Raising Lazarus

In Egyptian myth, Horus the god of the sky and light, son of Osiris, god of the productive force in nature, must travel to Bethanu to raise his murdered father.  In that tale there was presented two sisters named Meri and Merti, as well as their brother El-Azar-us.  The Egyptian name Bethanu means, “house of Anu,” and in its Sumerian origin Anu was the “first among the gods” and was recognized and honored as a god in Egypt.  This tale was well known throughout the ancient near-east world.  It is from this ancient Egyptian story that the alleged incident of Jesus raising Lazarus from the dead was adapted.

In Gospel myth, Jesus allegedly traveled to Bethany—a place that did not exist in Palestine in that time  period of history—but it is a name that was obviously altered from the Egyptian location of Bethanu.  But in St. John 11:1 (remember, John was not written until c.105-106) it is declared that in “…the village of Mary and  Martha” (the Meri and Merti of the Egyptian tale) “…a certain man was sick, Lazarus of Bethany.”  There was no great attempt to alter the Egyptian name El-Azar-us, probably from the assumption that few but the literati and aristocrats of the  Roman Empire would know of the Egyptian story.

According to Gospel, Jesus did not go directly to Bethany upon hearing that Lazarus was sick.  His response upon being informed of the man’s sickness was, “This sickness is not unto death, but for the glory of God…”  It seems a bit callus to shrug off a person’s pain if it actually referred to some living person’s suffering.  Remaining divinely indifferent, “…he (Jesus) abode two days still in the same place where he was.” (John 11:6)  Only then did Jesus say to his disciples that he would attend to Lazarus’ “sleep,” and that “…I go, that I may awake him out of sleep.” (11:11)   At face value, we have to deduce that the sickness had been “unto death” after all, for in verse 17  it says that Lazarus had “…lain in the grave four days already.”

There is much ancient occult meaning behind all these claims that would take too much space to include here, but suffice it to say that it all had to do with prephysical energies moving into matter manifestation.  The “sleep” from which Lazarus was to be “awakened” concerned the four prephysical states of development into matter life.  This meaning is confirmed in verse 16 where it relates, “Then said Thomas, which is called Didymus, unto his fellow disciples, Let us also go, that we may die with him.”  Say What!

Why the curious use of the word “which” in reference to Thomas instead of who?  And the suggestion of doubting Thomas Didymus saying they should go that they might die with him is comprhensible only when one knows the ancient teachings on the energies of Creation.  A hint of the answer is the fact that the word Didymus refers to the Zodiac sign Gemini, the twins, and represented the ancient lessons of mental matter.  Therefore the “grave” in which Lazarus had allegedly lain “…four days already” is occult terminology for the energy planes out of which matter life is risen.  Further clarification is provided in stating that the “grave” of Lazarus “…was a cave, and a stone lay upon it.” (John 11:38)  In ancient teachings on Creation, the pre-matter energy planes—the void out of which Creation takes place—was always allegorized as a cave.  The stone that is said to lay upon it simply symbolizes this dimension of Creation activity that we experience as physical life.

  • This article is abridged from The Celestial Scriptures: Keys to the Suppressed Wisdom of the Ancients, pages 319-320.
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