Louis-Sophrone Fugairon
1897
translated by Jason Colavito
2016
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NOTE |
Louis-Sophrone Fugairon was a medical doctor and later a founder of the Gnostic Catholic Church. In June 1897 he explored the intersection of science, religion, and the paranormal in investigating what he claimed (without evidence) was the true history of Jesus Christ. His text, published in a French occult magazine called The Initiation, a journal of “hypnotism, Theosophy, Kabbala, and occult science,” drew on earlier French literature on Jesus conspiracies. Many of the Greek-derived terms used in the article are occult in nature and some appear to be unique to Fugairon. I have left them untranslated. They might be rendered into English this way:
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Sir,
Three opinions have been expressed on the person of Jesus Christ. Some (Ebionites) denied his divinity; others (Marcionites) denied his humanity; finally others affirmed both his humanity and his divinity.
You could see by my first letter that I rally around the last opinion; but I must point out to you that the adopter can still remain docetist, that is to say, to admit that the body of Christ had a semblance of reality. This expression is wrong, it is true, as the body of Christ was real; but when he was ethereal, it was only a phantom (aérosome) and not an organized body, a sarcosome.
I placed into evidence that the psycholone (soul) leader of heavenly spirits, the one that is most united to the divine Word, descended to earth to join forces with an earthly psycholone (precursor psycholone) and took by this means the human form. But I have not explained if being thus constituted, God and man all together, he took a sarcosome or if he was content to condense an aérosome in human form, which is the docetist theory.
I have long hesitated between the docetist and the Catholic theory and, finally, I have made a determination.
If, indeed, the body of Jesus had been an aérosome condensed, it might have appeared immediately on the ground with its adult form, which would not have failed to produce a great sensation. What need would there have been to pass it through the body of a virgin and make it look like a child? The docetists have no good reason to give for this need, and as for me, I do not see one either. Similarly, when he was on the cross and the people shouted, “If you are the son of God, now save yourself,” why did he not? Was it not the way to confound forever all his enemies? He could, since his body was an aérosome. He could vanish from everyone’s eyes like smoke and then re-form is in the middle of the crowd. None of this occurred. So for these reasons and many others, I am unable to accept docetism. Moreover, history shows us Jesus as a man like others, and like them made of flesh and bone. Therefore, it is certain that Jesus Christ had a sarcosome, and his body was more than an aérosome more or less made material.
This being admitted, we have to consider two important questions that follow:
1. How was the sarcosome of Jesus formed?
2. What happened to Jesus after the death of his sarcosome?
When for the first time, two celestial psycholones of the lower order came to earth to unite two precursor psycholones to form the first human couple, this unprecedented incarnation took place and by diploid polyspermy, that is, that two sperm fertilized the same egg. The result was a monstrous double-birth, an ectopagus, i.e. a monster composed of two equal individuals welded laterally on a small area of the chest, so that an accident could easily separate them.
When the highest heavenly psycholones incarnated to form the person of Jesus, the incarnation must have taken place also in a special way; I am referring to parthenogenesis.
Is this mode of generation, which exists in invertebrates, also present in vertebrates and in particular in humans? In other words, is an exceptional parthenogenesis possible in humans? If so, did it not produce at least one case of parthenogenesis since the emergence of humanity?
It is now demonstrated by observation that parthenogenesis exists in vertebrates; only, it never gives well-formed products but cysts offering an “unrecognizable outline of an almost entire embryo, although crude and monstrous in all its parts”; this embryonic product, adds Mathias Duval, it is impossible to assign an origin other than an egg and invoke for the abortive development of this egg a hypothesis other than parthenogenesis (i). And further: “we can say that the parthenogenetic segmentation is almost a normal and regular process. What is more unusual is when this segmentation leads to the formation of a blastoderm, which is extremely rare, and it continues to the production of embryonic rudiments affecting the form of fetal organs more or less recognizable.” So we would add, it is possible that once by exception a complete individual formed through parthenogenesis in the womb of a woman.
