The Black God


Alphonse Constant, aka Eliphas Levi, gave a precise description of the « mysteries of Eleusis », of which this is the final scene:

« When the initiate had triumphed through all the trials, when he had seen and touched the holy things, if he was judged strong enough to bear the last and most terrible of all the secrets, a veiled priest came running towards him, and threw this enigmatic word into his ear: ‘Osiris is a black God’. Words darker and brighter than jet! »

André Breton, in his book Arcane 17, quotes these same words, ‘Osiris is a black God’, which he describes as a « magic formula » that « works ».

« So, every time an association of ideas treacherously brings you back to that point where, for you, all hope one day has been denied and, from the highest point you then hold, threatens, soaring in search of the wing, to rush you back into the abyss, testing myself the vanity of every word of consolation and holding any attempt at diversion as unworthy, have I convinced myself that only a magic formula here could work, but what formula could condense in it and instantly restore to you all the strength to live, to live with all the intensity possible, when I know that it had returned to you so slowly? The one I decide to stick to, the only one by which I find it acceptable to remind you to me when you suddenly lean towards the other side, is in those words of which, when you start turning your head away, I just want to touch your ear: « Osiris is a black God ». »

What is actually behind the name of this « magic », and whose help Breton invokes?

What do these words really mean: « Osiris is a black God »?

Anubis, funerary god, reigning over the necropolises, one of Egypt’s oldest deities, dates back to the pre-dynastic period, more than 5500 years ago. Anubis is usually represented as a large black canid. Is it a wolf? A jackal? A wild dog?

Being a hybrid, it has the ears of a fox, the tail and head of a jackal, and the silhouette of a greyhound.

Anubis is the adulterous son of Osiris, according to the version of the myth transmitted by Plutarch in his Isis and Osiris.

« Osiris rose again as king and judge of the dead. He bears the title of Lord of the Underworld, Lord of Eternity, Sovereign of the Dead. »

In some manuscripts Osiris is also represented with a black face.

It can be noted that the cruel death of Osiris murdered by his brother Seth, the dismemberment of his body and his resurrection are irresistibly reminiscent of an analogy, at least in form, between the faith of the ancient Egyptians and the mystery of Christ’s death and resurrection in Christianity.

But why a « Black God »?

I propose the following down-to-earth explanation.

The flooding of the Nile (in its part called the « white » Nile) brought a black silt each year, allowing to cultivate its banks.

In those days, this phenomenon remained mysterious and unexplained for a long time.

It is from this black silt that Egypt’s ancient name, Kemet, comes from, which means « the black land », that is, the « arable land ».

Osiris is a « Black God » because he brings life, every year, covering land with black silt.

The three colours of the Egyptian flag, black, white and red, still bear witness to this mythical belief long after. These three colours are a reference, respectively, to Osiris, Isis and Set, Osiris being the black God, Isis the white goddess, and Set, bound to the desert, being symbolized by red.

Black is the colour of life, of eternal life.

Is the (real) Tradition the Talmud, the Kabbalah or the Zohar?


Alphonse-Louis Constant was a French clergyman and a controversial figure of occultism in the 19th century. As the author of an abundant work, he took the pen name Eliphas Levi, or Eliphas-Levi Zahed, which is a translation of his name into Hebrew. In 1862, he published Fables and Symbols, a work in which he analyzed the symbols of Pythagoras, the Apocryphal Gospels, and the Talmud. Here is one of these fables, « The Fakir and the Bramin », and its commentary, which are not unrelated to a certain topicality:

THE FAKIR AND THE BRAMIN.

Carrying an axe in his hand,

A fakir meets a bramin:

– Cursed son of Brama, I can still find you!

I love Eswara!

Confess before me that the master of heaven

Is the best of the gods,

And that I am his prophet,

Or I’ll split your head open!

– Strike, » replied the bramin,

I don’t love a god who makes you inhuman.

The gods do not murder anyone.

Believe or not that mine

Is more forgiving than yours:

But in his name, I forgive you.

SYMBOL – THE FAKIR AND THE BRAMIN.

« When the opposing forces do not balance each other, they destroy each other.

Unfair enthusiasm, religious or otherwise, causes the opposite enthusiasm through its excess.

That is why a famous diplomat was right when he said: ‘Never be zealous’.

That is why the great Master said: ‘Do good to your enemies and you will build fire on their heads’. It was not revenge by occult means that Christ wanted to teach, but the means to resist evil by learned and self-defense. Here is indicated and even revealed one of the greatest secrets of occult philosophy. »

Eliphas Lévi also made an interesting statement on the veil, a difficult subject admittedly, not unrelated to current events.

« Absconde faciem tuam et ora. Veil your face to pray.

This is the use of the Jews, who, in order to pray with more contemplation, wrap their heads in a veil which they call thalith. This veil originates from Egypt and resembles that of Isis. It means

that holy things must be hidden from the profane, and that everyone must only count on God for the secret thoughts of his heart. »

Finally, here is an extract from a small dialogue, quite lively, between an Israelite and Eliphas Levi.

Israelite: I am pleased to see that you are making cheap of the mistakes of Christianity.

Eliphas Levi: Yes, I suppose so, but it’s to defend the truths with more energy.

Israelite: What are the truths of Christianity?

Eliphas Levi: The same as those of the religion of Moses, plus the effective sacraments with faith, hope and charity.

Israelite: Plus idolatry, that is, worship that is due to God alone, given to a man and even to a piece of bread. The priest put in the place of God himself, and condemning the Israelites to hell, that is, the only worshippers of the true God and the heirs of his promise.

Eliphas Levi: No, children of your fathers ! we do not put anything in the place of God himself. Like you, we believe that his divinity is unique, immutable, spiritual and we do not confuse God with his creatures. We worship God in the humanity of Jesus Christ and not this humanity in the place of God.

There is a misunderstanding between you and us that has lasted for centuries and has caused much blood and tears to flow. The so-called Christians who persecuted you were fanatics and unholy people unworthy of the spirit of this Jesus who forgave by dying to those who crucified him and said: Forgive them, Father, for they know not what they do (…)

Israelite: I arrest you here and tell you that for us the Kabbalah is not authoritative. We no longer recognize her because she was desecrated and disfigured by the Samaritans and the Eastern Gnostics. Maimonides, one of the greatest lights of the synagogue, sees the Kabbalah as useless and dangerous; he does not want us to deal with it and wants us to stick to the symbol of which he himself formulated the thirteen articles, from the Sepher Torah, the prophets and the Talmud.

Eliphas Levi: Yes, but the Sepher Torah, the prophets and the Talmud are unintelligible without the Kabbalah. I will say more: these sacred books are the Kabbalah itself, written in hieroglyphics, that is, in allegorical images. The Scripture is a closed book without the tradition that explains it and the tradition is the Kabbalah.

Israelite: That’s what I deny, the tradition is the Talmud.

Eliphas Levi: Say that the Talmud is the veil of tradition, the tradition is the Zohar.

Israelite: Could you prove it?

Eliphas Levi: Yes, if you want to have the patience to hear me, because it would take a long time to reason.