Category: Metaphysics

Shadows of the Hermetic Golden Dawn: A Review of Modern Golden Dawn history

Shadows of the Hermetic Golden Dawn: A Review of Modern Golden Dawn History © 2017 John F. Rychlicki III Leilah Publications
All rights reserved.

Excerpt from Heritage of the Illuminati 2018 Paperback edition 

“crowley’s fear of abortion simply reflects his chronic
fear that his inherent inferiority would be discovered
………………… and that his existence was a result of
terrible accident …”
– Christopher S. Hyatt, Ph.D. April 8, 2006.

If one were to wade through the psychic bogs of Golden Dawn karma, one in all certainty risks the danger of psychological and psychic damage, of losing impartiality, clear conscience, of electing sides in internecine psychic wars and political fighting in the Golden Dawn traditions of the late twentieth century and early twenty-first century. It is only with the armor of years of psychological therapy as suggested by Dr. Israel Regardie, in addition to trained mentors, lifelong friends, peers, and our advisor Dr. Christopher S. Hyatt, years of Golden Dawn path working and initiation, Zen Buddhist meditation, and academic research into psychology that I undertake this venture into the Golden Dawn “flame wars” which have, at times, nearly set fire to the affairs of my friends and myself.

My peers, and I (my close life friends) work under the aegis of the Cross and Rose, retaining its mysteries in our blood and pedigree. Charles Cicero consecrated Isis-Urania Temple of a then independent, unaffiliated operative Golden Dawn research group in Columbus, Georgia in 1977. After much correspondence, Dr. Francis Israel Regardie traveled with Cris Monnastre in 1982 to Isis-Urania to initiate her and Adam Forrest (Lawrence Epperson) into the 5=6° Adeptus Minor of the R.R. et A.C. Francis consecrated the Vault of the Adepti at Isis-Urania, establishing the Second Order of the R.R. et A.C. ensuring almost 100 years after its original charter the Lamp of the Golden Dawn continued in America.

In 1983 Dr. Regardie visited New Zealand, where a Stella Matutina lodge had been founded by Frater Fenim Respice (R. W. Felkin) in 1912 and continued to function. He accepted honorary initiation to the 6=5° Adeptus Major grade by Thoth-Hermes Temple headed by Pat and Chris Zalewski in Wellington, New Zealand. After his death, Francis posthumously received the 7=4° Adeptus Exemptus R.R. et A.C. degree by the Thoth-Hermes Temple in New Zealand.

Soror Cris Monnastre (P. Behman), who wrote an introduction in Regardie’s Golden Dawn volume chartered with Frater Charles Cicero a new Hermetic Order of the Golden Dawn in Athens, Georgia with Regardie’s student Frater Adam Forrest (L. Epperson). According to my personal correspondences with Dr. Christopher S. Hyatt; he, Monnastre, and Forrest were the only individuals who received the 5::6 initiation and warrant from Regardie. Dr. Hyatt and Regardie chartered the Hermetic Temple and Society of the Golden Dawn, in addition to the Israel Regardie Foundation, and a “Golden Dawn Research Society” in Phoenix, Arizona in 1982. Dr. Hyatt took the fraternal motto, Adonai Achad in his Golden Dawn charters. Cicero, Monnastre, and Forrest’s Golden Dawn organization was incorporated as a tax-exempt corporation in the state of Florida in 1988.

Dr. Hyatt chartered another organization, the “Thelemic Temple and Order of the Golden Dawn” with David Cherubim in Los Angeles, California, in 1990. The organization simply was later called the Thelemic Golden Dawn and was a hybrid of Aleister Crowley’s “Thelemic teachings” and a skeletal system of Cherubim’s understanding of Golden Dawn material and alchemy. Cicero and Monnastre, whom was a former ‘girlfriend,’ and intimate with Regardie before he died in 1985, initiated David John Griffin, Frater Lux Ex Septentrionis into the Hermetic Order of the Golden Dawn, Inc. in Florida, 1992.

The Internecine Golden Dawn Psychic War had its roots in the personal contention between the Cicero’s and Monnastre and Griffin. After Regardie passed away in Sedona, Arizona in 1985, Monnastre began dating Griffin on an intimate level. In January 1994, Monnastre, Praemonstratix General of HOGD, left the Cicero residence with Griffin after a personal argument according to witnesses.

Robert Zink chartered with his ex-spouse, the Eternal Golden Dawn which changed its name to the Hermetic Order of the Golden Dawn, Intl. (HOGDI) in 1993, renaming the organization Hermetic Order of the Morning Star, Inc. (HOMSI) in 1997, and again the Esoteric Order of the Golden Dawn in 2003. Monnastre and Griffin chartered the Hermetic Order of the Golden Dawn/Rosicrucian A+O currently a sole proprietorship under Griffin. Behman had operated the Hermetic Order of the Golden Dawn temples in Los Angeles throughout the 1980s.

After withdrawing her endorsement from that organization in 1994 to continue the non-schism version with Griffin, she eventually sold her partnership interest to Griffin in May 1998. It is important to note that Monnastre’s organization retained it the name Hermetic Order of the Golden Dawn, even referred to as the Authentic Golden Dawn by Griffin, until a trademark dispute was settled in 1996 when Griffin was legally obligated to adopt the appendant, “Rosicrucian A+O” to his Golden Dawn organization. Cicero and Forrest possibly had Monnastre “resign” from her Office and membership in the Hermetic Golden Dawn, Inc.

Monnastre separated herself from the company and association with Griffin’s HOGD/A+O and sold her partnership interest to Griffin in May 1998 leaving Griffin the sole proprietor of the organization. In February 1994, David Griffin charters the Isis-Nut temple in Stockholm and registers the Hermetic Order of the Golden Dawn trademark in Sweden. He immediately afterwards uses this trademark as the basis to register the same trademark in the newly created OHIM trademark office for the entire European Union.

Robert Zink, according to Dr. Hyatt who disclosed to myself the origins of this contention, fired the first shot in the Golden Dawn Psychic War by posting to Internet news groups online, private legal documents of Charles Cicero.  Exponents of the Cicero Golden Dawn organization responded in kind by posting libelous accusations of a sexual nature against Zink also to online Internet news groups. In 1994, the flames began to spread to all corners of the Golden Dawn tradition, of which the smoke still smolders presently.

The maleficent libelous confrontations spread with the flames of a psychic warfare reminiscent of the schismatic, megalomaniacal behavior that fractured the original Golden Dawn. Various libelous “anonymous” Internet web sites and pages disappeared as quickly as uploaded to online servers, as attacks between Zink and Griffin infuriated Golden Dawn initiates in all organizations.

In March 1995, Cicero filed with the USPTO registration for the Hermetic Order of the Golden Dawn trademark. Monnastre and Griffin hired Stuart Mackenzie, the attorney who won the Marcello Motta’s Society O.T.O. vs. McMurtry’s Caliphate Ordo Templi Orientis case to defend their interests and file formal opposition to Cicero’s Golden Dawn trademark application. Exponents of Griffin’s organization accused Maria Babwasigh, Imperator of the Societas Rosicruciana in America, and Cicero of further libelous attacks. As backlash from the Cicero-Griffin trademark dispute, libelous and psychic maleficence against and from Griffin, Zink, and their respective sponsors increased in vehemence and quantity from 1994 to 1996.

In March 1996, March 1996 the Golden Dawn trademark conflict is settled temporarily. Cicero, Griffin, and Monnastre sign a legal settlement to share the “Hermetic Order of the Golden Dawn” trade name on a global scale.  Cicero and the Hermetic Golden Dawn, Inc. is granted partial ownership of the mark in Europe. Griffin Monnastre are granted the right to use the partial mark in the USA.

At a 1997 International Golden Dawn Conference in the United Kingdom, Rosicrucian historian Dr. R.A. Gilbert delivers a lecture contending the history and reputation of the Societas Rosicruciana in America, an order that had been moribund owing to a legal dispute among senior members concerned with a breached real estate contract under former Imperatrix Lucia Grolsch.

A new Imperatrix, Soror Maria (Babwasigh) took over the office and leadership of the S.R.I.A.  The Rosicrucian Order of Alpha et Omega and its outer order the Hermetic Order of the Golden Dawn proclaimed a “Reformatio Fraternitatis,” in March 1999, one hundred-eleven years after the original warrant of the Golden Dawn, moving all published Golden Dawn material to the outer order and replacing this material with a new Second Order curriculum derived entirely from confidential, pre-Golden Dawn Rosicrucian and Hermetic esoteric transmissions according to public announcements by Griffin.

Chic Cicero, allegedly breaks his agreement with Griffin not to initiate each other’s students by initiating HOGD/A+O member, “Mark Griggs.” Griffin breaks off all business contact with Cicero. Griffin and his sponsors accuse the Ciceros of attempting to foment schism in the HOGD/A+O.  The Open Source Order of the Golden Dawn was founded by Frater Sam Webster in 2002 and based on a hybrid of Buddhist, Gnostic, Thelemic teachings, and ancient Egyptian theology.

The organization grew out of a series of workshops on ceremonial magic held by Webster in 2001. As part of the 1997 Hermetic Golden Dawn, Inc. USPTO trademark principal register under the Ciceros, licenses were granted to the Hermetic Sanctuary of Ma’at Order of the Golden Dawn, Open Source Order of the Golden Dawn, Sodalitas Rosae Crucis et Solis Alati, and Esoteric Order of the Golden Dawn. {United States Patent and Trademark Office, Registration Number 2034866.} Cicero files a lawsuit in U.S. Federal Court against Griffin in 2005. Griffin’s HOGD interests are represented by Florida attorney, Jorge Hevia III, whose fraternal motto was an unoriginal “D.eD.I.,” a former member of Zink’s Esoteric Order of the Golden Dawn who was expelled by E.O.G.D. administration.

More maleficent libel and psychic conflagrations appear in renewed defamatory posting on Internet forums and news groups in 2005 as a backlash to renewed litigation by the Ciceros against Griffin and the H.O.G.D./A+O. In February 2007, federal trademark litigation is dismissed with prejudice on both sides with equal basis. Not surprisingly, both parties to the confrontation swiftly declared victory.

We conjecture that Griffin’s attorneys led a ‘scorched-earth’ legal strategy, forcing the Ciceros to respond to nearly one hundred-fifteen filings, most them frivolous. A “confidential settlement agreement” was reached that remains under the “perpetual jurisdiction or the court to enforce upon motion from either party on an equal basis.”

Confidentiality provision of the Griffin-Cicero court settlement presently obscures a full disclosure of the relevant facts regarding the actual outcome of the case. It certain, that Griffin fully retains the right to call his order the “Hermetic Order of the Golden Dawn” adding the appendant “Outer Order of the Rosicrucian Order of the Alpha et Omega.”

A renewed round of invectives rapidly circulates the Internet news groups and online forums directed by the usual suspects, sponsors of Griffin, Zink, and the Ciceros. In 2003, sponsors of Griffin’s Golden Dawn organizations uncover invective Internet pages against Griffin, disclosed to have been published by Bryan W. Yronwode, Tyagi Nagasiva, or Frater Nigris, a Thelemic initiate of the Open Source Order of the Golden Dawn.

Griffin’s sponsors uncover open letters by Zink and Joseph Max, Sam Webster, and Barbara Cormack, in an official capacity containing a diatribe giving explicit directions to one of these defamation sites published by Yronwode. Maleficence continues from all parties, and exponents of Griffin’s, Cicero’s, and Zink’s Golden Dawn organizations rapidly appear and disappear on various Internet blogs, news groups, and forums until 2009.

Griffin and his sponsors in the H.O.G.D./A+O offered an end to the Golden Dawn Psychic War, offering a détente to Zink, Cicero and their affiliates. Griffin in his blog, proposed a “Golden Dawn Harmony Conclave” inviting all active members of all Golden Dawn organizations including the Adepti of the Hermetic Golden Dawn, Inc., O.S.O.G.D., and Zink’s E.O.G.D. Expectantly, Griffin’s offer is met with cynicism and suspicion. A détente appears to have held, as Griffin’s H.O.G.D./A+O “Harmony Conclave” assembled on the Vernal Equinox in 2010, at Paris, France. The détente was short-lived, lasting until the Winter of 2010 when the invectives inevitably began once again and presently continue in 2011.

A root of the Internet and psychic confrontations between the Cicero-Zink-Griffin Golden Dawn and their exponents appears to be a deep-seated dispute about Golden Dawn initiation and lineage. Griffin and the Hermetic Order of the Golden Dawn Outer Order of the Rosicrucian Order of the Alpha et Omega argue that traditional Golden Dawn Initiation in physical temples is important and should not be abandoned, diverging from Regardie’s and Cicero’s view that self- initiation is effective as a psychological and spiritual tool in the outer order of the Golden Dawn. Cicero argues that traditional Golden Dawn initiation in a physical temple is not necessary in the grades and path-work of the lower Sefirot.

Initiation ceremonies into the Sefirot grades of Malchut, Yesod, Hod, and Netzah, can be replaced by Self-Initiation.  Cicero writes:

Self-initiation into the G:. D:. current of magic has been a subject of much speculation and discussion. However very little practical information has been presented upon the subject. Israel Regardie was a vocal champion of the idea that a student could initiate him/herself through the grades of the Golden Dawn. He put forth the opinion that by repeated performance of such rituals as the Opening by Watchtower and the Middle Pillar Exercise, the aspiring magician could effectively be considered an initiate of the G:. D:. current. (Note: these rituals are provided in Chapter Six of this book.) However, he also stated that this hinged upon the student’s own persistence, hard work and determination. The responsibility for spiritual progress is placed squarely on the shoulders of the student. There is only one person to blame if indolence keeps spiritual growth from occurring. The need for Self-initiation is born out of the fact that it is not always possible for prospective students to live in an area that is close to an officially recognized initiatory temple. Especially here in the U.S., students have often had to spend a lot of money on transportation to an official temple to receive an initiation. Since there is a total of no less than seven initiation ceremonies required to become an Adeptus Minor, it is easy to see how expensive the process of traveling to a temple can become. This has led to various magical groups offering correspondence courses and astral initiation by proxy. However, these too are often highly expensive undertakings that do not address the solitary student’s basic need to monitor his/her own psychic growth in a meaningful and spiritually fulfilling manner. (Some groups even bestow instant Adepthood with virtually no Outer Order training whatsoever; for a fee, almost anyone can get a certificate proclaiming one to be an Adeptus Minor [or even an Adeptus Exemptus!]. The spiritual value of grades obtained in such a manner is, of course, highly questionable.)” {Cicero, Charles. Self-Initiation into the Golden Dawn Tradition Llewellyn St. Paul, MN 1998}

Zink disputes that traditional Golden Dawn initiation in physical temples is obsolete and has replaced it with Astral Initiation where initiates of the Esoteric Order of the Golden Dawn are instructed to meditate while a ritual initiation is performed in proxy. I firmly agree with Regardie’s insisting psychotherapy as a prerequisite for outer order grade work in the Golden Dawn. Dr. Regardie believed self-initiation was practical in the Kabbalistic path workings in relation to the Tree of Life.

He felt that continual physical initiations below Tifaret, moving the psyche and body of light to Malchut, Yesod, Hod, and Netzach, created unnecessary psychic and psychological imbalances in the student and preceptors. The most critical initiations of the Golden Dawn occurred in the Neophyte 0=0 and Adeptus Minor 5=6 rituals. Regardie felt that the elemental initiations between Neophyte and Adeptus Minor left impressions on the psychic energy field of the initiate that simply mirrored the Opening by Watchtower ceremonies. (Regardie. Ceremonial Magic. Aquarian Press: 1982)

Self-initiation does not preclude the overall importance of physical ceremony at a lodge or temple; there are no self-initiation rites in Masonic lodges of any Rite or appendant body. The isolated student choosing to initiate independent of temple or lodge hierarchical dynamics must be as persistent and systematic as the hierarchical structure of their temple or lodge.

Without consistent tutelage from proctors or formal temple officers, the self-initiating student must imbed the command symbols of each elemental initiation into their psyche and field of energy as a spiritual passport to be used in the realm of spirits.  A self-initiating student, who has conducted the elemental initiations or Watchtower ceremonies repeatedly and progressively, embeds the same symbolism in their aura and energy field.

Including the Opening of the Watchtowers ceremony, the Middle Pillar ritual should be practiced and conducted repeatedly to amplify and reinforce the energy developed in self-initiation rites. The creativity and skill of the self-initiating student are also crucial to the outcome. Unresolved neuroses often rupture the personality and psyche during initiations and physiological modifications.

These neuroses and psychosomatic blockages account for all the chaotic group megalomania in earlier esoteric fraternities and now modern occult organizations. Regardie recommended psychotherapy as a prerequisite for any magical operations including initiation. He refused to associate with any Golden Dawn temple that did not prescribe psychotherapy as part of its curriculum.

Unless these unresolved neuroses are therapeutically incorporated, identified, and allowed to emerge in consciousness in a safe and controlled fashion, operating with occult initiations allows neuroses to develop and acted out in dangerous patterns. Psychotherapy and initiation are similar in that both process unconscious patterns and integrate them safely into consciousness and prodigious methods of living and interacting with one’s environment. The student who self-initiates into a formal system must learn to distinguish between organizations that instruct and educate, and personality cults. Many “occult orders,” so-called, have their foundations around manipulative and charismatic personalities.

Addressing the need for psychotherapy as part of magical practice could have prevented much of the damage wrought by two major parties in the Golden Dawn Psychic & Internet hostilities. Since Robert Zink, David R. Griffin, and their respective accomplices revive internecine battles between competing Golden Dawn organizations, using the Internet as their battleground; we can easily deduce that both parties have an alternate agenda, both are keeping from the great Golden Dawn community. With each revival of the psychic and political hostilities by all parties involved, including Zink and Griffin’s Golden Dawn groups, the Esoteric Order of the Golden Dawn, Griffin’s H.O.G.D./A+O, and the Open Source Order of the Golden Dawn, their motives grow more evident.

Personal vendettas over litigations, and esoteric lineage disputes, e.g. group expulsions, counter-initiations, valid charters & warrants, are clear in these hostilities.  Money is a lesser-known agenda in the Zink-Griffin-Cicero hostilities. The 1995-1996, and renewed 2005 trademark litigations cost Griffin and the Ciceros a great deal, less money going to the production of Temple material, maintenance of Temples, and administrative functioning of respective Golden Dawn groups. Authors scrambled to pen and publish books attempting to counteract other Adept’s new material on the market, and to help pay for expensive attorney’s fees.

Griffin exhibits psychological obsession and potential neurosis with each response to Frater Zink’s Internet postings on esoteric subject matter. With each Internet post, published Golden Dawn teaching, new website or blog, or any public statement by Zink, Griffin responds maliciously and systematically; rarely has each party produced new literature on the Golden Dawn teachings. A statistical search on Griffin’s Golden Dawn websites, and related Internet sites turns up a clear and present obsession, and invective against his targets, rather than explanations and teachings of the Golden Dawn traditions.

When Regardie began to distance himself from operating Golden Dawn temples, and groups, as a trained Adept and psychologist, he must have observed the mass deterioration of stable Golden Dawn groups in the twilight of the 20th century. Amidst the chaotic personal and group diatribes, there are enduring Golden Dawn legacies established by Israel Regardie, operating under the Ciceros as the Hermetic Order of the Golden Dawn, Inc., the Golden Dawn Research Society, and its affiliated Hermetic Temple and Society of the Golden Dawn; both operated by the late Dr. Christopher S. Hyatt; a life-long student and friend of Regardie.

The Golden Dawn Research Trust is a co-operative of scholars and Adepts in the Golden Dawn tradition that publishes archaic rituals, lessons, and teachings of the Golden Dawn and Rosicrucian philosophy. The organization is based in Austin, Texas with an editorial team led by Darcy Kuntz.  The Israel Regardie FoundationTM was founded originally by Israel Regardie and Dr. Hyatt in Phoenix, Arizona in 1982. Regardie and Hyatt established the organization to conserve the archives and Golden Dawn teachings of Israel Regardie in the form of published booklets, trade paperback books, and audio recordings.

Falcon Press, now “Original Falcon Publications,” was the publishing house associated with the Israel Regardie FoundationTM. In 2008, after the death of Dr. Hyatt, I consolidated lost archives and other material from the Israel Regardie FoundationTM to conserve Dr. Hyatt’s research collaborations with Regardie.  Dr. Hyatt’s last days and passing saw the beginnings of litigation amidst his estate, splitting the old Falcon Press into two publishing houses virtually selling the same material.  I retained Golden Dawn several ritual items, and unpublished materials given as a gift from Dr. Hyatt, including archives of emails, messages, and letters with the “Mad Doktor.”  

Dr. Christopher S. Hyatt – On Aleister Crowley, Ordo Templi Orientis, Israel Regardie, & the Golden Dawn –

from DrHyatt@aol.com
to Joshua.Seraphim@asu.edu
date Mon, April 17, 2007 at 8:33 AM
subject Re: gd irf
thanks josh we got rid of all the regardie letters bb traded to some
golden dawn group ::::::
if you and kelli want to develope something great:::::: cherubim bb
the oto creature people:::::::::::::i hope they boil in their own shit
hehehhaw:::

**************************************
See what’s free at http://www.aol.com.

DrHyatt@aol.com
by Soror Inanna on Monday, April 11, 2011 at 7:09am
DrHyatt@aol.com
to me
show details 4/8/06
he is nuts, t hinking in the remotest fashion the oto could ever be a
world influence and savior …… of this species …the oto is bills
whoredom …… run by the son of a sargeant …….hehehehehehhe
may they all eat shit and die ….. and let the worms sort them out
greenfeld has missed the point, thinking in the remotest fashion the
oto could ever be a world influence and savior …… of this species
… at most the oto reflects the desperation to hold something
together which has already failed at its inception— crowley’s fear
of abortion simply reflects his chronic fear that his inherent
inferiority would be discovered ………………… and that his existence
was a result of terrible accident …..i do applaud greenfeld’s
decision to step aside, not wanting to be painted with this tarnished
brush ….the oto is …… run by the son of a sargeant ……. and he has
applied his knowledge with complete fidelity …….the best solution
to them is to ignore them ….. and let the worms sort them out

Subject: crowley-caliphate rights
DrHyatt@****” to ******
Date: Tue, 6 May 2003 14:38:13 EDT
they bought them back a month ago, bb signed, price is
confidental…..i gave the archives to oto, as a non profit so they
would have a placeto live after my death, he traded them for some
crowley material to a gd group, and informed me after the event
……regardies 9th was removed according to bb when crowley and
fir had their fight ….. so “it would be wrong to give it back to him.”
even after his death…now, to be clear, bb has not thrown me out of
the oto, i think he is scared, simple as that, i wish he would, it
would make a nice chapter in one of my books…….under no
conditions do i trust him any longer, too many lies, delays,
deceit, particularly when i brought him out on my money from
europe to meet with all the 9ths, i gave him the money some
1500.00 for this trip, not the oto, so i didnt claim it as a
deduction…… I gave this man my loyalty and complete support and
in his disgusting fashion flung me into his pile of used toys. this
man makes decisions as if were god and expects everyone to find
his “logic” and his notion of “fairness” without blemish ….. i was a
fool. you may publish this, “dr hyatt says he was a fool for supporting the oto and bb with his heart, money, love and time……. i have been foolish in my life, but this, is on the top of my personal stupidity “ list.”
Ordo Templi Orientis
‘Caliphate’ vote

SUBJECT: Dr. Hyatt
From: “Sabazius”
Date: Wed, 12 Feb 2003 17:17:37 -0000
To all U.S. S.G.I.G.s:
93
For your information — as of this morning, I have suspended the
authority of Dr. Christopher Hyatt to operate as an SGIG within
the U.S., as well as his charter to initiate. The fact that Dr. Hyatt
will no longer be serving in the capacity of an S.G.I.G. or initiator
in the U.S. has been announced to the local body officers via their
announcement lists. In consideration of Dr. Hyatt’s privacy, please
use due discretion in discussing this matter outside the Lover and
Hermit triads. Dr. Hyatt remains a member in good standing of the
Order.
93, 93/93
Sb

From: DrHyatt
Date: Tue, 6 May 2003 08:51:57 EDT
To: koenig at cyberlink.ch
Well Peter, is it? I took a stand on one member libeling another in
the order. the topic was over an interview i had allowed a member
to use and then he claimed it as his property, another member said
it wasnt, and the first member started calling him names in a public
forum …….. i told the us kingpin that i would take the side of the
harmed member and if necessary take legal action …….. the head
kingpin didnt respond in any helpful manner, and i told him that i
didnt recognize his authority or for that matter bb ……… the us
kingpin asked me if i really meant what i said, and i said yes, he
asked me again, and i said yes, and again, and i said yes, so finally
he “suspended me”….. the international oto boss has not done so
yet, but he should as i stated clearly, that i am not taking orders
from him either …… i have donated tens of thousands of dollars to
this group, promises were broken time and again, regarding my 9th
as well a books, so i am done with them, they have bought back
their copyrights from falcon and they have turned one of their most
loyal members into a lifetime enemy ……. bb also refused to give
regardie back his 9th after the old mans death, and the never
ending negative statements made against regardie by some of the
upper boys drives me mad to no end…..feel free to write

Date: Wed, 7 May 2003 11:00:37 EDT
In answer to your question regarding my “suspension” from the
OTO, may i say this: I simply stated that I refuse to recognize the
US King or his Boss as having authority over me……. I have been a
loyal member for many years, having helped financially in a
significant fashion, been an advisor helping in legal and other
matters…..I was misinformed regarding a number of matters, and a
number of promises made to me have been broken…….at this time I
am awaiting suspension from the International OTO, overall i am
now a leper in waiting having been discarded as a perpetual trouble
maker….. I hope this answers your question and puts your concerns
at ease…… Thank you, C.S. Hyatt, Ph.D.

Date: Wed, 7 May 2003 11:32:41 EDT
>http://www.cyberlink.ch/~koenig/dplanet/graeb3.htm
I have read the material you referred me to, and find nothing new
there……. i am surprised by the lack of anyone winning a lawsuit
against the OTO……..and i am not suprised about how many lawsuits they
win, even “defending Lon” against the bludder he made ……. why
so, everytime they win, everyone loses …… it makes them stronger …..
what is needed is something that will work, once and for all, and i
suggest that you might organize such an effort …… have any
plans…. copyrights will not work …. they did everything in their
power to buy falcon rights back, they did not want a suit there, and
gave falcon almost complete permission to quote most anything in
the future, something unheard of from bb ……. his publishing
venture is now the weakest spot …… along with some items you
mentioned

Date: Thu, 8 May 2003 08:01:49 EDT
first, let me inform you that i am not altruist …… my goal in life
is not to help people qua people …… second, i hold four advanced
degrees, have been a fellow at major universities and have post doc
work third, i have been lic as a clinician and practiced for 12 years
in addition to a two year hospital internship …. my degrees are in
statistics/neruoscience/brain mapping/medical education/clinical
psychology/human behavior-criminal justice ….
i have invented a statistic, which is now used, and has been
published by other researchers, have written significant peer
reveiwed articles, co-authored and authored numerous books and
have had a number of them translated into four languages.
all of this to say that i am not enticed by a public forum to protect
people against the oto or any other group … politically i might be
called a libertarian……. my favorite philosopher F.W. Nietzsche
who i have studied since 20, and i am now 60. by training i lean
toward freud, having studied him from 17. my interest in you is
your knowledge about my enemy ……an enemy of my enemy is my
friend …… lon is the person who initiated me into the oto….. i was
“seduced” by him, his wife, and james wasserman to join the
oto……i joined because of regardie, a few years after firs death……i
had a lot of fun with lon and his group……before things got serious.
they wanted my name, my money, and my influence……and they
got it……..lon also stated that he should have been caliph…..when
it came time to choose a king lon thought it would be him, but as
usual bb chose someone more like him, in fact a carbon……..off
course bb interest in the new king had other motives which one
might call the sanctuary of the gnosis…..you fill in the rest. lon and i
are on friendly on very distant terms…… in passing you should
keep in mind that one of bb goals is to rid the order of Grady’s
ninths having only his……most are all yes men, they are scared of
him, for what reason i do not fathom …..

Date: Thu, 8 May 2003 13:18:36 EDT
BREEZE:
fruitful? helping the cause of thelema simple as that …… i dont
recall when i first met him………..sometime in the very early
90s…….. are you kidding, i bought a german collection of books,
numerous other items for the archives, 10s of thousands of dollars,
stipends for writing books, helping pay rent, the list is never
ending, donations for lawsuits etc. if you must know i was very
dedicated to the cause…..

Date: Thu, 8 May 2003 17:04:10 EDT
sally quit because of a govt invest of a member of her lodge
……….. there were a few other heavy hitters, and some mild ones,
like nick at falcon ……. there are the people in europe who are
more successful who have money ….. i gave him a number of 5000
stipends plus tons of other things, to help the “cause.”
what is with graeb why does he need to be loved by bill and the
oto …..?

Date: Thu, 8 May 2003 18:52:27 EDT
good night, i just received an email issued from the most high, that
everyone 5th or higher should change their password on a certain
yahoo group …… because “peter koenig” had broken it …… it was
not sent to me directly, but one of my friends in the oto sent it to
me ….. in passing the lodge here has been completely destroyed by
the ec, after 20 years, they sent in an sgig, other than me when i
was active, to investigate, did not inform me that “it” was here, and
then the lodge became an oasis, and then the oasis became nothing
….. non existent …. i had increased membership due to my
presence and got a 5th degree chapter besides, now they destroyed
the entire group ……. in interest of the new order. interesting?

Date: Fri, 9 May 2003 09:17:57 EDT
From: “Sabazius”
Date: Wed May 7, 2003 2:39 pm
Subject: Security
93
Peter Koenig has gotten his hands on some private posts from at
least one of our OTO YahooGroups again. This would be a great
time for everyone to change their Yahoo passwords as well as their
private email account passwords.
93s
Sb

this may be in response to a scathing letter i wrote sb stating why
wasnt i copied on the my offical explusion letter ……. telling him
he and his boss are experts at turning a one time loyal member and
friend into an eternal enemy …… hehehe i also said that they are
forcing me into your hands as i learned about the original letter
from prk…….i also stated that i am waiting for bb to expell me
from the international group ….. as usual there was no response to
me apologizing for not coping me …..the phx group was destroyed
as it was in the model of the older oto when people did initations
and had fun ……. strict obedience is now the rule ….. obey or
else…… there are some other holes in the dyke and now is the time
to create more fear in their hearts……… do your best i know you are
a data collector

Who is Peter-R. Koenig?
“I need no warrant for being, and no word of sanction upon my
being. I am the warrant and the sanction.” – Ayn Rand
Peter-R. Koenig is a collector of data, sometimes called a gatherer
of data, g.o.d. for short. He likes to solve puzzles and in particular
the one sold as cOTO…..I don’t know Peter well, I knew of his
reputation as an evil character who was attacking the “thelemic
current” of the Coto.
We first talked when he copied me on my suspension from the US
CoTo. I never received a copy of the official suspension. I was
simply informed that I was suspended and have lost all my powers
for refusing to recognize the authority of the US Chief and of
course the Grand Chief….
Prior to this I was a member in real good standing having donated
thousands upon thousands of dollars to support the Coto in its
defense against its enemies and to improve its library….
Somehow after throwing a number of temper tantrums for not
receiving my twice promised 9th degree and eternal delays on
books which I had paid stipends for completion, I was, if you
would, “put aside.” much like a worn set of shoes….
The once confident, advisor and supporter had worn out his
welcome, however, to publicly acknowledge this could cause some
embarrassing problems, and even perhaps some legal ones. But I
went to sleep moving onto other things……that is until they awoke
this sleeping giant…..by destroying the local lodge and then oasis,
and taking the side of an individual who to say it nicely took
ownership to one of my copyrighted pieces …… with this churning
my bowels I told the bosses that I no longer recognized them as
authorities and after asking me three times if I really meant it, I
finally said, cant you read, I received a personal notice of
suspension but a never a copy of the one that went out to members
of the lover and hermit triad, but wait, in order for me not to be
bothered and to protect my privacy they didn’t send me one, nor
one to the general coto population….. kind of them?
So here comes the gather of data and sends (Peter-R. K) me a copy
of this little note, designed to protect me …… I am angry that no
one had the manners to copy me ….. and thought it “clever” on how
they did not want the general coto population to know, because
after all I am Dr. Hyatt, a well know student of Dr. Regardie,
author, etc. etc. etc. It seems that Dr., Hyatt and Dr. Regardie share
more than a personal history of some 15 years, but the honor of
suspended, removed, leperized by the Coto. But to be honest I have
not been removed from the International Coto…..they want me to
be a member for some, no doubt spiritual reason, but someone
whispered in my ear that there might be more sinister reasons, I
will let the reader guess what they might be ……..
Prior to my suspension I was informed by the US Chief and one of
his cronies that I had taken oaths to protect the Coto…they were
correct, however, the Supreme Chief relieved me of these oaths,
indirectly and no doubt unintentionally, when he told me that all
the promises he made to me and in fact I to him were and are
conditional……in my feeble way I took this to mean oaths as well,
as they are promises after all……So with all of this we ask who is
Peter-R. Koenig, I frankly don’t know, except he is polite and
friendly as he gathers data from the latest leper and victim of the
COTO……..some might say he is using me and I him, but what is
wrong with use, when you have been misused because you
believed in brotherhood, promises and the COTO…… I say mutual
use is a virtue ……. so for today I end my discussion of who is
Peter-R. Koenig ….. but keep in mind tomorrow is another day
……. I will say more…….. .much more, but now the old man needs a
nap…..
Thanks for listening
Dr Hyatt 5/9/03 CE

Dr. Christopher S. Hyatt on Dr. Francis Israel Regardie & theGolden Dawn

Some Interesting Issues…

Before Dr. Regardie died he asked me to continue his work, particularly in the area of publishing.  Considering the ups and downs of the economy, the bankruptcy of a number of important distributors, and the general change of complexion in the industry as a whole, we give ourselves a letter grade of B. Other than the Complete Golden Dawn, demand for Dr. Regardie’s work published by New Falcon has been moderate.

There are a number of possible reasons.  Regardie didn’t want anyone to centralize the Golden Dawn. Every one of his private students knew of this requirement. I, of course, promised that I would not attempt to control the Golden Dawn and for this I give myself a letter grade of A.  However, I can’t say the same for some others, many of whom have tried to monopolize the activities of Golden Dawn as their own fiefdom. As usual they assert that they are doing it for mankind and, as usual, only fools believe such attempts at transforming greed into altruism. In my feeble attempt to counter this coup, I have created-or helped to create-functional (and dysfunctional) operating Temples. Some of these have been a practical success while others have been outright failures-as I intended them to be.
 
However, one thing is clear: they exist and their very existence resists the attempts to “own” the Golden Dawn. For this I give myself a letter grade of B. Even more disturbing than the attempt to monopolize the Golden Dawn is the misuse of Regardie as a steppingstone and authority. These upstarts misused Dr. Regardie as a power base and then demeaned him. These were attempts at ad hominem character assassination. These “remarks” range from calling Regardie a fool or lacking in knowledge, to spreading rumors, to fabrications and derision surrounding the circumstances of his death. The maneuver of using a person and then demeaning him is not uncommon for individuals who lack real substance of their own.

Finally, Dr. Regardie is sometimes accused of betraying Crowley by exposing his faults in The Eye in the Triangle. Dr. Regardie’s analysis of Crowley is essential to unravel the truth, as both Crowley and his followers have obfuscated an entire body of knowledge in decorative pastels. Regardie is often “hated” because, as one member of Crowley’s clan has said, “How dare Regardie psychologize the prophet of the New Aeon!”  This is why Regardie suffered and why his reputation is questioned-this is why Crowley will be remembered and Regardie forgotten.” Assertions such as these often amaze me-as their authors attempt to pass off their need for hero worship as moral imperatives. It is both funny and pathetic what a fool can do with a few footnotes.

Wild assertions, academic style and clichés cannot take the place of critical thinking.  The attempt to fling Dr. Regardie to the far reaches of hell-or worse, a footnote or two-not been successful, although at times it has seemed so. Books have been published which slowly removed Regardie as a major force in the Golden Dawn, while some followers of Crowley have attempted to ignore him because Crowley and Regardie had such an awful row.  We know that the return of the Complete Golden Dawn System of Magic, in its second edition, will help bring Dr. Regardie back into the richness of the light which he so deeply deserves.