Who could help us with this in the absence of direct observation? History, tradition?—Well, it is exactly tradition that tells us that Jesus was begotten by parthenogenesis. —It is up to each of us whether it to believe that tradition. What is certain, in any case, is that it is nothing improbable.
The first of the two questions being resolved, we move on to the second, namely what happened to Jesus’ sarcosome after his death.
First of all, we must ask if Jesus really died on the cross.
I answer boldly: No. And I base my denial on 1.) the circumstances of Jesus’ crucifixion, and 2.) the Gospel accounts themselves.
When Jesus was arrested he had many supporters gathered in Jerusalem. How was it that not one of his supporters had the courage to stand up before Pilate? This is extraordinary, incredible even, and cannot be explained to me by a watchword that Jesus’ followers had received. If an argument occurred between enemies and friends of Jesus, they would soon come to blows, and Pilate would have massacred them mercilessly. Friends of Jesus, Nicodemus, Joseph of Arimathea, influential men and members of the Sanhedrin had to give a watchword and take charge to save Jesus.
They went, in fact, to Pilate’s wife and asked that she intercede with her husband in favor of Jesus. This was done. Jesus found Pilate prepossessed in his favor, and the Roman procurator would certainly have released him if the Jews had not intimidated him by accusing him of being an enemy of Caesar. Therefore, Jesus was lost. There was only one chance to save him by preventing them from breaking his limbs on the night of his execution when he was not quite dead. Fortunately, the friends of Jesus took this opportunity.
The peculiar atrocity of crucifixion was that one could live three or four days standing in pain. The bleeding hands quickly stopped and were not fatal. The crucified of strong constitution died of starvation.
We know what happened to Jesus. After a few hours of torture he shrieked, his head bowed on his chest, and he did not move. Does this great cry not mark the beginning of a nervous breakdown followed by lethargy? There can be no doubt, if we reflect that Jesus was neurotic, as evidenced by his bloody sweat in the Garden of Olives.
Joseph of Arimathea and Nicodemus were not lost for long. They saw the alleged death of Jesus by the duty officer. On the orders of the latter, a soldier with a spear pricked the side of the crucified, and blood and serum came out. Joseph made clear to the officer that this mixture was due to the decomposition of the blood and that Jesus was dead. It was not so, however; the blood came from the wound affecting only the skin, and the serous fluid that accumulated under the skin had no other cause than the flogging previously suffered.
Immediately the two friends of Jesus went to beg Pilate to hand over the body of Jesus without breaking his limbs; and the procurator gave them what they asked for. With great care they detached Jesus from the cross and, having dressed his wounds with salves, they laid him near the place of execution in a new tomb belonging to Joseph, which was immediately closed.
Two days later, before dawn, Mary Magdalene ran to the tomb and saw that it was open. Two young people who were in it told her, “Woman, why are you crying?”—“Because they have taken away my master and I know not where they have laid him.” Turning around she saw the gardener (because the sepulcher was in a garden) coming. “If it’s you who took him,” she said, “tell me where you have laid him, and I will take him.” He was about to answer when she departed, uttering piercing cries.
Other women came soon after, and they were surprised: Why, said the two young men, do you look among the dead for one who is alive? They said to his disciples that he returned to Galilee, and there they would meet again ... When the apostles came, nobody was in the grave, but the linens that had been used to bury Jesus were folded in a corner.
What had happened, then?
During the night Joseph of Arimathea came to the tomb with aid and, having found Jesus still breathing, took him. Where? Probably to a property of Joseph’s located on the road from Jerusalem to Jaffa in the land where Jesus had not preached and where he was unknown.
Now notice the following facts:
Mary Magdalene disappeared forever, for we never see her again. They spread the rumor that she had withdrawn to the desert. Was it possible? No, Mary Magdalene was and remained where her beloved Jesus was, dead or alive.
