It was probably conceived through a rite of sacred sex. His birth was surrounded by prodigies and received his initiation in mystery cults at thirteen. His conquest of the East can be interpreted as a search of the encounter with his father Zeus-Amón to become a solar god …
Is it possible that he got it?
The mystery surrounds the figure of Alexander the Great. He was not only a high initiate, but an authentic chosen one. His genius conceived the first project of «globalization» of history: an administration that ordered the coexistence of all men. But his star would be as bright as fleeting. He was born in 356 b.C. and he died in 323 b.C., at 33 years old. In little more than a decade he created an empire that stretched from the eastern Mediterranean to India, covering more than 5 million km2. If his existence was not solidly documented, we would say that his profile does not correspond to that of a man, but to a legendary demigod. His life is an irrefutable proof that, on some exceptional occasions, myths embody and transform into history.
The alchemy of blood
In the procreation of Alexander magic has a special role. The ancient mystery cults of Hellas had given rise to an alchemy of choice blood in their progenitors. His father, King Philip II of Macedon, came from a solar line, whose mythological ancestors included Hercules. The territory of his kingdom was located north of Olympus, the abode of the Greek gods. On the northern slope of this 3,000 meter high sacred mountain, the tradition placed the residence of the muses and the tomb of Orpheus, the musician god, whose mysteries constituted one of the most prestigious initiations in antiquity. In this land the Macedonians flourished, a Dorian people with well-defined ethnic features: robust build, tall stature, blond hair and blue eyes.
In the year 356 b.C., Philip went to the island of Samothrace, headquarters of the Mysteries of the Cabins, worshipers of Hephaestus, the blacksmith god, and dwarf deities of fertility, whose cults were mixed with that of Dionysus. The Macedonian monarch was received with honors due to his prestige and initiation. These rites pursued communication with the luminous gods of heaven and with those of the underworld through the ecstatic trance, which arrived at the culmination of practices of sexual exaltation and debauchery.
In the course of these cults the ancestors were invoked in ceremonies carried out by the sacred fire. The officiants extinguished and lit bonfires, fed with lights brought from the sanctuary of the god Apollo, in Delphi. And as we saw, they also venerated the underground Sun, symbolized by the forges of Hephaestus, the patron of the metallurgists that Rome revered in the image of Vulcan and in whose tradition alchemy was born. If we add to all this the cult of Dionysus – the god of fertility, drunkenness and sacred madness, with his courtship of satyrs and bacchantes dancing to the sound of the wild flute – it is evident that we are in a religious environment in the which sexual magic could not be absent.
In this scenario illuminated by the sacred fires and animated by the feverish vibration of drums and lyres, Philip was fascinated by a young priestess of wild beauty who danced frantically, her body wrapped in snakes. This ritual bacchante was Polixena, daughter of the late monarch Neptolemo I of Epiro, a land that officiated an ancient Thracian cult to the mysterious god Sabazio, already assimilated by Dionysus, and who was famous for the oracle of Dodona. Princess Polixena also venerated Zeus-Amón, fusion of the supreme god of Greek Olympus with that of ancient Egypt. Zeus represented the fearsome aspect of celestial fire as a lightning bearer, while Amun-Ra (the Hidden One) symbolized his luminous appearance as a beneficent Sun.
Also the lineage of this priestess hoarded a royal blood that was considered divine, because it went back to the demigod Achilles, whose son had joined with Andrómaca, the widow of Hector, fusing the lineage of celestial origin claimed by the Achaeans with that of the Trojans in the royal bloodline of Princess Polixena.
We find ourselves, therefore, in an important place of power, seat of cults and sexual rites of fertility, in which these two initiates were known in the ancient mysteries that were considered descendants of deities.
A divine birth
When Philip returned to Macedon he took Polixena with him, whom he married. The following year Alexander III of Macedon was born. Really, it would be strange that his initiated parents did not conceive it by means of rites of sexual magic. Above all, because there are many documentary indications of this.
