Sodomy and Gnosticism

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As we know, occultists generally function both in analysis and method in the form of an evolving dialectic opposition of two principles held in a state of tension until an eventual synthesis. The perfect example is the dialectic between feminism and the degenerate male whose synthesis appears to be the transgendered sterile robot worker.

However, as part of the process of reaching this eventually goal in the Antichrist system, the ursatanic religion, Gnosticism, often uses cells of male homosexuality to encourage male degeneracy.

We see in Plato’s Symposium as well as Phaedrus clear references to homosexual activity, which Plato later renounces in the law.

We also see this in the proliferation of homosexual cells in the Church, in academia, and in the corporate world. There are branches of Masonry as well in which sodomy is used as an initiating and enlightening activity, and there is of course of the sodomy promoted by Aleister Crowley.

Even the Alt Right seems to have been co-opted by a gang of “queens.”

Part and parcel of these groups is a contempt for women and especially female reproduction. This contempt is seen in various Manichean and Gnostic sects in the West that promoted celibacy and sodomy as a means of avoiding the generation of human life.

Despite the veneration of Sophia and other feminine divine forces, many strands of Gnosticism also contain this contempt for femininity and childbirth.

A Gnostic text that was part of the 1945 find in Nag Hammadi Egypt, the Zostrianos states, “Flee from the madness and the bondage of femininity and choose for yourself the salvation of masculinity.”

The underlying question, then, is why?

Here are some theories.

  1. The demons hate the natural law and want to thumb their noses at God by encouraging the practice of crimes against nature.
  2. The demons hate human life and the physical world since they are pure spirits (this may have been one of the reasons why they chose to rebel).
  3. The act of sodomy itself causes profound neurological changes in a human–especially for the catamite.
  4. These acts create an intense bond necessary for secret societies.

 

The Medici, the Camaldolese and the Birth of Modernism

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It has long been one of my contentions that the Medici family was one of the conduits through which NeoPlatonic natural magic as well as theurgy and even the tenets of Gnoticism entered into the West in the Renaissance. In fact, the accumulation of magical texts from the East was a top priority of the Medici who even made Marsilio Ficino halt his translation of Plato’s Opera to translate the Gnostic-occultic work Corpus Hermeticum.

It is further my contention that Gnostic and Neoplatonic magical teaching incubated in the West not only in Jewish communities and radical Protestant sects (especially in England and Germany), but in Catholic religious orders as well. We know of Johannes Trithemius, the German Benedictine Abbot who corresponded with the noted magus Cornelius Agrippa in a manner that seemed to indicate a network of magicians in the 16th century.

Such views have been confirmed by some of my recent reading. In his essay “The Camaldolese Academy: Ambrogio Traversari, Marsilio Ficino and the Christian Platonic Tradition,” Dennis F. Lackner points out that the Ambrosian order of Florence was integral in the birth of the Platonic academy in Florence and helped to seed the thoughts of famous Renaissance Neoplatonist Marsilio Ficino. The General of the Camaldolese order, Ambrogio Traversari, also had the Theophrastus of Aeneas of Gaza, a work that attempted a synthesis of Platonism and Christianity and seems to contain some shards of occult teaching (this is not to say Aeneas was himself an occultist) translated. Ambrogio was further part of an attempt to unite the Roman Catholic and Eastern Orthodoxy at the Council of Florence  and revive a “primitive Christianity.” Such ideas would later surface in the magus John Dee as well as Protestant reformers.

The Florentine Camaldolese also possessed copies of magic works such as the Orphic Hymns and Iamblichus’s De mysteriis Aegyptiorum (one of the most seminal magical works).

Lackner also points out some details in regard to the Medici accumulation of the works of Plato. Cosmio de’ Medici had received the dedication to Diogenes Laertius’s Vitae Philosophorum, translated by a Camaldolese monk, and the first summary of Plato’s thought to appear in the West in a thousand years. The Medici also loaned Ambrogio Traversari fifty florin to help pay for the transportation of Greek manuscripts.

What are we to make of all of this?

Although there is some evidence to suggest that the Medici were Jewish or even a front for Jewish bankers, I personally believe the Florentine banking family, for the most part, considered themselves devout Catholics. Nonetheless, there was clearly some concerted effort to get magical texts in the hands of expositors in the West by the Medici who may have been pressured or influenced by an unidentified party.