How is it that the apostles didn’t go to Joseph of Arimathea for information about Jesus or to Lazarus to ask about the Magdalene? They went there most likely; but everywhere they found the doors closed. All those people were gone. Where were they? Where Jesus was.
Here two assumptions can be made. Either Jesus died soon after arriving at the country house of Joseph, or he was ill and experienced several attacks of lethargy. In the first case, Jesus’ disembodied travels occurred post mortem; in the second case, they took place while he was in lethargy. These include psychic travel, as we know, in an appearance to two disciples on the road to Emmaus, and two or three appearances to his apostles.
If Jesus died at Joseph’s place, it is very likely that the apostles would have seen the Magdalene and her family, while in fact the family disappeared forever. We must therefore think that Jesus was not dead, but being very ill, the Magdalene and her family gathered all their belongings and fled with their beloved to a country where he was safe from persecution by his enemies and where one could calmly treat him. What country was this?
Legend makes us find the Magdalene and her family in Provence, in our own dear country. Some, like Lacordaire, believe in this legend, others do not. I refer for details to the work of Louis Martin, The Gospels without God, and that of Marc Montifaud entitled Mary Magdalene.
For us, it is sweet to believe that it is in Provence that stopped the footsteps of those who loved so passionately, and that this is where she deposited the remains of one who truly loved men and who first taught them the word for fraternity. “He’s here,” says Mr. L. Martin, “in some deep hidden place, protected for eternity from the foolish desecration of men. Thus the most generous of men sleeps his great sleep in the midst of the most chivalrous of people and the best made in the image of his Gospel.”
It follows from all the foregoing, that the sacrosome of Jesus Christ is not risen. That of any man does not resurrect to ascend to heaven. There is no place in heaven, that is to say, in the ether, for a carnal body; for “flesh and blood,” says Saint Paul, “cannot possess the kingdom of God.” Here docetism happens to be the truth. What resurrects is the consciousness, with memory, it is also the purified aérosome, as I have already stated in the May 1895 Initiation. It is with this etheric body and light that Jesus ascended to heaven, where he resides. It is through this body that we are united, and it is with this body that he will appear at the end of humanity.
Dr. Fugairon.
13 May 1897.
Three opinions have been expressed on the person of Jesus Christ. Some (Ebionites) denied his divinity; others (Marcionites) denied his humanity; finally others affirmed both his humanity and his divinity.
You could see by my first letter that I rally around the last opinion; but I must point out to you that the adopter can still remain docetist, that is to say, to admit that the body of Christ had a semblance of reality. This expression is wrong, it is true, as the body of Christ was real; but when he was ethereal, it was only a phantom (aérosome) and not an organized body, a sarcosome.
I placed into evidence that the psycholone (soul) leader of heavenly spirits, the one that is most united to the divine Word, descended to earth to join forces with an earthly psycholone (precursor psycholone) and took by this means the human form. But I have not explained if being thus constituted, God and man all together, he took a sarcosome or if he was content to condense an aérosome in human form, which is the docetist theory.
I have long hesitated between the docetist and the Catholic theory and, finally, I have made a determination.
If, indeed, the body of Jesus had been an aérosome condensed, it might have appeared immediately on the ground with its adult form, which would not have failed to produce a great sensation. What need would there have been to pass it through the body of a virgin and make it look like a child? The docetists have no good reason to give for this need, and as for me, I do not see one either. Similarly, when he was on the cross and the people shouted, “If you are the son of God, now save yourself,” why did he not? Was it not the way to confound forever all his enemies? He could, since his body was an aérosome. He could vanish from everyone’s eyes like smoke and then re-form is in the middle of the crowd. None of this occurred. So for these reasons and many others, I am unable to accept docetism. Moreover, history shows us Jesus as a man like others, and like them made of flesh and bone. Therefore, it is certain that Jesus Christ had a sarcosome, and his body was more than an aérosome more or less made material.
