We are all familiar with the standard history of masonry and secret societies that is oft present among Protestant researchers. The story usually begins in the 12th and 13th centuries with the Knights Templar who discovered a secret teaching while dwelling among the ruins of the Temple of Solomon. The Knights brought Lucifereanism and its attended teaching of ritualistic sodomy, demon worship, and Gnosticism into Christian Europe. This teaching is, in turn, passed down through the medieval craft guilds which transformed into Free Masonic associations, which, in turn, are later infiltrated by Zionists. While this story is largely false and typically seeks to tar the Catholic Church as being an incubator of paganism (which it will be later), the impulse to uncover a hidden teaching passed down from antiquity and ancient Egypt or antediluvian human history is largely correct. It is my contention, as I hope to demonstrate over the next couple of days, that this magic tradition was brought into the West 100 years later by Eastern Orthodox intellectuals fleeing crumbling Constantinople as “Platonism” but was in fact an occult teaching embedded in Platonism.
Those Orthodox thinkers who attended the Council of Florence (1438-1439), including Gemistus Pletho (1355-1452) who actually advocated a return to paganism, did not simply bring Greek poetry and philosophy but actually pagan religion with them. This first entrance of Hellenistic paganism continued throughout the 15th century. John Argyropoulos (1415-1487), an Eastern Orthodox scholar-refugee from Constantinople who fled to Italy instructed his students in the “secret teaching of Plato,” which was actually a form of occultism. This paganism was picked up by Marsilio Ficino, Giordano Bruno, and others who embedded pagan and gnostic teaching in their texts. These thinkers gave a wink to readers “in the know” by telling them that there was a hidden teaching buried in their seemingly orthodox or at least orthodox-sounding works. In his discussion of Parmenides, Ficino discusses how both numbers and poetic figures are “‘veils’ that hid the nakedness of truth from the vulgar gaze, or as a ‘rind’ that protects its sweet kernel;” these figures could also serves as “intellectual baits that will lure the subtle into the paths of righteous inquiry….There are veils that need to be drawn aside but only the adept, the Platonic philosopher-interpreter, is in a position to do with success: only he can reveal the naked purity of the truth…” In his preface to his translation of the Corpus Hermeticum, a key gnostic text, Ficino writes, “The ancient theologians covered all the sacred mysteries of divine things with poetic veils, that they might not be diffused among profane people.” This notion of a hidden teaching in the work is found in other Renaissance Magi as well, including those who embraced magic openly.
Cornelius Agrippa (1486-1535) who drew from Ficino’s teaching, was the Renaissance magus par excellence—both Christopher Marlowe and Goethe used Agrippa as the basis for their Faust, and Shakespeare’s Prospero from The Tempest was as much drawn from Agrippa as from the English John Dee. Like Ficino, Agrippa writes of hiding the true teaching behind veils. Corresponding with Agrippa with whom he “conferred together of diverse things concerning chemistry, magic, and Cabalie, and of other things, which as yet lie hid in secret sciences, and arts…,” Johannes Trithemius (1462-1516), the Abbot of Sponheim Germany, a notorious occultist, writes, “Yet this one rule I advise you to observe, that you communicate vulgar secrets to vulgar friends, but higher and secret to higher, and secret friends only. Give hay to ox, sugar to a parrot only; understand my meaning, lest you be trod under the oxens feet as often times it falls out.” The fact that an abbot of a monastery in fifteenth century Germany would be an occultist should give us some pause and cause for reflection on the relationship between these secret societies and the Reformation. William Thomas Walsh’s magnificent biography of Philip II presents evidence of coordination among “reformers” as well as those who would benefit financially from the Reformation via secret lodges. Regardless, the abbot of Sponheim clearly is “in the know” of some teaching that is actually hidden in Agrippa’s De Occulta, which, although being a manual of magic, actually leaves some essential ingredients and rituals for magic buried in his text—the actual formulas for magic are not explicitly stated in the text but must be somehow uncovered by the reader. Agrippa himself in his letter to his “Judicious Reader,” published at the beginning of his book of magic writes, “There is the outside, and the inside of philosophy; but the former without the latter is but an empty flourish; yet with this alone most are satisfied.” Agrippa also writes of his veiling in Book 3 of De Occulta, “For we have delivered this art in such a manner, that it may not be hid from the prudent and intelligent, and yet may not admit wicked and incredulous men to the mysteries of these secrets, but the leave them destitute and astonished in the shade of ignorance and desperation,” and “we have folded up the truth of this science with many enigmas, and disperse it in diverse places, for we have not hidden it from the wise…” The same language used by Ficino and others indicates there is a hidden teaching for those who know buried in the text. It is my contention that this is the Luciferean-gnostic religion derived from some ur source in what the Greeks called Orphic and Eleusian mysteries, which themselves are rooted in the religion of Cain and demonic, near eastern paganism.
The question then is especially pertinent to contemporary geopolitics. Contemporary Russia under the helm of Vladimir Putin has been presented as a burgeoning Christian utopia. However, Putin seems very close to Kabbalist groups such as Chabad Lubavitch, and one of the key thinkers of the Russian Renaissance is Alexander Dugin who was influenced by the teachings of the notorious Satanist Alastair Crowley. If it is true that some Orthodox monks in the Renaisance (and perhaps earlier) were gnostics and Lucifereans, and they brought their teaching to the West, which inaugurate the Renaissance, and contemporary Orthodox nationalists themselves are practicing forms of Satanism and Kabbala, which are essentially the same thing, this may suggest cells of Lucifereanism and Satanism in Eastern Orthodoxy. Thus, if this is true, both the Masonic-Zionist West and the Orthodox East are part of the same controlled dialectic.