Standards, Elitism, Equality and Magic…

If you needed a heart transplant you might search for a surgeon with the best rate of success. We can define success as the highest number of patients who survived the operation, the length of time before symptoms reappeared, and possibly the quality of the patient’s life after surgery. Assuming you wanted to survive, these standards and others-might make up your selection criteria.

On the other hand, if you didn’t want to survive, you would use different standards. With this idea in mind, I will conclude that no matter what you do, you have standards-and by this I include those “standards” fostered by politicians, newscasters, grammar-school teachers and derelicts. (However, if you held their “standards” you probably would have not purchased this book.)   I have standards and I assert they are based on what is defined as success, quality of life and a general feeling of well-being. I do not base my decisions or actions on what the mentally defective might do. If I have a dollar set aside for donation I will give it to a hungry genius working on the origins of life, and forego helping the inadequate. If I had two dollars I would give both to the hungry genius.

Dr. Regardie also had standards and they were not those of the “crucified one.” He was an elitist and, though he sometimes failed both in judgment and results, he held to his standards nonetheless. He was kind to people, polite and concerned. However, he chose his company as carefully as he could.  Dr. Regardie donated or gave his money (and heart) to promising students in college and magic as well as to a few occult and nonoccult organizations. The weak, stupid and lame were not on his donation list. He gave value to what he valued.

He was not interested in the applause of bleeding-heart, guilt ridden weaklings. One of his concerns, as is mine, are the programs designed to weaken the individual through blatant overindulgence and the teaching of self-hate which has been inculcated into the minds of the healthy and capable by a decadent morality. He fought this at every opportunity.  Elitism in this context is to support and admire the best, not the worst. This doesn’t mean harming others who do not meet these standards; it simply means withholding value from them.

Dr. Regardie never attempted to reduce the best to the worst for the sake of pity. In this sense neither of us supported the politically correct notion of equality. Our attitude has led to both of us being ostracized by many occult groups-which includes most Crowley organizations. Let me make this point very clear.. . . . . Dr. Regardie was a Thelemite, something of a Jeffersonian Democrat, or a Libertarian.. . . . . However, he realized that Thelema and most political groups behaved in the exact opposite of the values and theories espoused by their founders.

Although offered a highranking position in a number of organizations-including the OTOhe politely refused. Keep in mind that, though Dr. Regardie was a gentleman publicly, privately he could be quite vicious concerning the weak and lame who headed and populated most Occult groups.  Magic is the attempt to control paranormal or natural forces, by ritual, imagination and other techniques, to conform to the will of the operator. The term “will” in this context refers to the ‘force of desire.’ The control of paranormal forces can mean learning from “higher powers” to finding the right mate. Some individuals regard some forms of magic as either black or white.

Apparently this means that black magic correlates with self interest and harming others, while white magic relates to spiritual pursuits and helping others. Magic, however, is magic, regardless of what ends one pursues or how you might moralize about the means used to accomplish the end. Like science, magic must remain amoral-uninfluenced by any set of standards except knowledge and results.. ….

In summary, Regardie espoused the theory that, like science, magic was an objective practice…… the ritual either accomplished its ends or not.. …. Though Regardie was a generous and caring person, he never regarded his personal values from a moral perspective nor demanded that others behave like himself.  Dr. Regardie had very high standards although, like all of us, he often failed at realizing them.. . He was a strong advocate of elitism and was horrified by what I now call the new age plague.. … .which has distorted and obfuscated magic and science through a neopuritanical ethic, eulogized through a greatly watered down Judeo/Christian/Islamic morality.

The ethic of the new age, which in my view is now dwindling, is a combination of regressive self-indulgence and self-hate.. … .two programs of self-destruction whose time has come and gone. We are now moving into a new era, neither better nor worse than the one we are emerging from.. …. This is not the so-called Aeon of Horus, but another.. …. The Aeon of Horus has come and gone in an instant and, like all minor influences, has left behind its refuse. With all of this said, we at Falcon hope that you find this new edition both more useful and enjoyable.

-Christopher S. Hyatt, Ph.D.
17 November 2002 CE
St. Thomas, USVI

Exeunt omnes

The Golden Dawn tradition has since made a sharp departure from traditional teachings of ceremonial magick, Rosicrucianism, and Christian mysticism.  Gone are the secret teachings and closely guarded occult lessons of the degrees.  A prestigious secret society that once boasted a roster with the likes of poet William B. Yeats, artist Aubrey Beardsley, actress Florence Far, Maud Gonne, the Irish poet William Butler Yeats, the Welsh author Arthur Machen, and the English author Evelyn Underhill now only has degenerates feuding with each other.

Dr. Christopher S. Hyatt, whom initiated me into the “Inner Order” of a Golden Dawn group founded by himself and Francis Israel Regardie, discharged the current on many modern Golden Dawn derivative groups and projects.  Their “current” has been “switched off” and their rituals made inoperative.  There still exists silent networks of initiates and practitioners working and conserving Golden Dawn teachings.  Still hidden currents of Golden Dawn Orders are considered blasphemy by public Golden Dawn circles, so certain as they are that their communities are the only ones with authentic lineage.

Naturally of course, since these ‘still hidden’ GD Orders cannot be scrutinized no verifiable evidence can be forthcoming.  Dr. Hyatt warned us about degeneration of the Golden Dawn current and militant behavior towards other lineages as a norm.   Modern Golden Dawn projects and groups are antagonistic towards any ‘challengers’ to a monopoly they imagine they have.

Associates still hidden and working within the rich mystical tradition of the Golden Dawn do not want the rituals or other materials published, but not because they might be “misused,” but the current has been discharged, and the rituals could therefore be of no effect. The concern is that public documents and research might allow for the pretense that the Tradition was continuing. These fears are obviously well-founded.  There is no such thing as the occult.


Spirituality and Paramedia

Spirituality and Paramedia
© 2013-2017 John F. Rychlicki III Leilah Publications
All rights reserved.

The human condition is in the first discrete phase of what scholar’s term the “Information Technology Revolution.”  This fundamental paradigm shift will be the biggest cultural revolution in the human condition since the invention of the Greek alphabet circa B.C.E. 700.  At present, with the onset of information technology, the Internet, digital media and communications, all foreshadow a rise of artificial intelligence.  This initial phase of the Information Technology Revolution affects all cultures, economies and religions of the contemporary global order.  Regardless of the antagonistic relationship between technology and religion {take into consideration the current intelligent design debate}, the technological impetus of post-modern society, especially in the “Western societies,” has become a means of religiosity.

Scholars like Lewis Mumford, and Conrad Ostwalt posit that popular religion in our information-based secular society has demystified the intimacy of religiosity.  Resurgences in popular religion are embedded in a secular society of relativism, empiricism, and individual religiosity.  Popular religion in essence reconciles individual objective truth with the element of imagination and faith in human nature.  It is the privatization of religious experience that invokes popular religiosity.

Popular religion is prevalent in cultural forms of media and technology (newspapers, internet, religious-oriented television programming) that raise theological issues to ecclesia and congregations.  Popular religion can be studied in its manifestations of imagery and symbology on film, television, the Internet, stage & theatre, and print.  Information technology, such as the Internet, media, radio, and television reconciles the elements of culture and spirituality, addressing the boundaries between the culture and religiosity. A synthesis between popular religion now embedded in the media and information technology best illustrated by the intelligent design debate.  Technology at various intervals of history has been associated with utopian ideals of social and spiritual enlightenment.

Akin to the printing press, the Internet redefines popular religion via methods of selection and portrayal; vast compendiums of religious scripture, wide ranges of antinomian perspectives toward orthodoxy and doctrine, and Christian Apocrypha are now available for both laity and ecclesia.  Purveyors of any religious doctrine can now enhance their audience in a wider information community, expansive even to our present global order.  Many participants in the cybercosm of popular religion use the Internet to fortify doctrinal arguments, such as intelligent design, and deconstruct orthodox convictions.

One of the most liberating features of the media and the Internet is that reality and doctrine is engineered and faith is uncensorable; diverse perspectives transmit into an intersecting global order that connects the sacerdotal offices of the Dalai Lama and emeritus Pope Benedict XVI to the World Wide Web.  Moreover, digital media and the Internet are indices of religious and social reformations, beset with the instantaneous production, distribution, and reception of information.  Hence, religious institutions that arbitrarily remain outside of the information media revolution will become ghettos of theology, conscripted to obsoleteness like the Puritanism of the eighteenth and nineteenth centuries.

The changes to global religiosity invoked by information technology are irreversible.  The chasm of reaction to the synthesis of information technology and religion is as passionate as the theological stress between orthodoxy and heterodoxy.  “Advocates promote the Internet’s ability to make the world a better place, often describing it as a communicative nirvana, a place where access to information equals freedom.” ¹ The lack of personal intimacy with religion in the reality-engineered cybercosm affects “social and and communicative relationships, it also reflects on how its use shapes the soul and cultural values.” ² Individuals who continue to invest in the Information Technology Revolution often find the Internet as a collective congregation, a new sort of cyberchurch.

Researcher John December defines “computer-mediated communication” as “a process of human communication via computers, involving people, situated in particular contexts, engaging in processes to shape media for a variety of purposes.” ³  The Information Technology Revolution has spawned a depersonalized secular culture where religious scripture and metanarratives are being replaced in the Information Age by a culture of heterogeneity and what the emeritus Pope Benedict XVI referred to as a “tyranny of relativity.” Postmodernism in an Internet dominated global order signals the end of doctrinal authority and objective truth.  The ability to discern myth and ritual in the cybercosm entails society to redefine religious communications {i.e. watching a broadcast of the 700 club on the Christian Broadcasting Network or video archives of the Vatican available on CTV}.

It is the privatization of religious experience that invokes popular religiosity.  Popular religion is prevalent in cultural forms of media and technology (newspapers, internet, religious-oriented television programming) that raise theological issues to ecclesia and congregations.  The Information Age can be studied in its manifestations of imagery and symbology on film, television, the Internet, stage & theatre, and print.  In a secular postmodern society, Americans value popular religion as a source of personal meaning and spirituality.  A synthesis of popular religion and the Internet reconciles the elements of culture and spirituality, addressing the boundaries between the culture and religiosity.

Religion and the Information Age coexist where science and art mingle, and where imagination and curiosity mystifies religious imagery in afore-mentioned cultural forms such as the World Wide Web, theatre, and film.  In a society of conservative political architecture, predatory economies, and cultural diffusion, popular religion thrusts our culture collectively and individually toward both a privatization, and communalization of religiosity.  Popular religion and secularism in post-modernity does not challenge the institutions of ordered religion; rather it reconciles a method of science or theistic science, with the aims of religion.

Prior to the development of the World Wide Web, programs such as Coast to Coast AM with Art Bell 4, and the 700 Club on the Christian Broadcasting Network reached millions of listeners in a cybercosm of radio and television waves where society could enter the time and space of ritual and spirituality.  Simply by listening to the radio and watching the television, the faithful and skeptic alike were able to experience a sense of intimacy and ‘being there.’  With the advent of the Information Age and its synthesis with popular religion, millions of individuals connect ‘online’ to a spaceless, transcendent reality, setting up personalized temporal and spatial communities.  Unlike radio and television broadcast, the individual contains the sole engine of entry into the “Information Highway” where popular religion and passionate ideologies have taken a front seat with a dictatorship of relativity and apathy.

Blaise Pascal described the human condition as lying between the Infinite, the Holy, and the Nothing.  It is in this fragile balance between relativity and certainty of faith that one must peruse the Internet, as a means to an end in the search for enlightenment.  There must be a transformation of theological reflection in order for the Information Technology Revolution to thread together the global community rather than isolate entire societies from one another in the cybercosm of time and space.  Religious ecclesia should heed the progress of academia in the art of communication and reality-engineering in the Information Age.

The interplay between culture and popular religion can be executed on a variety of methods.  One progressive framework posited by scholars at the 1993 academic conference in Uppsala, Sweden entitled “Media, Religion, and Culture”5  “suggests macro-level analyses of society as a whole, meso-level analyses of institutions, and micro-analyses of individual perception and empirical meaning.” {paraphrase, Hoover & Lundby 1997; pg. 6}.  Religion is not limited to occurrences in a sacred realm, as modern scholarship contests whether the “sacred” is marginalized and secularization moves society into insular camps or that culture and religion are inseparable.  Religion subsists in theories of socio-cultural development, in relation to the realms of myth and ritual.  Nonetheless, the thought and practice of religiosity in the human condition is innate.

With the Internet as common ground for dialogues of the sacred and secular, investigators of religious and cultural studies approach information technology with a threefold strategy: a search for schema of ritual and mythic meaning in patterns of life, communalism, and authentic personal identity.  Contextually, the nature of the Internet permits audiences to exit proto-orthodox constraints and enter into engineered reality apart from the ordinary world.  The premise here is that the Information Technology Revolution is not just ideological and theological manipulation, but a cultural phenomena best studied under anthropology and theistic sciences.  The shift from the Internet and information technology as a product of culture to a web of culture parallels the adaptation of religious doctrine to print during the Medieval Reformation.  Privileges of information, authority, and religious practice are redefined.  Thus, the impact of the Internet upon popular religion and scripture mimics the profound changes that are occurring in the realms of media.

The electronic church is located at the confluence of media and revivalist movements.  In a telescopic society of information technology, televangelism has experienced an upsurge in advocacy, and popularity.  Televangelism is attractive widely to a large conservative Christian audience, and as a ritual performance, is telecast to a broad specter of culture.  Religious oriented programming has captivated a diverse audience of television viewers since the onset of television.  The pattern of religious broadcasting was established in radio, where sectarian organizations petitioned the Federal Communications Commission for sustained airtime and productions intended to elucidate consensual facts and objective truths of religion.  The National Council of Churches, the United States Catholic Conference, the New York Board of Rabbis, and the Southern Baptist Convention produced some of these early programs.

In a society of conservative political architecture, predatory economies, and cultural diffusion, evangelist notorieties such as the Christian Broadcasting Network thrust our culture collectively and individually toward both a privatization, and communalization of religiosity.  Evangelist websites on the Internet cater to the information technology paradigm by disaffecting populist concerns as socially dysfunctional.  Internet teleministries use information technology and digital media to identify and coalesce disparate groups in society disaffected with conventional places of worship.  Whereas evangelical-fundamentalist channels use the Internet to preserve populist top-down ecclesiastic authority, heterodox movements such as the “New Age” and the resurgence of scholarship on ‘Gnostic’ Christianity sensationalized by  “The Da Vinci Code” use the Internet to conjure bottom-up relationships.

Resurgences in popular religion are, embedded in a secular society of relativism, empiricism, and individual religiosity.  Popular religion in essence reconciles individual objective truth with the element of imagination and faith in human nature.  It is the privatization of religious experience that invokes popular religiosity.  Popular religion is prevalent in cultural forms of media and technology (newspapers, internet, religious-oriented television programming) that raise theological issues to ecclesia and congregations.  Popular religion can be studied in its manifestations of imagery and symbology on film, television, the Internet, stage & theatre, and print.

Information technology, such as the Internet, media, radio, and television reconciles the elements of culture and spirituality, addressing the boundaries between the culture and religiosity.  Christian evangelical media stems from a hybrid religiosity derived from revivalist movements that mirrored secular society through a sacred (fundamentalist) lens.6 (Ostwalt 2003) Christian evangelism appeals to personal religious experience.  There is an upsurge in our society of such a phenomenon that appeals to personal emotion, and the zeal of religious conviction.

Evangelism is a zealous invitation to enlist spiritually in the Christian community and experience an epiphany of a new religious life, to be ‘born again’ in the spirit of the Christ.  The term evangelist occurs no less than three times in the New Testament books of Acts, II Timothy, and Ephesians, used in substantive form.  The early apostles such as Saint Paul, and Barnabas, were set apart from the emergent Christian community as itinerant, preaching missionaries.  To the unaffiliated, or unfamiliar, evangelists are endowed with a type of appeal to preach to congregations new to the Gospels, paving the way for later missionary work.

In a telescopic society of information technology, televangelism has experienced an upsurge in advocacy, and popularity.  Televangelism is attractive widely to a large conservative Christian audience, and as a ritual performance, is telecast to a broad specter of culture.  Religious oriented programming has captivated a diverse audience of television viewers since the onset of television.  The pattern of religious broadcasting was established in radio, where sectarian organizations petitioned the Federal Communications Commission for sustained airtime and productions intended to elucidate consensual facts and objective truths of religion.  The National Council of Churches, the United States Catholic Conference, the New York Board of Rabbis, and the Southern Baptist Convention produced some of these early programs.

The onset of televangelism in American politics has recently been a controversial issue since the 1970s.  Fundamentalist minister Jerry Falwell used a program called Old Time Gospel Hour as a platform for political influence among staunch conservatives, through the founding of “The Moral Majority,” a conservative think-tank, and “The Liberty Lobby,” another political organization funded by donations from Farwell’s broadcasts.  Falwell withdrew from politics amidst sexual and financial scandals that plagued the arena of Televangelism in the 1980s.7 Evangelical minister Pat Robertson used his position as host of The 700 Club, a central program of the Christian Broadcasting Network, to inaugurate his own political career, culminating in a run for the presidency in 1988, and the subsequent founding of his own political organization, “The Christian Coalition.”  Televangelist ministries also founded and developed their own universities, such as Farwell’s “Liberty University,” “Oral Roberts University,” and Pat Robertson’s CBN University, renamed “Regent University in 1990.”

The case of Pat Robertson typifies the evolution of modern televangelism from grassroots “Bible Belt” fundamentalist radio broadcasts toward an altogether conventional television presentation to a broad scope of audience.  While other televangelists continued to hold to more traditional “worship and preaching” production, The 700 Club rapidly became a popularized central program of the Christian Broadcasting Network.  The “700 Club” broadcasted a sophisticated “Christian talk show” format.  As the “700 Club” grew popularized with audiences, its parent Christian Broadcasting Network (CBN) evolved into “The Family Channel,” a widely carried cable service featuring “family-oriented” re-runs of television programming and motion pictures.

A notable lasting legacy of televangelism is the impact on sustaining-time broadcasting or public service religion.  Conventional churches and church organizations saw their airtime gradually erode as paid time televangelism rose to prominence.  By the mid-1990s virtually no national or network-based sustaining-time broadcasting persisted.  A number of organizations supplanted by televangelism participated in the founding of their own cable network, The Faith and Values Channel (originally the Vision Interfaith Satellite Network), in 1988.  The Christian Broadcasting Network evolved from the vision of Pat Robertson.

The Christian Broadcasting Network aired its first telethon to raise funds in the fall of 1963.  This telethon was named “The 700 Club”² because Pat Robertson asked seven hundred people to pledge $10 a month to maintain the new station and keep C.B.N. on the air.  Three innovations adopted by CBN helped the fledgling network grow rapidly to into formidable religious broadcasting networks with access to the world.  The first innovation was the use of the telephone to provide ongoing contact with the audience.  The 700 Club provides a telephone number on screen so viewers can call to ask for prayer and counseling during and after each program.  A second innovation was to follow the lead of a cable network called Home Box Office (H.B.O.) and Cable News Network (C.N.N.) to build its own satellite earth station as early as 1977.  A third innovation of CBN provided 24 hour religious programming to the nation’s growing network of evangelist cable stations.

Program content on the 700 Club stresses a worldview with biblical foundations, based on the belief that there exists a set of moral absolutes revealed in Christian scripture that should dictate social institutions, laws, and public policy.  Religious conservatism and the rapid ascendancy of religious based television programming were interdependent during the 1980s.  Programming listed on the Christian Broadcasting Network Internet site include:  “The 700 Club,” “CBN News Watch,”  “CBNinteractive,” “Living the Life,” “Christian World News,” “Scott Ross’s ‘Streets of the World’,” and “One Cubed.”

The description of the Christian Broadcasting Network listed on the contents of their Internet site state:  “The mission of CBN and its affiliated organizations is to prepare the United States of America and the nations of the world for the coming of Jesus Christ and the establishment of the Kingdom of God on earth.  Our ultimate goal is to achieve a time in history when ‘the knowledge of the Lord will cover the earth as the waters cover the sea. ”8 The network like many others this writer has observed uses innovative mass communication via television, the Internet, broadcast radio, and print to carry a message of religious significance as seen by its administrators, and founder.

The Christian Broadcasting Network and its evangelical programming use information technology as a means of galvanizing viewership in a post-modern society where technology has virtually erased geopolitical boundaries.  The canopy between sacred and the secular is not widened but bridges despite the scandals of such ministries from the Bakkers, Jerry Falwell, and Jimmy Swaggert.  Ostwalt notes evangelism as a cornerstone that founded the popular megachurch movement in contemporary society.  Evangelical marketing of religion at once galvanizes a fundamentalist discontent against secular society while employing the very media such ministries preach adversity to:  “…it is certain that the use of media, particularly television, connected evangelical culture to secular popular culture in a way that was new and novel, and this experience provided evangelicalism…a sense of relevance and power through participation in a popular secular medium.”9 (Ostwalt 2003)

In a society of conservative political architecture, predatory economies, and cultural diffusion, evangelist notorieties such as the Christian Broadcasting Network thrust our culture collectively and individually toward both a privatization, and communalization of religiosity.  Religious scholars notice “public evangelism” having “recurring elements of popular religiosity”10(Lippy 1994).  Such an institutionalization of styles of religiosity in televangelism has a reciprocal relationship with social structures scholars classify as religious and secular.  Lippy offers that “most who watch religious programming do not know or even care about the connections televangelists might have with formal religious institutions”11 (Lippy 1994)

C.B.N. explains that its large financial profit, based solely upon audience contribution and donations from the private sector, reciprocates to the viewer in the form of humanitarian relief funding.  At present, C.B.N. is multifaceted, providing evangelist broadcasts in over two-hundred countries in seventy-one different languages, with the afore described 24 hour prayer telephone hotline.  The itinerant evangelical role of the biblical John the Baptist is reflected in the televangelism of the Christian Broadcasting Network.  The network portrays an evolution in interactivity between the missionary and the Christian, whose religious piety and devotion is glamorized in the often-sensational broadcasting of televangelism.

“The Da Vinci Code” is the latest in popular culture threaded to such films, and novels, as The Last Temptation of Christ, The Matrix, The Godfather, and most recently, Passion of the Christ that not only popularizes but also mystifies Christian heritage and private religiosity.  In the latter works of popular religion, orthodoxy and faith are the guardians of tradition, whereas in The Da Vinci Code we are returned through pseudo-history to the roots of mysticism in Christianity.  Religion is justified in invoking faith, as secular culture is saturated with religiosity.

The Da Vinci Code” published in 2003 by Random House (New York, NY) rides a popular wave of revulsion against perceived scandal and corruption in the Roman Catholic Church.  Since the novels publication, it has become a record bestseller, igniting passionate debates about religion and sexuality, feminism, the exclusory faith of the Catholic Church, renaissance art, and esoteric symbology.  Catholicism in its ecclesiastic attachments to the secular arms of law and society, appeals to the disenchanted and faithful complete with ritual, spirituality, history, and art.  The Da Vinci code mystifies doctrinal religiosity, offering new meaning through cryptic symbols of the sacred feminine.  Popular films and novels, according to scholar Conrad Oswalt, prospect the meaning of metaphors and symbols in Christian mythology without trivializing religion or cultural heritage.

Brown teases the reader with esoteric codes and enigmatic puzzles contained in renaissance art that is coalescent of a greater symbology of the sacred feminine.  The popular trend to study and debunk the novel reflects an extensive scientific study, and ecclesiastic obscuring of texts and artifacts that trigger a quest for latent religiosity and personal understanding.  In The Elementary Forms of Religious Life, Emile Durkheim explains that religion is a “feeling of mystery.”12The Da Vinci Code invokes feelings of mystery by popularizing symbols in Christian iconography of the sacred feminine.  The sacred feminine permeates the symbolism of Rosicrucian, Freemasonic and other occult traditions of which this writer is intimate.

The Internet disposes of the dichotomy of religion organized around immanence-transcendence in the human condition.  As the Information Technology Revolution matures the global order by coagulating cultures and religious belief systems, the great world religions will lose their historical flexibility by a failure to endure increasing metaphysical concerns {such as intelligent design}.  Radio broadcast programs such as Coast to Coast AM address this paradigm shift with a wide-ranging variety of topics, and have their nightly shows directly on the spiritual pulse of our society.

Innovations in computer-mediated communications and the emergence of global media conglomerates and the periphery of religiosity play a crucial role in the Information Technology Revolution.  The global environment of contemporary history exacerbates the proto-orthodoxy of ancient religious doctrine by pushing them into relativity.  Hence the dichotomy of the global order in the face of the Information Technology Revolution will either continue to mature from its initial stages of religious and information diffusion, or, fracture under the bane of fundamentalism that has experience resurgences throughout civilization.

The point of entry into this thesis intimated at the paradigm shift into the Information Age and how its maturity with affect religiosity.  These changes will continue to mature deeper into existing social and cultural structures, at once redefining them and deconstructing them.  The Internet has privatized religiosity and in accentuating the finitude of the human condition, a sort of metaphor for divine providence has been invoked at an intersection between spirituality and technology.  “In promoting a more remote and individualistic style of religious practice, the coming of the Internet has contributed further to the privatization of religion that has been so much of a feature of the modern period.” {Beckerlegge, 2001, pg. 228}.  The Internet and the social media web represents merely the first step in the Information Technology revolution and its link with digitalized religion.

The dichotomy between religion on the Internet and physical places of worship reciprocates an illusory digital divide in the notion that the human “spirit” is tangibly different than the flesh that incarnates it.  The digital divide between privatized religious practice and the cybercosm will continue to expose the fragility of the great world religious traditions while at once reinforcing religious communalism of the Internet.  Regardless of the antagonistic relationship between technology and religion, the human condition is only in the initial stages of the Information Technology Revolution that will initiate unparalleled shifts in the paradigm of religion and science.

Has social media rebooted religious practice?  Generations after religion was segregated from secular life, digital social media have retaught believers to expect the spiritual to imbue their daily lives. Any preacher or cleric will insist that our lives be lived out of our deepest spiritual values, but when religious services are held far apart from the environment in which we regularly live, it can be hard to set that ideal into daily personal practice.

From the printing press to the radio to the Internet, advances in communication technology have almost always instigated rapid and profound changes in religious practice. The proliferation of mobile devices like the iPhone, iPad, and other computer tablets provoke a similarly profound change, simultaneously allowing worshippers to craft a personal religious environment in an otherwise secular world, but also diluting many practices central to all religions.

Pastors post their sermons online; the Dalai Lama maintains an active Twitter feed; and Muslim worshipers can choose whether they want to podcast the call to prayer from the muezzin in Mecca, Jerusalem or Medina.  The Internet is a new digital frontier that recontextualizes ideas of theology and communication.  Cyberspace is a place where people from all corners of society can reconnect spheres of science and religion.

Theologians and Internet bloggers alike have paid notable attention to the expansion of online religious and spiritual communities, and how these groups transform religious conceptions of and participation in offline religious communities. Religious community as a network acknowledges that online groups typically function as loosely bounded social media networks with varying levels of affiliation and commitment. Conceptions of religious community are continuously transforming with social media, showing that online religious communities often function quite differently from conventional religious institutions.

Converging writing, painting, and music with new technologies and classic forms of media Leilah Publications leads a quantum leap of artistry into the 21st century.  Technology and the human species have broken traditional boundaries, soon our species will make a quantum leap to an age of wonder in which the human genome and brain will be completely reverse engineered; spirituality and technology, human and artificial intelligence will merge together in the mental and physical realms.

We will record and engineer information in our media, and in the media of other cultural-engineering networks technological, social, and geo-political changes so rapid and profound, they will represent a rupture in the fabric of human history.  Reverse engineering of human genetics and brain change will allow for a reshaping of the human structure:  neuroscience, brain-computer networking, bioart, and virtual media will propel radical changes in the arts and religion.

Culture will become engineered with hypertrends:::::synthetic intelligences and reverse-engineered brains – the humans who possess them – will move society into a transitional phase of hybrid intelligence.  The information age is a transitional period to the post-human era of artificial intelligence and organic-machine fusion.  Global networking will become neural networking, emotions and relationships will become redefined.  Intimacy and spirituality will deepen to levels unimagined by current human brain models.

The human genome will become a resilient  molecule-sized template for all nanotechnology.  Human life will undergo a radical metamorphosis within 100 years.  The information age is a transitory phase to the age of wonder. Paramedia and the convergence between science, technology, and religion will revolutionize culture…quantum data will merge with organic tissue establishing direct brain interface::::::::::::::information will synthesize with matter.  Direct brain interface will deepen human intimacy beyond imagination::::::::::::::under the template of synthetic telepathy.

Religion stems from the Latin, religio, “to bind recursively” :::: consciousness will break the fabric of reality.   The Mystery is not meta-physical, transpersonal, mystical, phenomenal, or noetic::::::the Mystery is innate in the human genome:::::::why?  Human evolution towards a synthetic intelligence – organic hybrid is inevitable:::::::human and machine will merge in the physical and mental::::::::::::

Reverse engineering of the human brain will create parallel neural nets, will be constructed through reverse-engineering the human brain:::::::::the species will assimilate then transcend “humanity”::::::organic humans will retain the same rights as the “hybrid” species:::::::::::::evolution is an inevitability :::::::::: the dinosaurs had their time.  Digital media networks, like YouTube, inundate you with a wealth of disinformation : : :  nanotechnology means you are never alone, always accountable, surveilled on GPS networks, social media, and cellular tech.

You already are inundated with voluntary and synthetic telepathy ::: You are no longer an “I” first person singular ::: the Internet is just a transitional circuit to levels of evolution many consider ::: unnatural.  Technological progress, and the reverse-engineering of the human brain is not linear; it is recursive and exponential.  New social strata will replace obsolete social strata.

We are not animals ::: human DNA was constructed by an inventor far more intelligent and loving than human imagination ::: Technology and paramedia break down reality tunneling of the past; secret societies are now Media Mystery Schools.  Too much information has been released.  Naturally, we will counter with an influx of disinformation before we leave.  The Code of the Dhajjal is embedded in all forms of Art, and on back of the U.S. one Dollar note.  Unless accepting the scientific and spiritual truths of Islam, The one thing Mankind can count on, in its existence, is never understanding why.

Publishing and religious scriptures will turn to paramedia, and become digital, then neural.  He who has the ultimate power to define, has the ultimate power. Art is Religion ::: new media, paramedia of literature, writing, music, digital sound, painting, & drawing will edge out religion in a rivalry over the soul, success will paint apocalypse across the night sky.  Religion is art  ::: aesthetic experience occurs in every aspect of daily life.  The reverse engineering of the human brain will deepen aesthetic experiences of love that will rupture human imagination.

Religions invoke faith as an anesthesia in the absence of the sacred.  Mankind is the true artist, having created the divine stage of gods, archons, demons, goddesses, angels as a stellar play, an immemorial story of the soul captured in ancient texts. Above all of Mankind’s mystic history is the One, and Eternal Allah.  Virtual reality will merge with actual reality as the Infinitude cloaks itself and the darkest depths of the human imagination seep through.

Artists are the chaotic regulators of social strata and paramedia. Though conventional artists enjoy great social favor, chaotic regulators of paramedia, including neoteric and digital artists have a role as catalysts in the coming information wars.  Artists have always pushed the limits of human perception and imagination, through new forms of media; digital, paint, virtual, musical, literary, stage, visual ::: merging virtual and actual reality, initiating the viewer into an age of wonder; where bioart, and paramedia will rupture the human fabric of history, spearheading new wonders of communication in religion and technology.

Communications will only increase with nanotechnology, a rise of unified consciousness; peace through superconnectivity.  Rapid streaming information will propel us to the next step in human technological evolution, or at least distract us from whatever crises are at hand.  In our time of deep economic, political, and intergenerational uncertainty, social unanimity gives us a chance to apply human knowledge to the next step in evolution, which likely includes artificial intelligence.  Social media is the best method available for reflecting and motivating an aesthetic of unanimity.

I join many leading scientists like Ray Kurzweil  in a utopian hope for technology and humankind. When we are sucked into what dystopian sociologists call the ‘vortex’ that is Facebook, a micro-knowledge of the lives of our network give us an ambient awareness.  The social hive that is Facebook is a new kind of social nervous system or ethereal limb, and many are learning to use it with ease.  Newcomers to the social media intra-nets are still getting the feel for it.

The common moral compass that guides the human race when we go astray from our faith or ethics tells us it is not cool if someone is posting about cocaine habits and piercing private body parts.  We get war is bad, decent human beings do not need to see photos of dead babies on news streams to understand the horrors of war.  Many Facebook users look the other way when a couples’ argument spills online.  This utopia will be a product of design and necessity.  Social networks will develop parallel to nanotechnology.  The old web was frontier universe that is now being rewritten.

The flaming, snarky, commenter-board culture that periodically surfaces to foster self-hate among humankind will be blacklisted from future paramedia, condemned to their own virtual reality and their own kind where constant trolling reigns.  Paramedia will rewrite social networking to make a better world with more information, and more information is power, it could push progressive cultural changes, like the Saudi women who organized for driving privileges with the help of Facebook; or the Egyptian revolution spreading across Twitter.  Social networking is a movement, and once or twice every hundred years, media changes a generation.

Information, now in its first stages of paramedia, streams into our online profiles, becoming part of the global stream of media,  which is a map of every known human relationship in the universe. This is the evolutionary leap we can expect on the web of social intra-nets.  Our fates are already tied together, because Generation X can either rise up and step forward with the rest of humankind into the Age of Spiritual Machines or remain silent-rule-followers, faceless Facebook members.

Social media today is evolving into paramedia,   the “fourth estate.”  Our robots on Mars, probes on comets, footprints on the moon have all been passed around, and memed into sci-fi and scientific delight all over social media.  Social networks are contingent on the act of sharing.  We choose to share things in our social networks, to keep our friends and families current, particularly when something weighty happens.  “I got a job!”  “I’m pregnant!”  “I need bail money!”  Once upon a time, we used to write lengthy letters to loved ones, friends, especially grandparents.

I and other Generation Xers used to write long letters to my grandparents, and got excited upon receiving a reply.  Letters always summed up yearly achievements and goals, long-term aspirations, and a few shades of wisdom.  Today, one could email a link to an entire Facebook timeline complete with enhanced digital iPhone picture albums.  Beyond important news, GenXers often network professionally; keep up with entertainment industry gossip.  More often than not, we post narratives no one really needs to know.  “I’m having sushi.”  “I’m drunk!”  “I’m watching American Idol.”  “I’m a transsexual.”  Yet we devour these narratives, feeling outlandishly part of the “friend’s” life.

Each small victory or triumph we post online; each event becomes a jewel of a memory.  Else, why do we create status updates at all?  Online narratives are for many, stage drama reaching Shakespearean levels at times.  Facebook is akin to being in front of a live studio audience for your own life.  We laugh at cultural iconic jokes, share memes about political drama, and add our own commentary on our lives and the lives of others immediately into a collective hive.  The “hive” will only grow exponentially within a generation.

Bibliography and Citations

1.  pg. 214 Mitchell, Jolyon & Marriage, Sophia, ed.  “Mediating Religion: Conversations in Media, Religion, and Culture.”  T & T Clark, Ltd. London, U.K. 2003

2.  ibid, pg. 216

3.  December, John “Notes on Defining of Computer-Mediated Communications” “Computer-Mediated Communication Magazine”, Vol. IV No. 1 {January 1997}.

4.  “Coast to Coast AM with George Noory” http://www.coasttocoastam.com/

5.   Ostwalt, Conrad.  “Secular Steeples:  Popular Culture and the Religious Imagination” Trinity Press International; Harrisburg PA 2003

6.  Clark, Kenneth R. “The $70 Miracle Named CBN.”  Chicago Tribune (Chicago, Illinois), July 26, 1985.

7.  “The Christian Broadcasting Network”   http://www.cbn.com/about/

8.  Lippy, Charles H.  “Being Religious, American Style” Greenwood Press; Westport CT 1994

9. ibid.

10.  Hoover, Stewart M. & Lundby, Knut. “Rethinking Media, Religion, and Culture.”  Sage Publications CA U.S.A. 1997

11.  Hoover, Stewart M. & Clark, Lynn Schofield. Ed. “Practicing Religion In the Age of Media: Explorations in Media, Religion, and Culture.”  Columbia University Press NY U.S.A. 2002

12.  pg. 23. Durkheim, Emile (1995).  The Elementary Forms of Religious Life.  The Free Press.  New York, NY USA.