This being admitted, we have to consider two important questions that follow:
1. How was the sarcosome of Jesus formed?
2. What happened to Jesus after the death of his sarcosome?
When for the first time, two celestial psycholones of the lower order came to earth to unite two precursor psycholones to form the first human couple, this unprecedented incarnation took place and by diploid polyspermy, that is, that two sperm fertilized the same egg. The result was a monstrous double-birth, an ectopagus, i.e. a monster composed of two equal individuals welded laterally on a small area of the chest, so that an accident could easily separate them.
When the highest heavenly psycholones incarnated to form the person of Jesus, the incarnation must have taken place also in a special way; I am referring to parthenogenesis.
Is this mode of generation, which exists in invertebrates, also present in vertebrates and in particular in humans? In other words, is an exceptional parthenogenesis possible in humans? If so, did it not produce at least one case of parthenogenesis since the emergence of humanity?
It is now demonstrated by observation that parthenogenesis exists in vertebrates; only, it never gives well-formed products but cysts offering an “unrecognizable outline of an almost entire embryo, although crude and monstrous in all its parts”; this embryonic product, adds Mathias Duval, it is impossible to assign an origin other than an egg and invoke for the abortive development of this egg a hypothesis other than parthenogenesis (i). And further: “we can say that the parthenogenetic segmentation is almost a normal and regular process. What is more unusual is when this segmentation leads to the formation of a blastoderm, which is extremely rare, and it continues to the production of embryonic rudiments affecting the form of fetal organs more or less recognizable.” So we would add, it is possible that once by exception a complete individual formed through parthenogenesis in the womb of a woman.
Who could help us with this in the absence of direct observation? History, tradition?—Well, it is exactly tradition that tells us that Jesus was begotten by parthenogenesis. —It is up to each of us whether it to believe that tradition. What is certain, in any case, is that it is nothing improbable.
The first of the two questions being resolved, we move on to the second, namely what happened to Jesus’ sarcosome after his death.
First of all, we must ask if Jesus really died on the cross.
I answer boldly: No. And I base my denial on 1.) the circumstances of Jesus’ crucifixion, and 2.) the Gospel accounts themselves.
When Jesus was arrested he had many supporters gathered in Jerusalem. How was it that not one of his supporters had the courage to stand up before Pilate? This is extraordinary, incredible even, and cannot be explained to me by a watchword that Jesus’ followers had received. If an argument occurred between enemies and friends of Jesus, they would soon come to blows, and Pilate would have massacred them mercilessly. Friends of Jesus, Nicodemus, Joseph of Arimathea, influential men and members of the Sanhedrin had to give a watchword and take charge to save Jesus.
They went, in fact, to Pilate’s wife and asked that she intercede with her husband in favor of Jesus. This was done. Jesus found Pilate prepossessed in his favor, and the Roman procurator would certainly have released him if the Jews had not intimidated him by accusing him of being an enemy of Caesar. Therefore, Jesus was lost. There was only one chance to save him by preventing them from breaking his limbs on the night of his execution when he was not quite dead. Fortunately, the friends of Jesus took this opportunity.
The peculiar atrocity of crucifixion was that one could live three or four days standing in pain. The bleeding hands quickly stopped and were not fatal. The crucified of strong constitution died of starvation.
We know what happened to Jesus. After a few hours of torture he shrieked, his head bowed on his chest, and he did not move. Does this great cry not mark the beginning of a nervous breakdown followed by lethargy? There can be no doubt, if we reflect that Jesus was neurotic, as evidenced by his bloody sweat in the Garden of Olives.
Joseph of Arimathea and Nicodemus were not lost for long. They saw the alleged death of Jesus by the duty officer. On the orders of the latter, a soldier with a spear pricked the side of the crucified, and blood and serum came out. Joseph made clear to the officer that this mixture was due to the decomposition of the blood and that Jesus was dead. It was not so, however; the blood came from the wound affecting only the skin, and the serous fluid that accumulated under the skin had no other cause than the flogging previously suffered.
