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Saturday, July 29, 2023

The Grandfather of Modern Neo-Nazism Is Fighting With Satanic Neo-Nazis Now


The ongoing flame war among some of the worst people alive has resulted in the inevitable—calls for murders.

By Mack Lamoureux
VICE
July 28, 2023



JAMES MASON LOOKS AT THE LATEST EDITION OF SIEGE IN ONE
 PHOTO VIA SCREENSHOT

In the latest edition of infighting occurring in the worst corners of the internet, influential neo-Nazi James Mason is going to war with a satanic sect of Nazis who published his book.

Mason, arguably the grandfather of the neo-Nazi accelerationist movement, is particularly at odds with a small satanic cell of the Order of Nine Angles. The Order of Nine Angles, or O9A is a decentralized neo-Nazi Satanic group connected to both acts of violence and horrific pedophilia. Despite how obtuse the O9A is, they have an outsized influence on the far-right.

The cell in particular is a splinter group from a splinter group of the infamous neo-Nazi terror organization Atomwaffen. According to propaganda photos published by this specific cell, they don’t seem to be much larger than three people.

Mason, 71, is best known for a collection of his writings in which he argues for militant action and that the collapse of Western civilization is necessary for the survival of the white race. Written in the 1980s, Mason’s work found a new life over the last decade, becoming massively influential in the far-right, particularly those in the militant accelerationist milieu—which believes they must hasten the fall of society so they can build a white ethnostate from the ashes—like Atomwaffen and The Base. Earlier this year, the small satanic neo-Nazi cell was able to pull together enough money to publish a new copy of Mason’s influential terrorist manifesto—which they called the “666 edition.”

The latest edition, which VICE News has reviewed, has an introduction section where the editor claims to have gotten to personally know Mason and actually helped publish the previous edition. It essentially states Mason has grown meeker than the ideas presented in his work and denounces him.


MACK LAMOUREUX
07.11.23


After becoming aware of the “666” publication, Mason made a video called “Satanic Expose,” where he accused the group of being a front for the FBI (an influential member of the O9A was previously proven to be a federal informant.) The main piece of evidence he presents for his claim is essentially that the 666 Edition was physically too well-made for a neo-Nazi publication.

“We here call it the 'federal edition' because of its high quality, hardback, coded stock, color throughout... most impressive! Not only that, I initially heard this was (a) $100 volume, and I can believe it, but I'm told now they're giving it away,” he says in the video. “Most odd, who has that kind of money? That's why we call it the federal edition. The feds do good work.”

In response to the video, the O9A adherents made a blog post where they called him “the high priest of deceleration James ‘don't do it’ Mason” and complained he was all talk, no terror crimes. This insult, while coming from a group that appears to be pretty small, got to Mason so much that he essentially suggested to his followers they may as well commit murder..

Earlier this week Mason released a video he and his team entitled “Accelerate!” where he addresses the satanic Nazis insults. In it, Mason takes umbrage with the small sect of satanic neo-Naizs and others who have been calling him soft. For over 12 minutes, Mason sits in front of his mantle and rants about these groups.

At one point Mason begins telling the story of his first arrest, which he says came in 1969 in Silver Spring, Maryland after he and his fellow Nazis were caught postering a Jewish store. He said that he got off lightly but times have changed and his followers that do similar actions will likely catch a hate crime charge.

“Today, I think most will know what would happen in a case such as this. A federal hate crime, your life turned upside down,” he says in the video. “Now, this sort of activity is exactly what these types who are calling me a decelerationist are advocating. ‘No,' they say 'no need to go out and kill anyone, just play these stupid and silly games.' I say that if you choose death or prison, then you might as well go all the way with it.”

Josh Fisher-Birch, an analyst with the Counter Extremism Project, told VICE News that this goes along with Mason’s past statements where he accuses those arguing for low level crime of being “feds” repeatedly and “winks at his audience by saying that if one is going to commit an illegal act and risk prison or death, it should ‘count’ and be done in secret.”
 
MACK LAMOUREUX
06.30.23


“It suggests that Mason does not want to be seen as someone who would never advocate violence in any circumstance,” said Fisher-Birch. “It gives Mason an out to avoid responsibility and tries to confer all agency on the hypothetical perpetrator. Mason is, of course, speaking to an audience where certain members do certainly believe in the use of violence.”