When marrying with Philip, Polixena changed its name by the one of «Myrtale» (a nymph, deity of the nature associated with the first initiation of Alexander). The day of his birth, he adopted that of «Olympia» (abode of the gods). Years later, he would change his name to Estratonice (a form of the goddess Aphrodite) in defense of the legitimacy of his grandson Alexander IV – son of Alexander and the Afghan princess Roxana – as heir to the throne. Are we before signs that this embodied a different ritual function in each case?
We do not know. But she herself maintained that Alexander was not the son of Philip, but of Zeus-Amon himself, incarnated in a serpent that had slipped into his bed. He also instilled this strong conviction in his son. The sacred serpent linked with its ancestor Achilles, name that comes from the term echis and means snake. When she became pregnant with Alexander, Olimpia dreamed that the ray of Zeus – a zag reminiscent of the celestial or light serpent – burned her before spreading and enveloping the Earth.
But we are not facing a simple fantasy of his mystical temperament. This is confirmed by the dream that Philip had during the night of the birth of his son. As the king confided to the diviners of his court, he dreamed that a seal with the sign of Leo closed the sex of Olympia, preventing him from joining her. Alexander was born with the Sun in Leo and having as an ascendant to Aries, the sign of Amun. So also Philip shared the same expectation of Olympia and the feeling that, at least as a symbolic paternity, Heaven had participated in the conception and birth of his son.
The delivery occurred at midnight. On the eve, two eagles had perched on the roof of Olympia’s room and, when she gave birth, the storm broke with a profusion of thunder and lightning on the earth, shaken by a strong earthquake. That same night the Temple of Artemis was burned down in Ephesus, a sign that Philip’s fortune-tellers interpreted as the announcement of the advent of a lion-hearted child (Leo) whose torch would burn the entire East.
The oracle of Amen
There is also another very suggestive detail. The oracle of Dodona in Epirus, the oracle of Apollo in Delphi and that of Amon-Ra in the oasis of Siwa, maintained an intimate bond with each other, to the point of being considered twins. Alexander interrupted his Eastern campaign, subordinating the military imperatives to the mystics to make a pilgrimage to the shrine of his father Amón in Siwa, where the Egyptian priests received him as a Son of the Great God, revealing the secret of his destiny. To get there, the road from Egypt through Gaza had been opened. Afterwards, he went on foot for eight days, traveling 300 km of fiery desert to reach the Temple, in whose sanctuary he was able to visit the image of Amun: a betil or meteor, which the ancients called «lightning stones» because they fell from the sky.
According to Plutarch, who gathered sources lost today, during this pilgrimage the god manifested himself with auspicious signs such as rain, very rare in the desert. Also in the fact that Alexander was lost and two snakes showed him the way to Siwa. Although they are legendary, these details indicate that Alexander lived his visit to the oracle of Amun as a pilgrimage greeted by the gods. All this itinerary was marked by battles preceded by solemn consecrations to the deities, with sacrifices and ceremonies in which, on occasion, he officiated personally as a priest. And what explains this route is not the conquest of Persia, but the liberation of Egypt. There he would obtain the legitimacy to invest himself as a divine avenger of the country of the Nile. Only then, recognized as such, he launched himself against the Persian Empire.
«The living Horus»
The Egyptians never saw him as an invader, but as a liberator. Alexander accepted the crown offered him by the clergy of Memphis and was crowned King of Upper and Lower Egypt, with all the attributes of the Pharaonic monarchy. This act that erected him into a «living Horus» and conferred sacred to his later conquests, was the end of that process begun with his pilgrimage to the shrine of Amun in Siwa.
Alexander wrote to his mother Olympia, promising to entrust him with the oracle of the god on his return. He probably did, given how close they always were, but neither of them confided this secret to anyone and they took him to the grave. We know nothing about this revelation. The versions that circulated about what were the questions asked by Alexander lack historical credibility. Actually, the only sure thing is that, apparently, this oracle of Amun worked like a huge oval oui-ja board, on which some officiants performed ritual movements under the orders of the consultant, assuming the role of signs interpreted by the priests .