13.  pg. 228 Beckerlegge, Gwilym.  “Religion Today: Tradition, Modernity, and Change, From Sacred Text to the Internet.”  The Open University U.K. 2001.

14.  Bunt, G “Virtually Islamic: Computer-Mediated Communication and Cyber Islamic Environments.” Lampeter: University of Wales Press. 2000


Sufism, the Muslim Brotherhood, and Radical Islamic Terrorism.

Sufism, the Muslim Brotherhood, and Radical Islamic Terrorism.
© 2013-2017 John F. Rychlicki III Leilah Publications
All rights reserved.

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Sufism is a mystical teaching, a Freemasonry whose true origins lay not in the Qur’an or the Din al-Muhammad; the true origins of Sufism remain with the Invisible College, never traced or dated.  Sufism, like Freemasonry is at home in all religions; as Free and Accepted Masons lay before them in their Lodges a sacred book of choice – Bible, Qur’an, Torah, and all religion is accepted as a temporal state.  If Sufism shelters the heart of Islam, this is because Sufism is the secret teaching of all ages, within all religions.   Mystic poets were the chief disseminators of Sufi thought.  Sufis have always insisted on practical spirituality.  Metaphysics are of no use without practical illustrations of prudence that nothing can intoxicate save union with the divine; these poetic illustrations are supplied by popular legends, music, and fables.

Sufism is revealed in the world by means of itself, while occultism in the United States and Europe is revealed by means of progressive initiations, yet in the 21st century there is no longer any such thing as “occultism” in the United States, or Europe.  Surrounded by modes of digital exposure on a global scale, Sufism retains its mystic quality without Internet dissemination.  Sufism is the grand demarcation between the human subconscious mind and religion.  Where American occultism is concerned with the pursuit and collection of hidden teachings and the engineering of consciousness, Sufism’s concern is for the freedom of ideas, intolerance against cruelty, hypocrisy, and religious persecution; their opposition was to injustice and political crime.  Their stories were the subject of divine intoxication, love, and human suffering.

Art, music, and painting are the biographies of humanity.  Sufi poetry defies fortune and outlives the world’s calamities.  They are an eternal edifice surviving all empires, conquerors, kings, and revolutions.  Sufism is a comfort to the broken heart, immortalizing the poet, consoling the mind’s silent tragedies.  These courageous souls paint visions of apocalypse and ecstasy across the night skies.  Sufism is the Arabic parent of Freemasonry, the true “Eastern Star” of the Western Mystery Schools.  The Arabic word for Mason, is al’Banna, “builder.”  The fundamental word for the Royal Arch School of Masonry is Jahbulon, composed usually of the Hebrew letters, Aleph, Beth, and Lamed – A, B, and L.  According to The Rev. Canon Richard Tydeman, in an address to the Supreme Grand Chapter of England on 13 November 1985, the word is a compound of three Hebrew terms:  יהּJah, I AM, which indicates eternal existence, בּעלB’El, on high, in heaven) and  און On, strength; pronouncing three aspects or qualities of Deity, namely Eternal Existence, Transcendence, and Omnipotence and equating to The True and Living God.

 

Sufi mystic poets in their verses try to illustrate their belief that no religion has a monopoly over truth.  That Sufism is the antique faith offering the relief of human misery and spiritual evanescence.  For a Sufi, the World of Souls, and Light is the point where life starts and where it ends.  Tracing its earliest theology to the lifetime of Muḥammad, the mystic sect of Nizari Ismāʿīlism rose to become the most influential branch of Shī‘ism, climaxing as a political power with the Fatimid Caliphate in the tenth through twelfth centuries.  Nizari  Ismāʿīlīyya get their name from their acceptance of Ismāʿīl ibn Jaʿfar as appointed spiritual successor, Imām, to Jaʿfar aṣ-Ṣādiq, herein they differ from the Twelvers, who distinguish Mūsà al-Kāżim, younger brother of Ismāʿīl, as true Imām.

The teachings of Sufism orchestrate throughout history within secret societies, traced in pedigree and language with syncretism.  In the Twenty-first century, Christianity, Judaism, and Islam all share a fragile precarious world stage, leading societies teasingly close to economic and social ruin in the name of faith and “liberty and equality,” the opiate of religions.  Consider that fundamentalist Muslims and paranoid conspiracy producers, determined to expose a “new world order,” commonly tag the antique faith of Sufism  Sufi societies contribute and engage in humanitarian endowments of education, scholarship, chivalry, and public service for a greater good ignored by a cadre of conspiracy racketeers.

Orthodox Islam, both Sunni and Shi’a generally prohibit the practice of Freemasonry, and forbid Muslims to join Masonic Lodges in Arab nations with a sharīʿah legal system,  An influential body interpreting Islamic Law correlating interfaith dialogue is the Islamic Jurisdictional College.  At its meeting on 15 July 1978, it issued an opinion concerning “The Freemasons’ Organization.”  The IJC declared: “After complete research concerning this organization, based on written accounts from many sources, we have determined that:

    Freemasonry is a clandestine organization, which conceals or reveals its system, depending on the circumstances.  Its actual principles are hidden from members, except for chosen members of its higher degrees.

    The members of the organization, worldwide, are drawn from men without preference for their religion, faith, or sect.

    The organization attracts members based on providing personal benefits.  It traps men into being politically active, and its aims are unjust.

    New members participate in ceremonies of different names and symbols, and are frightened from disobeying its regulations and orders.

    Members are free to practice their religion, but only members who are atheists are promoted to its higher degrees, based on how much they are willing to serve its dangerous principles and plans.

    It is a political organization.  It has served all revolutions, military and political transformations.  In all dangerous changes, a relation to this organization appears either exposed or veiled.

    It is a Jewish Organization in its roots.  Its secret higher international administrative board are Jews and it promotes Zionist activities.

    Its primary objectives are the distraction of all religions and it distracts Muslims from Islam.

    It tries to recruit influential financial, political, social, or scientific people to utilize them.  It does not consider applicants it cannot utilize.  It recruits kings, prime ministers, high government officials and similar individuals.

    It has branches under different names as a camouflage, so people cannot trace its activities, especially if the name of “Freemasonry” has opposition.  These hidden branches are known as Lions, Rotary and others.  They have wicked principles that completely contradict the rules of Islam.  There is a clear relationship between Freemasonry, Judaism, and International Zionism.  It has controlled the activities of high Arab officials in the Palestinian problem.  It has limited their duties, obligations, and activities for the benefit of Judaism and International Zionism.

The Society of the Muslim Brothers chartered in 1928 in Cairo, Egypt by the Islamic scholar and schoolteacher Sheikh Hasan Ahmed Abdel Rahman Muhammed al’Banna.  When Hasan al’Banna was twelve years old, he became a student of the Hasafiya Sufi order, becoming a fully initiated member in 1922.  Banna’s father was as student of Abduh, and himself was greatly influenced by Rashid Rida’s Salafi fundamentalism.  The Muslim Brotherhood originated as a religious social organization, tutoring the illiterate, establishing charitable hospitals and providing endowment for local enterprises. As the Brotherhood’s social influence widened starting in 1936, it began stridently opposing British colonialism in Egypt.

In 1952 the Egyptian monarch King Farouk I was overthrown by nationalist military officers led by Colonel Gamel Abdel Nasser and General Muhammad Naguib supported by the Brotherhood.   On 26 October, an assassination attempt was carried out against Nasser during a rally in Alexandria.  The attempt to assassinate Nasser was suspected by the Brotherhood.  This led to the regime acting against the Brotherhood, executing Brotherhood leaders on 9 December in 1954.  The Brotherhood was banned and this time thousands of its members were imprisoned, many of them held for years in prisons and concentration camps, and tortured.   On February 12, 1949 in Cairo, al’Banna who was a Freemason, was assassinated.

The influence of Freemasonry in Egypt and Arab countries struggling with post-colonial revolutionary sentiment cannot be overlooked.  Hanna Abi Rashid, chief of the masonic lodge in Beirut, wrote: “Jamaluddin al’Afghani was the chief of the masonic lodge in Egypt, which had about three hundred members, most of whom were scholars and state officials. After him, the leading master Muhammad ‘Abduh became the chief. ‘Abduh was a leading freemason. No one can deny that he has spread the masonic spirit in Arab countries.” [Da’irat al’maarif al’masoniyya, p. 197, Beirut, 1381/1961.]  “As revealed by Abduh, al’Afghani developed in his students a practical inclination: he encouraged them to engage in the publication of magazines, to put in motion a current of opinion and to join, like he himself did, the masonic lodges of French inspiration.” (Tariq Ramadan, Aux Sources du Renouveau musulman, D’al-Alfghani a Hassan al’Banna un siecle de reformisme islamique, Paris: 1998, p. 54)

At the same time Afghani started to introduce himself into the French circles of freemasonry. He introduced, as we have seen, the Egyptian intellectuals of his entourage who were to be, later, the principal actors of the ‘Urabi Revolution. These circles had a crucial importance for al-Afghani: not only because they allowed him to spread his ideas but also because he was able to meet with influential people in the political environment. Thus we can affirm, without any doubt, that this is the period, in which al’Afghani, thanks to the recognition and to the personal engagement in the creation of an associative body conceived on the model of the masonic circles, was able to accentuate his involvement in establishing political influence and alliance with the powers.”  (ibid., p. 85)

In this period Afghani came forward as a political figure in two ways: by using a Freemasonic lodge as a vehicle for political intrigue and change, and by influencing people through oratory.” (Ali Rahnema, Pioneers of Islamic Revival, London: 1979, p. 17)  “The Documents corroborate and help to date Afghani’s membership and activity in the freemasons of Egypt….Most discussions of Afghani’s masonic activity begin it in 1877 or 1878, but the Documents include a letter from him applying for membership in a masonic lodge which dates from the spring of 1875 and a note saying he had entered a lodge in Muharram 1293/February 1876. Unfortunately the name or rite of the lodge is not included. The Documents also include invitations to sessions of Italian lodges from early 1877 through 1879 and documents beginning in January 1877, from the Eastern Star Lodge, which was affiliated with the Grand Lodge of England….The lodge, with al’Afghani as its leader, was to become an important instrument in the growing Egyptian crisis of 1878 and 1879.” (Nikki R. Keddie, Sayyid Jamaluddin al’Afghani,” Berkeley: 1972, p. 92)

After the attempted assassination of Nasser in 1954, the Egyptian government used the incident to justify political oppression of the Muslim Brotherhood, imprisoning a young Sayyid Qutb and many members for their vocal opposition to the Nasser regime.  Sayyid Qutb was prolific author, tutor, Islamic theologian, poet, and leading scholar of the Egyptian Muslim Brotherhood in the 1950s and ‘60s.  Qutb died during his imprisonment by Nasser’s suppression in 1966.

Mohammed Qutb, Sayyid’s brother, along with other prisoners in the Muslim Brotherhood, took political refuge under CIA sponsorship in Saudi Arabia following Nasser’s crackdown.  He was given different official positions at Saudi universities to teach and to carry out the mission of the Muslim Brotherhood. While in Saudi Arabia, Mohammed Qutb conceived of the organization now known as the World Assembly of Muslim Youth (WAMY), which was established in 1972, thanks to large donations from the wealthy Saudi bin Laden family.

Sayyid Qutb synchronized the core theological doctrines of modern Islamic theology: the Kharijites’ takfir, ibn Taymiyya’s fatwas and social prescriptions, Rashid Rida’s salafism, Maududi’s concept of the contemporary jahiliyya and Hassan al’Banna’s political activism.  Mohammed Qutb taught at Mecca’s Umm al’Qura University, and King Abdul’aziz University in Jeddah.  One of his fellow students was an aspiring Egyptian doctor, Ayman al ’Zawahiri.  He eventually became one of Egyptian Islamic Jihad’s strategic managers and recruiter.  While attending King Abdul Aziz University in Jeddah, Osama bin Laden also became acquainted with Mohammed Qutb, and initiated into the Muslim Brotherhood.

In 1979, Bin Laden left Saudi Arabia, being one of the first Arabs to join mujahedeen fighting against Soviet invasion in Afghanistan.  Osama Bin Laden, at just twenty-two years of age, established the MAK, the Maktab al’Khidamat, or the Mujahedeen Services Bureau, based in Peshawar, Pakistan.  George Bush Sr., as vice president under President Ronald Reagan, was in charge of the covert operations that supported the MAK.  The MAK was nurtured by Pakistan’s ISI, Inter-Services Intelligence, and linked up with Pakistan’s Muslim Brotherhood organization, the Jamaat-e Islami, founded by Abul Ala Maududi, to recruit mujahedeen in Afghanistan.

By the late 1980s, the Maktab al’Khidamat expanded in fifty countries around the world.  Osama bin Laden then recognized that prospective Mujahedeen of the Maktab al’Khidamat did not have any military or intelligence training, and established the Bayt al’Ansar in Peshawar, Pakistan as a central training base, or al ’Qaeda.  Sufis are the link in the Invisible College that has made Islam the world’s second-largest and fastest growing religion, with 1.2 billion adherents.  Not a sect of Islam, Sufis are heirs of a nameless faith,  hidden within both the Sunni and Shia branches of Islam, Sufis have through the centuries combined their secrets with the defense and expansion of Islamic mysticism. At once mystics and elite soldiers, dervishes and preachers, philanthropists and social workers.  Sufis have always been in the vanguard of enlightenment and syncretic faith.

Without understanding the esoteric roots of the Sufis, we cannot understand the origins of contemporary political undercurrents in the Middle East.  For radical fundamentalists like the Saudi Wahhabiyya and the Taliban, the Sufis are deadly enemies, who draw on mystical practices alien to the Quran. Where fundamentalist Muslims like Ayatollah Ruhollah Khomeini, and secular Baathist dictators like Saddam Hussein, Bashar al ’Assad, and Muammar Gadhafi rose to power, Sufis were persecuted and driven underground.  For many mainstream Muslims and Muslimahs, Sufism is simply part of the air they breathe.  Engineering global peace is not contingent on a decline or secularization of Islam, but a renewal and strengthening of the antique faith, safeguarded by evanescent Sufis.

The Muslim Brotherhood was founded by a Freemason, Sheikh Hasan al’Banna.  The Bayt al’Ansar or al ’Qaeda was established by American counter-intelligence CIA incentives under the direction of President Bush.  The founders of al ’Qaeda, Osama Bin Laden, and Abdullah Yusuf Azzam operated under American counter-intelligence liaisons.  Cadres of statesmen, financial executives of major global financial institutions like the Financial Stability Board, International Monetary Fund, and Bank for International Settlements, and European consuls assumed total control of all fraternal societies in the European Union and United States.

Sectarianism sold out the syncretism of the antique faith that was parented by Arabian Magi and Sufi theologians centuries before the charters of the first Free Mason lodges.  The terrorists that carried out the September 11 attacks, the very same mujahedeen that waged guerilla warfare against Soviet invasion during the 1980s, were bankrolled by the Central Intelligence Agency, and the Bank of Credit and Commerce International founded by Pakistani financier Agha Hasan Abedi, himself a Freemason and occultist.

BCCI launched an international monopoly with its purchase in 1976 of 85% of the Banque de Commerce et Placements (BCP) of Geneva, Switzerland.  After the BCCI liquidated this bank, it installed Alfred Hartmann as chief executive. Hartmann then became the chief financial officer for BCC Holding and was affiliated with the Rothschild family, sitting on the board of directors of N.M. Rothschild & Sons, London, and president of Rothschild Bank AG of Zurich.  BCCI was initially incorporated in Luxembourg, famous for its lax banking restrictions, and soon branches and holding companies sprouted up around the globe: in the Cayman Islands, the Netherlands Antilles, Hong Kong, Abu Dhabi, and Washington DC.  BCCI’s main route of investment was financing Israeli arms into Afghanistan during the Soviet invasion.

The issue of religious extremism and violence has taken the leading role upon the comedic tragedy of the world stage.  Through various subversive and insurgent political, financial, social, and cultural networks in Islam significantly contribute to the rise of ruin and global war in fundamentalist Islam.  The truth is that the religious dimension of this ruinous violence has its origins not in Wahhabi and Salafist theology; but in the origins of Islam.


Occultism

Occultism

Copyright © 2016-2017 John F. Rychlicki III · Night Owl Media/Leilah Publications · All Rights Reserved ·

It is the obligation of persons with decent and moral character during times of repression, thuggery, psychological terrorism, and disinformation to revolt against malevolent occult institutions and collusions.  Muslims and their spiritual friends and helpers, to act true pillars of the Intifada against virulent “magical orders” operating now as modules of commercialism and juvenile entitlement.  These contemporary “magical orders” are infectious to logic and reason; they are only products, easily marketable in a self-published digital world that knows little distinction between research and ranting.

Satanic “synagogues” and “churches,” like the “Church of Satan,” “Order of Nine Angels,” “Order of Phosphorus,” “Synagogue of Satan,” Scientology, Freemasonry, American “Guru” movements such as “Sathya Sai Baba,” Osho movement and “Osho Foundation,Shambhala Buddhism, particularly Thelema and Thelemic ‘organizations;’ “Ordo Templi Orientis,®” “Hermetic Golden Dawn,” “Open Source Order of the Golden Dawn,” “Antiquities of the Illuminati,” and various Shaytan-ctred groups too spurious to list are nothing more than extensions of personal delusion and fantasies of entitlement.

History is beginning one revolution at a time building to a crucible of human excess and depravity. Dissolution, disbandment, or even disruption and insurgance is obligated to occur against occult organizations that have become merely a shell of shells in the Invisible College, spurning initiations laced with lineage disputes, and internecine group melodrama.  Modern occult groups and their personalities have grown more absorbed in presentation, especially on the Internet, ignoring magical content and development of personal power.  Rituals and degrees have lost their mystique and relevance when readily available on the Internet at the click of fingers, rather than a physical journey to a lodge, library, workshop, or university.  No longer is there such a thing as “occult.”

It is no less the goal of our affiliates, colleagues, researchers, prodigious artists, initiated Brethren and Matrons, confederates to revolt against, expose, and abolish the afore-listed “magical orders.”  When in good faith, persons of honorable character strive to better existing social institutions, to act in accords of enlightenment and fraternity furthering the human condition in synchronicities of science, religion, and technology; it is the obligation of these honorable societies to revolt against and abolish virulent and malevolent collusions, namely the afore-listed “ magical associations.”

Intifada must be philosophically violent, opposed to the afore-listed “magical-spiritual associations.”  Revolt must be personal, financial, and social; the movement must be a rebellion against fraud; against slander and libel; against personal delusions of entitlement.  Revolt must never cease until the afore-listed contagions are amputated from relevant social strata.

Cabals of enlightenment remain a considerable culture hidden behind developments and prodigious minds in art, music, literature, theatre, and erotica.  The Cabal has charted new courses in the arts and remained secret under various collusions, never appearing under the same name; always under a different name or occupation, uncovering new modes of sexual expression and erotica within world religions, their scriptures, and ideologies.

They already have revolutionized culture, leading new approaches to technology and social development; pioneering explorations in psychology and technology that will synthesize information with matter.  The ‘Cabal’ known by its many monikers are the pillars of social progress; there influence in social strata  is not linear; it is recursive and exponential.  Their new social strata will replace obsolete social strata.

The existence of the ‘Cabal’ is a revolt against global disorder, oppression, and ignorance.  The afore-listed “magical organizations” or projects, are the embodiment of social degeneration and maladaptive behavior.  Intifada must break down reality tunneling of the past; spiritual fraternity is becoming replaced by Media Mystery Schools.  Too much information has been released.  Naturally, insurrectionists will counter with an influx of disinformation before we leave.  The “Cabal” in the global age has moved from hierarchies to networks.  Global and economic managing now comes through networks rather than through hierarchies.  Governments network for the same reason non-government organizations, financial agencies, and criminals network: information brokerage.

The notion of an occult Intifada against the listed “magical orders” and projects belongs to a three-dimensional view of history: this view does not regard as essential, superficial dimensions of time and space (which include causes, facts, and visible leaders).  It rather emphasizes the dimension of depth, or the ‘subterranean’ dimension in which forces and influences often act in a decisive manner, and which, more often not than not, cannot be reduced to what is merely human, whether at an individual or a collective level.  Intifada is our collective story, our common obligation.

One of the major differences between individuals who pursue and study the fine arts, classics, and common individuals in the human condition is the ability to experience the entire spectrum of existence, to adapt and change their environment according to their desire.  Occultism often attracts narcissistic personalities who have a grandiose sense of self-value, and they consistently overestimate and overvalue their endowments.  They exaggerate their accomplishments and are boastful, arrogant, and pretentious. Many have real talents and abilities, most are simply legends in their own mind tending not to test themselves in the natural echelons.

Their identities are codependent on their emotions, expending critical amounts of energy guarding against feelings of shame, humiliation and protecting them from criticism. It is not uncommon for them to be easily wounded and oscillate between guarding feelings of superiority, against having anyone finding out how inferior they feel compared to their delusions of superiority.  Occult personalities, such as Crowley and his Thelemic cult, Golden Dawn personalities Griffin, Zink, and Cherubim are very status oriented and prefer to be with admirers or others who can maintain and inflate their feelings of artificial prodigy.

These megalomaniacs have a strong sense of entitlement, often denied them in professional, social, and academic environments preferring to focus their feelings on lacking qualities.  They incapable of taking responsibility for their behavior while ignoring ensuing consequences and prefer to blame others for their moral and professional failures. Their poise is artificial, as they expend maximum efforts in denying, hiding, and lying about their moral failure.

Their relationships are frequently superficial. People are regarded either as a danger to their artificially superior status, or as a booster, enabling approval or serving as an audience. While they may be very good at showing concern for others, especially within a group setting, it is a sham. They lack real compassion and emotional depth, too preoccupied with their grandiose fantasies, keeping themselves from feelings of despair, sadness, and emptiness. As a rule their relationship are short and artificial.

They do not see the world clearly; because they are blinded by feelings of entitlement, and delusions of grandeur.  They remain unaware of their neuroses, unaware their minds are lost in delusion.  Individuals like Griffin, Breeze, and Cherubim who are in positions of artificial “influence” are quickly wounded, often silently, at the slightest perceived insult.  Such perceptions descend into paranoia, and feelings of depression, aggression, and recrimination.  My experiences in observance of several occult personalities like Griffin, Breeze, Cherubim, and Thelemites indicates that if these individuals do not resolve issues of entitlement they are physically unhealthy, unattractive, and unintelligent, unable to apply intelligence professionally and artistically.

Their strategies for coping moral and artistic failure is to increase their level of controlling behavior.  Some become eccentric and withdraw from life into esoteric pursuits, joining occult orders and working their way up artificial magical rankings where they can verify that they are chosen, unique, and special.  Some even provoke intense persecution and crucifixion of sorts to prove their grandiose neuroses.  They have extreme difficulty in accepting the proposition that nature is arbitrary, capricious, and beautifully chaotic.  It is difficult for them to accept themselves and life without a story of grandeur and entitlement.  Hence, they attract themselves to grandiose spiritual titles or characters, such as “Grand Master,” “Founder,” or even “Antichrist.”

Thelema is an occult philosophy centred on neo-Gnosticism, Witchcraft, hedonism, and Nietzschian will-based philosophies popularized by Edward Alexander Crowley {Aleister Crowley} around the year A.D. 1904.  Copious cultish organizations have sprouted and multiplied during and after Crowley’s lifetime, many of them in their own machinations professing some version of Crowley’s teachings.  If we exclude the deformed sense of reality that so often bleeds from questionable characters associated with the “Occult,” Crowley’s teachings and literature were in essence a plagiarism of Christian Gnosticism mixed with ceremonial magic, the hyper-Cynicism of Diogenes of Siope, Nietzsche’s will-based philosophies and the hedonism of Francois Rabelais and Marquis D.A.F. de Sade.

All cults stem from a fundamentalism root often from within an established religious tradition.  Cults can exploit and abuse members psychologically conditioning the new proselytes into a deformed sense of reality and ideologies.  Cults with elaborate and often emotional means of indoctrination often manipulate and wage authoritarian mind control over members.  Cults, such as Crowley’s “Thelema” are communal and totalistic in their organization. Individuals join because of what the group does for them – namely, fulfill and exploit unconscious psychological needs.

The human inclination for spirituality and its latency in the human genome is subject matter than I researched for years in and out of academia.  The occult sciences can open one to supernatural and neurological energies, and resources unavailable to the majority of our species for nearly two-thousand years.  Permanent neurological and psychological damage can easily result from engaging occult sciences, to dilettantes and the most seasoned occultists.  I have personally observed occultists develop severe neuroses and psychotic complexes, and further aggravate pre-existing psychoses, by engaging in energies they could not understand nor took the time and effort to research the “dark arts.”


The Black Lodge: Aleister Crowley & the Ordo Templi Orientis.

The Black Lodge:  Aleister Crowley & the Ordo Templi Orientis.

Emails used by permission:  John F. Rychlicki III · Leilah Publications · All Rights Reserved ·

from DrHyatt@aol.com :::

to   Joshua.Seraphim@asu.edu
date     Mon, April 17, 2007 at 8:33 AM
subject Re: gd irf
thanks josh we got rid of all the regardie letters bb traded to some golden dawn group ::::::if you and kelli want to develope something great:::::: cherubim bb the oto creature people:::::::::::::i hope they boil in their own shit hehehhaw:::
**************************************
See what’s free at http://www.aol.com.

DrHyatt@aol.com
by Soror Inanna on Monday, April 11, 2011 at 7:09am
DrHyatt@aol.com
to me
show details 4/8/06
he is nuts, t hinking in the remotest fashion the oto could ever be a world influence and savior …… of this species …the oto is bills whoredom …… run by the son of a sargeant …….hehehehehehhe may they all eat shit and die ….. and let the worms sort them out greenfeld has missed the point, thinking in the remotest fashion the oto could ever be a world influence and savior …… of this species … at most the oto reflects the desperation to hold something together which has already failed at its inception— crowley’s fear of abortion simply reflects his chronic fear that his inherent inferiority would be discovered ………………… and that his existence was a result of terrible accident …..i do applaud greenfeld’s decision to step aside, not wanting to be painted with this tarnished brush ….the oto is …… run by the son of a sargeant ……. and he has applied his knowledge with complete fidelity …….the best solution to them is to ignore them ….. and let the worms sort them out

Subject: crowley-caliphate rights
DrHyatt@****”  to ******
Date: Tue, 6 May 2003 14:38:13 EDT

they bought them back a month ago, bb signed, price is confidental…..i gave the archives to oto, as a non profit so they would have a placeto live after my death, he traded them for some crowley material to a gd group, and informed me after the event ……regardies 9th was removed according to bb when crowley and fir had their fight ….. so “it would be wrong to give it back to him.” even after his death…now, to be clear, bb has not thrown me out of the oto, i think he is scared, simple as that, i wish he would, it would make a nice chapter in one of my books…….under no conditions do i trust him any longer, too many lies, delays, deceit, particularly when i brought him out on my money from europe to meet with all the 9ths, i gave him the money some 1500.00 for this trip, not the oto, so i didnt claim it as a deduction…… I gave this man my loyalty and complete support and in his disgusting fashion flung me into his pile of used toys. this man makes decisions  as if were god and expects everyone to find his “logic” and his notion of “fairness” without blemish ….. i was a fool. you may publish this, “dr hyatt says he was a fool for supporting the oto and bb with his heart, money, love and time ……. i have been foolish in my life, but this, is on the top of my personal stupidity “ list.”

From: DrHyatt
Date: Tue, 6 May 2003 08:51:57 EDT
To: koenig at cyberlink.ch

Well Peter, is it? I took a stand on one member libeling another in the order. the topic was over an interview i had allowed a member to use and then he claimed it as his property, another member said it wasnt, and the first member started calling him names in a public forum …….. i told the us kingpin that i would take the side of the harmed member and if necessary take legal action …….. the head kingpin didnt respond in any helpful manner, and i told him that i didnt recognize his authority or for that matter bb ……… the us kingpin asked me if i really meant what i said, and i said yes, he asked me again, and i said yes, and again, and i said yes, so finally he “suspended me”….. the international oto boss has not done so yet, but he should as i stated clearly, that i am not taking orders from him either …… i have donated tens of thousands of dollars to this group, promises were broken time and again, regarding my 9th as well a books, so i am done with them, they have bought back their copyrights from falcon and they have turned one of their most loyal members into a lifetime enemy ……. bb also refused to give regardie back his 9th after the old mans death, and the never ending negative statements made against regardie by some of the upper boys drives me mad to no end…..
feel free to write

Date: Wed, 7 May 2003 11:00:37 EDT
In answer to your question regarding my “suspension” from the OTO, may i say this: I simply stated that I refuse to recognize the US King or his Boss as having authority over me……. I have been a loyal member for many years, having helped financially in a significant fashion, been an advisor helping in legal and other matters…..I was misinformed regarding a number of matters, and a number of promises made to me have been broken…….at this time I am awaiting suspension from the International OTO, overall i am now a leper in waiting having been discarded as a perpetual trouble maker….. I hope this answers your question and puts your concerns at ease…… Thank you, C.S. Hyatt, Ph.D.

Date: Wed, 7 May 2003 11:32:41 EDT
>http://www.cyberlink.ch/~koenig/dplanet/graeb3.htm
I have read the material you referred me to, and find nothing new there
……. i am surprised by the lack of anyone winning a lawsuit against
the OTO……..and i am not suprised about how many lawsuits they win, even “defending Lon” against the bludder he made ……. why so, everytime they win, everyone loses …… it makes them stronger …..what is needed is something that will work, once and for all, and i suggest that you might organize such an effort …… have any plans…. copyrights will not work …. they did everything in their power to buy falcon rights back, they did not want a suit there, and gave falcon almost complete permission to quote most anything in the future, something unheard of from bb ……. his publishing venture is now the weakest spot …… along with some items you mentioned

Date: Thu, 8 May 2003 08:01:49 EDT
first, let me inform you that i am not alturist …… my goal in life
is not to help people qua people …… second, i hold four advanced degrees, have been a fellow at major universities and have post doc work third, i have been lic as a clinician and practiced for 12 years in addition to a two year hospital internship …. my degrees are in statistics/neruoscience/brain mapping/medical education/clinical-psychology/human behavior-criminal justice ….i have invented a statistic, which is now used, and has been published by other researchers, have written significant peer reveiwed articles, co authored and authored numerous books and have had a number of them translated into four languages. all of this to say that i am not inticed by a public forum to protect people against the oto or any other group … politically i might be called a libertarian……. my favorite philosopher F.W. Neitzsche who i have studied since 20, and i am now 60. by training i lean toward freud, having studied him from 17. my interest in you is your knowledge about my enemy ……an enemy of my enemy is my friend …… lon is the person who initiated me into the oto….. i was “seduced” by him, his wife, and james wasserman to join the oto……i joined because of regardie, a few years after firs death……i had a lot of fun with lon and his group……before things got serious. they wanted my name, my money, and my influence……and they got it……..lon also stated that he should have been caliph…..when it came time to choose a king lon thought it would be him, but as usual bb chose someone more like him, in fact a carbon……..off course bb interest in the new king had other motives which one might call the sanctury of the gnosis…..you fill in the rest. lon and i are on friendly on very distant terms…… in passing you should keep in mind that one of bb goals is to rid the order of gradys ninths having only his……most are all yes men, they are scared of him, for what reason i do not fathom …..

Date: Thu, 8 May 2003 13:18:36 EDT
BREEZE:
fruitful? helping the cause of thelema simple as that …… i dont mrecall when i first met him………..sometime in the very early 90s…….. are you kidding, i bought a german collection of books, numerous other items for the archives, 10s of thousands of dollars, stipends for writing books, helping pay rent, the list is never ending, donations for lawsuits etc. if you must know i was very dedicated to the cause…..

Date: Thu, 8 May 2003 17:04:10 EDT
sally quit because of a govt invest of a member of her lodge
……….. there were a few other heavy hitters, and some mild ones,
like nick at falcon ……. there are the people in europe who are more successful who have money ….. i gave him a number of 5000 stipends plus tons of other things, to help the “cause.” what is with graeb why does he need to be loved by bill and the oto …..?

Date: Thu, 8 May 2003 18:52:27 EDT
good night, i just received an email issued from the most high, that everyone 5th or higher should change their password on a certain yahoo group …… because “peter koenig” had broken it …… it was not sent to me directly, but one of my friends in the oto sent it to me ….. in passing the lodge here has been completely destroyed by the ec, after 20 years, they sent in an sgig, other than me when i was active, to investigate, did not inform me that “it” was here, and then the lodge became an oasis, and then the oasis became nothing ….. non existent …. i had increased membership due to my presence and got a 5th degree chapter besides, now they destroyed the entire group ……. in interest of the new order. interesting?

this may be in response to a scathing letter i wrote sb stating why
wasnt i copied on the my offical explusion letter ……. telling him
he and his boss are experts at turning a one time loyal member and
friend into an eternal enemy …… hehehe i also said that they are
forcing me into your hands as i learned about the original letter from prk…….i also stated that i am waiting for bb to expell me from the international group ….. as usual there was no response to me apologizing for not coping me …..the phx group was destroyed as it was in the model of the older oto when people did initations and had fun ……. strict obedience is now the rule ….. obey or else…… there are some other holes in the dyke and now is the time to create more fear in their hearts……… do your best i know you are a data collector

Who is Peter-R. Koenig?
“I need no warrant for being, and no word of sanction upon my being. I am the warrant and the sanction.” – Ayn Rand

Peter-R. Koenig is a collector of data, sometimes called a gatherer of data, g.o.d. for short. He likes to solve puzzles and in particular the one sold as cOTO…..I don’t know Peter well, I knew of his reputation as an evil character who was attacking the “thelemic current” of the Coto.

We first talked when he copied me on my suspension from the US CoTo. I never received a copy of the official suspension. I was simply informed that I was suspended and have lost all my powers for refusing to recognize the authority of the US Chief and of course the Grand Chief….

Prior to this I was a member in real good standing having donated thousands upon thousands of dollars to support the Coto in its defense against its enemies and to improve its library….

Somehow after throwing a number of temper tantrums for not receiving my twice promised 9th degree and eternal delays on books which I had paid stipends for completion, I was, if you would, “put aside.” much like a worn set of shoes….

The once confident, advisor and supporter had worn out his welcome, however, to publicly acknowledge this could cause some embarrassing problems, and even perhaps some legal ones. But I went to sleep moving onto other things……that is until they awoke this sleeping giant…..by destroying the local lodge and then oasis, and taking the side of an individual who to say it nicely took ownership to one of my copyrighted pieces …… with this churning my bowels I told the bosses that I no longer recognized them as authorities and after asking me three times if I really meant it, I finally said, cant you read, I received a personal notice of suspension but a never a copy of the one that went out to members of the lover and hermit triad, but wait, in order for me not to be bothered and to protect my privacy they didn’t send me one, nor one to the general coto population….. kind of them?

So here comes the gather of data and sends (Peter-R. K) me a copy of this little note, designed to protect me …… I am angry that no one had the manners to copy me ….. and thought it “clever” on how they did not want the general coto population to know, because after all I am Dr. Hyatt, a well know student of Dr. Regardie, author, etc. etc. etc. It seems that Dr., Hyatt and Dr. Regardie share more than a personal history of some 15 years, but the honor of suspended, removed, leperized by the Coto. But to be honest I have not been removed from the International Coto…..they want me to be a member for some, no doubt spiritual reason, but someone whispered in my ear that there might be more sinister reasons, I will let the reader guess what they might be ……..

Prior to my suspension I was informed by the US Chief and one of his cronies that I had taken oaths to protect the Coto…they were correct, however, the Supreme Chief relieved me of these oaths, indirectly and no doubt unintentionally, when he told me that all the promises he made to me and in fact I to him were and are conditional……in my feeble way I took this to mean oaths as well, as they are promises after all……So with all of this we ask who is Peter-R. Koenig, I frankly don’t know, except he is polite and friendly as he gathers data from the latest leper and victim of the COTO……..some might say he is using me and I him, but what is wrong with use, when you have been misused because you believed in brotherhood, promises and the COTO…… I say mutual use is a virtue ……. so for today I end my discussion of who is Peter-R. Koenig ….. but keep in mind tomorrow is another day ……. I will say more…….. .much more, but now the old man needs a nap…..
Thanks for listening
Dr Hyatt 5/9/03 CE

_______________________________________________________________________________________

Dr. Christopher S. Hyatt on Dr. Francis Israel Regardie & the Golden Dawn:

Some Interesting Issues…

Before Dr. Regardie died he asked me to continue his work, particularly in the area of publishing.

