History, both ancient and contemporary, is full of shameful cases perpetrated by priests and priestesses - obviously uninitiated - who, with their unethical and immoral attitudes, have done great damage to humanity's faith in divine and sacred things. In the previous article I stated that the power to ordain priests and priestesses is possessed only by a truly initiated bishop; I also said that the absence of this authenticity has been the cause of the degeneration of both the priesthood and the traditional and ancestral kingship. A degeneration that I personally believe will be even more evident in the future with the ordination of women bishops.

In order to understand why I make this statement, it is necessary to explain clearly what it means to be a bishop and what are the biological requirements that a priest and initiate must have in order to exercise episcopal functions.

Etymologically, the word bishop comes from the Greek episcopus, which is formed from epi (above, from a superior position) and scopus (watchman or guardian). A bishop, then, is a priest and initiate who is hierarchically superior to other priests and initiates, and whose functions are those of a watchman or guardian. This definition raises a question:

When does a priest become a bishop and what must he watch over or guard?

A priest acquires the hierarchy of bishop when he receives the initiatory secret given to him by a patriarch or by another bishop expressly authorized by the patriarch to transmit it. The knowledge of this secret enables the Bishop to initiate (activate or awaken) the Nous Atom or Khristic (Christic) Seed, and with it the gift of discernment and inner vision that characterizes the authentic priesthood of the order of Melkizedek (Melkizedec).

A Bishop, especially a Patriarch, must guard this secret with his life if necessary; but he must also ensure that it is never lost or extinguished, for it is through his existence that humanity can evolve to higher levels of consciousness. And this is not all, for his power is not only limited to mobilizing this energy through the laying on of his hands in the act of initiation or ordination, but he can also cause this seed to awaken in unconscious initiates when he speaks, preaches and instructs verbally from mouth to ear.

It is obvious that I cannot reveal the secret of priestly initiation, but I can say here what it is based on; it is that the Bishop knows how to activate, mobilize and radiate, outside himself and consciously, his priestly energy, which is a kind of electric current that has the necessary power to stimulate and bring out of its potential state, so that it begins to manifest, the Khristic (Christic) Seed or Nous Atom that every true priest and initiate possesses. This seed lies dormant in every unconscious initiate, and its awakening gives him the opportunity, if he so desires, to recognize and properly use the gifts of discernment and inner vision that he possesses at birth. The mechanism of mobilization of this energy is the same as that used unconsciously by the male in the sexual act; an example of such an unconscious mechanism is found in the scientific technique of in vitro fertilization; but this subject is so vast and important that it requires a separate publication.

A bishop can mobilize and radiate his priestly energy as long as he keeps his sexual potency active, so he should refrain from ordaining new priests if he has lost this potency, which is not very common, since the bishop is also properly trained to remain virile even at a very advanced age. But it should be clear that if he continues to initiate without virility, any initiation or ordination he performs will be null and void.

The need to maintain active and permanent sexual potency and the gifts of discernment and inner vision of priests and initiates is the reason why the vows of abstinence, humility and respect for the hierarchy were established; but these vows were later replaced in Christianity-Mithraism by those of celibacy, poverty and obedience, derived mainly from an Eastern custom practiced by ascetics and anchorites.

The consequences of these vows for the religious priesthood in the West - especially those of celibacy and obedience - are well known; for celibacy is practically impossible to practice in this part of the world, unless the priest becomes an ascetic or an anchorite, because its practice can have serious psychological and biological consequences for the priest. As for obedience, if it is a blind obedience demanded even when it is contrary to the ethical and moral principles preached, it can also have serious psychological and biological consequences, if not the decision to abandon the priesthood.

Women Bishops: A Break with Tradition

Since the creation of the three initiatic lines in the West, women have always participated in the priestly work; many of them belonged to the closest circle of the Master Jesus, the Khrist (Christ), and have also genetically transmitted their knowledge to our days; but it should be clear that the work done in the male priesthood is completely different from the work done in the female priesthood, because the female energy generates attraction, development and cosmic consciousness; while the male energy generates life, impulse and Khristic (Christic) consciousness.

I have already explained that in order to exercise the dignity of Bishop, it is necessary to have an active sexual power that allows to radiate the invisible, and the woman does not possess this power; because the feminine power that is unique and exclusive to her - when it is in its true essence - lies in her magnetic or attractive capacity, as is the case of the power to attract prosperity and material wealth, to create states of love, peace and harmony. And perhaps the most important of all its gifts-something that is certainly on a par with the radiant power of a bishop-is the power to shape the behavior and personality of a new human being. That is why there is no conflict between truly initiated priests and priestesses, because they are aware of their complementary roles and what each has to do in this world. In short, each does what the other should not, cannot, and is not given to do.

The Close Relationship Between Kingship and Priesthood

In ancient times, priesthood and kingship marched together toward the same goal, but the traditional training of a future priest or king degenerated into neglect and then into oblivion, mainly because of the mistakes made in the priestly work of the time, and there began the decline of both priesthood and kingship.

What it means to be a patriarch or king and the importance of the traditional education of the sons of initiates and kings will be the subject of our next article.

Prof. Publio S. Colmenares B.