Immediately the two friends of Jesus went to beg Pilate to hand over the body of Jesus without breaking his limbs; and the procurator gave them what they asked for. With great care they detached Jesus from the cross and, having dressed his wounds with salves, they laid him near the place of execution in a new tomb belonging to Joseph, which was immediately closed.
Two days later, before dawn, Mary Magdalene ran to the tomb and saw that it was open. Two young people who were in it told her, “Woman, why are you crying?”—“Because they have taken away my master and I know not where they have laid him.” Turning around she saw the gardener (because the sepulcher was in a garden) coming. “If it’s you who took him,” she said, “tell me where you have laid him, and I will take him.” He was about to answer when she departed, uttering piercing cries.
Other women came soon after, and they were surprised: Why, said the two young men, do you look among the dead for one who is alive? They said to his disciples that he returned to Galilee, and there they would meet again ... When the apostles came, nobody was in the grave, but the linens that had been used to bury Jesus were folded in a corner.
What had happened, then?
During the night Joseph of Arimathea came to the tomb with aid and, having found Jesus still breathing, took him. Where? Probably to a property of Joseph’s located on the road from Jerusalem to Jaffa in the land where Jesus had not preached and where he was unknown.
Now notice the following facts:
Mary Magdalene disappeared forever, for we never see her again. They spread the rumor that she had withdrawn to the desert. Was it possible? No, Mary Magdalene was and remained where her beloved Jesus was, dead or alive.
How is it that the apostles didn’t go to Joseph of Arimathea for information about Jesus or to Lazarus to ask about the Magdalene? They went there most likely; but everywhere they found the doors closed. All those people were gone. Where were they? Where Jesus was.
Here two assumptions can be made. Either Jesus died soon after arriving at the country house of Joseph, or he was ill and experienced several attacks of lethargy. In the first case, Jesus’ disembodied travels occurred post mortem; in the second case, they took place while he was in lethargy. These include psychic travel, as we know, in an appearance to two disciples on the road to Emmaus, and two or three appearances to his apostles.
If Jesus died at Joseph’s place, it is very likely that the apostles would have seen the Magdalene and her family, while in fact the family disappeared forever. We must therefore think that Jesus was not dead, but being very ill, the Magdalene and her family gathered all their belongings and fled with their beloved to a country where he was safe from persecution by his enemies and where one could calmly treat him. What country was this?
Legend makes us find the Magdalene and her family in Provence, in our own dear country. Some, like Lacordaire, believe in this legend, others do not. I refer for details to the work of Louis Martin, The Gospels without God, and that of Marc Montifaud entitled Mary Magdalene.
For us, it is sweet to believe that it is in Provence that stopped the footsteps of those who loved so passionately, and that this is where she deposited the remains of one who truly loved men and who first taught them the word for fraternity. “He’s here,” says Mr. L. Martin, “in some deep hidden place, protected for eternity from the foolish desecration of men. Thus the most generous of men sleeps his great sleep in the midst of the most chivalrous of people and the best made in the image of his Gospel.”
It follows from all the foregoing, that the sacrosome of Jesus Christ is not risen. That of any man does not resurrect to ascend to heaven. There is no place in heaven, that is to say, in the ether, for a carnal body; for “flesh and blood,” says Saint Paul, “cannot possess the kingdom of God.” Here docetism happens to be the truth. What resurrects is the consciousness, with memory, it is also the purified aérosome, as I have already stated in the May 1895 Initiation. It is with this etheric body and light that Jesus ascended to heaven, where he resides. It is through this body that we are united, and it is with this body that he will appear at the end of humanity.
Dr. Fugairon.
13 May 1897.
Notes
(i) Traité de pathologie générale, by Bouchard, vol. I, p. 101.
Source: L’Initiation, June 1897, 235-245.