Considering the ups and downs of the economy, the bankruptcy of a number of important distributors, and the general change of complexion in the industry as a whole, we give ourselves a letter grade of B. Other than the Complete Golden Dawn, demand for Dr. Regardie’s work published by New Falcon has been moderate. There are a number of possible reasons.

Regardie didn’t want anyone to centralize the Golden Dawn. Every one of his private students knew of this requirement. I, of course, promised that I would not attempt to control the Golden Dawn and for this I give myself a letter grade of A.

However, I can’t say the same for some others, many of whom have tried to monopolize the activities of Golden Dawn as their own fiefdom. As usual they assert that they are doing it for mankind and, as usual, only fools believe such attempts at transforming greed into altruism. In my feeble attempt to counter this coup, I have created-or helped to create-functional (and dysfunctional) operating Temples. Some of these have been a practical success while others have been outright failures-as I intended them to be. However, one thing is clear: they exist and their very existence resists the attempts to “own” the Golden Dawn. For this I give myself a letter grade of B.

Even more disturbing than the attempt to monopolize the Golden Dawn is the misuse of Regardie as a steppingstone and authority.

These upstarts misused Dr. Regardie as a power base and then demeaned him. These were attempts at ad hominem character assassination. These “remarks” range from calling Regardie a fool or lacking in knowledge, to spreading rumors, to fabrications and derision surrounding the circumstances of his death. The maneuver of using a person and then demeaning him is not uncommon for individuals who lack real substance of their own.

Finally, Dr. Regardie is sometimes accused of betraying Crowley by exposing his faults in The Eye in the Triangle. Dr. Regardie’s analysis of Crowley is essential to unravel the truth, as both Crowley and his followers have obfuscated an entire body of knowledge in decorative pastels. Regardie is often “hated” because, as one member of Crowley’s clan has said, “How dare Regardie psychologize the prophet of the New Aeon! This is why Regardie suffered and why his reputation is questioned-this is why Crowley will be remembered and Regardie forgotten.” Assertions such as these often amaze me-as their authors attempt to pass off their need for hero worship as moral imperatives. It is both funny and pathetic what a fool can do with a few footnotes. Wild assertions, academic style and clichés cannot take the place of critical thinking.

The attempt to fling Dr. Regardie to the far reaches of hell-or worse, a footnote or two-not been successful, although at times it has seemed so. Books have been published which slowly removed Regardie as a major force in the Golden Dawn, while some followers of Crowley have attempted to ignore him because Crowley and Regardie had such an awful row.

We know that the return of the Complete Golden Dawn System of Magic, in its second edition, will help bring Dr. Regardie back into the richness of the light which he so deeply deserves.

Standards, Elitism, Equality and Magic…
If you needed a heart transplant you might search for a surgeon with the best rate of success. We can define success as the highest number of patients who survived the operation, the length of time before symptoms reappeared, and possibly the quality of the patient’s life after surgery. Assuming you wanted to survive, these standards-and others-might make up your selection criteria.

On the other hand, if you didn’t want to survive, you would use different standards. With this idea in mind, I will conclude that no matter what you do, you have standards-and by this I include those “standards” fostered by politicians, newscasters, grammar-school teachers and derelicts. (However, if you held their “standards” you probably would have not purchased this book.)

I have standards and I assert they are based on what is defined as success, quality of life and a general feeling of well-being. I do not base my decisions or actions on what the mentally defective might do. If I have a dollar set aside for donation I will give it to a hungry genius working on the origins of life, and forego helping the inadequate. If I had two dollars I would give both to the hungry genius.

Dr. Regardie also had standards and they were not those of the “crucified one.” He was an elitist and, though he sometimes failed both in judgment and results, he held to his standards nonetheless. He was kind to people, polite and concerned. However, he chose his company as carefully as he could.

Dr. Regardie donated or gave his money (and heart) to promising students in college and magic as well as to a few occult and non-occult organizations. The weak, stupid and lame were not on his donation list. He gave value to what he valued. He was not interested in the applause of bleeding-heart, guilt-ridden weaklings. One of his concerns, as is mine, are the programs designed to weaken the individual through blatant overindulgence and the teaching of self-hate which has been inculcated into the minds of the healthy and capable by a decadent morality. He fought this at every opportunity.

Elitism in this context is to support and admire the best, not the worst. This doesn’t mean harming others who do not meet these standards; it simply means withholding value from them.

Dr. Regardie never attempted to reduce the best to the worst for the sake of pity. In this sense neither of us supported the politically correct notion of equality. Our attitude has led to both of us being ostracized by many occult groups-which includes most Crowley organizations. Let me make this point very clear.. . . . . Dr. Regardie was a Thelemite, something of a Jeffersonian Democrat, or a Libertarian.. . . . . However, he realized that Thelema and most political groups behaved in the exact opposite of the values and theories espoused by their founders. Although offered a high-ranking position in a number of organizations-including the OTO-he politely refused. Keep in mind that, though Dr. Regardie was a gentleman publicly, privately he could be quite vicious concerning the weak and lame who headed and populated most Occult groups.

Magic is the attempt to control paranormal or natural forces, by ritual, imagination and other techniques, to conform to the will of the operator. The term “will” in this context refers to the “force of desire.” The control of paranormal forces can mean learning from “higher powers” to finding the right mate. Some individuals regard some forms of magic as either black or white. Apparently this means that black magic correlates with self-interest and harming others, while white magic relates to spiritual pursuits and helping others. Magic, however, is magic, regardless of what ends one pursues or how you might moralize about the means used to accomplish the end. Like science, magic must remain amoral-uninfluenced by any set of standards except knowledge and results.. ….

In summary, Regardie espoused the theory that, like science, magic was an objective practice…… the ritual either accomplished its ends or not.. …. Though Regardie was a generous and caring person, he never regarded his personal values from a moral perspective nor demanded that others behave like himself.

Dr. Regardie had very high standards although, like all of us, he often failed at realizing them.. . He was a strong advocate of elitism and was horrified by what I now call the new age plague.. … .which has distorted and obfuscated magic and science through a neopuritanical ethic, eulogized through a greatly watered down Judeo/Christian/Islamic morality.. …. The ethic of the new age, which in my view is now dwindling, is a combination of regressive self-indulgence and self-hate.. … .two programs of self-destruction whose time has come and gone. We are now moving into a new era, neither better nor worse than the one we are emerging from.. …. This is not the so-called Aeon of Horus, but another.. …. The Aeon of Horus has come and gone in an instant and, like all minor influences, has left behind its refuse. With all of this said, we at Falcon hope that you find this new edition both more useful and enjoyable.

-Christopher S. Hyatt, Ph.D.
17 November 2002 CE
St. Thomas, USVI

“crowley’s fear of abortion simply reflects his chronic fear that his inherent inferiority would be discovered ………………… and that his existence was a result of terrible accident …”
Christopher S. Hyatt, Ph.D. April 8, 2006.

_______________________________________________________________________________________

When it comes to “enemies of Thelema” and an adversary to O.T.O. and other Thelemic consortia, a close friend I will called “Kelli” (to protect her privacy) has long been established as a formidable adversary to the upper degree ranks of the O.T.O. Kelli, known by many of her occult monikers such as Soror Hoor AmentiiPadishah Khalifah, Soror Inanna, and countless other Internet personas is a former member of the O.T.O., expelled for allegedly uploading private documents to public Internet servers. Ms. Holloran contacted a good friend and I in Arizona. I met her for the first time in 2003 and found her a capable magician and intelligent student of ancient religion and sociology.

Unfortunately, I later discovered through my conversations with Ms. Holloran and Dr. Christopher S. Hyatt that the reason behind her communications with us, and I was to divulge if we were an antagonist to the O.T.O. or Dr. Hyatt’s publishing ventures. We were neither. My observations of Ms. Holloran’s invectives against the O.T.O.
led me to conclude that in lieu of the abuse and harassment she clearly experienced in the O.T.O., she became
neurotically obsessed with obstructing and criticizing O.T.O. on the Internet. She would create and manage numerous blogs, websites, and forums usually attracting the self-medicating vitriol she sought, often deleting her projects within weeks or months. Holloran’s subterfuge and 72 insurgency against O.T.O. and other Thelemic consortia ultimately led to psychosis and delusion, even sexist and selfharming
behavior.

Kelli, Soror Hoor Amentii summarizes her calamities with the O.T.O.:

If anyone wants to know why I joined the O.T.O. (American Caliphate) in 1994, it was primarily because of the /Book of the Law/. The /BOTL/ had spoken to me in a heightened state of consciousness and when a member asked me if I wanted to join (I had already been in communication with several of their members in two cities and present at functions and events) I decided that based on /The Book of the Law/ (accepting that), I would.  One of the primary tenets of the /BOTL/ that “spoke to me was “Let the woman be girt with a sword before me.” I saw this in a statue — it was a statue of Maat.

The sword is Maat, behind that is Horus. All of these are only images of male and female.  I first noticed discrepancies of the Book of the Law with several of Crowley’s writings or creations right away. Some of them may have been personal interpretations of various male O.T.O. members (my boyfriends and child’s father as well as other lodge or camp masters), but the Priestess who really received me into the Order had this under control, apparently (until her untimely death).  In 1997 this Priestess, Soror Bufo, Camp Mistress of Christobel Wharton Hoopsnake Camp in Tucson, AZ. In addition, developer of animated films about the Holy Books of Thelema (unpublished) and many other profound artistic works was murdered execution style. 

Read again: WAS MURDERED EXECUTION STYLE. They have never discovered her murderer. While she was not my Initiator she should have been, the person in control was a dwarfed size mini of incapability. Either way she was the Priestess of the GM, and camp mistress.

She was shot in the back of the head when a someone entered her home in Tucson and shot her (June 1997). They have never found the killer.  My boyfriend (who had asked me to join the OTO and to which I agreed as referenced above) was her boyfriend before me for 3 years. He “disappeared” into thin air for months after her death. He did not even attend her wake. Various people attended it at Luna Loca cafe in Tucson. A few OTO members from Phoenix showed their support and were brethren. But, the Tucson OTO members really didn’t seem to care that much. The highest degree member down there (not my boyfriend, my so-called Initiator) did not show his support and seemed to think she deserved it. I am not joking.

He was also very good friends with my ex-boyfriend “The Rapist” (who later was given a camp by the OTO for a short time called “Sun and Moon Camp”). The story as follows:
(1994)
I decide to be a priestess in their mass with the priest being the ex boyfriend “The Rapist” (later he was master of Sun and Moon camp). He never showed up to the Mass so Soror Bufo (who was murdered execution style in June 1997, 3 years later) was my priest.

(1994)
I realize there was an extreme problem with the Gnostic Mass, primarily the lack of female saints. I confront the above-mentioned “high degree” member (my initiator although I would say he was NEVER my initiator by his juvenile behavior) after a heightened state of consciousness about the lack of female saints and inquire why is Mohammed a saint. In my level of awareness I realize this person’s response is a load of crap and unreasonable. Whatever anyone wants to argue (insert here) the argument is invalid as to why there are no female saints. All the way unto a gnostic interpretation in its highest — and hence that there are no female saints is an affront to Thelema — based on the form of gnosis and Identity. There is no protocol by which anyone can even argue this valid. And the fact by which that they desire to illustrate Aeon of Osiris (gnostic ideologies) as opposed to Aeon of Horus. It is as simple as that.

(1994-2000)
I continued to be a dues paying member but I never do another gnostic mass again..

(1995)
I took my IInd degree in around 1995 and through this discourse, I meet another guy who becomes a Camp Master (he is a camp master when I become pregnant with his child). I immediately realize after arguments and fighting that I will not be his “priestess” because the situation shows two problems: they are not conducting themselves at all like a Profess house as described in Crowley’s writing — with treatment of pregnant women. Instead they are acting like little egotistical small phallus having jerk offs perpetrating domestic violence. And, with their little “old boys club” collaborative, I became acutely aware that they intended to keep the female “”sexually” (babylon) subversive as opposed to by “chastity” or “virginity.” The control factor being the same sum game (OSIRIS).

(1995)
And on top of that — they are controlling about their very literature. So the first item up for grabs is someone sending him Arte De Magica / De Arte Magica by Crowley. I see it on his computer screen and read it. He throws an alcoholic fit/rage etc., and commits violent acts against me while pregnant. He then says I’m on “bad report” and tries to expel me from his camp. None of this is professional or business – like. I leave and have many experiences beyond comprehension with the birth of my child. None of that is for public read at this time. I am living with and without the guy while he continues his OTO alcoholic rage existence in Chicago.

(1997)
Move to Chicago and involve myself in both his initiation charter papers for local members at Aum Ha and leave after some female from the camp are in my house having sex with him with my small child there, on top of the alcoholic rage/abuse I am receiving). (I Move to my own apt. in Chicago).

(1997)
I move back to Tucson. This is when Soror Bufo gets murdered execution style. Mind you, I had not talked to her since 1995 before I had my daughter and didn’t know where she was at the time. I had intended to bring my daughter to meet her but I could never find out where she was. I didn’t have many connections since returning to the area, except psycho stalker Initiator guy and my ex-boyfriend “The Rapist” who happened to see me in a thrift store (unless he followed me from somewhere?). And, my boyfriend, DJ at the strip club I worked at. Not really involved in the OTO, trying to raise my kid and go to college.  I had some communication with the Initiator guy — but mostly not involved because I’m working a lot. With now full on stalkeresque rapist ex-boyfriend randomly coming to my house — I started feeling threatened.

(1997-98)
After she was killed, “the Rapist” started showing up at my house a lot all of a sudden. He acted very strange and withdrawn at first. I just thought it was grief but mind you previously, this same guy had strangled me and threatened to kill me in his tree house in the woods.  All of this is a fact. He seemed to have bipolar disorder and act REALLY violent murder style all of a sudden mood swings. Yes, I passed out the time he strangled me. He also raped me one time and said it was because I had a “rape fantasy.” I almost smashed his head in with a Horus statue sitting by my hand but I didn’t because I thought I’d end up in a worse criminal situation than letting this jerk off get it over with.  But I wouldn’t put it past him (murder, rape, anything — he’s ultra-scary). I informed the OTO this they still gave him a camp. Anyone can challenge it but it is a fact that remains a fact.

(1998)
Why was I even hanging out with him? OUT OF FUCKING STUPIDITY. But I was. So he came over with me and my daughter there and seemed stalkerish. Yes, he was official in OTO along with his creepy Initiator friend. Right then my baby daddy (the other violent guy who was a OTO Initiator now but had given up his camp in Chicago to supposedly come and help me take care of our daughter). He came and this other OTO weird “The Rapist” /attempted murderer (and murder suspect) guy were sort of fighting. Baby daddy mad he was hanging around and I was letting him hang around because i hated baby daddy and wanted him to MOVE OUT. Why? he is violent gets drunk and threatens me.

He had only been there from Chicago for 3 months at the time. The whole thing was a fight over the Gnostic Mass. Everyone wanted to do it and I was in the middle of this bizarre thing with psycho narcissists. So one time my child’s father (the alcoholic who had the initiation charter but had left his camp in Chicago) hits me in the face 10 times and goes to jail. This starts a whole OTO investigation BECAUSE I told “The rapist” ex-boyfriend who tells the Initiator who doesn’t seem to care that Amy was murdered who tells the “big wigs” and the Electoral College (namely Christopher S. Hyatt) including Sabazius and other yahoos about this guy hitting me. They then try to question me and I tell them to fuck themselves I’m busy, they act like I have computer access or something and I seem to be busy–They are DEMANDING I respond to their investigation by certain days — that by the time I could even check

“EMAIL” (back in 1998 mind you) the day had already been long gone.  This was demanding and harassment instigated and perpetrated into a whole bunch of jerk off situations. All the way to the HIGHEST
MEMBER.  For the past 12 years I have been going to school trying to get rid of two psychopathic losers and had no time for their investigation in 1998, nor internet access. Plus I need money at the time and had become homeless after this huge victimization against me: being beat by my baby daddy, being threatened to be killed by the stalker ex rapist boyfriend (both with Camp Masters and one with an Initiation Charter).  I thank them for introducing me to narcissistic sociopaths who are attracted to Crowley.

Look around you. I am lucky to have survived all of that. Anyone who reads that and says anything but AWE and WTF is like someone that finds a murder victim and says “Oh well” and walks on by.  I go back to the baby daddy a few times and finally move to a shelter. I go through hell with this baby daddy and the OTO tries to investigate the situation and eventually throws him out. I resign after 10001 items of MALE CRAP DOWN YOUR THROAT because I just get sick of their crap. It isn’t like it ends here — it starts here and snowballs all the way down the line. The rest of THAT story is in the “Thelema” group. This is not about OTO per se but Crowley and his works and do these thing violate the New Aeon as well as the Book of the Law? Yes. Where are these things? EGC and OTO. My experience with the OTO and resigning is written in another document.  The fact is the rituals all the way to the top are anti-female. My experiences are a PHYSICAL REPRESENTATION of what is in the higher degrees. They try to act pro-babylon (and I don’t mean the OTO — I mean CROWLEY. He wrote it). The Gnostic Mass, de Natura Deorum, art de magica and Liber Agape.

It puts the female as reflection of male solar SUN. She is a moon. It’s in the BOTL but they fail to realize that genders are an illusion. BE THOU HADIT MY SECRET CENTER MY HEART AND MY TONGUE is ME. It is you. It is everyone in the Aeon of Horus. Not the Priest or the Priestess. It is not bad to have a physical representation of one’s religion and call it sacred — it is a travesty to fail to see the signs when it creates degradation of the Life force. Imposing sexuality on a female is just as oppressive as imposing chastity. Our Lady Babylon is 77 Our Lady of Guadalupe is Mother Mary. Any fetish of what the female should be (mother Isis or mother Babylon or mother anything) is merely someone’s imposition of WHAT THE FEMALE SHOULD BE. See here’s the thing: the female should be FREE. It is very clear in RA HOOR KHUIT who is a combination of Nuit and Hadit. It is not male even though Crowley seems to have used language to represent it as such. That is only his own anthropomorphisation of the god to himself.  

It is NOT male — nor female. It is neither — it contains both. The woman girt with a sword is a part of it as it is a vengeful god is part of it.  This is where the Gnostic Mass fails to grasp hold of it (the New Aeon).  And, this needs a serious revision. The problem I think with the OTO  (unless they have changed since I left in 2000 era vulgaris) is not that they have old aeon technologies — but that they defend them vehemently and with a dogma and then refuse to change. Some people told me I could make more changes from within. Maybe so but I joined the Catholic church later and can do that too…. there’s changes on these levels to be made EVERYWHERE. It will roll over us like a steamroller whether we like it or not. They are finally beginning to realize that nature CANNOT be controlled. And, control of nature and the female is a very central part of their old aeon tradition. No one ever likes to give up hold and power over something. And the fight will be tenuous whether you believe me or not.
Sincerely,
Soror Inanna

Kelli’s unfortunate narration offers a concise insight into the self-victimization that pervades ex cult members. Unlike her mythical namesake, “Inanna” is a generic victim severely damaged over years of abuse from not only the O.T.O. but of the worst kind – self-inflicted.

Illuminati are indispensable to human brain engineering, genetics, arts, social strata, and technological advancement. It is the arcane traditions of the Xristos, synchronized from Egyptian theology and Hermeticism that enable the twin pillars of art and science in the Western Mystery Traditions. Illuminati are indispensable, but modern occult organizations and their spurious personalities are not.  Checks and balances are obligated against occult organizations that have become merely a shell of shells in the Invisible College, spurning initiations laced with lineage disputes, and internecine group melodrama.

Modern occult groups and their personalities have grown more absorbed in presentation, especially on the Internet, ignoring magical content and development of personal power. Rituals and degrees have lost their mystique and relevance when readily available on the Internet at the click of fingers, rather than a physical journey to a lodge, library, workshop, or university.  No longer is there such a thing as “occult.”

One of the major differences between individuals who pursue and study the fine arts, classics, and common individuals in the human condition is the ability to experience the entire spectrum of existence, to adapt and change their environment according to their desire. Occultism often attracts narcissistic personalities who have a grandiose sense of self-value, and they consistently overestimate and overvalue their endowments. They exaggerate their accomplishments and are boastful, arrogant, and pretentious. Many have real talents and abilities, most are simply legends in their own mind tending not to test themselves in the natural echelons.

Their identities are codependent on their emotions, expending critical amounts of energy guarding against feelings of shame, humiliation and protecting them from criticism. It is not uncommon for them to be easily wounded and oscillate between guarding feelings of superiority, against having anyone finding out how inferior they feel compared to their delusions of superiority.  Occult personalities, such as Crowley and his Thelemic cult, Golden Dawn personalities Griffin, Zink, and Cherubim are very status oriented and prefer to be with admirers or others who can maintain and inflate their feelings of artificial prodigy.

These megalomaniacs have a strong sense of entitlement, often denied them in professional, social, and academic environments preferring to focus their feelings on lacking qualities. They incapable of taking responsibility for their behavior while ignoring ensuing consequences and prefer to blame others for their moral and professional failures. Their poise is artificial, as they expend maximum efforts in denying, hiding, and lying about their moral failure.

Their relationships are frequently superficial. People are regarded either as a danger to their artificially superior status, or as a booster, enabling approval or serving as an audience. While they may be very good at showing concern for others, especially within a group setting, it is a sham. They lack real compassion and emotional depth, too preoccupied with their grandiose fantasies, keeping themselves from feelings of despair, sadness, and emptiness. As a rule their relationship are short and artificial.

They do not see the world clearly; because they are blinded by feelings of entitlement, and delusions of grandeur. They remain unaware of their neuroses, unaware their minds are lost in delusion. Individuals like Griffin, Breeze, and Cherubim who are in positions of artificial “influence” are quickly wounded, often silently, at the slightest perceived insult.

Such perceptions descend into paranoia, and feelings of depression, aggression, and recrimination. My experiences in observance of several occult personalities like Griffin, Breeze, Cherubim, and Thelemites indicates that if these individuals do not resolve issues of entitlement they are physically unhealthy, unattractive, and unintelligent, unable to apply intelligence professionally and artistically.  Their strategies for coping moral and artistic failure is to increase their level of controlling behavior. Some become eccentric and withdraw from life into esoteric pursuits, joining occult orders and working their way up artificial magical rankings where they can verify that they are chosen, unique, and special.

Some even provoke intense persecution and crucifixion of sorts to prove their grandiose neuroses. They have extreme difficulty in accepting the proposition that nature is arbitrary, capricious, and beautifully chaotic. It is difficult for them to accept themselves and life without a story of grandeur and entitlement. Hence, they attract themselves to grandiose spiritual titles or characters, such as “Grand Master,” “Founder,” or even “Antichrist.”

Thelema is an occult philosophy centred on neo-Gnosticism, Witchcraft, hedonism, and Nietzschian will-based philosophies popularized by Edward Alexander Crowley {Aleister Crowley} around the year A.D. 1904. Copious cultish organizations have sprouted and multiplied during and after Crowley’s lifetime, many of them in their own machinations professing some version of Crowley’s teachings.  If we exclude the deformed sense of reality that so often bleeds from questionable characters associated with the “Occult,” Crowley’s teachings and literature were in essence a plagiarism of Christian Gnosticism mixed with ceremonial magic, the hyper-Cynicism of Diogenes of Siope, Nietzsche’s will-based philosophies and the hedonism of Francois Rabelais and Marquis D.A.F. de Sade.

All cults stem from a fundamentalism root often from within an established religious tradition. Cults can exploit and abuse members psychologically conditioning the new proselytes into a deformed sense of reality and ideologies.  Cults with elaborate and often emotional means of indoctrination often manipulate and wage authoritarian mind control over members. Cults, such as Crowley’s “Thelema” are communal totalistic in their organization. Individuals join because of what the group does for them – namely, fulfill and exploit unconscious psychological needs.


Heritage of the Illuminati

The TRUE Heritage of the Illuminati – research and written by an independent scholar not on the corporate payroll of the new world order like so many authors!

9780982999202cover“One of the most controversial books on the Illuminati….controversial because I have research the inner machinations of American secret societies for over 13 years through personal interaction, academic research, and mentorship under noteworthy teachers whom I have provided names & photos of with permission.  I unmask conspiracies not in the form of bankers, governments, or Presidents; but in the form of DISINFORMATION so readily available on the Internet.  I discuss my personal initiations into societies one cannot “google” or lookup a website on, give detailed accounts of “Bohemian Grove” style activity designed to keep Islamic culture at war with itself – at the expense of American-Zionist imperialism.  What I offer is more than a book from a mid-size publishing press: it is an invitation to share a ‘Heritage’ of artistic wonder & awe-inspiring imagination and enlightenment.”
– Joshua Seraphim

TABLE OF CONTENTS

Preface……………………………………………v

Author’s Foreword…………………………………..1

I The Invisible College……………………………..7

II Serpentine Brotherhood…………………………..23

III Fratres Crucigeri cum Rubea Stella……………….39

IV Cathari and Albigenses:  The Blessed Martyrs……….48

V Roshaniyya: Illuminates of Ismail………………….60

VI Alumbrados: Illuminates of Spain………………….64

VII Pauperes commilitones Christi Templique Solomonici…67

VIII Freemasonry and Bloodlines……………………..80

IX Light of Sothis and Sirius………………………111

X Fraternities of the Twisted Cross…………………122

XI Legacy Rosicrucia………………………………130

XII Dr. Hyatt, Regardie, and the Golden Dawn…………158

XIII Intifada………………………………………183

XIV Pyramids of Giza………………………………210


Ancient Religion and Diablerie

Ancient Religion and Diablerie
© 2016 Joshua Seraphim Leilah Publications
All rights reserved.

72

The human condition has not yet fulfilled nor unveiled any limit.  It is an ongoing progression toward amity , identity and latent spirituality, or what mystics testify to as the Mystery.  Throughout the spiritual epoch of the human species, evil is self-evident as a state of degenerate consciousness that excels religious premise and theological perspective.  Evil in a monotheistic sense is abstract, mistakenly personified in paranoid privation.  Evil is a conception of conditioned human consciousness.

Evil in the human condition maintains a sense of primacy in consciousness.  Evil exists Not as theological Opposer of the righteous, nor as a phenomenon to be avoided via metaphysical dichotomy; rather, evil is a degenerated state of the human being and psyche that is severed in the absence of spiritual connection to the universe causing the soul to degenerate into a state of existence where the impetus is to cause severe and exponential physical and psychological harm to humans and animals.

Christian regard to the Devil as the personification of the origin and essence of evil is a theological failure.  The masquerade of the Devil has experienced diverse cultural evolution across the vicissitudes of mortal time.  The phenomenon of the Devil is best approached by transcending history of concepts limiting our study of this archetype.  A historical interpretation of the Devil cannot be obtained in reference to concepts of evil that are existential.

Archetypes, in conjunction with this study, are according to Jung, “unconscious structures underlying conscious reality.”  By placing the devil in this format, we concern this study with archetypal content and conceptual form.  Christian personifications of evil fail to validate Theodicy in post-modern empirical societies.  The Devil as an ‘obstructer’ and ‘prosecutor’ illustrates unresolved conflict between monism and dualism in the history of Christian diabolatry.

A historical exegesis of the Devil as phenomenalized evil must be countered with abstractivity and mythology.  Jung’s analysis of the Devil as archetypal schism of the psyche reflect the Rabbinic teaching that two antagonistic essences inhabit the nefesch; one a tendency to preconceived righteousness (yetser ha’tob) and the other a tendency to ‘evil’ (yetser ha’ra).  Thus, the Devil defuses metaphysically into allegory of evil inclinations, Ancient Ægyptian theology is polytheistic, alive with anthropomorphism, animism, and deification.  Osirian religion in ancient Ægypt fashioned notions of evil designed from empyrean conflict seen in the lore of the slaying and resurrection of Ausar.  There is no implicit principle of evil in such monographs as the ‘Pyramid Texts,’ the “Papyrus of Nebseni,’ or vignettes from the ‘Papyrus of Ani.’  In ancient Ægyptian theology, evil is the maleficious disruption of Ma’at.

Antagonism between Sutekh (SUTI) and Heru (HOORI) incarnates the dread of death and ignorance of natural Law in the human condition.  Suti originally was a deity native to institutions in Hyksos, presiding over desert winds and the arts of combat.  The politically antagonistic relationship between Heru and Sutekh retains an erotic venture with reference to Sutekh’s incestuous rape of Heru in the ‘Pyramid Texts.’

Subsequent to Hyksos ‘incursions,’ initiates dwelling along a fertile landscape whose bloodline was the Nile dreaded the withering heat of the Sun in the South, which brought agrarian sterility and ruin.  Suti derives from sût, “red” akin to the coloured hue of the desert, the bodily figure of Suti shapes an image of a mortal with the head of an unidentified mythological animal called the “sut animal,’ akin to an ass or jackal.  As late as the XXIInd Dynasty, Sutekh was besought for reinforcement and sanction in the arts of warfare.

The deity Sutekh (Setekh, Sut) is unrecognizable as any animal at present.  Set was identified also with the hippopotamus, the pig, and ass, often abhorred by Ægyptians along the fertile banks of the Nile river.  Such beasts were sacred to the god of winds, as well as crocodiles, scorpions, turtles, and other contentious beasts thought to devour the phallus of Osiris after Set dismembered Him.  The ‘sût‘ animal was postulated to posses long jackal-like squared ears, a long stooping snout, and a canine-like body.  Such could possibly be a composite beast part aardvark, part canine or even camel.

The cult of Heru (HOORI) likely overtook SUTI following Hyksos insurgency during the Second Intermediate Period, as Sût ceased to symbolize Lower Egypt.  During the Third Intermediate Period Sutekh became associated with foreign insurgency, thus transfiguring his divinity to chaos and warfare.  To the Ægyptians of the lower Nile region, he was the god who ‘ate the moon each month,’ the ‘black boar who swallowed Khonsu.’

In the Hebrew Torah and in the Talmud, inclusive of mainstream Judaic tradition, the Devil is never distinguished as a Chthonic ruler of an ‘evil empire’ of diabolical Hosts.  The Satan appears first in Numbers, Job, and Zechariah as prosecutor for the Heavenly Court, not as a Fallen rebellious with designs against Yahweh or the human species.  Etymology of the ‘satan’ stems from the Hebrew root, śţn, a verb meaning “to obstruct.”  A few Rabbinic theologians, refuted naturally, pose śţn (śāţān) to be derived also from the Hebrew root, šūt, “to rove about.”  Thus, we have also the Greek term, ‘diabolos,’  literally “to obstruct something.”  The Satan of the Torah was thus a roving hierarchical prosecutor, obstructing human infallibility.  The Arabic derivative šaỉţān and the substantive śţnā, also the Arabic root sh’y’ţ, does not appear in the Noble Qu’ran as a designation of evil.  In the Book of Job, the Satan is an inculpator, implicating humanity in false predilections of Yahweh.  In the Book of Zechariah, the Satan is a divine Host of retribution, inciting factional division and warfare within the tribes of Israel.

The mal’āk Yahweh of the Book of Numbers obstructs the Balaam, the human as an adversary.  It is in this appearance, Numbers XXII; v. 22 do we glance upon the ambivalent resistance of the divine to Mankind.  Only in I Chronicles XXI; v.1 and II Samuel XXIV; v.1 the term śāţān is used as a proper noun.  The intimacy of these passages refer to a defined personality, as contrasting indefiniteness would leave theological ambiguity.  Is there a primal Obstructer in multiplicity?  The passages in the Book of Numbers as well as Zechariah pose the concept of the Satan opposing Mankind inimically as an independent personification of evil.  At the time of the Maccabean War, splinter-sectarian movements such as the aesthetic Essences bolstered eschatology as the political and religious thrust of their austere and secretive Brotherhood.  Metaphysical war reflected the Maacabean revolt and desire of the Brethren for a New Israel in the “Scroll of the War of the Sons of Light against the Sons of Darkness.”  Had the Satan not existed in the Torah, the Essenes calling themselves the ‘Sons of Light’ would have invented Him.

Bishop of Lyons, Irenaeus (140-202 CE) rejected the Gnostic sectarians in favour of Pauline orthodoxy.  Bishop Irenaeus was foremost preoccupied with defending the Pauline Church against early internal dissent.  The tracts of Irenaeus echo those of his later contemporary, Bishop Tertullian (170-220 CE) of Carthage.  The Satan apostatized in their Justinian philosophy, and was now presented in the Church as an eminent metaphysical potency.  The Christology of Irenaeus and Tertullian professed the crucifixion as a recapitulation, undoing original sin.

The providence of the Satan was granted solely from Mankind’s misuse of Will, as the Willed sacrifice canceled out the rights of the Satan.  The Satan was approved a Luciferian quality as atonement became for Theologians, synonymous with sacrifice.  God and the Devil were redefined by Irenaeus and Tertullian as antimony of ethical opposites.  Saeculum (the cosmos) and saecularia (the material) reflected the ideal of evil as created, not an independent principle.

Saint Augustine of Hippo (354-430 CE) abandons a Manichean influence he once early espoused in the question of Theodicy.  Augustine’s literary approach, in such works as the “City of God” and “Confessions” returns Us to the ideal of evil lacking intrinsic substance.  Augustine writes in his Retractionum Libri Duo (421ce):  “Malvm non exortvm nisi ex libero voluntatis arbitrio” (evil does not arise except through free choice of Will).  In his Confessiones (397ce), he writes:  “Nemo igitur qua erat efficientem causam malae volvntatis; non enim est efficiens sed deficiens, quia nec illa effectio sed defectio.”  (‘no man must ask the efficient cause of an evil Will, for the cause is deficient, not efficient; an evil will is a defect‘).

Augustine saw the principle of evil as ontological privation Evil, according to his work “De libero arbitrio” (385-3954ce), is ascribed to sin as an ontological defect, an insurgency of the Will upon Itself as both preordained and fallible.  Saint Augustine attributes evil to a defective movement of Will, by choice, averse to predestination.  Wrote Augustine:  “Mali enim nulla natura est; sed amisso boni mali nomen accepit” (‘evil has no nature; what is named evil is a lack of good‘).  The latter from the “City of God” (421ce) illustrates the heart of evil as privation, contrary to a personified ideal.

The views of Saint Augustine are grounded in traditional Christian theodicy.  Later Christian Theologians such as Thomas Aquinas (1225-1274ce), and Saint Anselm (1033-1109ce) perpetuated the debate of evil as an ontological principle, of an embodiment of sin in Mankind.  Saint Anselm and Thomas Aquinas were the foremost theologians whom initiated an advent of Scholasticism, and its three pillars of Christian  theology.

Scripture, orthopraxy, and analysis of scriptural tradition are the pillars of the Christian scholastic movement.  The role of the Satan in theology declined with the advent of Its metaphysical presence in History.  The immediacy of the Luciferian Devil reduced the archetype to a theological novelty.  Saint Anselm’s ambivalent answer to scholastic theodicy was that evil is nothing, and is privation, or deficiency of a prerequisite quality in creation.  Sin according to Saint Anselm prescribed a rejection of divine grace.

Saint Thomas Aquinas decisively theorized that evil is subjective and the deficiency of Will in failing to attain actuality, or identity, then salvation.  As with fellow scholastics, the thesis of Saint Aquinas on evil is privation.  Nicholas of Cusa (CE 1401-1464) echoed the nominalist rejection of realist belief in universal evil, under the influence of Neo-platonic idealism.  Nicholas’ chief work, “On Informed Ignorance” (CE 1440) imputes the independent principle of evil to god.  All conceptions of god, evil, and the Devil are anthropomorphic, transcending imagination of being.  God permits evil as privation in order for divine glory to manifest in transcendence of It.

The emergence of Zoroastrianism estimated around BCE 1400, ascribes evil not as deity, but as a co-dependent power, dualistic in an exalted context of monotheism.  Surviving sacred scriptures of adherents to the prophet Zarathustra (b. BCE 630) are entitled the Avestas.  A surviving Avesta, actually a fragment of the compendium, is categorized into the Gathas, or odes to Zarathustra, Yasnas, or sacrificial liturgy pertinent to various demi-gods, and finally the Vendidad, dealing with ethics and ritual impurities.  The Gathas are the first and foremost revelatory texts containing a responsive discourse between Zarathustra and his god, Ahura Mazdā.  Zarathustra was a Persian zaofar (Avestan, “one who invokes“, “one who pours“) influenced by a profound sense of ritual activity and religiosity.