Moreover, I do not know for sure that the Camaldolese under Ambrogio were necessarily occultists, but there methods and ideas were later emulated by Renaissance occultists.

Finally, if the Renaissance was marked by a combination of Christian theology and pagan teaching and culture (including occultism), then the Renaissance witnessed the seeds that later birthed of the heresy of modernism, which reared its head in the late 19th and early 20th century. Just like much of Renaissance philosophy, modernism is defined as a combination of both orthodox Christian teaching as well as heresy, including New Age teaching (the great grand child of Renaissance occultism).

What is more, if some chapters of religious orders were infected with cells of magi, why couldn’t later religious orders in the 20th and the 21st centuries also serve as cells? The general argument given by Novus Ordo conservatives is that some nuns merely dabbled in magic or some “liberal” priests and brothers entertained heretical ideas. The idea that there is active, maybe even generational, occultism practiced in religious orders is usually derided.

However, the existence of such cells may explain a lot of the concerted and deliberate efforts to destroy the Church by members of religious orders who clearly knew what they were doing.

 

Masonry Before Masonry

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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.

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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.

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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.

 

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Reexamining the Golden Age

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Dear Reader,

It is a common method beginning in the Renaissance and reaching a crescendo today to “baptize” pagan literature as being amenable to Christianity. There is some truth to this method. The Church Fathers certainly saw much of Platonic philosophy as being serviceable for Christians and even found some ethical truths in pagan literature. However, this method has some dangerous consequences, and I would like to examine the pagan idea of the Golden Age, demonstrating the true meaning of this myth is not Christian at all.

The golden age appears in Hesiod’s Works and Days:

First of all the deathless gods who dwell on Olympus made a golden race of mortal men who lived in the time of Cronos when he was reigning in heaven. And they lived like gods without sorrow of heart, remote and free from toil and grief: miserable age rested not on them; but with legs and arms never failing they made merry with feasting beyond the reach of all evils. When they died, it was as though they were overcome with sleep, and they had all good things; for the fruitful earth unforced bare them fruit abundantly and without stint. They dwelt in ease and peace upon their lands with many good things, rich in flocks and loved by the blessed gods.

The Golden Age was thus time of peace and tranquility in which humans lived without law, close to nature, and under the protection of the god Chronos or the Roman Saturn.

We also see in Plato’s Statesman the Eleatic Stranger describe the Golden Age as a period superior to the present world:

I see that you enter into my meaning;—no, that blessed and spontaneous life does not belong to the present cycle of the world, but to the previous one, in which God superintended the whole revolution of the universe; and the several parts of the universe were distributed under the rule of certain inferior deities, as is the way in some places still. There were demigods, who were the shepherds of the various species and herds of animals, and each one was in all respects sufficient for those of whom he was the shepherd; neither was there any violence, or devouring of one another, or war or quarrel among them; and I might tell of ten thousand other blessings, which belonged to that dispensation. The reason why the life of man was, as tradition says, spontaneous, is as follows: In those days God himself was their shepherd, and ruled over them, just as man, who is by comparison a divine being, still rules over the lower animals. Under him there were no forms of government or separate possession of women and children; for all men rose again from the earth, having no memory of the past. And although they had nothing of this sort, the earth gave them fruits in abundance, which grew on trees and shrubs unbidden, and were not planted by the hand of man. And they dwelt naked, and mostly in the open air, for the temperature of their seasons was mild; and they had no beds, but lay on soft couches of grass, which grew plentifully out of the earth. Such was the life of man in the days of Cronos, Socrates; the character of our present life, which is said to be under Zeus, you know from your own experience. Can you, and will you, determine which of them you deem the happier?

The Golden Age also shows up in Ovid’s Metamorphoses:

This was the Golden Age that, without coercion, without laws, spontaneously nurtured the good and the true. There was no fear or punishment: there were no threatening words to be read, fixed in bronze, no crowd of suppliants fearing the judge’s face: they lived safely without protection. No pine tree felled in the mountains had yet reached the flowing waves to travel to other lands: human beings only knew their own shores. There were no steep ditches surrounding towns, no straight war-trumpets, no coiled horns, no swords and helmets. Without the use of armies, people passed their lives in gentle peace and security. The earth herself also, freely, without the scars of ploughs, untouched by hoes, produced everything from herself. Contented with food that grew without cultivation, they collected mountain strawberries and the fruit of the strawberry tree, wild cherries, blackberries clinging to the tough brambles, and acorns fallen from Jupiter’s spreading oak-tree. Spring was eternal, and gentle breezes caressed with warm air the flowers that grew without being seeded. Then the untilled earth gave of its produce and, without needing renewal, the fields whitened with heavy ears of corn. Sometimes rivers of milk flowed, sometimes streams of nectar, and golden honey trickled from the green holm oak.

