Lecture on the Armenian Gods from a live lecture by His Highness


Lecture One

Hail to our King, Son of Ar, the Sublime and Terrible, King of Kings who cometh forth from the Veils whose tongue is the Sanctuary of Truth as High Priest of Tir; Grandson of King Jack who weareth the Leather Apron of the Supreme High Priest of Vahagan ; who escaped from the murder lust of the Turks in 1918 e.v.; and hid Himself in a strange Land men calleth the Bronx near where the statue of Our Goddess holdeth the Sacred Flame and Torch.


(This lecture was given on Noon on May 31st, 2005 era vulgari (e.v.) or May 31st, An 9588 Vahagan Era (V.E.)
(other calender versions exist for other Tribes and Houses in Armenia for the old Gods but V.E. is generally used by the House of Ber.)
by His Majesty the King; Hier to the Throne of the Kingdom of Armenia of the House of Ber. One hundred twenty people attended; and after this preliminary lecture a question and answer session went on for nearly an hour before the next lecture began.)

Greetings to all of you who traveled for many miles to reach these lectures. Since I need not formally introduce Myself I will enter the deep caverns of my speech firstly stating that I have lived my life these many years to expound the truth that has been bestowed upon Me; and I feel no little joy seeing all of you sitting here awaiting enlightenment about knowledge of the Gods. Verily, I shall not disappoint you today nor exaggerate the situation, spiritually, mystically or politically where I stand on the issue of Armenian Culture.

Let me begin by expounding somewhat the psychological effects of the Gods and elaborate somewhat how it initiates the primal being to a real charged manifestation of pragmatic reality. How is this so, you might inquire? How could something so old as the worship of our Gods integrate our deepest being and equilibrate our consciousness so efficiently?

Over the centuries; our ancestors took only those ceremonies which created real effects on the consciousness and studied them to create similar ceremonies which really awakened real forces. In turn, those ceremonies over the centuries evolved us and we evolved them. This insight is overlooked by many who study ancient religion; seeing any ceremony that is discovered as set in stone dogma for the period where that manuscript is discovered. We then have historians calling us silly names like "pagan" not understanding they themselves are using psychological projection and attempting to give us a false history which insults the deep intellects of our predecessors. When religion does not evolve; we call it Christianity, (loud laughter from everyone at the lecture),and when religion adheres to the reality of initiation or evolution as some would call it we call it a real need being fed by a real fruit for us as human beings.

What, then occurs when some weak Christian in eastern Armenia sees an Aunt die; and prays to her God for deliverance? Shall we then study the distressing psychological effects of this hypothetical female? This female remains the rest of her life humbled by her perception on how she should approach her Deity; and the overall psychological effects do not integrate her back into society as a happy human being from the sorrow and pain she has had to endure; rather she is permanently scarred by "bending the knee" and paying homage to a God who demands she bow in pity for her poor dead Aunt. Any memories she has of her Aunt would then not honor her in life but bring sad tears from the loss. Now, this psychologically devastating attitude toward God and death is a consequence of the lack of integration of the spiritual and mental state and does not occur when you do not take the worship of our Gods seriously.

This last line seems to be incorrect in English grammar; and we appeal to English scholars in grammar to assist us to word it properly.

Noted then, when you spend your entire life bending the knee and identifying yourself as weak sheep; you cannot be surprised if such a person has a nervous breakdown or a mental disturbance at something so harmless as the death of an Aunt.

We do not bend the knee to Our Gods; we awaken them within us over and over; until the breathe and blood of our Deities are infused in our primal beings. We are beyond the mortal death for we have identified ourselves with Them; and we dare to exclaim that there is no part of us that is not part of Gods.

We become like Ar; whose light heals us with His divine light; and we write with the Divine Authority of Tir who teaches us how to express ourselves where we are not a traitor to our savage consciousness; yet we are able to express our spiritual self simultaneously.

We awaken our beloved Goddess of Love; and she shows us that lust and love are one; an insight completely foreign to a Christian who sees free love as a contradiction in terms; not having ever reached the pinnacles of the concept of Divine Love from a Goddess.

Now, let us pause momentarily and I'll freely answer any questions in a sincere attempt not to scare everyone by my answers.

(more loud laughter; followed by silence and a woman that claims to be an Armenian ballet dancer stands up to query of the King.)

On the absence of faith in the Temples of the Gods


Lecture Three

(questions and answers from the last lecture lasted about 35 minutes.)

I must respectfully ask that to be the last question and I will proceed with this afternoon's third and final declaration and elaborate on the concepts of "faith" and "certainty". You must understand that the concept of "faith" comes from the Christians and their persistent attempt to project this primitive perception of theology on our culture and religion has created confusion on our standing on this sensitive issue.

"faith" as the Christians and the church fathers see it, is supposed to be predominant among its signature as a religion; for instance when they refer to other religions they state, "Jewish faith", "Muslim faith" and "Buddhist faith". We object very strongly to being referred to as a "faith" and we find such savage perceptions of theology to be counterproductive to the understanding of how We view our Culture and Gods.

We are therefore most definitely NOT a faith, and we are absolutely certain about invoking our Gods within our being. There simply isn't any faith to our theology. Either you follow the ceremony through properly and the God or Goddess is invoked or evoked or you don't.

It is not a matter of belief or faith. It is a matter of direct experience. The Christians pray to their God and except results that may or may not come from their God; and We, who worship the Gods always receive the manifestation from the supernals by invoking or evoking our Gods. To "worship" as those who are students of philology and etymology are aware, means "to identity with" and this word has been confused by theologians who skip around like young children in a playground eventually stumbling to the ground when faced with the reality of the spiritual experience.

Our Priests and Priestesses do not leave our Temple out of lack of faith; as it often happens in the confused world of Christian Hierarchy but to walk the earth as Gods; with the supreme light of Ar to guide their beings, with the wit and wisdom of Tir, and Divine Love of Astghik, and with a being strong against the elements from the invocations of Vahagan and remember that the Gods give us a Path to unfold where the highest Initiations of spiritual being are realized; and on occasion members of our Hierarchy go forth to planes beyond what know as profane science.

So beware of the neighbor who whispers in your ear that faith must be firm; for this neighbor is simply expressing the inferiority complex brought on by his lack of foresight to make himself the center of his own circle.

Rigid dogma is the death and stagnation of all monotheistic religion. They have taken all the joy and humanhood out of the ritual; and replaced it with dry bones. Empty prayers without expression, blank stares to the Christian Priest as he reads clumsy, boring prayers mistranslated centuries before, and the tears of an altar boy who will not easily gain manhood after his traumatic experience and knowledge of the abomination of soul he dared to call Priest.

It is time for a new world!

(the crowd cheers, the King smiles)

It is time to return to our Gods!

( the crowd cheers, and the King raises an old sword upward.)

(In a loud and powerful voice which seems to echo forever the King exclaims the words of his ancestors that began so many a brutal battle centuries ago:)

I am of the House of Ber, true Hier to the Throne of the Kingdom of Armenia; and let all those upon the face of the earth who would dare to defy Me; let them step forward; and let them strike their sword against my shield, yea, their sword against my shield.

(In a lower voice the King speaks)

Let us now Feast and be welcome in the House of Ber as friends that have exchanged the good will with the formula of Vanatur.

(The doors open; and the people go forth to Dining Rooms prepared for them for the mighty Feast)


stats
Free Web Hosting