The Alchemy Key.pdf - Veritas File System

From its sacrificial context, a sprig of acacia has become the
universal symbol of consigning the prematurely dead into the care of the
Goddess. Abraham’s bush is the Hebrew hawthorn (Sant) or wild acacia
with golden flowers and thorns. This shittim-wood still grows in
Cyprus. 979 In midrashic tradition, Moses asked Bezaleel to make the Ark
of the Covenant. Jacob obtains the wood by felling the sacred acacia
grove at Migdal, beside Lake Gennesaret. Felling of the sacred groves
with their Asherah poles is a reference to the overthrow of the Mother
Goddess.
The essential feature of rose logic is embracing. The lover
embraces the rose and the delicate bud of the rose embraces the birth of
the young lover, spiritually refreshed by passing through the womb. The
rose is both a symbol of premature death and purity of rebirth.
The ritual death of Jesus clearly uses rose logic. Mary Magdalene
anointed Jesus in the same way that Sumerian priestesses anointed kings
before sacrifice. 980 Jesus was destined consummate his marriage to Mary.
He engaged her with kisses on the mouth that upset the disciples: 981
But Christ loved her more than all the disciples and used to kiss
her often on the mouth. The rest of the disciples were offended by
it and expressed disapproval.
Mary Magdalene is then present at Jesus’ crucifixion. 982 Later at
the tomb, she mistakes Jesus as a gardener, which was the name given to
the son-lover in Sumeria. 983 At the time, she is weeping as the Sumerian
sacred high priestess weeps for the son-lover: 984
The harlot who anointed you with fragrant oil laments for you
now.
The harlot in this context is an honorable role. As with the
Church, she receives all men as lovers for spiritual rebirth. Jesus
interrupts Mary Magdalene's approach to embrace him further, which is
the meaning of the Greek, saying: 985
Touch me not; for I am not yet ascended to my Father.
Pope Gregory the Great (AD590-604) partly settled the vexed
question of Mary’s complex character. This influential Pope declared that
Mary Magdalene, Lazarus’ sister Mary of Bethany and the sinner woman
in Luke to be the same person. 986
Salome incongruously mirrors Mary Magdalene in Mark’s
Gospel. Both women are present at the crucifixion and then the empty
tomb. 987 Together the Gospels of Mark and Mathew suggest Salome is
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