Finally, there is a Persian legend that also points to a ritual procreation. According to this, Alexander would have been fathered by the pharaoh-magician Nectanbeo, who would have moved to Macedon to lead the liturgy that would give Olympia a son-hero, of the Zeus-Ammon seed and would also have planned the sacred union so that » the magical child »was born when the stars reached the right conjunction. Although this attribution of paternity to the pharaoh is very unlikely-Nectanbeo fled from Egypt before the Persian invasion and was exiled when Alexander was already 13 years old-it is evident that his legendary character was inspired by a conviction widespread among the contemporaries of the great king Macedonian, according to which his procreation had not been profane, but fruit of a rite of sacred sex.
In any case, Siwa was not the only time that Alexander subordinated his political-military activity to the religious imperative. He always did it. He also visited the oracle of Delphi to consult the fortuneteller, before embarking on the conquest of the East. And he made his pilgrimage to the tomb of the great Achilles -his semidivine maternal ancestor-, where he left his weapons in offering and wept for the hero, not forgetting to stop at Ilium to make an offering to the Trojan Athena. Alexander was not a warrior monarch of pious gestures, but an initiate whose life was governed by psychospiritual objectives in function of his mysticism. Surely, also conceived the war as a ritual launch of his initiatory path.
The education he received from his childhood confirms this picture. Olympia instructed him in astrology and in the art of divination by fire and the flight of birds (ornithomancy). It also prepared him for an early and early initiation. At the age of 13, Alexander traveled to Mencia to be initiated into the Orphic mysteries, in the cave of the nymphs, a place of power very reminiscent of the ritual name that his mother adopted to illuminate him. The powerful impressions of the secret rite marked his sensibility, already prepared by his governess Lanice, who discovered the world of Homeric poems and introduced him to the tragedies of Euripides. As a child he became fond of reading and conceived that it was his duty to emulate the Homeric heroes, especially his admired Achilles. Then, both the Iliad and the Greek tragedies were considered sacred, not literary works. The term «tragedy» literally means «song of the goat» and, precisely, originated in the religious festivities of the cult of Dionysus.
At the same time, his father made sure that he received a strict political, athletic and military preparation. In these disciplines he had as preceptor Leonidas, training completed in an authentic academy, in Mieza. The teenage prince returned home at age 14. At this stage of his education he had as preceptor Aristotle, who stimulated his interest in medicine, zoology, botany, history, philosophy and geography, putting the touchstone to his training.
In those years his parents distanced themselves. The philandering Philip – who had seven wives – married a young Macedonian aristocrat and marginalized Olympia. But young Alexander took a stand for his mother. When Olympia was banished she accompanied her and did not return without her. It is also evident that he inherited his impulsive temperament, his profound mysticism and his tendency to act according to his own intuitions.
The initiate had already demonstrated his mettle and his gifts. On one occasion, he observed with his father how several officers tried unsuccessfully to mount an untamed horse called Bucephalus, which resisted all attempts. Alexander asked Philip for permission to try his luck. The king gave it to him, probably convinced that a good romp could be a valuable experience, which would help him measure his chances of success before taking action.
Alexander approached the horse, managed to gently turn his head to look at the Sun and was caressing and whispering. Then he mounted it and started a victorious gallop. Some people consider this episode legendary. But the enormous affection Alexander professed for Bucephalus is documented. In Gaugamela, when all his luck was played in a decisive battle, he personally took care of Bucephalus, already old. In addition, the young man soon gave enough evidence of his enormous skills of command and persuasion. He must have a strong charisma for the generals of Philip to worship him when he was only 16 years old.
At that early age, his father entrusted the kingdom to him while he was absent to continue his military campaigns in Greece. He was not yet 17 years old when he got his first victorious campaign, in struggle against Tribals and Illyrians, on the northern border of Macedon. At the age of 18 he led the charge of the Macedonian elite cavalry in the decisive battle of Queronea (338 BC), imposing his strategy. All Greece remained from that moment under Macedonian rule. Only two years later, Philip died killed by Pausanias. Alexander ascended the throne at age 20, facing the hostility of the courtiers and the relatives of the Macedonian wife of Philip, whose aristocratic family claimed the crown, marginalizing Olympia – that foreign sorceress of the tribe of Molossians – and proclaiming heir to a Macedonian prince of pure strain. But Alexander had two decisive supports to consolidate himself on the throne: his mother Olimpia and the army, who saw in him his natural and charismatic leader.