For some reason, cuckoo clocks go off at random intervals and interrupt him throughout, making the video of a septuagenarian neo-Nazi ideologue encouraging his followers to kill feel even more bizarre than it already is.

The Empire Never Ended, a podcast that chronicles the ins and outs of the extreme right, recently did an episode on the satanic cell where they tracked its growth. The cell in particular splintered off from the National Socialist Order, a group which itself was formed when Atomwaffen disbanded. They splintered off essentially over adherence to the O9A.

“In the fall of last year, when a beef with James Mason ballooned into yet another realization that National Socialist Order was still full of Nazi Satanists, a big chunk of them, including at least one founding member according to Mason, went off to make the (neo-Nazi cell) and ‘build a community of true evil’ and all that nonsense,” said Fritz McAlinden, one of the show's hosts.

McAlinden added he “can't think of a dumber and more edge-lordy group.” In regards to the statements Mason made, McAlinden said, the elder neo-Nazi is singing “the same old song.”

“He's very weaselly about this,” he said. “This is the classic thing where they all want to be the most evil but none of them want to get in trouble.”

Neo-Nazis and other members of far-right groups tearing themselves apart are nothing new. If you track the movement over decades you’ll see countless examples of bigots going after bigots. Just recently the neo-Nazi Active Clubs had a nationwide online tizzy with the Proud Boys, a far-right street fighting group because a few members were pushed around in Oregon.

It’s something that holds true no matter how bizarre or influential the groups become. They can be an influential neo-Nazi who has inspired murders, or a weird little racist occult group, but they can’t resist the siren song of a flame war.

SEE




Wednesday, September 20, 2023

HERESIOLOGY

Over 100 members of persecuted religious minority held at Turkish border

Members of the Ahmadi Religion of Peace and Light seeking asylum in the European Union have been detained in Turkey since May.

Members of the Ahmadi Religion of Peace and Light arrive at the Turkish-Bulgarian border on May 24, 2023. Photo courtesy of Ahmadi Religion of Peace and Light

(RNS) — On May 24, 104 members of a minority religious group arrived at the Turkish-Bulgarian border expecting to find asylum. Instead, they were met with clubs and gunfire.

“They started getting attacked by the Turkish border guards. They started beating them with batons,” said Alexandra Foreman, a United Kingdom-based member who was at the scene. “And it was very much like a war zone. There was blood everywhere.”

Almost four months later, the asylum-seekers — including more than 20 children — are still being detained in Turkey, hoping to make their way into the European Union. The asylum-seekers say they left their countries of origin due to religious persecution. They are members of the Ahmadi Religion of Peace and Light, a small minority religious group with thousands of members from around the world, many from a Muslim background. 

Members of the Ahmadi Religion of Peace and Light, which was established in 1999, see their faith as an extension of Islam. They believe one of their leaders, Abdullah Hashem Aba Al-Sadiq, is the “Mahdi,” a messianic figure and divine messenger who will bring salvation.

Abdullah Hashem Aba Al-Sadiq. Photo courtesy Ahmadi Religion of Peace and Light

Abdullah Hashem Aba Al-Sadiq. Photo courtesy of Ahmadi Religion of Peace and Light

The group is not connected with the Ahmadiyya Muslim Community, a group of 10 million to 20 million believers called Ahmadis who have also been persecuted for their beliefs in Muslim-majority countries.

The asylum-seekers presented themselves at the Kapikule border crossing point hoping to gain entry into the European Union by way of Bulgaria, but were instead herded onto buses and taken to a Turkish police station. Witnesses, including Foreman, reported that at the station, several group members were beaten, and women and children were forced to stand outside — without sleep, and without sitting or lying down — for three days.

On May 29, the group was transferred to the Edirne migration center, where witnesses reported being crammed into rooms and having insufficient water and soap, no sanitary pads for women, poor food and inadequate medical care. Some reported beatings and sexual harassment.

Foreman, a freelancer who was at the border to create a documentary, was arrested along with the group and was released after two weeks.

“The weeks that I spent there was just so horrible. It was the worst experience I’ve ever been through. It was completely traumatizing,” said Foreman, who is now back in the United Kingdom. “We want to get them out and safe, somewhere they can be safe to practice their faith. It’s crazy that in 21st century they can’t practice faith peacefully.”

All but three of the members have been ordered to return to their countries of origin, including Thailand, Jordan, Iran, Iraq, Jordan, Algeria and Azerbaijan, as well as the Palestinian territories. However, experts say these places are unsafe for the faith members.

