Clemens Alexandrinus. A Church Father and a voluminous writer, who had been a Neo-Platonist and a disciple of Ammonius Saccas. He lived between the second and the third centuries of our era, at Alexandria.

(See also: Clemens Alexandrinus, Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary, )

Clement of Alexandris (150?-220?) Also Clemens Alexandrinus. Greek Christian theologian and Church Father, former Neoplatonist initiate influenced by Ammonius Saccas; founder of the Alexandrian school of Christian theology. Origen was his pupil. (BCW, SD)

(See also: Clement of Alexandris, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Hermetic. Any doctrine or writing connected with the esoteric teachings of Hermes, who, whether as the Egyptian Thoth or the Greek Hermes, was the God of Wisdom with the Ancients, and, according to Plato, "discovered numbers, geometry, astronomy and letters".

Though mostly considered as spurious, nevertheless the Hermetic writings were highly prized by St. Augustine, Lactantius, Cyril and others. In the words of Mr. J. Bonwick, "

They are more or less touched up by the Platonic philosophers among the early Christians (such as Origen and Clemens Alexandrinus) who sought to substantiate their Christian arguments by appeals to these heathen and revered writings, though they could not resist the temptation of making them say a little too much.

Though represented by some clever and interested writers as teaching pure monotheism, the Hermetic or Trismegistic books are, nevertheless, purely pantheistic. The Deity referred to in them is defined by Paul as that in which "we live, and move and have our being" - notwithstanding the "in Him" of the translators.

(See also: Hermetic, Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary, )

Re'shith (Hebrew) [from rosh head, chief, principal, first, beginning]

Beginning, headship, the most excellent or highest of a series; wisdom. The first word in the Bible (prefixed by the prepositional letter B, meaning in, through, or by means of). "The fathers . . . dreaded above all to have the esoteric and true meaning of the word Rasit [re'shith] unveiled to the multitudes; for if once the true sense of this sentence, as well as that of the Hebrew word asdt . . . were understood rightly, the mystery of the Christian trinity would have crumbled, carrying in its downfall the new religion into the same heap of ruins with the ancient Mysteries"; "Origen, Clemens Alexandrinus, Chalcidius, Methodius, and Maimonides, on the authority of the Targum of Jerusalem, the orthodox and greatest authority of the Jews, held that the first two words in the book of Genesis -- b-rasit, mean Wisdom, or the Principle. And that the idea of these words meaning "in the beginning" was never shared but by the profane, who were not allowed to penetrate any deeper into the esoteric sense of the sentence" (IU 2:34, 35). The beginning of Genesis is quite correctly translated "by wisdom," or "by means of wisdom," (cf Fund 98-102).

See also BERE'SHITH

(See also: Re'shith, Mysticism, Mysticism Dictionary)

Tabernacle Used mainly to describe the portable sanctuary instituted during the wandering of the Israelites. The references in the Jewish history before Deuteronomy are different from later writings in the Old Testament which mention a very elaborate edifice containing a courtyard, outer and inner chambers, with sacrificial and atoning rituals, albeit erected so that it could readily be taken down and transferred to another place. The sanctuary referred to in the Priestly Code, however, is the sanctuary of the ark (in Hebrew mishkan ha`eduth, "the tabernacle of revelation"), i.e., the receptacle in which lay the ark of testimony, the chest in which it is alleged that the stones containing the inscriptions of the decalog were placed.

The real meaning of the tabernacle can be traced to Egypt:

"In the Egyptian temples, according to Clemens Alexandrinus, an immense curtain separated the tabernacle from the place for the congregation. The Jews had the same. In both, the curtain was drawn over five pillars (the Pentacle) symbolising our five senses and five Root-races esoterically, while the four colours of the curtain represented the four cardinal points and the four terrestrial elements. The whole was an allegorical symbol. It is through the four high Rulers over the four points and Elements that our five senses may became cognisant of the hidden truths of Nature; and not at all, as Clemens would have it, that it is the elements per se that furnished the Pagans with divine Knowledge or the knowledge of God. . . . . For what was the meaning of the square tabernacle raised by Moses in the wilderness, if it had not the same cosmical significance? 'Thou shalt make an hanging . . . of blue, purple, and scarlet' and 'five pillars of shittim wood for the hanging . . . four brazen rings in the four corners thereof . . . boards of fine wood for the four sides, North, South, West, and East . . . of the Tabernacle . . . with Cherubims of cunning work." (Exodus, Ch. xxvi, xxvii.) The Tabernacle and the square courtyard, Cherubim and all, were precisely the same as those in the Egyptian temples. The square form of the Tabernacle meant just the same thing as it still means, to this day, in the exoteric worship of the Chinese and Tibetans -- the four cardinal points signifying that which the four sides of the pyramids, obelisks, and other such square erections mean. Josephus takes care to explain the whole thing. He declares that the Tabernacle pillars are the same as those raised at Tyre to the four Elements, which were placed on pedestals whose four angles faced the four cardinal points: adding that 'the angles of the pedestals had equally the four figures of the Zodiac' on them, which represented the same orientation (Antiquites I, VIII, ch. xxii).

"The idea may be traced in the Zoroastrian caves, in the rock-cut temples of India, as in all the sacred square buildings of antiquity that have survived to this day" (SD 2:125-6).

The sacred chest or receptacle -- in which was supposed to reside either a god's presence or mystically holy or sacred emblems connected therewith -- is also virtually universal throughout the world.

(See also: Tabernacle, Mysticism, Mysticism Dictionary, Body mind and Soul)

Contrary to common belief, clinical diagnosis of "apathy" does not indicate laziness — but in common use the correlation is rather direct. In religious doctrine, slothfulness is considered to be a sin which leads to further disassociation with life and prescience — in this context, to be substantially disassociated is to be "in hell" which is to say 'in a state where the spirit or soul is destroyed or otherwise in a state of destruction.' The concept of disassociation is controversial — in the practice of many Eastern religions, ...

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Apathy, Apathy - History, Apathy - Apathy in common and religious terms

Read more here: » Apathy: Encyclopedia II - Apathy - Apathy in common and religious terms

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