Later texts suggest, albeit of a legendary flavour, Zarathustra receiving divine revelation of Ahura Mazdā’s  division into six personified attributes called Amesha Spentas; “bountiful immortals.”  Ahura Mazdā existed as the head of a pantheon in the Indo-Persian divine triad known to theologians as ahuras.  The other two divine entities of the ahuric triad were Mithrah and Varuna.  The Vedic concept of ŗta (r.o.t.a.) ascribes law regulating an ordered multiverse, similar to the ahuras of asha, or ‘righteousness,’ emanating directly from Ahura Mazdā.  Fundamental to the problem and origin of evil in the Avesta is the allusion to the religion of the Avesta as dualistic, monotheistic, or a dynamic combination of both.  Evil was a subject that profoundly exercised Zarathustra.

The starting point for the dichotomy of good and evil in Zoroastrianism proposes a radical ethical dichotomy personified in two opposing entities.  The cause of choice again contributes to a proto-cosmic dualism transfiguring into eschatological monotheism.  The ambivalent context of the Gathas alludes to the immaterial (menog) and material (getig) existences, pointing to an intentiality of creation.  A developed Zoroastrian position on theodicy becomes clear in later Pahlavi writings.  Angra Mainyu (Pahlavi, Ahriman) is the Ahuric embodiment of the principle of evil in the Yasnas, accompanied by subsidiary antagonistic spirits.  Angra Mainyu is an independent substance existing co-eternally with Ahura Mazdā in the Ninth Century Pahlavi text, Budahishn.

The dialectic between good and evil is at once an exterior and interior struggle.  In contrast to adherents of the Ahuric path, possessors of asha, are those stained with druj (lie), assisting Angra Mainyu, and are called drugvant.  Devotional theology in the Avesta augmented belief that Ahura Mazda initiated an æthereal line of continuity by creating such praiseworthy aspects of Itself.  Such personifications of righteousness Zarathustra used proper names thusly; Vohu Manah (“good though”), Asha Vahişta (“best righteousness”), Spenta Armaiti (“good disposition”), and Haurvatat (“integrity”).  In contrast, the holistic spirit Angra Mainyu manifested a subsidiary hierarchy consisting of: Aka Mainyu (“evil spirit”), Aka Manah (“evil thought”), Azi Dahaka (“avarice and avidity”), and Az, or Azi (“lust”).  The maleficient acts of Angra Mainyu were constrained to the getig plane, thus is the material always in greater jeopardy than the merog.

Evil is conceptually existent in the menog yet only approachable in the getig.  It is permissible from a contextual guise to see evil as parasitic, suffocating, and infectious as evil of Itself lacks corporeality.  We are told in the Bundahishn that Angra Mainyu shaped his diabolical hierarchies from the substance of dark unmitigated æthyr.  The Druj is the ideal embodiment of ultimate evil according to the Yasnas and Videvdad.  Personified by Angra MainyuDruj in canonical Zoroastrianism is the locus of malignancy and all contention.  Angra Mainyu in the Bundahishn is often depicted analogous to Druj, allegedly committed to obstruct the righteous material firmament, extolled as the world of asha (righteousness).

The Mesopotamian Pazuzu has attributes of a chthonic corruption of theodicy.  Pazuzu is imputed as a pale of evil in Sumerian and Akkadian mythology as patriarch of the spirits of the words.  The son of the Sumerian devil Hanbi, ‘lord of devils,’ was postulated to antagonize the entity Lamaştu in ancient Akkadian vignettes,  Pazuzu commanded the southwestern winds, depicted often with the body of a man, two pairs of wings, having the head of a lion or dog, a tail of a scorpion, and serpentine-like penis.

A further distinct novelty in diabolatry is the insidious corruption of Ba’al as maleficient.  Etymology of the Semitic primitive stock stems from the root, bá’āl, “to possess.”  Therefore, the term implies ownership of real estate, possessor of a household and is so used in diverse applications of Semitic dialect.  When the noun is applied as a prefix to deity, a sense of ownership or dominion is implicit in divinity.  Thus did a variety of Bá’àls elicit special attributions.  Bá’àl Berîth was the ‘possessor of the Covenant,’ Bá’àl Márqǒd was the ‘possessor of ritualistic dance,’ Bá’àl Zebub the owner and lord of the Philistine city of Ekron in connection to the ill health of King Ahaziah.  The corruption of Bá’àl Zebub became a novelty associated with disease-infested flies unto Philistine and Israel.  The Septuagint corruption later vulgarized as Beelzebub is a phonetic dissimilation of Bá’àl Zebul (‘zebel,’ dung) in order to vulgarize the Canaanite deity as ‘God of dung.”  Saint Jerome mistranslated the text as “dominvs muscarvm” (lord of flies).

The term B’El is the earliest form given as a national deity amongst Babylonian culture.  In the Babylonian pantheon, B’El is distinguished as ‘god of the earth’ apart from Ea, ‘god of the underworld,’ and Anu ‘father of the heavens.’  In the Minoan, Phoenician, or Palmyrene urban centers, the sun was distinctive of the Bá’àl worshipped.  Bá’àl Hadad appears the chief incarnation among the Assyrians.  In ancient Canaan, methodology of Bá’àl worship is not obscure.  Bá’àl was the chief proprietor of agrarian fertility, thus the lawful owner of agriculture.  Worship of the Bá’àl diversifies according to place and circumstance.  Noxious methodology of Bá’àl worship were seen by Hebrews as a degradation of Yahweh and elevation of Bá’àl in place of Yahweh.

Hebrews scorned the worship as lecherous religious fantasy.  Subsequent to the division of Solomon’s Kingdom into Judah and Israel, Hebrews led by the Temple Priesthood to distorted petitionary worship of Yahweh, sank further into Canaanite and pagan superstitions.  It is feasible that such degeneration by the Hebrews consigned Yahweh to be addressed as Bá’àl, with the existence of such terms as Baalia in I Paralipomenon (Chronicles) 12; v.5-6.

The proper noun Asmodeus is evident in the Book of Tobit as a contentious spirit whom lusted after the human women Sarai, daughter of Raguel.  According to Tobit III; 8 v.14, seven husbands of Sarai were slain by Asmodeus upon the night of wedlock.  Later Hebrew and Chaldaic expansions have Asmodeus rendered as docile after the marriage of Sarai to Tobias in addition to intervention from the angel Raphael on behalf of the two Lovers.  King Solomon employed the innocuous demon with the assistance of Raphael in erecting the Jerusalem Temple.  Haggadic legend connected the Asmodeus of Tobit with the unbearable bile of Ashmedai, a demon native to Rabbinic literature.

Hebrew Law forbade the use of ironclad tools (Exodus XX; v.26) in constructing the sacred Temple of the Israelites.  The Masons, according to lore, could not fathom how to shape blocks of marble properly as the magi advised Hiram and his Masons to obtain the shamir, a worm capable of cleaving rocks with its touch.  Solomon dispatched his chief, Benaiah ben Jehodah, to ensnare Ashmedai and elicit his knowledge of where to locate the shamir worms.  Ashmedai succumbed to mortal trickery and remained to service the Temple until its completion.

The Testament of Solomon reveals that the Ashmedai mythos corresponds to representation of demons by their characteristics.  Passages in the Talmud shed less light on the characteristics of Ashmedai-Asmodeus.  Rationalist Theologians equivocate Ashmedai-Asmodeus with the Persian arch-demon Aeshma frequently mentioned in the Pahlavi text Bundahishn and the Zend’Avesta.  Asmodeus-Ashmedai of the Testament of Solomon seduces mortals to debauchery, enmity, and addiction, a striking resemblance to the unchaste deeds of Aeshma in the Bundahishn.

Azazel is the name of a being associated with the ritual of the Day of Atonement in Rabbinic literature.  The High Priests, according to Leviticus XVI, presented to Yahweh sacrificial offerings of a burnt ram and two young goats.  One goat and ram was slain before the Tabernacle as atonement unto Yahweh for the sins of Hebrews.  The last goat was sacrificed in a glamorous and elaborate ritual offered to Azazel.  The Priest laid his hands upon the goat and confessed upon it the sins of the Hebrew nations.  The petitionary goat, now laden with impurities was led astray and set loose into the isolate wilderness.

As the epitome of impurities, Rabbinic literature interprets the etymology of Azazel as Azaz (rugged) and el (strong) in allusion to the rugged terrain where the sacrificial goat was cast forth.  Modern scholasticism concludes, though retaining the orthodox lore of Azazel, that Azaz’el belonged to hairy goat-like demons called the Se’irim.  We have allusions to hairy goat-like demons in Leviticus XVI; v.8, II Chronicles Xi; v. 15, and Isaiah XXXIV; v.14, reaffirming the goat as a sacrificial sin offering carrying the impurities off Israelites into inaccessible terrain inhabited by hairy goat-like demons.

The cultural figure of Azaz’el is an object of fetish ascribed to penitent prayer in Rabbinic sacrificial ritual.  Azaz-el is not a foreign cultural assimilation or the invention of a canonical Prophet.  The Book of Enoch confirms Azaz’el as an antagonist in the classical Fall of the Angelic Hosts.  According to Enoch’s recounting and witness, Azaz’el brought iniquity to Mankind, teaching carnal Man the arts of combat, of constructing swords, spears, poisons, and shields, and the use of coasts of mail.  Azaz’el taught women to impart deceit, ornament the body, cosmetics, and eroticism.  Azaz’el is possibly a degradation of Babylonian deities Mot‘Uzza, or ‘Azzael.  In the Mandaean and Phoenician Pantheon, we have the promontory “rǒş’aziz (‘head of the strong’) and the conjecture that the merging of āzāz, and él only would lead Us to far in archaic literature cited for this context.  To fallow Christian diabolatry, ‘Ǎzāz’él is no more than a demonic motif of the desert.

To a primeval Host is acquiesced the Holy Name Lvcífer, a Septuagint dissimulation of lvcís (lvx) and fero (ferre), Latin “to bear light.”  The compound Lvcífer (-ferafervm) was the substantive “morning star” of Isaiah XIV; v. 12-15 in the Vulgate.  Lvcífvge Rofocale, from Lvcís (lvx) and fvgo (fvgarefvgvs) is the proper name committed to a Chthonic being, a notable figure in the conjurations of the Grimorivm Vervm (pub. by Alibeck the Egyptian ce 1517).  Lvcífvge, “to shun, flee Light”  commands three subordinate demons in the Grimoire;  Ba’élAgares, and Marbas.  Accounts of possession and interviews with the alleged daemon are recounted at the Louviers Affairs of ce 1647 at the Louviers convent in Normandy, France.  To Binah is attributed Lvcífvge as archdemon of divine wisdom and chthonic gnosis.

The Septuagint translation of Lvcífer is from the Hebrew ‘helel ben shahar,’ the ‘son of dawn, morning.’  The passage of Isaiah XIV; v.12-15 and a mere enigmatic reference in I Job; v. 16 alludes possibly to the Canaanite lore of Helel, son of the deity Shahar.  Helel in Phoenicia and Canaan besought the throne of El, a chief deity and was cast down in defeat into inexplicable regions.  An Ugaritic poem speaks of Shahar and Shalim, twin deities called ‘dawn’ and ‘dusk’ respectively, born out of sexual congress between El and mortal women.  The myth of the Host fallen from Empyrean grace is common with the Babylonian mythos of Zu, the Greek Phaethon, the apocryphal Shamyazi (‘heaven seizer’) of the Book of Enoch suspended between earth and heaven rather than cast in She’ol; and the Septuagint Lvcífer, fallen from grace with fierce angelic pride.

95


Sensory Deprivation

Sensory Deprivation
© 2014-2017 John F. Rychlicki III Leilah Publications
All rights reserved.

isotank02Sensory deprivation is a threshold of death. I highly recommend exploring this practice further. Speaking from personal experiences, sensory deprivation purges the mind, flesh, and spirit. I have engaged the isolative, deprivation practice on many occasions and found the results more satisfying and beneficial compared to various traditions of meditation and holistic bodywork, for example, T’ai Ch’i.

Sensory deprivation does bring one to an inception of what ‘death’ could be like for the psyche and consciousness. Sensory deprivation, or Restricted Environmental Stimulation Therapy (REST), is a technique by which sensory input (sound, light, smell, etc.) is minimized. This practice encourages an extremely deep level of relaxation. REST is typically conducted in a float tank, in which the person is suspended in a solution of warm water and Epsom salt without sound or light. This relaxation technique produces significant physical and mental benefits.

In the 1950s, sensory deprivation experiments were conducted to determine the effects of restricted environmental stimulation on mental and physical functions. For 24 hours a day, students were confined to a bed in cramped cubicles with their vision and hearing blocked by various means, such as opaque goggles and U-shaped pillows around their heads. The students’ physical and psychological functions quickly deteriorated under these harsh conditions.

johnjanusIn 1954, Dr. John Lilly, a neurophysiologist at the National Institute of Mental Health in Bethesda, Maryland, developed the Floatation Restricted Environmental Stimulation Technique. By suspending a person in water, external stimuli (such as light and sound) were reduced almost completely, but without the harsh conditions of similar experiments.

Dr. Lilly refined his technique between 1960 and 1970, allowing subjects to float freely in an Epsom salt and water solution contained within a dark soundproof chamber. The solution was warmed to skin temperature so that the person would not react to cold or heat.

From his experiments, Lilly determined that such external stimuli as gravity, light, sound, and touch accounted for 90% of the central nervous system’s workload. Although extended sensory deprivation could be harmful, extended sensory overload could also have detrimental effects on a person’s mental and physical well-being.

By reducing excess stimuli appropriately, he could actually lower stress levels. Drs. Peter Suedfeld and Roderick Borrie of the University of British Columbia began experimenting on the therapeutic benefits of this technique in the late 1970s. However, they renamed the technique Restricted Environmental Stimulation Therapy (REST) or, more appropriately, Floatation REST.

Since that time, several studies have been conducted on the benefits of Floatation REST, as well as other forms of REST. The consistently positive findings of these studies have led to the incorporation of Floatation REST into physical and mental health care programs, as well as fitness training and professional sports medicine. Currently, floatation centers can be found in major cities in Asia, Australia, Europe, and North America. Individuals can also purchase float tanks for their homes.

Floatation REST has many physical and mental benefits because it provides an unparalleled level of relaxation. With the elimination of external stimuli, the central nervous system’s workload is reduced by as much as 90%. This reduction draws a person’s energy inward and promotes relaxation (the parasympathetic response). The parasympathetic response is the mechanism by which the body naturally regenerates itself and maintains chemical and metabolic balance.

Old wounds and injuries are allowed to heal faster. Increased T-cell production strengthens the immune system. This deep level of relaxation also benefits the cardiovascular system. Known as the vasodilatory effect, the body’s circulation is increased while the blood pressure and heart rate are reduced.

Furthermore, the elimination of gravity on the body allows muscles and joints to release tension and heal more rapidly. For this reason, people suffering from musculoskeletal and rheumatic conditions greatly benefit from Floatation REST, as can women throughout the length of their pregnancy.

As the brain relaxes into a theta state, endorphins are released into the bloodstream, reducing pain and fatigue. The increased endorphin levels also promote a general sense of well-being and happiness, therefore increase vitality, and further reduce levels of stress and tension. The blood levels of stress hormones such as adrenaline and cortisol are reduced by various body messages, receptor site activity, and organ processes. Combined, these positive effects help reduce the risks of high blood pressure and cardiovascular disease. Stress-related health problems as migraine headache, hypertension, and insomnia are similarly reduced.

The brain, freed of external stimuli, begins working more efficiently. This change provides the floater with an accelerated ability to learn, process information, and use his or her creative mind. This increased level of mental performance and concentration can be carried over into daily life. Equally important, Floatation REST can help with eliminating compulsive behaviors such as alcoholism and smoking. People with psychological and emotional problems as anxiety and depression can also benefit from this therapy.

johntimAn added benefit to Floatation REST stems from the Epsom salts used to provide buoyancy. According to the Archangel Vitamin, Health, and Nutrition Center’s Health Newsletter, Epsom salt “draws toxins from the body, sedates the nervous system, reduces swelling, relaxes muscles, and is a natural emollient (and exfoliative).” In addition, because the solution does not leach salt from the skin, the floater’s skin will not wrinkle during the treatment.

Modern float tanks are large enough in size and shape to allow a full-sized adult to easily enter, exit, and lie comfortably. The bottom of the lightproof and sound-insulated chamber is filled with a shallow 10–12-in (24.4–31 cm) pool of 30% magnesium sulfate (Epsom salt) solution. The density of this solution provides the floater with complete buoyancy and weightlessness. Indeed, the solution’s density makes it impossible for the user to sink.

A float session begins when the tank’s door is closed. Light is eliminated and sound is reduced to near zero through the combination of the tank’s insulation and submersion of the floater’s ears. Earplugs can further block outside noises. The air and water within the tank are maintained at a constant skin temperature. This neutral temperature prevents the physical and mental distractions caused by cold and heat. The silky nature of the solution further reduces the separation between the floater’s skin and its surroundings, so that the body seems to disappear. The combined elements of the tank, therefore, virtually eliminate all external stimulation for the floater.

Without environmental stimuli to process, the central nervous system’s level of activity drops dramatically, sending the floater into a state of deep relaxation. The body undergoes positive physiological changes that work toward achieving homeostasis—the state of physical equilibrium. Muscular tension is released and proper blood flow is enhanced. Additionally, the body begins to balance any neurochemical imbalances caused by tension and stress. There is increased production of endorphins and T-cells, which provide pain relief and increased immunity, respectively. In essence, relieved of outward stimuli, the floater’s central nervous system can concentrate most of its energies inward for the restoration of physical and mental health.

During a float session, the brain also enters the theta state, usually accessible only in the brief moments before falling asleep. This level of consciousness provides access to the right hemisphere of brain, which is associated with concentration, creativity, and learning. The brain can more easily retain information while in the theta state.

A typical float session lasts an hour, although longer sessions are available. After the floater rinses off the salt solution in a shower, most float centers provide a rest area to recuperate and reflect on the float session. This downtime with other floaters and staff enhances the relaxation process. In total, the entire session lasts one-and-one-half to two hours. Repeated weekly sessions are suggested to achieve the full benefits of Floatation REST.

Individuals interested in Flotation REST should consult with the local floatation center before the session. Most centers provide items such as towels, shampoo, soap, and hairdryers for their clients. Bathing suits are not required, and most people float without wearing one. It is recommended that a session be scheduled in advance to avoid a long wait.

People suffering from high blood pressure, heart disease, or kidney conditions should consult a physician or family doctor before undergoing Floatation REST. Those who have claustrophobia, certain psychological disorders, or discomfort in the dark may find the treatment unpleasant. Prolonged exposure to the Epsom salt solution may cause diarrhea and dry skin. Otherwise, Floatation REST has no known negative side effects.

Unfortunately, sensory deprivation remains stigmatized by the public. Many people continue to associate it negatively with the experiments conducted in the 1950s and 1960s. Science fiction movies such as Altered States have done little to improve the therapy’s public image. For this reason, the term floatation REST is more accurately and commonly used. Floatation centers have begun appearing in cities throughout the world, and are growing in popularity.

Studies confirming the positive physical and mental benefits of Floatation REST further enhance their popularity. Floatation REST has been researched and studied for decades. The positive findings have impressed even those who were once strongly opposed to it. Journalist Michael Hutchinson tried to debunk the therapy but ended up writing what some call the “definitive” book on Floatation REST. Hutchinson says in The Book of Floating “there’s no doubt that floatation therapy works—as a therapeutic, educational, and entertainment tool, it has powerful effects on a number of levels, including the physical, emotional, intellectual, and spiritual.

Research scientists and physicians confirm the benefits of floatation REST. In their study for Health Psychology, Jacobs and colleagues found that the results indicated that, “Floatation REST can be an effective means of teaching normal subjects to lower systolic and diastolic pressure and heighten their perception of relaxation.” In their literature review, Floatation REST in Applied Psychophysiology, Drs. Thomas Fine and Roderick Borrie concluded that floatation REST can have positive psychophysiological effects and clinical applications as well as uses in pain management, performance enhancement, and the treatment of chronic illness and depression. Further studies support these findings.

There is no training or certification required for those undergoing floatation REST. The floater does not even need to know how to swim. All floatation centers must adhere to strict health and safety regulations. Ultraviolet lights, chemicals, and filtration help assure that water hygiene within the tanks is maintained at all times. Tanks can be easily opened from within so that a floater cannot be locked inside.

Resources

Barabasz, Arreed, and Marianne Barabasz, eds. Clinical and Experimental Restricted Environmental Stimulation. New York: Springer-Verlag, 1993.

Hutchison, Michael. “The Book of Floating: Exploring the Private Sea.” New York: William Morrow, 1985.

Lilly, John. “The Deep Self: Profound Relaxation and the Tank Isolation Technique.” New York: Simon &Schuster, 1977.

Suedfeld, Peter. Restricted Environmental Stimulation. Hoboken, NJ: Wiley, 1980.

Borrie, Roderick. “The Use of Restricted Environmental Stimulation Therapy in Treating Addictive Behaviors.”International Journal of Addiction (1990–1991): 995–1015.

Fine, Thomas, and John Turner. “Rest-assisted Relaxation and Chronic Pain.” Health and Clinical Psychology (1985): 511–18.

Jacobs G., R. Heilbronner, and J. Stanley. “The Effects of Short Term Flotation REST on Relaxation: A Controlled Study.” Health Psychology (March 1984): 99–112.

Kjellgren, A., U. Sundequist, T. Norlander, and T. Archer. “Effects of Floatation-REST on Muscle Tension Pain.” Pain Research and Management (Winter 2001): 181–9.

Turner, John, and Thomas Fine. “Restricting Environmental Stimulation Influences Levels and Variability of Plasma Cortisol.” Journal of Applied Psychology (October 1991): 2010–13.

Wallbaum, A.B., R. Rzewnicki, H. Steele, and P. Suedfeld. “Progressive Muscle Relaxation and Restricted Environmental Stimulation Therapy for Chronic Tension Headache: A Pilot Study.” International Journal of Psychosomatics (1991): 33–9.

Fine, Thomas, and Roderick Borrie. ‘Floatation REST’ in Applied Psychophysiology.

Float Tank Australia.” Introduction to Floating.

Tudor, Silke. “Going into the Tank.”


Freemasonry and Esoteric Christianity

Freemasonry and Esoteric Christianity
© 2014-2017 Joshua Seraphim Leilah Publications
All rights reserved.

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An increasing number of scholars are studying ancient religions.  Why is that?  The extensive scientific study of texts and artifacts is a quest for personal understanding, enlightenment or to gain knowledge of the past and present, which influences the knowledge of the future.  I believe modern scholars are on quests to find “truth,” similar to the age-old quests for the Holy Grail and the Philosopher’s Stone.  Both of these symbols exist as permeating symbolic iconography in our culture to represent the quest for “the hidden truth,” where gaining understanding is synonymous with obtaining the object.

The accomplishment felt when one believes they have discovered previously hidden or unknown meanings of ancient artifacts is individually fulfilling, and described as “enlightenment” or “illumination.”  These discoveries have long been the goal in mystery traditions.  The realization of textual truth is similar to the realization and synthesis of elements seen, heard, smelt, felt and tasted; or, in the case of religion, sensed by some supernatural contact with religious representations such as icons, idols, temples, food, images, and community.

In The Elementary Forms of Religious Life, Emile Durkheim said:  “…all that is religious is the notion of the supernatural.  By that is meant any order of things that goes beyond our understanding; the supernatural is the world of mystery, the unknowable, or the incomprehensible.” 1 He goes on to explain that religion is a “feeling of mystery.” 2 Particular feelings of mystery can be influenced by structure and artifacts, including symbols in iconography.  The censorship, subjugation, and implication of roles of certain individuals in society may have a powerful effect on their actual location in the society.

The purpose of this thesis is to show you how symbolism can evolve; and, how recently {in the past 200 years} the use of symbols by Freemasons, Rosicrucians and neo-Gnostic sects, have subverted or excluded women and people of color within their broader social framework.  My focus is the use of iconographic symbolism and its meaning by Freemasonic and Rosicrucian groups to negotiate their belief systems.  My use of the term “iconography” is broad and may transcend more scientific definitions of Art History.  The American Heritage Dictionary includes within the definition of iconography:

·        The collected representations illustrating a subject;

·        A set of specified or traditional symbolic forms associated with the subject or theme of a stylized work of art;

·        And, the conventions defining them and governing their interrelationship. 3

Both Freemasonic and Rosicrucian histories are easily shown by textual evidence to have existed for approximately the past 500 years, and predominantly in the past 200.  Neo-Gnosticism, on the other hand, can be described as both permeating Freemasonic and Rosicrucian traditions, as well as existing independently.

For this thesis, I have included the term “neo-Gnostic” only to differentiate it from the Gnosticism of ancient traditions.  Although some ancient Gnostic documents or heresiologist accounts have influenced the groups I will describe, they are not their primary religious focus.  The term “neo-Gnostic” is used specifically to describe the elements of Gnosticism that exist within the other two groups, not to describe modern independent groups that have cropped up in recent years due to public accessibility of the Nag Hammadi Library and other non-traditional Christian texts.  I am choosing to discuss particular groups because they currently and historically they have maintained political power, economic control, and greater access to resources than other groups.  These groups emanated from Europe and currently exist within the United States.  Also emanating from Freemasonic, Rosicrucian and neo-Gnostic traditions were a wide variety of New Religious Movements out of Britain and France.  Secret societies based in Freemasonry and historic Rosicrucianism developed in the late 1800s and early 1900s, as stated by J. Gordon Melton:

The Hermetic Order of the Golden Dawn remains the preeminent occult secret society.  The Golden Dawn was founded in London around 1887 as a Masonic organization.  Many of its founding members belonged to the Societas Rosicruciana in Anglia, a fringe-Masonic group established in 1866.4  The fragmentation of the Golden Dawn helped produce organizations such as the A.·.A.·., Ordo Templi Orientis {O.T.O.}, various Rosicrucian groups including The Ancient and Mystical Order Rosae Crucis {A.M.O.R.C.}, and other forms of neo-Gnostic or Christian mystical based systems.5 I will be discussing the history of the symbolic iconography underlying the mysteries professed by these organizations.

Freemasons

Freemasonry is a loose term that contains a broad history and tradition and incorporates various individual groups that now exist worldwide.  There are some forms of Freemasonry that allow women members and there are very few women who have been initiated into male-only groups.  One example is Vinnie Ream, who was sculpting a bust of Abraham Lincoln at the time when he was assassinated.  She was the first woman to gain a large federal commission.  Albert Pike, Sovereign Grand Commander of the Scottish Rite Freemasons, who was also in love with her, gave her “the degrees of the Ancient French Rite of Adoption.” 6 However, Pike was also an apologist for slavery.  He thought the states had the right to decide on the slavery issue and that it was “not the ‘great outrage on humanity’ that some portrayed it to be.” 7 Pike also thought Native American territory should be annexed and given to the Confederacy.  According to William L. Fox, he “may have hoped for the military command of the territory (but) he was quite satisfied that Brigadier General Benjamin McCulloch, a Texas Ranger, was selected.  His actions towards civilizing Native tribes were celebrated.8

Freemasons claim they can exclude women from membership because they are a private organization that should be allowed to determine who joins.  They also claim that they do not exclude men of color; however, photos of their leadership appear to be only of white men.  This suggests that the exclusion by both race and gender persists.  Since Freemasonic membership has included prominent political leaders, the exclusion of women and people of color continues to contribute to the inequality of access to resources in our society, which favors white men.

To illustrate how arbitrary the exclusion of women is in modern Freemasonic groups, Robert Freke Gould discusses a document entitled A Letter from the Grand Mistress of the Freemasons, first published in the Dublin edition of Dean Swift’s Complete Works {1760-69}, which states:  “The famous old Scottish Lodge of Kilwinnin, of which all the Kings in Scotland have been from Time to Time, Grand Masters without interruption, down from the days of Fergus, who reigned there more than 1000 years ago, long before the Knights of St. John of Jerusalem, or the Knights of Malta, to which two Lodges I must, nevertheless, allow the Honour, of having adorned the ancient Jewish and Pagan Masonry with many Religious and Christian Rules.“9

Apparent belief of the inadequacy of women Freemasons prevailed and women were blamed for breach of secrecy.  In 1679, John Fulltoun allowed non-commissioned members to enter the Lodge “…freely ratified by ‘Mother Kilwinning.’”  These accusations persisted into the mid-18th century where “one of her daughter Lodges” permitted non-members to enter.10 Because of this, the lodges were considered unofficial.

Rosicrucians

Existing alongside Freemasonry but with a different mythic history are the Rosicrucians.  Albert Mackey provides a description of the Rosicrucians in An Encyclopedia of Freemasonry (1913), where he says that Freemasonry and Rosicrucianism are derived from entirely different histories.  He further says that although they use similar symbols they have unique meanings for each group.11  Currently, many Rosicrucian groups exist as extensions of Freemasonry since the interest in Rosicrucian mysteries by Freemasons has caused a collaborative effort between the two.

Historical Rosicrucian fellowships initially developed in the 13th and 14th centuries {with the likes of John Reuchlin, John Picus di Mirandola, Cornelius Henry Agrippa, John Baptist Von Helmont, and Robert Fludd}, before Freemasonic lodges had been organized.  The 16th century brought about increased interest in Rosicrucian myths and advanced Freemasonic degrees began to include Rosicrucian concepts.12 

Rosicrucian ideology can be best described as Christian mysticism, influenced by Hermeticism, Alchemy, Kabbalism, and Gnosticism.  However, at the crux of the mystery was the idea of the preservation of their founding father, the mythic Christian Rosenkreuz, and the regeneration of the Rosicrucian temple.  After the mythical Rosenkreuz died, the legend is that their order existed only in secret for 100 years.  About 100 years after his death, Rosicrucian brethren discovered the tomb and opened it, finding:

a heptagonal vault, each of its seven sides being five feet wide, and in height eight feet.  The light was received from an artificial sun in the roof, and in the middle of the floor there stood, instead of a tomb, a circular altar, on which was an inscription, importing that this apartment, as a compendium of the universe, had been erected by Christian Rosenkreuz.  Other later inscriptions about the apartment, such as ‘Jesus is my all; the yoke of the law; the liberty of the Gospel’ indicated the Christian character of the builder.  In each of the sides was a door opening into a closet, and in these closets they found many rare and valuable articles, such as the life of the founder, the vocabulary of Paracelsus, and the secrets of the order…The body of Rosenkreuz was also found in a perfect state of preservation.13

In the mid-18th century, the novelty of Freemasonry flooded France.14  Antoine Joseph Pernety, a Benedictine monk, and later a librarian of Frederick the Great, established a new Masonic rite called the Academy of True Masons.  This rite introduced theosophic mysticism analogous to Hermetic Rosicrucianism into Freemasonry.15  Currently, the most influential symbolism of Rosicrucianism in high degree Freemasonry is the Rose Croix.16  This is a degree known by various names in different Freemasonry groups, such as the prince or knight of the Rose Cross.  The symbol includes the cross, the rose, the pelican and the eagle.17  Although, according to Mackey, the current Rose Croix degree in Freemasonry has no association with Hermetic Rosicrucianism,18 this may be the product of a Freemasonic polemic.

Historically, although the groups operated separately, they were also associated with each other.  Robert Freke Gould quotes Steel’s essays in the Tatler {1709} which discusses animosity directed at “a set of People who assume the Name of Pretty Fellows, get new Names, have their Signs and Tokens like Freemasons (and) rail at Womankind…”19 He further quotes the preface to The Secret History of the Freemasons {1724} where “‘the Rosy-Crucians and {Freemasonic} Adepts are stated to be ‘Brothers of the same Fraternity or Order.’” 20  The Daily Journal of September 5th, 1730 says English Freemasons have copied Rosicrucian rituals.21 He lists many other associations between the two.22

In the last century, many religious sects incorporating aspects of Freemasonry, Rosicrucianism or both have developed in increasing numbers.  Another contributing factor of many sects, addressed by both Freemasons and Rosicrucians, but more specifically though the ideas of ancient Christian sects called Gnostics, is the individualized initiation into the Christ mind.  In his chapter on Freemasonry and the Gnostics {XXVIII}, Mackey describes the mythic hypothesis of Freemasonry to “trace a connection” between itself and Gnosticism.23 It is specifically here where scholars may heavily criticize Freemasons for their ahistorical and mythological connections.  Freemasonry reduces the mystery traditions of history into one homogenous group with an unbroken lineage.  The Basilidians are thought to be the most important sect contributing to Freemasonry24, but are only preserved in fragments by heresiologists.25

Epiphanius, in the Panarion, says Basilides preached that “the Unbegotten was one, who alone is the father of all.  From it proceeds, he says, Mind, from Mind Logos, from Logos Prudence, from Prudence Power and Wisdom and from Power and Wisdom principalities, authorities and angels.”  He goes on to describe a hierarchy of heavens, 365 in all, “from the highest one down to our heaven.” (24.1.1).26  The specific form of Gnosticism chosen to represent Freemasonry, in light of the wide variety of choices, illustrates a clever admission to the belief in a hierarchical power structure of religion.

Symbolism of Solomon’s Temple and the Rose Cross

Martin S. Day, in The Many Meanings of Myth, distinguishes emblem from symbol. Freemasonic and Rosicrucian culture contain many emblems, which may or may not have retained their original symbolic meaning.  Symbols do not represent an external reality but “a psychic and spiritual reality” so that “the participant in a sacred drama or sacred dance is actually living the sacral experience.  Hence the statue of a god truthfully has the god within it.27 Temples represent a form of religious iconography through their expressed symbolic meanings by temple officials.  Dwellers can be influenced culturally by these expressed meanings.  The exclusion of certain histories and the focus on others creates the context, knowledge and understanding, therefore symbolic meaning for the individuals who inhabit the temple.

Of primary symbolic importance in Freemasonic legend and in its current temple design is the construction of the Temple of Solomon, described in I Kings in the Hebrew Bible. Freemasonic mythologies expand upon Biblical texts by focusing on Hiram, King of Tyre, as Solomon’s initiator into Freemasonry28.  In I Kings, he provides Solomon with massive amounts of lumber, taken from the forests of Lebanon, through the use some 30,000 slaves, to build the temple.  As a coppersmith, Hiram constructs huge copper pillars to place in front of it.  Solomon in turn provides Hiram with cities.

The sheer grandeur of the construction of the Temple of Solomon, along with the arrival of the Ark of the Covenant, is the primary focus of Freemasonry:  “The whole system of Masonic Symbolism is not only founded on the Temple of Jerusalem, but the Temple idea so thoroughly permeates it that an inseparable connection is firmly established, so that if the Temple symbol were obliterated and eliminated from the system of freemasonry…we should have nothing remaining by which to recognize and identify it…“29

This temple, used in Freemasonic initiatory rites, is supposedly what Freemasonic halls represent.  Daniel Béresniak in Symbols of Freemasonry (2000) describes the modern Freemasonic Temple of Solomon:  “The first temple … is the setting for the degree of Master, or that of Secret Master… The legend…tells of how the three architects discovered the traces of an ancient temple attributed to Enoch wile digging the foundations for the temple, and in these ruins found a brilliantly shining Triangle. “30  More interesting, though, within the context of this account is what the myth excludes from Biblical textual accounts of Solomon’s reign, coinciding with his actual temple construction:  Solomon’s elder brother, Adonijah, was supposed to be king {I Kings 2:15}.  He asked Solomon for Abishag (2:17), a woman who was sent as a virgin to help King David on his deathbed {1:1}.

Instead of giving her to him, Solomon killed him {2:24}. In order to achieve appropriated Kingship, Solomon engaged in a typical bridal exchange with the Pharaoh of Egypt so that the Pharaoh’s daughter was sent to Solomon to become his wife {3:1}.  Solomon loved many foreign women {11:1} and had around 1000 wives, concubines, and princesses {11:3}.  However, because he had followed other gods, his kingdom was to fail, according to Yahweh.  He began to follow other gods specifically due to his “foreign wives’” influence {11:8}.