Turkish border guards use batons on members of the Ahmadi Religion of Peace and Light when at the Turkish-Bulgarian border on May 24, 2023. Photo courtesy Hadil El-Khouly

Turkish border guards use batons on members of the Ahmadi Religion of Peace and Light when at the Turkish-Bulgarian border on May 24, 2023. Photo courtesy of Ahmadi Religion of Peace and Light

“These followers are from a number of Islamic countries, and some are particularly brutal toward apostates,” said Paul Diamond, a religious freedom lawyer in the United Kingdom. He told Religion News Service that regardless of how people view the religion or how small the group is, the believers at the Turkish border are “in a perilous situation” and “have a right to religious freedom.”

Staying in Turkey isn’t an option for the group either, according to Diamond. “They have no status in Turkey. And they don’t want to claim asylum in Turkey because that’s an Islamic country. It doesn’t solve the problem.”

Willy Fautré, director of the Brussels-based organization Human Rights Without Frontiers, has been advocating for the detained members to receive humanitarian visas in European countries. He plans to plead their case at the annual Organization for Security and Co-operation in Europe human rights conference in Warsaw, Poland, next month.

“We will push day after day, week after week, so that they finally accept them as immigrants in need of special protection because of their religious practices,” Fautré told RNS.

On July 4, a group of U.N. experts, including Nazila Ghanea, special rapporteur on freedom of religion or belief, and Felipe González Morales, special rapporteur on the human rights of migrants, issued a statement asking Turkey not to deport the members.

“Since the inception of the Ahmadi Religion of Peace and Light in 1999, its members have been labelled as heretics and infidels and are often subjected to threats, violence, and illegal detention,” the experts said. “They are particularly at risk of detention due to blasphemy laws, in violation of their right to freedom of religion or belief.”

In August, Turkish officials responded that deportation decisions had been conducted lawfully, though the deportation procedures have been halted pending an appeal of the decisions.



The group’s leader, Aba Al-Sadiq, published “The Goal of the Wise” in 2022, a book of teachings faith members view as their gospel. Many of the faith’s teachings, including its affirmation of reincarnation, the belief that we are living in the end times and an assertion that the Kaaba is in Petra, Jordan, are viewed by outsiders as controversial.

In an April 2023 sermon, Aba Al-Sadiq declared that he is the messenger sent by God to invite humankind into the final covenant with God, a covenant that would save them from the imminent punishment of humanity via illness, meteors and global wars.

Abdullah Hashem Aba Al-Sadiq preaches in April 2023. Video screen grab

Abdullah Hashem Aba Al-Sadiq preaches in April 2023. Video screen grab

Hadil El-Khouly, the human rights outreach coordinator for the group, said the faith is often perceived as being radical because of its progressive teachings, including that women are not mandated to wear a headscarf, members don’t need to do the five daily prayers and the group is open to LGBTQ people. (These beliefs are held by some members of mainstream Muslim groups as well.)

“I would say it is incredibly liberating, it is profoundly inclusive, and it’s everything that I, as a human rights activist and person who seeks justice and freedom and peace in the world, was looking for,” El-Khouly told RNS.

Foreman said that in Turkey, asylum-seekers were interrogated about teachings in “The Goal of the Wise,” and some were sexually assaulted on the grounds that the faith accepts LGBTQ members.

“The aggression was just so extreme,” she said, adding that LGBTQ people were among those detained.

Members of the Ahmadi Religion of Peace and Light community mingle around a bonfire. Photo courtesy Hadil El-Khouly

Members of the Ahmadi Religion of Peace and Light community mingle around a bonfire. Photo courtesy of Ahmadi Religion of Peace and Light

On Aug. 22, after the arrest of eight members of the faith in Malaysia who protested in favor of LGBTQ rights, Aba Al-Sadiq released a video statement explicitly welcoming LGBTQ people who “believe in what we believe” to the faith. He had previously argued for the inclusion of LGBTQ people in his 2022 book.

One U.K.-based LGBTQ member of the faith, who asked to remain anonymous for safety reasons, told RNS that growing up, he’d been taught his sexual orientation doomed him to hellfire. Though he’s now been a member of the Ahmadi Religion of Peace and Light for years, he was encouraged by the video announcement. “I know what many people go through, how alone they can feel, how hopeless. The rates of suicide testify to this. I was extremely happy to know that they can find out that they are welcome into religion and to God and into faith without compromising their own person.”