The king of the world
At age 21, he sets out to conquer Persia. But also his Eastern campaign obeys the visionary mysticism of an initiate. For example, when he takes Tire – after dreaming that Hercules accompanied him and entered with him into the city – he chooses to attack the date of the heliacal departure from Sirius, which marked the beginning of the Egyptian solar year. Later, Alexander will reform the Greek calendar so that it will also begin on that sacred date.
There is no doubt that his steps were dictated by his desire to transform himself into «more than human», without making any concessions to the distractions and pleasures that he could have enjoyed as a Macedonian prince. The historian Robin Lane Fox, professor of Oxford, author of a biography not suspicious of esoteric inclinations and adviser to Oliver Stone in the film Alexander, recognizes that «he knew all the Greek myths and that he set out to make them come true throughout his life» . But incarnating the myth to this extreme of ritualizing all existence is the unmistakable hallmark of a high initiate. We are faced with a strange feature of the secular mentality, which would perceive such pretension as a suicidal nonsense.
Alexander’s project can not be understood from a pragmatic perspective. So maybe, the gods will inspire and accompany you in such a company. We are facing a unique case in military history. How to explain that in eight years he conquered the largest known empire, without ever suffering a single defeat, or that he won in an unappealable way in all his confrontations with the Persian army, the most powerful war machine of that time?
The impressive hosts of Darius III numbered 250,000 men and included elephants. Alexander defeated them with a force of less than 40,000 men. He was convinced of his victory due to an eclipse of the moon, star of the Babylonian Astarte, which he interpreted as a favorable sign of his father Zeus-Amon. And he attacked front and center of the Persian army, looking to face Darius, who fled in terror. The great battle of Gaugamela that decided the fate of the war was not the victory of a genius of strategy, but of a will to fight sustained with absolute faith by an initiated king who fought at the head of his troops.
His actions confirm that he conceived war as a ritual haul. After defeating Darius, who was killed by his men, he not only honored him, but he put himself under the protection of Zoroaster, the great Persian prophet, and ordered to execute as traitors the murderers of his hapless enemy. He also maintained the privileges and treatment of real people for all the members of Darío’s family. By taking Bactras, the holy city of Zoroaster, he devoted a lot of time to being instructed by magicians and wise men of the religion of Ahura Mazda. He never acted as a classical invader, but as a sacred emperor, prophet and philosopher. His conquest of the East can be understood even as an indefatigable search of the sources of the Sun: the dwelling from which the star of his father Zeus-Amón left every day.
Alexander saw himself as a reconciler of East and West and acted accordingly, espousing the Afghan princess Roxana, with whom he would have a posthumous son. Also, as he had done with the Greeks, he integrated the elites of the conquered peoples into his court and into his army.
It was the year 326. India was the last stage of its conquest of the East. But he could not enter the plains of the Ganges. His troops refused to follow him. The Greeks were dissatisfied with a policy that deprived them of their perquisites as victors and privileged the vanquished. Nor did they forgive him for marrying an Asian foreigner and not a Macedonian princess, or adopting the uses of the eastern courts. In addition, after eight years of military campaigns, his soldiers wanted to return home to enjoy the booty and social prestige that belonged to the victorious warriors. And with Alexander there was no booty, but duty and a utopian mission: to build a new world, unified under a single power.
In the year 324 b.C., a decree of his ordered the return to Greece of all the exiles. The cities of the Hellas feared for their economies and began to discredit him, describing him as a tyrant. The uprisings were put down without saving the executions. This behavior was the usual one in his time and does not cast shadows on his generosity and respect for the conquered nations, including his cults, beliefs and customs.
In the year 323, b.C. Alexander died in Babylon. Some authors attribute his death to malaria, others to leukemia and many think he was poisoned. The enigma of his premature death is in harmony with the one who presided over his destiny. According to Luciano, when the end approached he asked to be buried in Egypt to «enter the rank of the gods.» It was a logical desire in someone who had lived with that goal.