Reflecting the iconoclasm of removing the Asherah from the temple {described extensively in scholarship which claims Asherah or Athirat was a consort of El and probably Yahweh}31:  “Solomon began going after Ashtoreth the goddess of the Sidonians and after Milcom the disgusting thing of the Ammonites” {11:5}.  “It was then that Solomon proceeded to build a high place to Chemosh the disgusting thing of Moab on the mountain that was in front of Jerusalem, and to Molech the disgusting thing of the sons of Ammon.  And that was the way he did for all his foreign wives who were making sacrificial smoke and sacrificing to the Gods.” {11:5-7}.“The reason why the kingdom would be ripped away from Solomon is that they have left me and begun to bow down to Ashtoreth the goddess of the Sidonians, to Chemosh the god of Moab and to Milcom the god of the sons of Ammon.” {11:33}.

The reason this temple construction {which I’m excluding the details of, but is described more specifically in I Kings chapters 5-8} constituted the origins of Freemasonry is its immense employment, construction and therefore the legend of architectural development.  This was a project of huge proportion.  Massive amounts of lumber were taken from Lebanon {orchestrated by Adoniram, and reflected in the Rite of Adonhiram, where he is confused with Hiram}.  I Kings 7:2-8 states, “”And he proceeded to build the House of the Forest of Lebanon,” giving specific details of its construction.

Mackey says that the Legend of the Craft of Freemasonry is “merely a narrative of the rise and progress of architecture in its connection with a peculiar architectural association.”32  Richard A. Rogers and Julie Kalil Schutten wrote The Gender of Water and the Pleasure of Alienation:  A Critical Analysis of Visiting Hoover Dam, where, after visiting the Hoover Dam, they described it as an enormous construction which requires “…the domination of one spirit – the ‘human spirit’ — over an other-than human and apparently feminine spirit.  There is a conquering at work here, in which triumph comes at the cost of another’s subordination, and that cost is almost completely ignored in the entire presentation.33  This reflects the cost to Solomon’s brother, his property bride from Egypt who was the daughter of a pharaoh, the destruction of the forests of Lebanon and ultimately to Solomon himself, merely for following the gods of “foreign women.”

Also paralleling this feat of architecture, “Visitors {to Hoover Dam} walking or driving by are confronted with two very large, thirty-foot tall bronze statues of humanoid figures with parallel wings stretched straight upward, each sitting on a ten-foot-high block of smooth black rock34  I Kings says:

“Hiram cast two pillars of copper, eighteen cubits being the height of each pillar, and a string of twelve cubits would measure around each of the two pillars.  And two capitals he made to put upon the tops of the pillars, cast in copper…And he proceeded to set up the pillars belonging to the porch of the temple.  So he set up the right-hand pillar and called its name Jachin, and then set up the left-hand pillar and called its name Boaz” (I Kings 7:15-21).

Rogers and Shutten describe in detail how the mammoth structure called the Hoover Dam continues to perpetuate a historical, imperialist ideologies where the colonization of Native Americans (complete with their apparently non-resistant cooperation) and the subjugation and control of the feminine-labeled  “chaos” of the Colorado River must be subjugated and controlled by the progressive “white man.”

Mammoth architectural projects continue in the vein of the “House of the Forest of Lebanon,” where the earth is plunged for its finite resources to continue building the proverbial Tower of Babel, and perhaps, finally achieving the 365th level of heaven.  Interestingly, a more ancient Freemasonic legend {expressed in the Halliwell poem ‘1390,’ the most ancient Freemasonic manuscript extant} recounts the building of the tower of Babylon as the origin of Freemasonry:  “Assur, the son of Shem, is also represented as a great Mason, the builder of the city of Nineveh, and to whom Nimrod sent workmen to assist him.  From Babylon, Masonry was carried next to Egypt.” 35

However, by the end of the 19th Century, this legendary account of the origin of Freemasonry was obscured, and, contradicting the old manuscripts the Temple of Solomon was substituted.  “Masonry was no longer believed to have originated at the Tower of Babel now the Temple of Jerusalem was considered as the place of its birth; and Solomon instead of Nimrod was called the ‘first Grand Master.36  This ironically coincides with Britain’s initial attempts at creating Israel in Palestine, beginning in the late 1800s.

Symbolism of the Rose Cross

Another example of officials confusing and obscuring symbolic meaning is expressed in definitions of the Rose Cross.  They illustrate more clearly the level of misogyny associated with attempts to firm up its modern symbolism by excluding or subverting feminine qualities.  Alongside the apparent profound opposition Mackey has to the possibility that Freemasons were actually associated with Rosicrucians, he states, “It is true, that about the middle of the eighteenth century, a period fertile in the invention of high degrees, a Masonic Rite was established which assumed the name of Rose Croix Masonry, and adopted the symbol of the Rose and Cross.37

He then goes on to describe  a Rosicrucian symbol that seems peculiarly like the Rose Cross emblem:  “A philosopher is measuring with a pair of compasses a circle which surmounts a triangle.  The triangle encloses a square, within which is another circle, and inside the circle a nude man and woman, representing, it may be supposed, the first step of the experiment.  Over all is the epigraph: Make of man and woman a circle; thence a square; thence a triangle; form a circle, and you will have the Philosopher’s Stone.38

Mackey then goes on to refute this symbol:  “But it must be remembered…that the labors of the real Hermetic philosophers outside of the charlatans were rather of a spiritual than a material character; and that their “great work” symbolized not the acquisition of inexhaustible wealth and the infinite prolongation of life, but the regeneration of man and the immortality of the soul.39  The woman, represented by material, is effectively eliminated from the equation of symbolic meaning.  If that isn’t explicit enough, Mackey then goes on to describe Peter Gassendi and Mosheim’s interpretation of the rose and cross etymology and symbolism:  They deduce it from the two words ros {meaning} dew and crux {meaning} a cross, and thus define it:  Dew, according to the Alchemists, was the most powerful of all substances to dissolve gold; and the cross, in the language of the same philosophers, was identical with light, or LVX, because the figure of a cross exhibits the three letters of that word.  The word lux was referred to the seed or menstruum of the Red Dragon, which was that crude and material light which, being properly concocted and digested, produces gold.  Hence, says Mosheim, a Rosicrucian is a philosopher, who by means of dew seeks for light, that is, therefore the substance of the philosopher’s stone.40

This Alchemical Red Dragon theory seems like a less polemic recount of Epiphanius’ description of the Borborian Gnostics:  “…the pitiful pair made love…then proceed to hold up their blasphemy to heaven, the woman and the man taking the secretion from the male into their own hands and standing looking up to heaven.  They hold in their hands the impurity and pray…”We offer you this gift, the body of Christ.  And then they consume it, partaking of their shamefulness, and they say, ‘This is the body of Christ and this is the Pasch for which our bodies suffer and are forced to confess to the passion of Christ.’  They do the same with what is of the woman, and she has the flow of blood:  collecting the monthly blood of impurity from her, they take it and consume it together in the same way.  They say, ‘This is the blood of Christ.’41

Mackey, however, refutes that this is the correct interpretation of the Rose Cross, stating:  “Another and more reasonable derivation … in accordance with the notions of Andreä, who was the founder of the Order, and gave it its name, for in his writings he constantly calls it the “Fraternitas Roseae Crucis,” or  ‘The Fraternity of the Rosy Cross’.  If the idea of dew had been in the mind of Andreä in giving a name to the society, he would have called it the ‘Fraternity of the Dewy Cross.’ …  This ought to settle the question.  The man who invents a thing has the best right to give it a name.42

The attitude underlying the revilement at the possibility of its meaning as ‘dew’ appears misogynistic when paralleling it with the idea that man’s regeneration rather than materiality supersedes the first Rosicrucian symbol, containing a nude man and woman.  Mackey goes on to describe various other possible interpretations of the symbol, including the idea that is a derivative of St. Andrew’s Cross and a symbol of secrecy and light.43  My question is, if the founder meant it mean ‘secrecy and light,’ why wouldn’t he name the order the ‘Fraternity of Secrecy and Light?’

Max Heindel, in The Rosicrucian Cosmo-Conception {1937} further obscures and subverts female symbolism, taking a more mystical approach: “Viewed in its fullness, this wonderful symbol contains the key to man’s past evolution, his present constitution and future development, together with the method of attainment …44  This symbol has been considered phallic, an emblem showing the licentiousness of the people who worshiped it.  Truly it is a symbol of generation… 45  And, continuing to reflect Mackey’s description of generation, Heindel states:

for the moment the spirit pierced the veil of flesh and Adam knew his wife.  He had ceased to know himself – thus his consciousness become more and more centered outside himself in the outside world and he lost his inner perception.  That cannot be fully regained until he passed to the stage where it is no longer necessary to have a partner in generation, and he has reached the development where he can utilize his whole creative force at will.”46  Apparently, the goal in these mystery traditions is the subordination of woman who is blamed for causing man to lose his consciousness, and any feminine symbol inherent in the mystery becomes obscured or destroyed.  Ultimately, the elimination of women altogether is the key, so that it is no longer necessary for man to have a partner, so man can utilize his whole creative/regenerative force at will, free of woman.

This ideology reflects the subordination of women by officiators of Christianity.  Women who study Catholicism and other Christian religious organizations have described similar circumstance for women.  It is no surprise to feminism that the theology of subordination and elimination of the female from spirituality exists here.  These are just another example of patriarchal organizations persisting in society that continue to harbor anti-women and racial hierarchies and exclusion.

Women have been subverted, alienated, excluded, and the mysteries and process of the female experience has been made taboo or been sublimated into religious iconography so that it is no longer discernible.  This presentation has hopefully extracted literary evidence of the intentional elimination of women as a social group not only from being officiators in the bodies of these secret orders, but also even from the possibility of spiritual unity.

Bibliography

The American Heritage Dictionary:  Second College Edition (1985).  Houghton Mifflin Company.  Boston.

Béresniak, Daniel (2000).  Symbols of Freemasonry illustrated by Laziz Hamani.  Assouline Publishing.  New York.

Day, Martin S. (1984).  The Many Meanings of Myth.  University Press of America.  Lantham, MD.

Durkheim, Emile (1995).  The Elementary Forms of Religious Life.  The Free Press, New York.

St. Epiphanius, Bishop of Salamis (1990).  The Panarion translated by Philip R. Amidon, S. J.  Oxford University Press.

Fox, William L. (1997).  Lodge of the Double-Headed Eagle:  Two Centuries of Scottish Rite Freemasonry in America’s Southern Jurisdiction.  The University of Arkansas Press.

Gould, Robert Freke (1904).  A Concise History of Freemasonry.  Macoy Publishing and Masonic Supply C., (Inc.), New York.

Heindel, Max (1937).  The Rosicrucian Cosmo-Conception or Mystic Christianity, an Elementary Treatise upon Man’s Past Evolution, Present Constitution and Future Development.  L. N. Fowler & Co. London.

Leadbeater, C.W. (1926, 1986).  Freemasonry and its Ancient Mystic Rites.  Gramercy Books.  New York.

Mackey M.D., 33º, Albert G. (1898).  The History of Freemasonry:  Its Legends and Traditions, Its Chronological History with The History of the Symbolism of Freemasonry the Ancient and Accepted Scottish Rite and the Royal Order of Scotland by William R. Singleton , 33º.  Volumes II and I.  The Masonic History Company,  New York, and London.

Mackey M.D., 33º, Albert G. (1913).  An Encyclopedia of Freemasonry and its Kindred Sciences Comprising the Whole Range of Arts, Sciences and Literature as Connected with the Institution.  (A New and Revised Edition) Volumes II and I.  The Masonic History Company.  New York and London.

Melton, J. Gordon (1992).  The Esoteric Scene, Cultic Milieu, and Occult Tarot.  Garland Pulblishing, Inc. New York and London.

New World Translation of the Holy Scriptures, Revised 1985.  Watchtower Bible and Tract Society.  New York.  Note:  I used this Bible translation in light of Jason BeDuhn’s Truth in Translation:  Accuracy and Bias in English Translations of the New Testament (2003) where he claims that the New World Translation is the Bible he feels is statistically the most bias free in its interpretation of the original languages.

Rogers, Richard A. and Julie Kalil Schutten. (Aug 2004). “The Gender of Water and the Pleasure of Alienation: A Critical Analysis of Visiting Hoover Dam.” The Communication Review, 7.3, 259-283.

————————————————————————

[1] Durkheim.  1995.  22.

[2] 23.

[3] The American Heritage Dictionary:  Second College Edition.  1985.  638.

[4] Melton. 1992. 44-45.

[5] 45.

[6] Fox.  1997.  92-93.

[7] 62-63.

[8] 70-71.

[9] Gould.  1904.  349.

[10] 339.

[11] Mackey.  1913.  640.  Encyclopedia vol.  II.

[12] Mackey.  1898.  352.  History of Freemasonry vol. II

[13] Mackey.  1913.  640.  Encyclopedia vol II

[14] Mackey.  1898.  352.  History of Freemasonry vol. II

[15] 353.

[16] 355.

[17] The 18th Degree of the Knight of the Pelican and Eagle Sovereign Prince Rose Croix includes:

1.       The jewel worn in this degree is a pair of compasses with a rose on either side and surmounted by a celestial crown. The points of the compasses are extended on the segment of a circle with a cross between them.  Beneath the cross is the heraldic emblem known as a ‘pelican in its piety’; and on the reverse a white eagle with its wings extended as if rising in the air.

2.       The pelican is a symbol of Christ our Redeemer; for, as it was reputed to feed its young with its own blood to save them from death, so our Saviour shed His blood to save us from death eternal.

3.       The eagle reminds us that the Saviour is God himself, as He said to the Israelites of old: I bare you on eagles’ wings and brought you unto myself

4.       The rose is an emblem of secrecy and silence. In the Song of Solomon, we find reference to the Saviour under the mystical title of the Rose of Sharon.

5.      The cross represents the Cross of Calvary, red with the precious Blood.

[18] 355.

[19] Gould.  1904.  110-111.

[20] 113.

[21] 113.

[22] The purpose of this presentation is not to unravel the truth of whether Freemasons and Rosicrucians were associated, or the more contentious argument, that Freemasons were actually derived from Rosicrucians, it is important to illustrate not only the similarity between the two but also the co-membership among them and historical accusations of “railing at womenkind.”

[23] Mackey.  1898.  371.  History of Freemasonry vol. II

[24] 372.

[25] The Gnostic Bible edited by Willis Barnstone and Marvin Meyer.  2003.  112.

[26] Epiphanius.  1990.  68.

[27] Day.  1984.  11.

[28] Mackey.  1898.  78.  History of Freemasonry vol.I

[29] 74-75.

[30] Béresniak.  2000.  26.

[31] See Judith M. Hadley’s The Cult of Asherah in Ancient Israel and Judah:  Evidence for a Hebrew Goddess.  2000.  Cambridge University Press.

[32] Mackey.  1898.  74.  History of Freemasonry vol.I

[33] Rogers and Shutten.  2004.  274.

[34] 275.

[35] Mackey.  1898.  59.  History of Freemasonry vol.I

[36] 60.

[37] Mackey.  1913.  640.  Encyclopedia vol.  II.

[38] 641.

[39] 641.

[40] 641.

[41] Epiphanius.  1990.  76-77 (26.4.4-8).

[42] 641.

[43] 641.

[44] Heindel.  1937.  534.

[45] 535.

[46] 535.


Ezekiel 1:15-18 UFO..

“Now as I looked at the living creatures, I saw a wheel on the earth beside the living creatures, one for each of the four of them. As for the appearance of the wheels and their construction: their appearance was like the gleaming of beryl. And the four had the same likeness, their appearance and construction being as it were a wheel within a wheel. When they went, they went in any of their four directions without turning as they went. And their rims were tall and awesome, and the rims of all four were full of eyes all around.”
Ezekiel 1:15-18 (ESV)

 

 


Hinduism: Fertility and Ancient Goddess Worship

Hinduism: Fertility and Ancient Goddess Worship
© 2014-2017 Joshua Seraphim, Leilah Publications
All Rights Reserved.

kaliAn increasing number of scholars are studying the sacred feminine in ancient religions.  This sacral study is a trend in contemporary theology and academia.  Why is that?  The extensive study of ritual, texts, and artifacts in ancient religions reflects a re-enchantment of the feminine from patriarchal phallo-centrism.  Western religious traditions are rife with solar-phallic worship as Hindu culture and religion is pregnant with goddess iconography and devotion.  The purpose of this essay is to explore, albeit in an abbreviated manner, possible iconic threads of fertility ritual and worship in ancient Vedic-Aryan culture and religion.

The religions of early Indus valley civilizations focused upon pastoral rites, address of regional warfare, and agrarian fertility.  Early cultivators of the Indus Valley civilization shared a universal commonality with societies that also developed along rivers such as the Nile and Euphrates.  Civilizations that mature and settle along rivers ascribe myth to the development of their societies along these rivers, with the rivers often taking a feminized maternal quality, providing sustenance for agrarian culture, harvest, and ‘destroying’ the known world with flooding.

Scholars suggest the existence of a centralized religious and political authority at ceremonial centers such as KalibanganHarappa, and Mohenjo-Daro.¹ Pastoral rites were necessary to induce fertility to ensure clan continuity, agrarian harmony with lunar cycles, progeny, and success of the tribe in warfare.  A large number of terracotta figurines found along the ancient Indus suggest a traceable presence of the sacred feminine in ancient Hinduism, providing a cultural thread of the “proto-Siva-Sakti.”  Archaeological findings indicated an urban Indus Valley Culture centered on commerce, trading with the Sumer city-state.  Artifacts with feminine motifs relating to fertility rites in the well-preserved Mohenjo-Daro suggest iconic powers of the sacred feminine in goddess worship.  Knipe theorizes such nude figurines were “frequently linked with symbols of vegetation or of animals, including real animals and composite or mythic creatures.”

This iconographic symbolism includes pregnant figurines often seated upon tigers, lions, or other mythic beasts.  Animals were depicted as mounts of yaksis in Jainism, Hinduism, and later Buddhism.  These mythic creatures also were motifs pertaining to fertility in Mesopotamia and Canaan.  Knipe associates horned masked animal figures with the culture of Elam, seated in yogic posture.  Such a figure scholars mistakenly identified with a proto-Siva, a deity associated with the Phallus in the Vedas.  The arrival of Vedic culture is believed to have replaced an earlier matrilineal culture with a patriarchal one.

The sacrificial rites of the Rg-Veda serve as a mid-point between pastoral fertility worship of the Indus Valley, and Vedic asceticism of patron Brahmins.  Fertility rites and feminine motifs discovered point to a coalescent archetype in cultures, a mother-goddess who grants fertility of women, animals, and successful agriculture.  Unlike Biblical canon, and its officiators, which obscure and subordinate the role of the sacred feminine, the complexity of Vedic rites and literature includes the sacred feminine as potent consort Devas.  The pantheon of the sacred feminine connects with mythic powers controlling fate and destiny, similar to Zoroastrian deities such as Zurvan in the Avesta scriptures.  Many sacred rivers in India are referred to as being goddesses, or the primordial blood of a supreme Devi.  In the film, “The Long Search” {330 Million Gods}, the Ganges is referred to as a Maha Devi, a great goddess that heals and “purifies aught she touches.”

Although suggestive of Upanishad traditional practices such as ascetic Yoga, the lingam, or mahalinga, is a symbol latent in ancient patriarchal religions evolving from solar-phallic worship, and the myth of the dying “god,” i.e. that myths of the Christ, Mithra, and Osiris.  This writer believes theologians have perhaps overlooked, oversimplified even, the concept of sacrifice in petition for fertility in procreation and agrarian harvest.  Sarasvati is associated with an ancient river of the same, and is a manifestation of a primordial maternal-sexual deity.  Such fertility goddesses, reflected the primordial Devi, polyvalent and often tri-functioning, similar to the Vedic patriarchal pantheon.

Ritual bathing and purity were associated with purity necessary to conduct Vedic sacrifices.  In the agrarian traditions, nude feminine figurines display a prominent association with ritual bathing in sacred rivers, anthropomorphized as the mahadevi.  Purity reflected the fertility of the soil and female womb.  Contemporary explorations and re-enchantment with the sacred feminine in ancient religions indicates a common thread of goddess iconography.  Flood supports this thesis by suggesting “the innumerable goddesses of local traditions are generally regarded by Hindus as manifestations or aspects of a single Great Goddess or Maha Devi (emphasis mine), whose worship may go back to pre-historic times if sixth- or fifth- millennia terracotta figurines are taken to be Goddess images.”

Later Vedic traditions of Vaisnavisn and Saivism coagulated the sacred feminine into puranic and tantric practices.  Orthoprax Vedic practice indicates early fertility worship to expiate fecundity of soil and sexual procreation.  The Goddess guaranteed generation of all material form, agricultural fertility, and ritual purity during sacrificial offerings to Soma and Agni.  Local fertility-domestic goddesses at times became regionalized, approached, and worshiped in idealized forms of the sacred feminine.  Female baked clay motifs, according to Flood, were located at Mergarh, Sheri Khan Tarakai, and Mohenjo-Daro in the Indus river valley.

Though several devi are mentioned in Rg Veda texts, scholars are speculative on the importance of devi in sacrificial rites.  Flood lists PrthiviAditiUsasNirrti, and Vac, each with unique significance and function in early Vedic theology.  Again, overlooking the significance and abundant findings in ancient Indus Valley culture of feminine figurines, personification of rivers, petitionary fertility rites, and scholars can only speculate on the worship of a primordial Maha Devi.  Textual evidence suggests this trend began in the medieval period of Hinduism, though to rely solely upon scripture would be a polemic against the influence of the sacred feminine in ancient religion.

Evidence should be researched to thread the evolution of Indus valley and Dravidian goddess worship centered upon fertility, and Brahmanic goddess worship focused primarily upon Vedic sacrifices.  While the Devi clearly takes on a subordinate, ambivalent position in early Vedic literature, certain goddesses such Sarasvati survive into later Hindu literature.  Evidence of fertility worship and rites from the Veda and archaeological findings indicate a non-Vedic devotion to the sacred feminine that survived and evolved into Medieval Hindu literature.

The iconography of the goddess and the sacred feminine in Hindu texts are “notorious for their erotic and antinomian” context in a collection of scriptures termed Tantras.  Such texts were regarded as heterodox by the orthodox Vedic ecclesia.  The virtue of Tantra and the sacred feminine to the dignity of Hindu culture and religion is prevalent.  The motive is that all men and women perceive to a certain degree, the everlasting wail of the ‘First Noble Truth,’ that everything is sorrow and religion consoles them by either an authoritative denial or perpetuation of this truth.

There is more misperception spoken of and written about Tantra than nearly all religions of the world.  A good sum of this outside approach to esotericism is fostered by the idea that there is something of a foreboding mystique about Tantra, even perhaps a sense of aversion to its transgressive elements.  Tantra is the method, the ritual, and the act of the divine manifestation exclusive to the sacred feminine.  Sexuality is employed in diverse elements of Tantra, yet Tantra further is concerned of integrating antinomian divine applications.

Tantric practice is arguably the most advanced form of Hinduism, adjacent to the arts of yoga.  Collectively, Tantra and the theological understanding of Kali and Durga almost has been unequivocally misperceived and condemned by scholars foreign to the practice.  Only a limited portion of the vast compilations of Tantric literature has the public had access to.  The fraction of these exclusive and obscure texts is now more available to the curious scholar with the assistance of information technology.

The sacred feminine energy of the manifest universe is referred to as Sakti, and its devotees, Saktas.  The Great Goddess in the feminine schema is called by the generic, Devi, and Durga is one of the most noticeable iconic representations of the Goddess.  Durga is a violent warrior-goddess known for her legendary slaying of the buffalo demon, Mahisa.  Early Tantric texts such as the Todala Tantra recognize the cult of Durga as a representation of Devi.  Gender symbolism in the Tantras, as Knipe offers, is often contradictory with a feminized material world ensnaring the masculinized world of the spirit.  Knipe states the male deity usually self-sacrifices to the female deity Durga {or Kali}.  The unmanifest Brahman is polarized when the “deity may often declare both genders and also genderlessness.”  {Knipe 1991; 113}

The buffalo demon, Mahisaura, or Mahisa, received divine boon from Brahma of invincibility amongst mortals.  Mahisa arising from Ego brings war to the Gods led by Indra in Heaven.  Potent energies manifest from the slain and angered gods in the form of Durga who is proposed matrimony by Mahisa.  Durga refutes the buffalo demon’s approach, summarily slays, and decapitates the deity, proclaiming her protection to the gods whenever invoked.  Flood offers that the myth confronts “Brahmanic models of womanhood…”  The fierce and aggressive Goddess as Durga exhibits the qualities of eroticism and traditional asceticism found in the Tantras.

Flood continues to theorize that the generic designation Devi is interchangeable with other epithets of the Goddess, such as Kali and Durga.  Later Vedic traditions of Vaisnavisn and Saivism coagulated the sacred feminine into puranic and tantric practices.  The mahadevi manifested as Durga or Kali is worshipped in the guises of natural phenomena such as drought, earthquakes, tsunamis, or in the human modes of female roles such as sister, courtesan, wife, or mother.  Flood lists the main responsibilities of the Devi as, “Durga,” slayer of the buffalo-demon, seated on or attended by a lion or tiger {when she is called Ambika}.

Durga, the ‘difficult to access,’ has ten arms and weapons, kicks and pierces Mahisa with her trident and beheads him, while yet maintaining a calm and detached demeanor….as Kali and other terrible manifestations, like Caumunda.  They are emaciated, blood- drinking, and violent forms who haunt the cremation grounds.  Kali is black or blue, garlanded with severed heads, girdled with severed arms, with rolling, intoxicated eyes and a lolling tongue.  She dances on the corpse of her husband Siva.

Tantric scholars such as David Gordon White point out the prevalence of Tantric adoration to Kali and Durga primarily in the region of Bengal in northeast India.  Such iconography of eroticism and death, invocations of terror and violence are seen as transcendent means to the paradise of the Goddess.  White states, “with the focus on death rituals, it is appropriate that the Tantric aides to transcendence are ghosts, who become helpers and protectors on the paths to Kali’s heaven.”  {White 200; 80}  The skeleton of Tantric ritual is the task of the Aspirant to identify with the deity worshipped along with its presiding macrocosm.

Transcendental experiences in worshipping both Kali and Durga force the atman out of hiding, and reveal the “spiritual materialism of the ego, how it will try to co-opt spiritual experience for its own ends.”  Such antinomian practices tend to close the gap between the scholar-practitioner and the Hindu devotee to either Durga or Kali.  Most Tantric devotees of Kali and Durga say their texts and teachings are not meant for those without highly specialized qualifications {adhikara}, and initiations…their claim are that they are the exoteric canon’s higher, esoteric extension meant only for the few.

Reductionism of esoteric and select Tantric systems distorts the religious applications of it so much that initiates often fail to recognize their own religious heritage.  In the area between religion and secularism, between scholar and practitioner, a shade emerges as a sort of Trojan Horse, pitting the speculative debate of confessional vs. secular-academic against cyclic ambiguity.  Usual understanding of Tantra and other occult arts is filtered through the discriminating government of the temporal self, in the illusion of the ego.  As one Tantrika offers, samsara is just a ‘cover’ for nirvana, allowing for the liberation of the atman amidst the terrifying nature of Durga and Kali.

Works Cited

Parpola, Asko and Hansen, Bent S. “South Asian religion and society” Curzon Press; Riverdale, MD: Riverdale, 1986.

Knipe, David M. “Hinduism” HarperCollins; New York, NY: 1991

Flood, Gavin.  “An Introduction to Hinduism” Cambridge University Press; Cambridge, UK: 1996

330 Million Gods” New York: Time Life Video; Ambrose Video [distributor], © 1989 Narrated by Ronald Eyre.

White, David Gordon “Tantra In Practice” Princeton University Press Princeton, NJ 2000

Chakravarty , Chintaharan “The Tantras – Studies on their Religion and Literature” published by Sankar Bhattacharya for Punthi Pustak Calcutta, India 1963

Knipe, David M. “Hinduism” HarperCollins; New York, NY: 1991

Flood, Gavin.  “An Introduction to Hinduism” Cambridge University Press; Cambridge, UK: 1996


Islam, Dajjāl and the Antichrist

Islam, Dajjāl and the Antichrist
© 2014-2017 John F. Rychlicki III Leilah Publications
All rights reserved.

antiThe Dajjāl and Antichrist represent, a sickness in human form, a cosmic possibility which occurs throughout history, gathering momentum as Prophetic restorations are forgotten, until, for a time during the last days.  This malefic figure centers around deceit, religious corruption, and pestilence, Dajjāl and Antichrist are archetypal characters, prophesized to appear when human corruption and moral depravity reach a peak.  The term antichrist denotes an antithesis, an Adversary to the mythical figure of the Christ, the Logos.  The Christian antichrist in Biblical scripture represents moral depravity, a corruption, and fulfillment, of Jesus Christ’s Gospel.  The apocalyptic days of the antichrist are the time of a loss of perspective.  The character is the physical personification of the Adversary, the devil, dressing up virtue as vice, and morality as cruelty and depravity.  Archetype of the antichrist is a psychological mirror for the human condition.

The miscreant at the end of time is, therefore, the exact inversion of the Christian and Islamic ideal of good-natured men and women. The evil of the Dajjāl and Antichrist is worse than the traditional evil, for the character causes a schizophrenic division in human morality.  Depravity becomes celebrated, cruelty sensationalized and encouraged in human behavior.  In a manner of speaking, Antichrist and Christ is representative of a psychological-metaphysical-mystical dualism within the darkest depths of the human psyche.  Antichrist as a human phenomenon forms an interdependent whole with the Self in the subconscious.  All of human mythology, folklore, and religious history have the character of the personification of evil who deceives and subjugates various cultures for a predetermined time.

The conception of imago dei includes the totality of the various aspects of the soul; the gross, animal, and empyrean.  Throughout the religious history of the human race, evil is a phenomenon often attached to a personification in sacred scriptures, yet evil transcends religious perspective and theological speculation.  The phenomenon of evil’s existence as a malevolent deity alongside religion dominates our perception into human consciousness and the human condition.  Evil exists not as the opposite of good, nor as noumenon, avoided through dualism, rather as an aspect of the microcosm, a timeless stain on soul, a reminder of moral and psychological degeneracy to transcend.  If the archetype of antichrist is segregated from the psyche, evil is personified in myth and religion, externalized in the process of enantiodromia, or emergence of unconscious schism that began during the Renaissance, culminating in post-modern American society where anti-religious sentiment prevails in a self-fulfilling prophecy of apocalyptic judgment.

The human condition has not yet fulfilled or defined any sort of limit.  It is an ongoing regeneration and evolution and toward enlightenment into human and technological spirituality, or what mystics testify to as the Mystery.  What are the perceptible limits of Evil?  Evil is a perpetually evolving deficiency of the human condition.  Archetype of the Antichrist, as all personifications of evil, mirrors a materialistic world, and influences the forms of religion growing within it.  The character Dajjāl and Antichrist personify a sickness, a deceit of moral relativism, political oppression, and religious apostasy (Greek apostasia).

As agents of anarchy and misanthropy machinate to make religious traditions corrupt and obsolete relics of human spiritual history, human behavior de-evolves in moral decline with each passing generation.  A world order of apathy and materialism is beginning to glamourize personifications of evil; celebrating diabolical figures and activities.  The last pangs of delusional hatred against religion and the imperfect institutions acting as pillars of religious culture are manifesting in human society with the worship of wealth, and bondage to disparity.

Evil in infinite varieties of diverse models is a projection of fear and insurrection of the soul, the psyche, within the human condition.  Evil is an independent principle, privation in religion, the product of misanthropic Mind seeking to destroy all sanctity of life.  Popular consensus in post-modern society maintains that antichrist, as designated by Daniel and St. Paul, is not a human agent, but possibly an institution or organized power.  The roots of popular culture antichrist obsession originate in apocalyptic and messianic expectations of Second Temple Judaism.  Apocalyptic origins of the antichrist pathos are inseparable from Judaic speculations on the culmination of history and its proximity to persecution.

Judaic culture of the last centuries of the Second Temple Period did not share in Christian fantasies of a human adversary to the expected Messiah.  Nonetheless, it was a common conviction, although ambiguous, that a solitary malevolent angelic power led the human forces of evil throughout history.  The persecution and blasphemies of Antiochus IV Epiphanes, Seleucid Emperor from BCE 175 – 164 (Before Common Era) served as historical impetus of such anti-messianic designs.  Noticeable religious literature pertaining to fears of ultimate “evil” manifested as a human agent were the apocalypses produced by the Jews circa BC 250.

This literature is agreed upon by theologians as the catalyst for a paranoid schema of history called apocalyptic eschatology.  Important to notice is that the language of apocalyptic texts is not denotative or descriptive, rather is it elegiacally expressive.  Art and imagery of apocalyptic literature convey a mystical sense and experience about the nature of human spiritual history.  The Qum’ran community of ascetics residing near the Dead Sea circa BCE 150-70 CE collected eschatological literature and held firm convictions that were reflected in later creeds of the Christian Catholic canon.

Popular culture obsession with identifying Antichrist has polluted history with perpetual paranoia and attempts to immanentize the eschaton.  The dogmatic and fundamentalist paranoia of the masses with the identity of antichrist and dajjāl is an increasing metaphysical loathing of religion and the state of the human condition.  Humanity acts out religious obsession with identifying the antichrist in history by projecting onto a daemonic adversary the undesirable traits of the psyche.  The masses recognize this in their temporal identities, in the Jewish nefesh.  Pop culture villains take on the role of fictional antichrists, and more obsessively, the title is often attached to a troupe of “dictators” at the center of international conflicts.

Antichrist, and dajjāl in the Judaic, and Christin adversarial role parallel miscreants of evil and diabolatry personified in ancient religious traditions: Azi Dahaka in Zoroastrian eschatology, Balor the king of giant demons in Celtic folklore who is thought to return during the collapse of civilization and terrorize Ireland (Journal of American Folklore, Vol. 61, No. 240 (Apr. – Jun., 1948), Samyaza of the Apocrypha who will be defeated by Priest Melchizedek, and Armilus of Jewish eschatology mentioned in the Midrash Vayosha and Sefer Zerubbabel, in which he defeats the Messiah ben Joseph.

To commit to serious study of Judaic and Christian apocalyptic literature propels the reader into sensational imagery, cryptic characterizations, misanthropic fantasies, and confounding allegories.  In Judaic eschatology, metaphysical struggle throughout the human epoch of religion is presented as a schism between this “eon” (ha’olam hazzeh), and the “eon to come” (ha’olam habba) The angelic agent of evil presented as antichrist or ‘adversary’ appear in the Old Testament as Shaytan (ShTN), the Hebrew verb meaning to oppose; which, in the form of a noun is applied in the Bible to human and angelic agents.

Another common interaction in apocalyptic literature is the role of angelic prosecutor or trickster, or deceiver, who appears at the end of human history when morality and civilization are in depraved decline, to conduct and carry out divine dirty work and prosecution of creation.  In accounts of religious antiquity, one example of the proto-combat mythos is the Akkadian enuma elish, a tale of struggle between Marduk and Tiamat, female dragon of the waters of Chaos.  Humanity in Akkadian lore is birthed from the corpse of Tiamat and of the blood of her consort, Kingu.  Similar myths of primordial combat are presented in the Canaanite lore from the ancient city of Ugarit between Baal and Yamm (again, the seas of Chaos).

Antiochus IV Epiphanes, Seleucid Emperor, is arguably one of the first and foremost candidates whom contributed to the apocalyptic fetishes of later Christ-cult apostates.  Antiochus IV captured Jerusalem and plundered the Temple in BCE 169; banning Jewish religious practices altogether, and defiled the Temple by erecting a pagan shrine to Zeus.  The Biblical author Daniel’s portrayal of Antiochus IV as an eschatological adversary to Jehovah surpasses other end time conceptions in Jewish literature, fueling the fires to fantasies of Christian apocalyptic mania.

The first encounter of the term Antichrist is in the New Testament First and Second Epistles of John:  “Children, it is the last hour (Greek, eschaté hóra).  As you have heard that antichrist is to come: so now, many antichrists have made their appearance, and this makes us certain that it is the last hour.  It was from our ranks that they have set forth – not that they truly belonged to us; for if they had belonged to us, they would have remained…who, then, is the Liar?  None other than the man whom denies that Jesus is the Christ.  Such a man is the antichrist (Greek, ho antichristos):  the man whom denies the Father and the Son.”  (I John 2; 18-19, 22).

