's have never
condemned the doctrine of reincarnation, (minutes 6-9 ).
I will have to protest against such a false view!
. . . . . . . The evidence is here in the below . . . . . . .
At The Catholic Church's own website we have today the following:
"Both cosmic unity and reincarnation are irreconcilable with the
Christian belief that a human person is a distinct being, who lives
one life, for which he or she is fully responsible: this
understanding of the person puts into question both responsibility
and freedom. Christians know that "in the cross of Christ not only
is the redemption accomplished through suffering, but also human
suffering itself has been redeemed. Christ - without any fault of
his own - took on himself 'the total evil of sin'. The experience
of this evil determined the incomparable extent of Christ's
suffering, which became the price of the redemption... The Redeemer
suffered in place of man and for man. Every man has his own share
in the redemption, Each one is also called to share in that
suffering through which the redemption was accomplished. He is
called to share in that suffering through which all human suffering
has also been redeemed. In bringing about the redemption through
suffering, Christ
has als
o raised human suffering to the level of the redemption. Thus each
man in his suffering can also become a sharer in the redemptive
suffering of Christ"." (John Paul II, Apostolic Letter on human
suffering "Salvifici doloris" (11 February 1984))
So it seems obvious to me, that the Catholic Church have at least
since 1984 rejected the doctrine of reincarnation.
More so the following papal decree tell us, that Reincarnation was
out of the question quite early on in the Christian teachings:
"If anyone asserts the fabulous preexistence of souls, and shall
assert the monstrous restoration which follows from it: let him be
anathema. (The Anathemas against Origen), attached to the decrees
of the Fifth Ecumenical Council, A.D. 545, in Nicene and Post-
Nicene Fathers, 2d ser., 14: 318)."
The following short article also tell us the same.
"Reincarnation as Taught by Early Christians" By I. M. Oderberg
http://www.theosophy-nw.org/theosnw/reincar/re-imo.htm
I wonder why Theosophy promotes non-truth at the TS America website?
M. Sufilight
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