Tuesday, March 18, 2008

5000 Posts


As of March I have officially passed 5000 blog posts. Whoa. 5023 blog posts since I began blogging back in November 2004. Pop the champagne and read on.

Of course that's just my blogspot count. Originally I had three blogs when I started, the other two defunct blogs, Red Between The Lines and Heresiology, can be found in the side bar. Total blog posts would then be closer to 6000.

And I of course also blog over at the Carnival of Anarchy.

So again even more Plawiuk pontifications.

Which began on the web way back in 1997.




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Saturday, August 12, 2023

The Jewish false messiah who died a Muslim: The Shabbtai Zvi enigma

He began as an eccentric with unusual customs, sparked a revolution and drew masses of believers in the Jewish world; Even after his conversion to Islam and the subsiding euphoria around him, the Sabbatean movement influenced Hasidism, and some argue, Zionism as well


Shmuel Munitz|14:51


He only lived for 50 years, but in that tumultuous time, he became the greatest false messiah the Jewish world has known. Shabbtai Zvi, who caused euphoria throughout the Diaspora, has fascinated generations of scholars.

Shabbtai Zvi was born in 1626 in Izmir in the Ottoman Empire. The date we have for his birth is the 9th of Av, which fits nicely with the belief that the Messiah will be born on the day Jews remember the destruction of the two temples.

 
Shabbtai Zvi
(Illustration: from the book of Thomas Conan, Amsterdam, 1669)

As a young man, he studied Kabbalah, which greatly influenced the Sabbatean movement. Renowned scholar, Gershom Scholem, claims there is evidence to suggest that he suffered from bipolar disorder. His moments of transcendence and enlightenment followed by great sadness are well documented. At a certain point, Zvi declared himself to be the Messiah. He would publicly cry out God’s full four-lettered name, despite clear Halachic prohibition on doing so. At first, he wasn’t taken seriously.

He was forced to divorce his first two wives as he wouldn’t sleep with them and refused to touch them. His strange behavior, coupled with activities in contravention of Halacha and his messianic claims, led to his expulsion from Izmir. He found his way to Salonica where he “married” a Sefer Torah in a festive celebration including a chuppa. Yes, he really did. He was eventually thrown out of Salonica too.

In 1658, he arrived in Kushta (Istanbul), where he continued with his rather unusual customs including celebrating the three Pilgrimage Festivals of Pesach, Shavuot and Sukkot in the same week. These practices, compounded by his announcement of the cancellation of mitzvot, led to the community of Kushta expelling him too. With his tail between his legs, he returned to Izmir and made it to Eretz Israel in 1662 by way of Rhodes and Cairo.

He married a woman named Sarah, a prostitute from Livorno, whom he arranged to have brought to Eretz Israel. In 1665, searching for a cure for his troubled soul, he traveled to Gaza to meet scholar and mystic, Nathan of Gaza. Instead of curing him, Nathan of Gaza convinced Shabbtai that he was indeed the Messiah. Every messiah needs one esteemed individual to believe in him.

Nathan, who claimed to have had a vision of Shabbtai as the Messiah before their meeting, took on the role of prophet regarding the Messianic issue: He sent letters declaring the good news all over the Jewish world. Masses, including prominent rabbis, were very excited about the news. Some communities even introduced a prayer for the wellbeing of Shabbtai Zvi, “Messiah of Israel”, referring to him as AMIRAH, a Hebrew acronym for the phrase "Our Lord and King, his Majesty be exalted" (Adoneinu Malkeinu Yarum Hodo). As the Sabbatean movement initially led to mass return to mitzvot, the opposition of rabbinical institutions was minimal. Until it inflated and got out of control.


Nathan of Gaza
(Illustration: from the book of Thomas Conan, Amsterdam, 1669)

“A broad variety of weird and wonderful explanations have been given to account for the movement’s enormous, rapid success,” says Dr. Avishai Bar-Asher, head of the Jewish Studies program at the Jewish Thought Department at the Hebrew University. “At its peak, Sabbatean Messianism was a mass movement. It was by no means marginal. It wasn’t a small defined group like the Messianic faction of Chabad for example - whose adherents believe that the Lubavitcher Rebbe is the Messiah. This was a movement that was almost everywhere.“