The term antichristos and its ambivalent preposition anti denotes “in place of Christ,” ”false Christ,” and “opposed to Christ.”  The striking reference in the latter verse of the Epistle of John to the antichrist in the plural designates all dissenting and heretical members of Christian communalism as antichrists.  The ambiguous author of I John likely did not refer to a historical persona, more so it appears the concern related to the early Church.  The identifying of the Antichrist fuels apocalyptic expectations of the early Christian church.  The Epistles of John condemn the spirituality espoused by a fringe community of Christ devotees whom had segregated from the overall nascent faith.

Scholarly exegesis indicates II, III John, and I were writ by at least three primary authors sufficient in the practice of adopting the pseudonym of “John.”  These authors exhibit their early commitment to the interpretation of the message of “Christ” cherished in the Gospel of John.  This devotional sect garnered sympathy for their writings in what is referred to as the Johannine doctrinal tradition.  The authors of the Johannine tradition refer to antichrist as an opponent of Jesus Christ rather than the opponent, using the term in the plural sense.

The Johannine Epistles indicate a schism over proper interpretation of the Christ’s alleged philosophy.  Such dissenting members of the early Johannine community likely segregated themselves from the community around the first century of the vulgar era; perhaps against a movement of proto-Gnostics the Epistles were writ.  The principal concern for antichrist in the Epistle of John is for a collective opponent undermining Johannine theology rather than a final single agent of “evil.”  What is dreaded is not the unleashing of an apocalyptic phase in history, but the fomenting of apostasy.  The identifying of antichrist in the Johannine philosophy completely degenerated during the medieval era of the Christian into apocalyptic fervor.  The denial of Jesus Christ as a denial of the redemption from the Lie of original Sin (the greatest falsehood of the Christian slave religion) is associated with heresy by the early Roman Catholic Ecclesia.  The two ostensible Letters of John indicate dread over theological deception in the persona of the Christ as redeemer and saviour.

The ideal of evil as political and spiritual deception made it possible for medieval clergy to believe in many antichrists as well as in a final personal opponent prophesized in the Books of Daniel and Revelations.  Scholars identify personas of antichrist in the Old and New Testaments, as well as in Medieval Church history.  Therefore, Abimelech, Nebuchadnezzar, and Antiochus IV Epiphanes are antichrist models of the Old Testament; and Herod, Barabbas, the mythic Simon Magus of the New Testament, and Nero Caesar, Diocletian, and Caligula are the most suitable candidates for antichrist in the early Christian history.  In the first centuries of the Christ-cult; diverse designations of antichrist coalesced into a widespread mythical narration where the identities of the “Devil” and antichrist were fearfully intertwined.

The Book of Revelation in the New Testament further incites dread and mystery concerning the archetype of antichrist.  The Greek apokalypsis translates as “unveiling,” an uncovering of what is normally hidden.  The nefarious symbolism of antichrist receives its obsession from what theologians refer to as eschatological or millenarian beliefs.  The Book of Revelations concerns us with metaphysical eschatology, or the expectation of historical “end times” and culmination.  Eschatology is a product of the Greek tongue, a derivative of the term eschaton, which means an “end.”

This apocalyptic style of sensationalism is alien to post-modern religious science.  Apocalyptic literature implies a “revelation,” mediated to the author by the Genius, or praeter-human intelligence.  All events in the material correlate to a cosmic drama orchestrated by beings existing (or non-existing) in pre-eminent time.  Apocalyptic literature challenges the religious scientist to penetrate the mysteries of antichrist and its mark in the world’s religious traditions.

Scholars and theologians debate the context of the apocalypse, assigning the identity of the Antichrist to the Beast of Revelations, then to innumerable historical personages in Christianity.  It is absurd to postulate the literal ending of human history in a Biblical context.  The mystery Christ embodied in the allegory of the Crucifixion indicates an ongoing phenomenon with the presence and distant influence from the date of the reception of the apocalyptic texts.  Revelations divulges the opposition of this political and spiritual influence, whether as mortal archetypes of evil or embodied principles.  Historical evidence has led scholars and theologians in the post-modern age to conclude that the scribe of Revelations as likely not the apostle John, rather a priest of the Johannine sect in early Christian history.

The mythological war waged by the two ‘Beasts’ of the apocalypse likely also correspond to a metaphysical struggle between the church of the Christ-cult of slaves and collective ideals of evil often personified as human intermediaries.  Irenaeus (c. 160-230), the first great theologian of the Orthodox Church in Rome, included an exegesis on the archetype of antichrist, revealing new depths in eschatological manias.  Irenaeus appealed to evidence of the manuscripts, to reason (logos) itself to display a pattern of an insidious renewal of the apostate that occurred incessantly throughout the history of Christian dominion.  Irenaeus knew that “antichrist” must recapitulate (Latin, recapitulatio, Greek, anakephalaiosis) evil in the form of antithesis to Christian philosophy and morality.

Irenaeus repeatedly returns to the immanence of antichrist; the Man of Sin, Son of Perdition whom renews apostasy in himself.  Bishop Irenaeus, the leading patristic author of his time, used apocalyptic mentality to justify the persecution of those heretics such as pagans, gypsies, apostates, idolaters, and prostitutes whom existed outside the orthopraxy of the Church.  Later scholars such as St. Augustine were critical of literal interpretations of the Book of Revelations, not wholly abandoning eschatological hopes of Christendom.  St. Augustine pointed erroneously to heretics, pagans, and Jews as antichrists. Despite St. Augustine’s critique of interpreting Revelation as literal, identifying Antichrist gained popularity with the onset of Islam.

Jesus of Nazareth focused his Revelation on the present immanence rather than a coming immanence of Apocalypse and the divine Kingdom thereafter.  After the destruction of the Second Temple of Jerusalem, Judaism and the Christ-cult underwent dramatic theological change; changes that had a profound effect on the divergent roads both religions would take in the institutionalization of their doctrines.  The Beast 616 of the Apocalypse allegedly is identified with Roman Emperor T. Claudius Nero whose name and imperial title transcribed into Hebrew (NRVN KSR) amounts to 616, the infamous number of the name of “Beast.”  Nero Caesar is the zeal for new ideas concerning the antichrist legend, as the persecutor of Christians was a paradigm of megalomania and cruelty according to Roman historians as well as Christians.  Nero committed matricide, and elevated himself to divinity in the Roman Pantheon as only fractured elements of the Roman Empire supported his reign.  Later Roman legends of Nero foretold of an Emperor whom fled yet would return from the unknown lands of the east to conquer Rome.  Such legendary tales of Nero Caesar fostered apocalyptic antichrist eschatology.

The legends of Nero Caesar are also in an apocalyptic context attributed to Book III of the Sibylline Oracles.  Book III of the Sibylline texts is dated to be the eldest, with literature dating an estimated mid-Second Century BCE according to scholars.  In verse 63 to 74, Nero is attributed to Beliar (Belial): “Then Beliar will come up from the Sebastenoi (either, “from the Sebasti“, the line of Augustus or “from Sebaste”, a city in Samaria) and he will raise up the height of the mountains, he will raise up the sea, the great fiery sun and shining moon, and he will raise up the dead, and perform many signs for men.  But they will not be effective in him.  But he will, indeed, also lead men astray, and he will lead astray many faithful, chosen Hebrews, and also other lawless men who have not yet listened to the word of god.  But wherever the threat of the great God draws nigh and a burning power comes through the sea to the land it will also burn Beliar and all overbearing men, as many as have put faith in him.  In Revelations, the “Beast” is a polyvalent emblem, representing a final opponent to Christ and the Church in the form of a human agent of evil – the Pagan Roman Empire.

Essentially NRVN KSR is the Beast arising from the Abyss (Greek, to thérion to anabainon ek tés abyssou), occurring in the first sequence of the Apocalypse.  Revelations Chapter XVII offers a cryptic explanation of the antichrist regime:  “The beast that you saw was, and is not, and is about to come up out of the abyss, and go to perdition; and dwellers upon the earth whose names have not been writ in the book of life from the foundation of the world will be amazed when they see the Beast who was, and is not, and is to come.”  (Revelation XVIII; 8).  The scribes of the Apocalypse potentially intended to unveil significant information in the text to convey their fears of the Beast 616.  If the scribes of the Apocalypse had desired the name of antichrist to be known in the context of eschatology, cryptic verses would be clearer on identifying his persona and reign.  The end of the world fantasies of Revelations indicate metaphysical struggles between the failures of the Christ-cult slave-morals and evil fought in a meta-historical context.  This metaphysical struggle occurs within the human sphere, in the ambiguous shadows of history, while transcending history in a mythological motif.

Origen of Alexandria (C.E. 185-245) argued the metaphysical necessity of antichrist as the complement of extremities in the human soul.  Origen saw the extremity of goodness in the Christ and the extremity of evil in antichrist.  The exegesis of Origen in his “Commentary on John builds apocalyptic zeal by referring to the final antagonist of Christendom in terms of false wisdom (Greek, to pseudos), indwelt in every soul before reckoning with its Creator.  Since the Middle Ages of the Roman Catholic Church, preconceptions of “antichrist” are sensationalized to persecute rival religious institutions (such as Islam, and the Gnostics), and political opponents.  Such apocalypticism stemmed from obsessive exegetical construal of obscure language and culture.  Nevertheless, apocalyptic fetish is a plague central to the human condition.

Christian apostasy and opposition to modernity produce grand paranoia pertaining to the antichrist.  Religious specters of obsession provide for a theological home for tepid apocalyptic, doomsday worldviews of identifying antichrist.  This religious mentality projects and mythologizes the struggle of good vs. evil.  Middle Age commentators such as Matthew of Janov (1355 – 1393) and Joachim of Fiore (1132 -1202) contributed to radical interpretations of eschatology.  Abbot Joachim contributes noteworthy theses on the seven-headed Dragon found in Revelations XII:  The seven heads of the Dragon signify seven tyrants who began pestilent persecutions of the Church.

Abbot Joachim of Fiore numbers these metaphysical antichrists as Herod and the persecutions of the Jews, Nero and the Roman calamities, Constantius and the oppression of the heretics (so-called) to orthopraxy, Muhammad and the insurgence of Islam into Christianized Europe, Mesemoth and the genocide of the sons of Babylon, Saladin, and the final “seventh head;” who is spoken of by Joachim as magnus antichristus, maximus antichristus, the great antichrist.  Antichrist obsession reached a climax during the Reformation of the Roman Catholic Church.

The Catholic Papacy became the political inception of “corpus antichristus mysticus,” the mystical body of the final Adversary.  The Papacy itself often was attributed to the essence of the mystical body of antichrist and the Pope arraigned as a human agent of evil by theologians Martin Luther (1483-1546), William Tyndale (1494-1536), and John Calvin (1509-1564).  The three high profile Reformists collectively saw antichrist as an imminent danger and none other than the veil of the Catholic Papacy.  Luther’s condemnation of the Catholic Lie issued C.E. October 1520 accuses:  “The papacy is indeed nothing but the kingdom of Babylon and of the true Antichrist.”

Many characters represent evil in the Islamic tradition.  Iblïs, Täghüt, Pharaoh, and ad-Dajjäl invert and overturn us, confusing, and deceiving humanity.  The dajjäl is a physical materialization of Iblïs: the Great Deceiver insofar as he dresses virtue up as vices, and vice as virtue and power. The only character in this cast of miscreants with an eschatological significance is ad-Dajjäl. His full name al-Masïh ad-Dajjäl, the pseudo-messiah, or the opposite of al-Masïh ïsa (Jesus the Messiah or the true Messiah).  The term ad-Dajjäl originates from the Syriac language.  The dajjäl occupies an important place in the body of Hadith and manuals of Islamic theology.

Is the ad-Dajjäl truly a historic character set to appear during apocalyptic events foretold by scriptures of the world’s religions, or a more allegorical representation of an institution, a decline in the moral fabric of the Islamic community, or a cabal of secret societies referred to in popular culture as the “illuminati?”  Much of the Islamic Ummah (community) nostalgically longs for a Caliphate, while post-modern lifestyles center on the worship of wealth, and the lower, agitated desires of the human condition.

Every word of every media digital or print now breathes the message of the nafs, the facets of self, and psyche: accumulate more goods.  The result of being deceived by dajjäl and a dictatorship of moral relativism is a society which pursues happiness with great technical brilliance but which confounds the Ummah over spiraling rates of suicide, drug abuse, failed relationships, and ever more aberrant forms of self-destruction.  It is a society in denial, a society deceived by the sickened “dajjäl”.  Younger generations increasingly see the modern world as a naive victim of the oldest of all illusions, which is the belief that balance occurs when the needs of the nafs, the physical human condition, are met, and that inward spirituality is nothing but the vague each of intangible and ‘oppressive religion.’  By rejecting dajjäl, a Muslim rejects imbalance.

The post-modern world therefore presents to old and young generations, in mad abundance, the dajjäl’s aberrations, and deceptions.  There is preoccupation with form, and there are in increasing varieties, a preoccupation with occult spiritualities that require no moral code.  On moral deprivation and the ideology of dajjäl, Sheikh Imran Hosein states:  “Those who see with one eye (the external eye) can never be patient enough to learn from those like Khidr, who see with two eyes, i.e., the external and the internal. Dajjäl’s epistemological attack on mankind renders them internally blind and, hence, easily deceived by ‘external appearance’ while remaining incapable of penetrating ‘internal reality’ in all that pertains to his mysterious mission.  They sometimes lose faith in Allah Most High and become profoundly misguided without being even conscious of such.  Nearly always, however, they lack the capacity to understand either the movement of history or the role that Jerusalem and the Holy Land play in the End of History. The Qur’an declares of such people that they have a status akin to cattle.” [“Surah Kahf And The Modern Age” Sheikh Imran Hosein]

Theologian Bernard McGinn writes, “some Quranic exegetes refer to Chapter 108 in the Quran, which is called Kauthar and claimed that the verse contains the hallmarks of the Antichrist.  The chapter reads: ‘Lo! We have given thee (Muhammad) the abundance; so pray unto your Lord and sacrifice, surely the one who hates you, he is the one who is cut off’ (108.1-3).”McGinn indicates that Muslim scholars understand the term abtar mean “the one who is cut off,” as a reference to the Antichrist.  Islamic scholars typically agree that ad-Dajjäl as a person.  In some, he is even said to resemble a specific person whose name was ’Abd al-Uzza bin Qatan.  ad-Dajjäl is known as ugly, disfigured, having one eye (al-A’war).  Anas, a companion of the Prophet narrates that the Prophet said, “No prophet was sent but he warned his community against the one-eyed (al-A’war) liar – ’Beware, he is A’war, and your Lord is not A’war.  And there will be written between his eyes the word Kafir (disbeliever).’”

Islamic eschatology about the dajjäl falls into three positions; scholars who view the dajjäl as literal – appearing literally in apocalyptic settings performing miracles.  Another position is that the appearance of dajjäl is allegorical, interpreting dajjäl as the rise in corruption and evil on the earth.  The last position questions the authenticity of Hadith on dajjäl, believes that the portrayal of the Antichrist-Dajjäl in Hadith is irreconcilable with Qur’anic teachings because the Qur’an states that the coming of the day of judgment will be unexpected and sudden (6.31-44; 21.40; 22.25; 43.66).  The miracles attributed to the Antichrist in Hadith are stronger than the miracles given to the prophets to prove their cause of spreading the word of Allah (s.w.t.).  Allah will not, according to this position, give the Antichrist-Dajjäl the power of these miracles to deceive the Ummah.  Essentially, the appearance and power of the Antichrist-Dajjäl contradict the teachings of the Qur’an, which states the laws of nature enacted by Allah (s.w.t.) are unchanging (33:62).

Islamic theologian Abu Hanifa believed in the literal interpretation of the signs of al-Qiyāmah (Day of Judgment) indicating that the emergence of the Antichrist-Dajjäl is a reality.  Sunnites, Shi’ites, Kharijites, and Mu’tazilites accept the emergence of the Antichrist-Dajjäl on al-Qiyāmah.  In the Sufi tradition, we find more allegorical interpretations of dajjäl and al-Qiyāmah.  Sufi poet Rumi talks about the metaphorical blindness of dajjäl.  He believes the prophetic traditions on al-A’war (moral blindness) and Antichrist-Dajjäl are metaphorical.  The point of this discussion is whether the Antichrist-Dajjäl is real, a product of superstition, or an allegorical paradigm shift in the human condition.

Some of scholars go further, identifying Western civilization, America, or Israel and its Zionist oppression, with Antichrist-Dajjäl.  This identification in context stems by virtue of the Israeli Apartheid and Palestinian occupation.  Muhammad al-Ghazzali discusses a Jewish prodigy who will claim occult and divine attributes, garnering thousands of other Antichrists will follow.  Al-Ghazzali highlights the struggle between pious Muslims and Jewish dajjäls as a sign of al-Qiyāmah.  According to al-Ghazzali, within this period of spiritual materialism and anarchy, the Christ will descend from heaven, acknowledge Muhammad as a prophet, and slay the Antichrist-Dajjäl (Hadith by An-Nawwas bin Sam’an) defeating the armies of Gog and Magog by virtue of birr (piety).

Dajjäl does not appear in the Qur’an, despite the fact that the scriptures contain extensive commentary about eschatology.  However, there are some references in the Qur’an that contemporary Islamic and even medieval scholars believe refer to Antichrist-Dajjäl.  In the body of Hadithad-Dajjäl is extensively mentioned and has an ontological presence.  There are both religious and socio-political aspects of the portrayal of the Antichrist-Dajjäl in Arabic folklore.  The emergence of the Antichrist-Dajjäl symbolizes corruption and anarchy as well as materialism.

References

Bernard McGinn, Anti-Christ Two Thousand Years of the Human Fascination with Evil New York Columbia University Press, 2000

Al-Bukharï, Fitan, no. 26

Dr. Mustafa Mahmud, al-Masih al-Dajjäl (The Anti-Christ) (Cairo, 1980), 18-25.


Culture of the Vampyri

Culture of the Vampyri
© 2013-2017 John F. Rychlicki III Leilah Publications
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Now and again, one hearkens to a hissing whisper, silent and sibilant as the slithering of the serpent.  Vampyr.  Amidst the shadowy shards of magic and the occult, there is no figure so malignant so dreaded and noxious, yet glamorized with fetishes of fear, neither god nor devil yet partakes of both, than the apocryphal Vampyr.  Foul and exotic, erotic are the ravages and folklore of Vampyri.  The tradition of the Vampyri is of dateless antiquity, approached often with perplexing and fantasized scholarship.

To defog the lore of Vampyri, the investigator and recorder must dight an aura of cautious criticism and skepticism in unearthing the paranormal phenomena of this tradition.  Theologians and investigators often are reluctant in assigning the intervention of a supernatural agency to inexplicable events that eroticize the human imagination.  In the obscure grimoires of witchcraft, diabolatry, and incantations of necromancy, one is assailed homogeneously with the same supernatural happenings ascribed to a common thread of shadowy character.

Foremost amongst such occult phenomena are lycanthropy and vampirism.  In the old countries, there is whispered a close connection between the lycanthrope and vampyr.  Religion marched on with civilization, persisting across history losing and regaining its monstrous shades of superstitious heresy, yet it is the horror of diablerie, and necromancy that retains the truth of fear exemplified in the Vampyr.

The end of the seventeenth century, and more particular the beginning of the eighteenth century appeared a veritable epidemic of alleged vampyric activity.  The superstitious faith of early Christians seems to posit an idea that spirits of the dead retained a corporeity, reflected in the treatise “De Anima” {circa A.D. 208-211} by Bishop Tertullian of Carthage.  For the good Christian, the Vampyr is the most dreaded of ghouls, for the undead have no world at all, such toxic beings possess no hierarchic office, be it devil or angel.  The edicts of the Fourth Lateran Council under Pope Innocent III, A.D. 1215, lay down “Diabolus enim et alii daemons a Deo quidem natura create sunt boni, sed ipsi per se facti sunt mali.”

The origins of Vampyri traditions are versed in melancholic romanticism and wild sensationalism, offering the investigator a look into the primal relationship between soul and body.  Archetypal conventions of the “Vampyri” and “Vampirism” have existed since the First Dynasty of Ur in the XXVIIth Century of Sumerian culture.  From the echoing voids of hidden history, the earliest inhabitants of Ur, Kush, and Babylon always held a belief in dark and malignant powers of diabolatry.  Inhabitants of early antiquity in Babylonia recognized a triad of malignant specters ready to invade the minds and flesh of clods that expose themselves to such antediluvian phenomena through negligence or accident.

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A class of Babylonian spirits specters thought to perambulate aimlessly upon the face of the earth from their graves.  A second caste of specters in Assyrian and the ancient countries were said to be a monstrous hybrid of human and demonic entities; a third caste of specters is referred to in their various incantations as “lilîtu, {Sumerian „night monster‟}” “âhhazu, {Sumerian, „seizers‟}” “îlu limnu, {„evil god‟ in Sumerian}” In the English language, these entities associated in Babylonian antiquity with plagues and pestilence, are the evil ones, or liars-in-wait.  The antediluvian thread to such legendary and mythic entities begins with the Sumerian lî-la, Akkadian lîlu.  The demons of the lîlu grade are the îdlu lîli, the ardat lîlu, and the lilîtu all were summoned in barren areas such as deserts.

Such castes of entities were said to instill terror by haunting desolate places and seducing young men at night as apparitions and spawning them ghostly children, even strangling the brood of women deemed “impure” by cultural-social construct.  Diverse subdivisions also existed from the Assyrian pantheons, including the well-known pestilent spirit, utukku that according to scholar Dr. R. Campbell Thompson {London, 1903} differs from the allegedly malevolent.

The êdimmu spirit of the unburied dead according to Campbell finds no rest and was condoned to prowl across the earth so long as the corpse remains unburied.  A description of this ghoul is given by the ghost of Ea-bani to Gilgamesh in the “Epic of Gilgamesh” {Tablet xii}: “The man whose corpse lieth in the desert Thou and I have often seen such an one His spirit resteth not in the earth; The man whose spirit hath none to care for it Thou and I have often seen such an one, The dregs of the vessel–the leavings of the feast, And that which is cast out into the street are his food.”

Analogous specters of calamitous souls whom know no solace are described as “Whether thou art a ghost unburied, Or a ghost that none careth for, Or a ghost with none to make offerings to it.  Or a ghost that hath none to pour libations to it, Or a ghost that hath no prosperity.”  May neglected specters often were believed by Elamites, and other cultures of antiquity to return from the abodes of the undead to prowl for what the soul has been deprived of while living.  A Babylonian incantation provided by Dr. R.C. Thompson lists a sacerdotal incantation to exorcize against ghoulish copula in which diverse grades of vampyric entities are indicted:

“Whether thou are a ghost that has come from the earth, Or a phantom of night that hath no couch, Or a woman (that hath died) a virgin, Or a man (that hath died) unmarried, Or one that lieth dead in the desert, Or one that lieth dead in the desert, uncovered with earth, Or one that in the desert Or one that hath been torn from a date palm, Or one that cometh through the waters in a boat, Or a ghost unburied, Or a ghost that none careth for, Or a ghost with none to make offerings, Or a ghost with none to pour libations, Or a ghost that hath no posterity, Or a hag-demon, Or a ghoul, Or a robber-sprite, Or a harlot (that hath died) whose body is sick, Or a woman (that hath died) in travail, Or a woman (that hath died) with a babe at her breast, Or a weeping woman (that hath died) with a babe at her breast, Or an evil man (that hath died), Or an (evil) spirit, Or one that haunteth (the neighborhood), Or one that haunteth (the vicinity), Or whether thou be one with whom on a day (I have eaten), Or whether thou be one with whom on a day (I have drunk), Or with whom on a day I have anointed myself, Or with whom on a day I have clothed myself, Or whether thou be one with whom I have entered and eaten, Or with whom I have entered and drunk, Or with whom I have entered and anointed myself, Or with whom I have entered and clothed myself, Or whether thou be one with whom I have eaten food when I was hungry, Or with whom I have drunk water when I was thirsty, Or with whom I have anointed myself with oil when I was sore, Or with whom when I was cold I have clothed his nakedness with a garment, (Whatever thou be) until thou art removed, Until thou departest from the body of the man, the son of his god, Thou shalt have no food to eat, Thou shalt have no water to drink, If thou wouldst fly up to heaven Thou shalt have no wings, If thou wouldst lurk in ambush on earth, Thou shalt secure no resting-place. Unto the man, the son of his god–come not nigh, Get thee hence!  Place not thy head upon his head, Place not thy (hand) upon his hand, Place not thy foot upon his foot, With thy hand touch him not, Turn (not) thy back upon him, Lift not thine eyes (against him), Look not behind thee, Gibber not against him, Into the house enter thou not, Through the fence break thou not, Into the chamber enter thou not, In the midst of the city encircle him not, Near him make no circuit; By the Word of Ea, May the man, the son of his god, Become pure, become clean, become bright!  May his welfare be secured at the kindly hands of the gods.”  {Dr. R. Campbell Thompson “The Devils and Evil Spirits of Babylonia” London, 1903 vol. pg. xxviii}

Here we see the numerous incantations against the unburied corpses, which lay upon the earth, a wandering ghost, referring readily to the gravity the ancient Greek and Egyptians placed upon funerary rites.  Such unburied ghosts‟ predilection for human blood is committed to exorcism in the most unambiguous prayers again translated by Dr. R Campbell Thompson:

“ Spirits that minish heaven and earth, That minish the land, Spirits that minish the land, Of giant strength, Of giant strength and giant tread, Demons (like) raging bulls, great ghosts, Ghosts that break through all houses, Demons that have no shame, Seven are they!  Knowing no care, They grind the land like corn Knowing no mercy.  They rage against humanity: They spill their blood like rain, Devouring their flesh, (and) sucking their veins.  Where the images of the gods are, there they quake In the Temple of Nabû, who fertilizes the shoots of wheat.  They are demons full of violence Ceaselessly devouring blood.  Invoke the ban against them, That they no more return to this neighborhood.  By heaven be ye exorcised!  By Earth be ye exorcised!”

The primacy of these incantations threads the archaic traditions of unburied, parasitical entities that posed terror in ancient lore.  The Legend of Lilith evolves from diverse Religious and cultural sources, appearing in the Alphabet of Ben Sira, the Zohar, and in the Epic of Gilgamesh.  Lilith as a primal vampyric effigy in cultures of antiquity experiences evolutions from archaic goddess to colorless ghost and desert terror.   In the philosophy of the Hebrew Kabbalah, Lilith corresponds to the daemon of Malchut in the Qliphot {the World of Shells, or husks).  Pertaining to Kabbalah every world is a husk of the world above and below.  The Qliphot are shells of the dead, and by conquering the fear of the Mystery of Death does the Initiate attain to the Vision of the Wrathful Maiden.  Lilith is the arcane archetype of sexual dominance and the fear of Death, the archetypal primacy of Lilith annihilates litanies of inhibitions in the human psyche.  Etymological origins of Lilith independent of Jehovian-Semitic templates point to the Sumero-Babylonian Lilû, which Dr. Thompson translates to “a demon equivalent to a male vampire.”  As derived from Sumerian, Lila refers to “wind,” or “storm.”  Opting for an Akkadian translation, Dr. Thompson suggests Lalu, also Lulu as “lecherous,” and “wandering.”

From the Akkadian Lilitû and her Sumero-Babylonian compliments, Ardat-Lili, Idlu-Lili, and Lamaştû, derives the Semitic LYLYT {Lilith}.  The Lilitû primarily feasted upon women and children, referred to by the terrified inhabitants of Ur and Babylon as night-ghosts that roamed the deserts away from populace.  Pictographs from 800 B.C. to 500 B.C. Babylonia depict “Lilith” in the company of snakes and other abominable animals, keeping with themes of her malevolence in Babylonian pottery, Persian and Jewish amulets and in the Qumran scrolls.  The night-ghosts here evolved into the Jehovian mythopoeia seeping into the Christian paradigms of diabolatry.

Isaiah 34; xiv in the Vulgate refers to “he-goats,” “hairy monsters,” again carried over from Judaic paradigm.  The Vulgate thusly reads; “Et occurrent daemonia onocentauris, et pilosus clamabit alter ad alterum; ibi cubauit lamia, et inuenit sibi requiem.”  The Greek Lamia possibly refers to Lamiae, unclean spirits though to feed of blood, a related term in Latin, if not mythic, is strix, the screech owl.  Judaic allusions to spectral ghosts concerned with blood feasting, stem mostly from commandments against consumption of blood found in the Book of Proverbs and Leviticus.  Few cultures and religions of antiquity have shunned the mysterious powers intimated in blood consumption.  The soul of animals and man was ascribed to reside in the blood, hence the implications in ancient Chinese medicinal texts, references in the Zend Avesta, and Roman lore that the feasting of blood provided for the dead and living praetor-human powers such as discerptibility, subtility, obfuscation, domination, auspex and the like.

The archaic practices of propitiation from the dead and extricating blood to serve as sacral fluids were uncompromisingly deplored as heathenish in Mosaic canon.  Hygienic and social prohibitions against blood exchange and consumption denounced with divine prejudice the perpetrators of these heresies as demon leeches spreading black magic.  Divine sanctions against vampirism and blood-drinking stem from the Book of Proverbs with references to demonic entities in Chapter XXX, verse 15 {KJV}; “The horseleach hath two daughters, {crying}, Give, give.  There are three [things that] are never satisfied, {yea}, four {things} say not, {It is} enough:” The vulgate has: “sanguisugae duae sunt filiae dicentes adfer adfer tria sunt insaturabilia et quartum quod numquam dicit sufficit.”  Sanguisugae translates as “horseleech,” and the Greek scriptures provide the word “βδέλλη.”  The term horseleech undoubtedly refers to a vampyric source or taboo associated with extricating blood.

Further divine commands against catheterizing and consuming blood come again from Judaic law in the Old Testament.  In Leviticus XVII: 10-14 the Vulgate translates:

“homo quilibet de domo Israhel et de advenis qui peregrinantur inter eos si comederit sanguinem obfirmabo faciem meam contra animam illius et disperdam eam de populo suo. quia anima carnis in sanguine est et ego dedi illum vobis ut super altare in eo expietis pro animabus vestris et sanguis pro animae piaculo sit. idcirco dixi filiis Israhel omnis anima ex vobis non comedet sanguinem nec ex advenis qui peregrinantur inter vos. homo quicumque de filiis Israhel et de advenis qui peregrinantur apud vos si venatione atque aucupio ceperit feram vel avem quibus vesci licitum est fundat sanguinem eius et operiat illum terra. anima enim omnis carnis in sanguine est unde dixi filiis Israhel sanguinem universae carnis non comedetis quia anima carnis in sanguine est et quicumque comederit illum interibit.”

The Revised Standard Version gives the English:

“If any man of the house of Israel or of the strangers that sojourn among them eats any blood, I will set my face against that person who eats blood, and will cut him off from among his people.  For the life of the flesh is in the blood; and I have given it for you upon the altar to make atonement for your souls; for it is the blood that makes atonement, due to the life.  Therefore I have said to the people of Israel, No person among you shall eat blood, neither shall any stranger who sojourns among you eat blood.  Any man also of the people of Israel, or of the strangers that sojourn among them, who takes in hunting any beast or bird that may be eaten shall pour out its blood and cover it with dust.  For the life of every creature is the blood of it; therefore I have said to the people of Israel, You shall not eat the blood of any creature, for the life of every creature is its blood; whoever eats it shall be cut off.”

Biblical injunctions against consuming blood heralded a proto-Judaic belief, inherited from Babylonian and Sumerian diabolatry, that blood mysteriously contained the primal construct of the soul.  A fruitful explanation of what entices a vampyric entity to vitalize and rejuvenate their own “dead” bodies.  Judaic prohibitions against catheterizing blood extend to making incisions upon the living body and upon the dead, also to shaving parts of the dead.  Although such codes are presumably hygienic, one can discern the fixation against toiling with the essence of blood in such customs banned again in Leviticus:

“non comedetis cum sanguine non augurabimini nec observabitis somnia. neque in rotundum adtondebitis comam nec radatis barbam et super mortuo non incidetis carnem vestram neque figuras aliquas et stigmata facietis vobis ego Dominus.”

The authors of Leviticus seemingly were concerned with preserving Mosaic hygienic codes; yet again the taboo against consuming blood or marking incisions upon the living and the dead clearly disturbed the Levitican forgers.  The word “vampire” in much beastly black magic superstition originally stems from Slavonic origin.  The linguistic origins of the word come from variants in the same Russian, Polish, Czech, Bulgarian, and Romany roots.  The English vampire {vampire} is rooted in the Magyar vampr, and nosufur-atu as both terms denote references to “unclean” and “plague-carrier.”

The same linguistic variants occur in the Bulgarian vapir, vepir, the Russian upyr, and Polish upier.  A less probable derivation is the Sanskrit pâ, pî, and pî‟bâmi, the Slavic origins also likely emerging from the Latin bibo, bibere, “to drink.”  Compare vampir with the Lithuanian wempti, “to drink,” and wampiti, “to growl, to mutter,” and we infer characteristics of intoxication via blood drinking. Old folklore in Croatia refers to a blood-drunken ghoul as pijauica, Serbian and Slovakian speak of the same as a vlkodlak.  The conception of the folksy Medieval vampir is peculiar to the Balkan countries, in Russia, Bohemia, Silesia, Hungary, parts of Greece, and Moravia with native Romany still leery of the body foully endued with blood and accursed state of neither living nor dead.

Dark traditions of the Vampyr in literature first began to appear in gothic poetic and literary circles in the seventeenth and later the eighteenth centuries.  Startling themes of the occult and vampirism capture the attention of academic and philosophic treatises in German universities imbued with anti-Catholic sentiment.  Gothic folklore and fetishes of fantasy vis-à-vis vampirism peaked during the Bohemian literary genre of the eighteenth century most notably The Vampyre: a Tale by Lord Byron {writ by Dr. John William Polidori, physician and companion to the poet Lord Byron} published 1 April 1819, and the more infamous Abraham Stoker’s Dracula, A Tale published 1897.   Philosophical and scholarly dissertations on the occult and vampirism in German universities at Cologne {Leone Allacci, De Græcorum hodie quorundam opinationibus} and Leipzig {Phillip Rohr, De Masticatione Mortuorum} provided the stage for John Christian Harenberg‟s Von Vampyren, published 1739.  First use of the term vampire traces to early compositions of British literature, the first incidence of the word is found in The Travels of Three English Gentlemen published around 1734.

Giuseppe Davanzati {Archbishop of Alexandria} published in 1744 his treatise Dissertazione sopra I Vampiri, a copy of which was presented to the Pontiff H.H. Benedict XIV.  Dissertazione sopra I Vampiri was one of the first comprehensive volumes dedicated to “investigating” {why would the Roman Catholic Church be as engrossed in such occult practices as exorcism, diablerie , and vampirism?}  demonic instances of vampire and their “culture” and generation in humanity’s history.  Archbishop Davanzati displays reputable knowledge of folklore surrounding the dark traditions and official reports of vampirism in the old country of eastern Europe and the Orient.  Archbishop Davanzati decides that the vampire cannot be placed in a category of phantoms and apparitions but begged a different unorthodox explanation under the stress of actual reports of vampire cases to his diocese.

Allaci‟s De Græcorum hodie quorundam opinationibus cites the vampire as a vrykolakas “a body of a man of wicked and debauched life, very often of one whom has been excommunicated by his bishop.  Such bodies do not like other corpses suffer decomposition after burial nor fall to dust…”  According to Allaci, the vrykolakas roams about the streets of a village, knocking upon the hearth and summoning members of the household by name, and if the person called unwittingly answers, s/he is doomed to die the following day.  Needless to say, both common folk and Church officiates and ecclesia both believed in the vampire.

The scribes of the Malleus Maleficarum teach in the first volume how there are “Three Necessary concomitants of Witchcraft, which are the Devil, the Dead Body, and the Permission of God.”  Vampyres in the Malleus Maleficarum are thought to be specters of antiquities, fetid ghosts spewed forth from Purgatory.  Roman Catholic ecclesia who learnt from the Malleus Maleficarum believed vrykolakas rested in his grave on Saturday, and could not roam abroad.  Recall during the Inquisition era that witches for their Sabbats particularly avoided Saturday, sacred to the Immaculate Mother of God.  Nevertheless, many witches did indeed summon on their Sabbats, the unclean, the dead trapped in their maddening nightmarish lust for blood.