Finally, we have the famous example from Virgil’s Eclogue 4 of the return of the Golden Age:

Now the last age of the Cumaean prophecy begins:

the great roll-call of the centuries is born anew:

now Virgin Justice returns, and Saturn’s reign:

now a new race descends from the heavens above.

Only favour the child who’s born, pure Lucina, under whom

the first race of iron shall end, and a golden race

rise up throughout the world: now your Apollo reigns.

Christians have traditionally viewed this Golden Age as a memory of the Garden of Eden and an earlier period of human history in which we were at peace with one another and God. I do not dispute this view. It is my firm belief that this myth is a memory of Garden of Eden passed down from generation to generation form Noah’s descendants. However, there is another reading of this myth found in the occult tradition. In this view, the Golden Age is an image of the pre-flood Atlantian world of a pristine paganism in which men lived under the rule of demons who manifested themselves more clearly. Virgil’s prophecy in the Eclogues is then a prophecy of the return of Saturn, Apollo and the other gods in the New Age. Yes, maybe, Virgil is speaking of a great Golden Age under Caesar Augustus. However, there is a deeper, occult meaning. Apollo and Saturn are demons or, at best, demonic parodies of God the Father and Our Lord Jesus Christ. Thus, there return and their age will be the return of some form of “high” paganism.

However, the key, I believe to uncovering the true meaning of the Golden Age can be found in the Corpus Hermeticum, a gnostic text attributed to the famous Hellenic-Egyptian magician and philosophy, Hermes Trismegistus.

In the Asclepius, the second writing of the work, we hear of Egypt as a land in which the things of heaven came down to earth. Hermes tells Asclepius, “…Egypt is an image of heaven, or to be more precise,…everything governed and moved in heaven came down to Egypt and was transferred there…If truth were told, our land is the temple of the whole world” (24). Thus Egypt was a place privileged to have the gods come dwell in its midst and probably contained the “purest” form of pre-flood paganism.

Hermes also warns of a falling away of Egyptian paganism in which foreigners will exterminate the Egyptian religion:

a time will come when it will appear that the Egyptians paid respect to divinity with faithful mind and painstaking reverence—to no purpose. All their holy worship will be disappointed and perish without effect, for divinity will return from earth to heaven, and Egypt will be abandoned. The land that was the seat of reverence will be widowed by the powers and left destitute of their presence. When foreigners occupy the land and territory, not only will reverence fall into neglect but, even harder, a prohibition under penalty prescribed by law (so-called) will be enacted against reverence, fidelity and divine worship. Then this most holy land, set of shrines and temples, will be filled completely with tombs and corpses.

O Egypt, Egypt, of your reverent deeds only stories will survive, and they will be incredible to your children! Only words cut in stone will survive to tell your faithful works….For divinity goes back to heaven, and all the people will die, deserted, as Egypt will be widowed and deserted by god and human. (24)

This is clearly not a fall from Eden to the savage world of Cain and Abel. Rather, it is a lament of the eradication of Egyptian paganism and its replacement with Christianity, which has relegated Egyptian religion to being merely artefacts in a museum—that is, until the return of a new paganism, Islam, and the later revival of Egyptian religion, beginning in the Renaissance and exploding on the scene in the 20th century.

In the text Hermes consoles Asclepius with the belief that some god will bring about a restoration of the “old time religion” of Egypt: “he will restore the world to its beauty of old so that the world itself with again seem deserving of worship and wonder, and with constant benedictions and proclamations of praise the people of that time will honor the god who makes and restores so great a world” (26). This restoration will, of course, we the return of Saturn, to use the name of a Roman god. It will be the new order of the ages, the construction of the Anti-Christ, beast system, and the great apostasy. We are witnessing this event in our own time.

Thus, we again see that, while it may be true that some pagan philosophy and thought is salvageable, we should be careful in trying to baptize everything from classical antiquity.