The necro-sadistic diablerie and bacchanalia of Countess Báthory Erzsébet, also known as Countess Elizabeth Báthory spent her life at Čachtice Castle.  Countess Báthory with four of her handmaidens was said to have murdered dozens, or hundreds {depending on the source} of young girls, consuming their blood, and meticulously recording it in her diaries.  Various legends about her life, including the idea that she bathed in or drank the blood of servant girls, are thought by some to have been the origin of numerous vampire myths, the Dracula story, and the trope of the sexually sadistic vampyress in particular.  Legends rose around the bloody Countess concerning vampirism and necro-sadism earned her the epithet “la comtesse hongroise sanguinaire.”  While she was investigated in absentia of her abominations, Elizabeth was kept under stern house arrest and waged her defense by a furious thread of letters.  The bloody countess was bricked up in her own private chamber of her castle, kept alive only by food poked through a slit in the door, and died there on 21 August 1614.

To speak of the death-dealing spectre of antiquity, the maleficent vampyr theme in literature, one must take into consideration the vast wealth of vampyr-themed material in print, on stage and film.  No theme has trumped such a seduction with the dark arte than the vampyr.  An exhaustive inquiry into vampyric themes in literature is nigh impossible.  Fetishes over vampirism, bloodletting, mutilation, masochism, mortification, and fantasy role-playing by despondent and often morose teenagers and 20-somethings {or older cyber-vampires cloaking their aliases on the Internet}.  We find passing references to the vampyr in archaic poetry such as Goethe’s ballad Die Braut von Korinth {“The Bride of Korinth” 1797.}  Goethe’s Die Baut von Korinth is the originator of the vampyric theme in literature and poetry.  Goethe himself refers to his vampyric poem as a ballad of love from beyond the grave.  Images of blood drinking and the undead are conjured in the lines:
“Eben schlug die dumpfe Geisterstunde, Und nun schien es ihr erst wohl zu sein. Gierig schlürfte sie mit blassem Munde Nun den dunkel blutgefärbten Wein … Aus dem Grabe werd ich ausgetrieben, Noch zu suchen das vermißte Gut, Noch den schon verlornen Mann zu lieben Und zu saugen seines Herzens Blut. Ists um den geschehn, Muß nach andern gehn, Und das junge Volk erliegt der Wut …”

Varney the Vampire” also titled the “Feast of Blood” published in 1845 as another notable predecessor to Bram Stoker’s Dracula.  Thomas Preskett Prest, a prolific novelist authored “Varney the Vampire” however there are suggestions of authorship to James Malcolm Rymer, or a variety of hands.  Notable vampyri themes also deserve mention are Edgar Allen Poe’s “Berenic, Montella, The Fall of the House of Usher, and The Oval Portrait” all written between 1835 and 1842.  The Marquis D.A.F. de Sade’s Justin: Misfortunes of Virtue {1791}, and Juliette {1798} depict scenes of eros noir, bacchanalia, and sexual vampirism.  King Virkram and the Vampire: Tales of Hindu Devilry by Sir Richard F. Burton {1870} states in the preface that the reanimation of dead bodies as ghouls and vampires “is an old and thoroughly Hindu repertory.”  Burton informs us the term baital refers to Sanskrit Vetāla-pancha-Vinshati, a vampire that animates the dead.

Decadent artists such as Charles P. Baudelaire {Les fleurs du mal}, Arthur Rimbaud {Une Saison en Enfer}, Comte de Lautréamont {Les Chants de Maldoror}, Edvard Munch {Vampire}, included in their literature and paintings themes of the vampyr and the macabre.  The macabre transition between Romanticism and Modernism included themes of decadence and ghoulish depictions of those forgotten of death.

The figure of the vampyr evolved from dark folklore and superstitions.  All the elegant requiems, novenas, and prayers that solace Holy Souls of the dead are nothing but our fears to prevent those forgotten of death to return and partake of their macabre blood feasts.  Vampyri in the old country are more than sheltered shadows.  Past the breaches of a pale Christianity it is the derelict and forgotten whom seek to invoke the vampyri.  These anemic souls fall prey endlessly to the dark necromancy of vampyri.

John William Polidori {1795-1821} is credited by the gothic underworld and most literati as the creator of the vampire genre of fantasy fiction.  Polidori entered the Baron G.G. Byron’s service in 1816 as a personal physician and escort on trips throughout the old country.  After a reading of Tales from the Dead {Leipzig, 1813} a horror anthology, Lord Byron suggested his entourage each write a horror story.

The great Mary Shelley and Polidori himself later scribed their literary masterpieces, Frankenstein and The Vampyr.  The Vampyr first published in the April 1819 issue of New Monthly Magazine.  Polidori based his main vampyric protagonist on Lord Byron, jokingly naming the beast “Lord Ruthven.”  The Vampyr was re-released under a second edition credited to Byron’s authorship, much to the dismay of both men.  Lord Byron published The Giaour in 1813.  The Giaour is a poem considered by the Literati as one of the first pieces of vampyric-themed fiction.  Giaour, is a Turkish word for “infidel” similar to the Arabic “nonbeliever,” kafir.  The poem is one of the first examples of Romantic Orientalism notable for its mention of vampires in the lines:
“But first, on earth as Vampire sent, Thy corpse shall from its tomb be rent: Then ghastly haunt thy native place, And suck the blood of all thy race; There from thy daughter, sister, wife, At midnight drain the stream of life; Yet loathe the banquet which perforce Must feed thy livid living corpse: Thy victims ere they yet expire Shall know the demon for their sire, As cursing thee, thou cursing them, Thy flowers are wither’d on the stem.  But one that for thy crime must fall, The youngest, most beloved of all, Shall bless thee with a father’s name – That word shall wrap thy heart in flame!  Yet must thou end thy task, and mark Her cheek’s last tinge, her eye’s last spark, And the last glassy glance must view Which freezes o’er its lifeless blue; Then with unhallow’d hand shalt tear The tresses of her yellow hair, Of which in life a lock when shorn, Affection’s fondest pledge was worn, But now is borne away by thee, Memorial of thine agony !  Wet with thine own best blood shall drip Thy gnashing tooth and haggard lip; Then stalking to thy sullen grave, Go – and with ghouls and Afrits rave; Till these in horror shrink away From spectre more accursed than they!”

A stage adoption of The Vampyr was produced in Paris 13 June 1820 at the Théâtre de la Porte-Saint Martin.  A successful revival of the drama occurred in 1823 at the same locale, and again in 1851 at the Ambigu-Comique.  The stage play was reproduced successfully throughout the 1820s in Paris theatres ripe with Bohemianism and Romanticism.  Algernon Blackwood’s short tale The Transfer published in 1911 features a type of human psychic-vampire.

I use the term “psychic-vampire” sparingly since such a concept is utter drivel.  Carmilla a novella by Joseph Sheridan le Fanu {pub. 1872} is a young woman’s sordid tale of contact with a lesbian vampire.  I recommend the novel to any dilettante of gothic and antiquated literature, especially featuring lesbianism and vampirism in the same novel.  Carmilla immediately predates perhaps the masterpiece and most imitated and reproduced work of vampyric literature, Abraham Stoker’s Dracula.

Dracula is an epistolary novel published in 1897 by Abraham “Bram” Stoker, an initiate of the Hermetic Order of the Golden Dawn.  Stoker spent eight years researching vampyric folklore and anthologies for his novel.  The original title for Dracula was The Un-Dead, yet in his research, Stoker encountered the Hungarian word draçûl, which means “dragon.”  The story of Stoker’s Dracula bares historic connections to Vlad III Tepeş Draculae of Wallachia, a fine fellow said to have brutally murdered thousands of criminals, degenerates, political rivals, and invading Muslim Turks by his favorite method of impaling them on sharp shaft.  Vlad III contributed to the folklore built around him during his lifespan by bathing in, and allegedly drinking the blood of his victims.

Historically, the name “Dracula” is derived from a secret fraternal occult order of Christian knights called the Order of the Dragon, founded by King Sigismund of Hungary {elected Holy Roman Emperor in 1410} to uphold Christianity and defend the Empire against the Ottoman Turks.  Vlad II Dracul Tepeş, father of our protagonist Vlad III Tepeş, was admitted to the Order around 1431 due to his bravery in fighting the Muslim Turks.

From his initiation into the Order of the Dragon in 1431 onward, Vlad II wore the emblem of the Order that was an imperial dragon.  As sovereign of Wallachia Vlad II Tepeş‟ coinage bore the imperial dragon.  In archaic Roumanian and Hungarian, the suffix –ulae translates as the genitive “son of.”  Thus draculae refers to not only the son of the Tepeş lineage, but also a son invested with the Order of the Dragon, a Hungarian fraternal occult Order.  Could you tell, dear ones, this author is a proud Hungarian?  The heritage is in the blood.

Dracula inevitably was produced on stage at the Wimbledon Theatre in 1925, again in another version at the Little Theatre in 1927.  “Uncle” Béla Lugosi brought the novel to life in the 1927 Broadway adoption, later starring in Tod Browning’s 1931 Universal Pictures film, Dracula that spawned Béla’s career and notoriety along with the immortality of Dracula and vampyri legend.  Vampyri literature possesses vast tracts of sexual xenophobia on stage, film, and in novels.  The sexual xenophobia present in literary fascination with vampyri centers upon the threat of the monstrous Other, the Beast, who not only steals women but also converts them into Serpents of Lust themselves.  The sexuality of female victims in vampyric literature and film is released in the „wrong way,‟ by a foreigner, a Beast neither man nor spectre, a master of black magic who has achieved what the men fear they may be unable to accomplish.

Sexuality and Vampirism coalesce in literature, film, and on stage with vampyric themes.  Contemporary readers and novelists more often see the vampyr’s bestial primacy and sexual ambiguity as seductive.  Specters of antiquity in ancient Græco-Roman culture were dreaded by folk as blood-sucking ghosts or re-animated bodies of the dead.

Re-animated bodies in Greek and Roman lore were endowed with occult powers, thus to ancient folk vampirism was threaded to black magic.  The Laruæ were hideous and deformed hags, most likely plague-stricken women, or lepers.  Mormo and. Lamiæ were thought by ancient writers to be women possessed with the power to remove their eyes and suck up blood.  These would appear in the form of seductive courtesans, beguiling some damoiseau into their bestiality to drink of his bloody death.  Lamiæ were also called Striges in ancient Rome.  Corinthians knew the Ephialtæ, HyphialtæIncubi, and Succubi as night-specters, ghosts of flesh neither dead nor living trapped in their nightmares.  Ancient writers believed that the plague and dementia caused the facade of these beasts.

Some people argue that vampire stories might have been influenced by a rare illness called porphyria.  The disease disrupts the production of heme.  People with extreme cases of this hereditary disease can be so sensitive to sunlight that they can get sunburn through heavy cloud cover, causing them to be nocturnal and avoid all light.  People with porphyria can also have red eyes and teeth, resulting from buildup of red heme intermediates {porphyrins}.  Certain forms of porphyria are also associated with neurological symptoms, which can create psychiatric disorders.  However, the hypotheses that porphyria sufferers “crave” the heme in human blood, or that the consumption of blood might ease the symptoms of porphyria, are based in ignorance.

The antediluvian Vampyr independent of cultural assimilation is one forgotten of death whom contains the shadowed secrets of the Holy Grail, the alchemical elixir, the End of Flesh.  Blood is the nectar and sustenance of life, it courses and spurts throughout veins, arteries, and skin.  Blood contains the genetic blueprints of the Holy Soul, it is the dark well of infernal angels.  The Vampyri are those forgotten of death whom feed from this nectar, be it by their blood feasts or use of blood in diablerie and sorcery.

Vampyri through blood feasts and diablerie breach the boundaries of immortality penetrating the darkest depths of the psyche.  The Vampyri survive beyond the grave and captivate the darkest human fantasies.  Contrary to the fetid convictions of many, such enshrouded Paths of “vampirism,” and “Vampyri” are not profitable.  Nightshaded Paths walked by vampyri are viewed as glamorous by the weak-willed and innocent, and, seductive by the corrupt of Will.

Fatalistic perceptions of ethics, life & death, and religion have no bearing in such Paths of iniquity.  To initiate into the nightmares of the Vampyric crossroads, the individual must shred asunder all psychic, and psychological strains and weaknesses conditioned since birth.  Essentially the individual must harrow the gates of Hades, and assail the Abyss of the psyche, overcoming the sensational and seductive glamour of Dark sorcery.  Light and dark are no more than nomenclature: words that describe how little we understand.  Vampyri is nothing more than raw, uninhibited fantasy and sexual fetish.  In Vampyric culture and sorcery, “Man” is a ghost, caught in the glamour and arousal of the nephesh.  Earth is at once, for such a precarious lot, Perdition and the Void.

Only those whom have descended and risen from the Midnight of the Soul, and drank the waters of death could ever touch the Rose of Iniquity.  Vampyri are souls who drank the poison of life.  Every Vampyri forgotten of death sleeps in a nightmare, a never-ending purgatory that is a catacomb of neither life nor death.  These specters of antiquity from the earliest recorded religions to the darkest wells of Humanity erotic fantasies roam a labyrinthe of nightmares.  Vampyri are the darkest projections of fear and erotic fetish, mocked since the dawn of religion by the all-seeing Endless Eye.  The infernal soul of the Vampyri is a shadow of humanity’s lost soul, reflecting the breach between nothingness and a void of forever.


Myth, Symbol, and Initiation

Myth, Symbol, and Initiation
© 2013-2017 John F. Rychlicki III Leilah Publications
All rights reserved.

lillith909Myth indicates an unremitting thread of how we interpret interaction between the Holy and the human condition.  Mythology engaging the faithful with heroes, heroes, and deities often metaphysically.  The faithful in the cultures that disseminate myths often believe some elements of truth exist in myths that narrate metaphysical interplay before or beyond historical time. Myths are narratives that break the boundaries between the human and the holy.   Myths sustain syncretism in religion, highlighting relationships between the human condition and the holy.

Generally more experiential than analytical, myths seek to penetrate the depths of human imagination with revelatory narratives that relay {as in the Old Testament, Hopi Kachina myths, the moral certitude of the Holy Qu’ran} moral convictions in culture.  Myth fractures the borders of linear time and coalesce historical conceptions of religion.  Nearly the founding of all predominant religious traditions derives from mythological inception regardless of history and language.

Myth should not be used in a pejorative or dismissive manner for diverse cultures embed their faith in these sacred stories whether or not history unveils their veracity.  The revelatory nature behind all myths insists to the investigator in Religious Studies that the sacred story is neither false nor true.

Myths classify into origin, eschatological, ritual, and prestige.  Origin myths {Book of Genesis} are sacred stories of primordial origins of human culture, often supplanted in diverse metaphysical realms in this world by divine characters.  Cultural etiology, language dissemination, and human alienation from primal grace, segregation from the Holy are qualities of origin myths.  Prestige myths are epic tales {Homer’s Iliad} of human and divine characters often containing qualities of tragedy, love and agape, sacrifice, retribution, heroics, and war.  Myths that center upon ritual {Christian “last supper,” Buddhist accounts of the Buddha meditating in Benares} explain often with metaphysical themes the performance and transmission of ritual within religious traditions.  Jewish religious practices and celebrations often center upon ritual steeped in Biblical myth such as Abraham’s Covenant with God and Passover.

Eschatological myths concern revelations of human destiny under the lens of meta-history.  Eschatological myths often include apocalypticism and messianic expectations and belief in time that transcends linear time.  Mircea Eliade states that a common quality of eschatological myths is a quality of eternalism steeped in a return of the Holy to “correct” and/or “judge” the acts of humans individual and collective.

Forms of segregation and alienation from the divine are restored and human destiny enters of period of everlasting grace and boon proceeding apocalyptic changes in history with dire consequences for the human condition.  Millenarianism, the fascination with millennial fulfillment and change in various eras, and cyclical myths, the fascination with cyclical destructions of human history are two categories of eschatological myth.

Myths contain the use of archetypes, and the consensus of modern psychology is that myth is more an expression of the human psyche, rather than an explanation of faith.  Myths are primarily ontological; they are concerned with an understanding of the human condition and the human place in the cosmos. While it is evident ontology is the central theme behind all myth, the segregation of the human from the Holy and the intimate interplay with the Holy and human destiny overall supersedes the veracity of myth.

Myth authenticates cultural, tribal, religious custom by connecting the sacred story to faith in metaphysical truths e.g. concepts of Buddhist nirvana, and Catholic penance.  Therefore, myths often generation culture innate desires to perpetuate and authenticate experiential and not dogmatic religion.  On the negative side, myths can generate cultural schism over territory {Palestine, and Tibet} connected metaphysical tales to justify a culture’s occupation of a certain parcel of sacred land.

Myths often lay at the far end of the spiritual continuum in human destiny transitioning from legendary occurrence in history to mythical tale in and out of time.  Myth then breaches the end of the religious spectrum by assuming a supernatural quality that supersedes the importance of the quasi-historical events.  Myth unveils history in a metaphysical manner that highlights human destiny rather than history emphasizes the accounts of mythology.  The meta-narratives of myth breaches barriers of historical accounts and archetypal legends that are neither true nor false yet hold preeminent effect on human destiny as the center of its self-conceited universe.

Myth also functions as a religious meme where boundaries of the human and holy are perpetually breached.  Such mythic themes about the primordial state of human existence, human alienation from the Holy indicates a ‘cognitive validity’ that is no more verifiable than fairy tales of youth are.  A demythologizing does not eliminate the innate religiosity of myth but possibly devalues the importance of faith with hermeneutics.  Thus, meta-narratives illustrate a religious language best left in the confines of belief within the human psyche. Myth is always invoked by history and the innate human need for religious experience.

Religious symbolism always is multifaceted; it is a meaning-giving progression that opens direct modes of experience with the Holy.  Symbolism is embedded in Mankind’s sacraments, art, sciences, mathematics, sexuality, politics, even currency.  The term symbol applies to a variety of context, words and money included, pointing to the sacred and a deeper understanding of Mankind’s innate religiosity.

Money is considered a symbol for human economic agreement, for trade of goods and services, supply and demand.  Thus, the reality behind symbols, behind religious hieroglyphs, the meaning of monetary symbolism is mental and underscores the dynamic interaction between the Holy and language.

Religious symbolism must be defined and integrated properly, understanding of how symbols are structured and their multifaceted ways of functioning.  The manipulation of symbols to obscure the Holy from the human condition with spiritual materialism and religious fundamentalism is a bane to the faithful and the investigators of Religious Studies.  Symbol is a term weighty in its meaning.  Religious sigils and hieroglyphs often break down the limits of language and philosophy.  Symbols that highlight the referents are called representational symbols, while symbols that manifest or participate in the referent are called presentational symbols.  Religious symbolism denotes meanings beyond language, inducing the referent to experience a mysterious reality.

The perceptibility of any religious symbol relies on its intrinsic meaning to the reference and the faithful.  The satirical use of the Prophet Muhammad in Danish journals indicates a deep sensitivity of Mankind toward sacred symbols.  Islam forbids any portrayal of Prophet Muhammad, and this satire in Danish periodicals produced a tide of religious fervor and violence.  Thus, we are psychologically attracted to religious icons and revile their misperception and misuse.  Desecration of religious symbols induces mass revulsion and condemnation as if the symbols possessed the praeter-human qualities of the referent.

To desecrate the Crucifix, the Star of David, a statue of Buddha or at the least the American flag invokes attitudes of a profanation toward the Holy.  Religious symbolism and archetypes are interdependent.  Multivalent religious symbolism indicates a churning, an activation of archetypal forces immersed deep in the human psyche.

The preeminence of studying religious symbols in context has widened approaches to the investigation of comparative theology.  Categorized and studying religious symbolism in their content, context of culture and sociology, intention of presentation underscore the human approach to the Holy.

Symbols and religious hieroglyphs function also to systemize and synchronize religious traditions and the breeches of faith and language.  Masonic symbolism synchronizes religious symbolism that interlaces with many traditions such as ancient Egyptian religion, Judaism, Christianity, and Greco-Roman pagan religions.  The theological curriculum for the study of the initial degrees of Freemasonry derives from Judaic and Biblical mysticism.

Religious symbolism often has analogous references to iconic meanings and metaphoric meanings. Signs and symbols of the Holy are not confined to language; rather they present syncretic undertones of faith, prophecy, and ritual.  The letter G, the square and compass are symbolism exclusively associated with Freemasonry, whilst the crucifix and representations of the cross are confined to Christianity, albeit with a more secular fashion.  An increasing number of scholars are investigating religious symbolism endeavoring to synchronize religious faith and underpin humanity’s instinctive desire for religions.

The extensive search to understand religious symbolism is a quest to unravel the context of faith and personal spirituality in the confines of Sufism, Rabbinic Judaism, or Roman Catholicism.  Religious symbolism permeates our culture to represent an underlying societal and religious ‘quest’ to uncover the realm of faith and of the Holy.  Thus, the gaining of understanding a symbol is synonymous with multifaceted meaning of the symbol.

The accomplishment achieve when one communes with the prevalent meaning that underlies a religious symbol is individually fulfilling.  One identifies oneself as a Christian by wearing Christian sigils, hence a personal fulfillment in identifying with the referent of the religious sigil.  Emile Durkheim explains that religion invokes a “feeling of mystery” {Durkheim 1995: pg. 22}.  Particular feelings that break down barriers of faith, language, and science are influenced thusly by religious iconography.  Feelings of the mystery, the Holy in the individual, function to synchronize religious symbolism and at once proselytize the faithful.

Ritual and initiation are the greatest forces in religion, and in the human condition.  Initiation, be it into a religious tradition or institution, or into a ‘private religious fraternity, breaches the boundaries of religious mystery and faith.  Rituals that are obscured in secrecy and mystic epiphany propel one into a new physiological, and psychological dawning.  Initiation rites evoke a new panorama of religious faith, approachable in this thesis under the auspices of psychology, sociology, and theology.  Through ritual initiation the mystic journey of the soul, a reenactment of the romantic history of the soul, and a recapitulation of a divine heritage of the immortality of the soul are often portrayed in a stage of pageantry and solemnity.

Through initiation into the obscure and secretive mystery schools of religion, aptly hidden in the shadows of history, the seeker arrives at a knowledge and conversation with the Holy, the ‘Other’ that satiates the intolerable ache of the soul to know itself and its creator.  Instinct and a primal condition of religion latent in the human genealogy are awakened in ritual initiation.  Initiation is meant to instill an indwelling, an epiphany, which activates in the human brain matrix, an innate sense of religion and the mystery of God.  Initiation overcomes a spiritual poverty of the soul, beginning a primal condition that annexes the differences between Mankind and the mystery of God.

The virtue of mysticism and spirituality to the human condition is prevalent. The motive of world religious traditions is that all men and women perceive to a certain degree, the everlasting wail of the Buddhist ‘First Noble Truth,’ that everything is sorrow and religion consoles them by either an authoritative denial or perpetuation of this truth. This psychological ply is done via transgression of the situation itself, or by promising amends in other states of existence.  A fundamental problem is that religions, without exception, can produce extreme fringe ideologies growing violent at the first tests of history and culture.

The claim of religion is to excel, and incidentally, make obsolete the judgments of reason by reconciling mysticism and science. In this formula, a direct experience and more importantly expression of intelligences superior in kind to any incarnate human occur. Preconceptions of religion and the arts and sciences of the occult by the initiated scholar breed spiritual materialism and secular demonization.

Esoteric religion presupposes ideals of a discarnate intelligence or an experience of ultimate reality, regardless of whatever linguistic intrusion humanity places upon it. This is exactly where religion falters scientifically, trapping the human condition in its finitude and trance of sorrow.  This is the great melancholy of Mankind, in which men such as Marcus Aurelius, Schopenhauer, and Nietzsche have forfeited my definition of religion.

Professor William James cites this melancholy as the abode of the “sick soul” where flesh and spirit lust contrary to one another in a state of all-encompassing schizophrenia.  This spiritual schizophrenia is an unhealthy one that induces men, and women, to initiate into secret societies, religious fraternities, since ancient times acted as enigmatic camarillas, and depositories of ordained knowledge.  Ceremonial initiations express a latent intolerable ache of the soul in Mankind to ameliorate this unbearable “sickness” by seeking a direct contact with the holy mysteries of God and religion.

The solemn and overwhelming initiation rites of the Masonic lodges are symbolic pageantries suited to induce in the frightened and seduced soul a veneration of the divine mysteries, and admiration for the powers of nature and God.  Candidates into Masonic initiations are prepared after thorough character examination and appropriate consecration and purification.  Initiates of ancient philosophic societies were regarded as possessing secret knowledge, an illuminated intelligence, extraordinary faculties, and powers.

Other mystic sects like the Sufi Muslims were truly enlightened human beings that have guided the manifest destiny of humanity by inspiring developments in the humanities, arts, advances in medicines and the liberal sciences, and great philosophic contributions to Islamic sciences.  The esoteric schools of the mystery traditions remain across history as a powerful force in the regeneration of human dignity, religious, and cultural institutions.

There is an epiphany felt when one initiates into previously hidden or unknown religious formulas or uncovers esoteric meanings of symbols and sacraments.  Ritual, ceremony, and initiation are a carnal act not achieved by conventional religious institutions or by the officiator whom performs it, or on behalf of the postulant.  The experiences of the postulant in such initiation ceremonies as Roman Catholic ordination, the Native American Ghost Dance, and initiation into Sufi tariqas are fulfilling and described by candidates as “enlightenment” or “illumination.”

Theologian Emile Durkheim explains, “religion is a feeling of mystery.”  Durkheim states “..all that is religious is the notion of the supernatural.  By that is meant any order of things that goes beyond our understanding; the supernatural is the world of mystery, the unknowable, or the incomprehensible.” The mystic transmission of knowledge between teacher and student in Sufi Mevlevi and Naqshbandi lineages penetrates this veil of antiquity.

Experiences of ritual initiation into the mysteries of Freemasonry are impressed upon the candidate by a pageantry of symbols, idols, and esoteric iconography.  Masonic 33º Grand Master Albert Pike likens Masonic initiation, as “is the aspiration of the soul toward the Absolute and Infinite Intelligence, which is the One Supreme Deity, most feebly characterized as an “Architect.”  What do we mean by initiation? The root of the word itself stems the Latin noun initium, which literally means ‘beginning,’ ‘a commencement anew’.

The Greek word used is telein, which means ‘to accomplish’ or ‘to make perfect’. Initiation means the beginning of a new perception and attitude toward life, death, and rebirth.  Moreover, it is the entry into entirely new archetypes of existence.  Initiation means, above all, spiritual maturity and reformation, a definite mark in the epoch of human spiritual history.  Initiation is veritable not by claims, but by Works.  It is the work of the new initiation to make his, or her, life anew and to at last, “know thyself.

miche06cReligious scholars have discerned three basic categories of initiation. The first being such social rituals as puberty rites which mark the transition of childhood to adulthood.  The second category includes those rites, which admit one into a secret society. The major characteristics of these societies are that they are usually limited to one sex and purport to impart secrets usually of a spiritual nature.

The third category of initiatory rites encompasses what we could call mystical vocations such as shamans, medicine men, or witchdoctors. These rites are very common to the second category {very confidential} but are more intensely personal in the sense that they culminate in ecstasies and visions. These experiences seal the vocation of the shaman and provide him with further instructions to help him in his craft.   Mircea Eliade notes the shamanism experiences of initiatory rites as “equivalent to a basic change in existential condition.”

Eliade highlights initiation as a repetitive symbolism, retrogression to the chaotic primordial events that shaped the proto-history of the species, thus a common theme in initiation is a reenactment of the interaction between the divine hierarchy and the ancient world.   All initiatory rites induce a  psychological and psychological rebirth, a resurrection by iconographic symbols embedded into the psyche of the postulant. 

Eliade classifies initiations into two categories: puberty rites and specialized initiations.  Puberty rites are ceremonies by virtue of which adolescent members of the community gain access to sexuality and knowledge, often accompanied by dramatic pageants, not excluding corporal and genital mutilations.  Specialized initiations are secret ceremonies where individuals undergo psychological transformation and become emissaries, or protégés, of the divine hierarchy invoked during initiations.

Ritual initiation into religious societies is commemorative, petitionary and instinctual.  Eliade fails to approach ritual initiation from the panorama of a scholar-practitioner.  There must be a concern with the insider-outsider approach to Religious studies, for the mantle between scholar and practitioner often is blurred in subjectivity.  Various scholars masquerading as practitioners have charged at times religious preceptors with misconduct of ethics, sexuality, and unenlightened behavior to say the least. These charges upon the psychology and style of initiation often are due to preexisting aversion to secret societies and arcane sciences with its often-erotic mysteries. Arguably, spiritual egotism injects itself here into the vague impression between scholar and practitioner.  Eliade often brings a banal, yet informed prospect of rites and symbols of initiation.  

In the area between religion and secularism, between scholar and practitioner, a shade emerges as a sort of ‘Trojan Horse,’ pitting the speculative debate of confessional vs. secular-academic against cyclic inconclusiveness.  How does an academic insider of a prescribed religion promulgates experience and expression objectively?  Is it conceivable for one to be thrust inside an initiatory religious tradition while remaining an objective scholar?  Alternatively, is it permissible in principle for a practitioner to engage academia?  Initiation is the reconciler here. The scholar-practitioner must look impartially upon this issue.

The scholar-practitioner who has failed in initiation, or simply not undertaken the ordeals of initiation, perpetuates a homespun movement whose teachers have not received the teachings and the accompanying spiritual transmission with a recognized lineage.  Initiation allows the seeker new assessments of life and death compounded with a new thirst for knowledge and illuminated study.  To allow initiation unto the unfit is not only severely damaging to all aspects of the aspirants psyche, it also is disastrous for the teacher and student.

Naturally, the question arises, what is myth and initiation?  Myth is the story, the pageant stage of metaphysical events and stories occurring in a ‘mystical’ time-stream outside of human history.  The initiation is the uploading of the archetypal symbolism and religious programming to the brain, inherently reprogramming the psyche conditioned at birth by social structures it was issued; e.g. parents, schools, fraternities.

In a zeal to appreciate and make the best of my connection with a life of mysticism and illuminated study, scholar-practitioners experience difficulty in defining and placing myth and mysticism. Are they the foundations of religion, spiritual philosophies, a system of morals, or what? An illustrative example of a spirituality containing both “mythic” elements and religious initiation is Sufism, and the theory that Sufism is not a religion, though it contains marked religious elements and many religious references.  A Brother may legitimately say, if he wishes, and many do say, “Sufism is my religion” but he is not justified in classifying and holding it out to other people as a Religion.

A Sufi is religious, but should not profess Sufism as a religion.  References and my research into many Sufi scholars and clerics is abundantly clear that the system is one meant to exist outside and independently of religion; nonetheless, Sufism is a nameless faith.  Sufism requires of its devotees belief in the Shahadah; “there is no god but Allah (the Creator of the universe) and Muhammad is the prophet of Allah,” and personal conformation of the guidance of the holy Qur’an.

The philosophy of Freemasonry is also an example of initiation replete with mythic foundations; albeit behind it lays a large philosophical background not appearing in its surface-rituals and doctrine, but left for discovery to the research and effort of Masonic scholars. That philosophical background is a Gnosis or an ordained knowledge, a teaching as old as the world, one which has been shared alike by the Vedics and Tantrics of the Orient, the Egyptian, Chaldean and Orphic Initiation systems, the Pythagorean and Platonist schools, and all the Mystery Temples of both the past and the present, Christian or otherwise.

Notice the increasing sensationalism of the mystery schools and secret societies with their inclusions in popular culture and literature, such as Holy Blood, Holy GrailThe Da Vinci Code, The Solomon Key, and popular films like “National Treasure.”  Esotericism is swiftly gaining a resurgence of romanticism and popularity.

Religious initiations include emic and etic language.  Emic language; those terms used by the believers or the observed group, and etic language; distinctions and descriptions made by outside observers, at once break down and erect barriers between the profane and the initiated.  Initiation experiences supersede language, often creating a meta-language of codes, iconology that become embedded in the Initiate’s psyche.

All initiations, including consecrations in commonly have at least three phases, though these phases can be repeated within the same ritual.  The first, or pre-liminal phase prepares the candidate for initiation.  This is done in many ways but the goal of all of them is to develop in the candidate a sense of separation from his or her former life.

Those first phase preparations that are directed towards the candidate, as opposed to those that are directed towards the ritual conductors or ritual space, generally fall into two groups, physical/psychological, and magical, though many groups do not always show a clear delimitation between physical/psychological, and magical levels of awareness.  Almost all groups use forms of sensory deprivation in their initiatory rites. The most common forms of this are the blindfold or hoodwink and the binding of the body in one or more places with cord or rope.

The second phase is the ‘initiation proper.’ In this phase, the candidate goes through a process that will eventually bring him or her into the group or tradition. In magical orders or religions, this phase is often magical in nature and is said to have specific effects on the candidate that he or she may not be aware of but will bring about the necessary connection to that groups magical current.

Integration into a spiritual or religious society is the final phase. It can be difficult to pinpoint where this phase starts in the ritual. In some instances it occurs only after the candidate is declared to be a member of the group or tradition in question and the secrets pertaining to the new initiate’s grade or rank within the group are given. In some magical groups, this phase begins before the magical current of that group is placed within the candidate.

This phase may continue through to the end of the ritual itself or may end earlier.  Integration techniques are often quite simple. For instance, almost all initiating groups within the Western Mysteries read to the new initiate a series of instructions pertaining to the teachings of their new grade. In indoor lodge or temple settings, the new initiate is often seated in a particular quarter of the ritual space reserved for members of the same grade.  This is seen in the initiations of the Hermetic Order of the Golden Dawn as well as in the second and third Masonic degrees of the Blue Lodge.

The three phases of initiation are markedly similar to the phases of a ‘rite de passage,’ consisting of preliminal, liminal, and post-liminal phases, so much so that we may, as an etic delineation, identify initiations as a form of rites de passage, as numerous others have already done.  As rites de passage, initiations are a subclass of ritual. Therefore, we can say that initiations are ritual processes directed towards a subject, being one or more candidates, and having some effect on those men and women.  At the end of a successful initiation ritual, the new initiate has a new status within the group.

A mystical change of status is expressed within the ritual and is produced by the ritual.  Exactly how this occurs will vary. The effect may simply be declarative in nature; the ritual Preceptor, using his {or her} authority as such, declares the candidate a member and therefore he or she is. It may also include psychological factors, based on the identification of the candidate with all others who have undergone the ritual before. It may include mystic factors.

Etically, we can say that initiations, as rites of passage, must have as their object a transforming effect upon their subjects. This transformation can be observed as a change of status for the subject.  This change of status may be understood by the practitioners in a number of different ways – mundane, magical, or spiritual.  From both and emic and etic perspective, initiations are always first-time rituals that cannot be repeated for the same candidate. This is especially true for non-magical rituals. I am aware of people who have been given an initiation twice, after an extended period, before being given the next initiation in the initiatory process.

It is arguable that because this repeated initiation does not change the status of the candidate within the group, it is not actually an initiation but simply an act of ritual with a magical and not an initiatory purpose. This is fully in line with the literal definition of initiation as well as agreeing with the common usage of the term. It is for this reason that second marriages or the birth of a second child are excluded from a general definition of initiation even though they are considered rites de passage.

Rituals of initiation are limited in scope of time from both an emic and etic standpoint. The rituals themselves are not ongoing and must end distinctly before the death of the candidate. In addition, rituals are marked by distinct beginnings and endings.  All initiation rituals in Christian, Judaic, and Islamic societies, from both the emic and etic views, are seen as having a mythological element to them.  Generally, they are said to take place in a magical space outside of time and space, in the center of time and space or at some mythological location, such as the halls of Osiris from the Egyptian Book of Going Forth by Day, the construction site of King Solomon’s Temple or at the Rosicrucian’s mountain Abiegnus.

Ritual initiation is a carnal act.  The sanctum sanctorum of religious faith ornamented with the shining jewels of forgotten ages; its rituals, consecrations, and initiations, ring with the divinely inspired words of sages and seers.  Initiation invokes a sacred timeless theatre where the human drama of the romantic history of the soul is imitated in a pageant of initiation that is complete with tragedy, secret teachings, ordained knowledge, entry into Light, and the Mystery.

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