How many Jews followed him at the time? “A lot. Almost no Diaspora community was untouched by Sabbateanism. Multitudes followed him – in Turkey, Greece, Amsterdam, Poland, Hamburg, Morrocco, Italy and as far afield as Yemen. There were always people who opposed the movement. But the appeal was enormous. The movement spread quickly into diverse regions. At the movement’s peak, even initial opponents became adherents. People sold their property and started preparing for the journey to the Eretz Israel and for Redemption.“

Abrogation of prohibitions was a core revolutionary idea in the movement: Sabbateanism held that the historical role played by commandments that had accompanied the Jewish People had come to an end in the Messianic Age. Stretching Kabbalistic beliefs, Sabbateanism claimed that to repair the world, one must perform “transgressions for their own sake.” Sin for the sake of sin. Sabbatean theology, developed by Nathan of Gaza, stated that the sins were Shabbtai Zvi’s way of getting close to transgressors, to stop them and bring about correction.

“Shabbtai Zvi was first and foremost a Kabbalist. He operated within the Kabbalistic tradition. This was his theology and practice. He enhanced and improved it,“ explains Dr. Bar-Asher. “The divine and cosmic connection between male and female is well known in Kabbalah, as is the idea that any human sexual act affects the divine system.”

Even at the height of Sabbatean euphoria, there were pockets of resistance including Rabbi Jacob ben Aaron Sasportas from Hamburg. “Sasportas fought a long hard battle against Shabbtai Zvi, and kept a record of it for posterity," sats Dr. Bar-Asher. "It’s important to understand that even Sasportas would praise the positive aspects he identified in Sabbatean activity – like the mass movement of returning to religious practice. People became more religious and the synagogues filled up. This was regarded in a positive light, even by those opposing Shabbtai Zvi’s messianic claims.“


The Temple Mount
(Photo: AP)

Samuel Primo was Shabbtai Zvi’s personal scribe. Bar-Asher tells us that “Primo was the ‘Messiah’s scribe.' He wrote down what Shabbtai Zvi said and spread his message far and wide. He was among the people closest to Shabbtai Zvi – what we would call today a personal secretary and public relations officer. He remained loyal to Shabbtai Zvi even after the latter’s conversion to Islam and - despite claims that he completely left the movement - acted as an underground Sabbatean leader in Adrianople, Turkey for many years.“

His third wife, Sarah, was a prostitute – something Sabbateans never denied. This is reminiscent of the biblical story of Hosea who was commanded by God to marry a prostitute and have children with her. The idea is that the messiah, by his actions, will begin turning around the current order,” Bar-Asher explains. “Before the Messiah arrived, the world had operated under a certain order. Messianic Sabbateanism believed that the Messiah would change that order and all kinds of things that had been forbidden, would now be allowed,” he explains.

Bar-Asher advises caution regarding details surrounding Shabbtai Zvi’s wives and his refusal to sleep with his first two wives. Various groups, both supporters and opponents, had a plethora of vested interests in how they portrayed Zvi.

“Shabbtai Zvi’s sexual behavior was a critical link in stories told about him. We must remember that in addition to many followers during Shabbtai Zvi’s lifetime, there were all sorts of groups and individuals that continued Shabbtai Zvi long after his death. Some of these groups found it prudent to portray him in a certain way, while others chose to paint a more ascetic, conservative picture. Shabbtai Zvi’s biography is adorned with efforts to portray a perfect character, so it’s hard to tell where the writer’s imagination ends and historical reality begins. Opponents of Sabbateanism also clearly had a vested interest in portraying him in a certain manner.“

The spectacular downfall

In 1666, a man named Nehemiah HaCohen informed on Shabbtai Zvi to the Ottoman authorities who feared rebellion. Zvi was subsequently declared a traitor. He was imprisoned and the Sultan gave him two options: execution or conversion to Islam. He chose Islam and was granted the new name of Aziz Mehmed Effendi.

Most of Shabbtai Zvi’s followers were shocked and abandoned their beliefs following the conversion. A minority did follow him converting to Islam in his wake. Small groups within Jewish communities continued with their, now clandestine, Sabbatean beliefs.

“Nathan of Gaza – who originally opposed Shabbtai Zvi’s conversion to Islam – ultimately didn’t abandon him, going to great lengths to update his messianic view after Zvi’s conversion. Nathan, along with others held fast to Shabbtai Zvi and tried to come up with all sorts of hidden reasons for his conversion to Islam, viewing the conversion as part of his messianic process,” Bar-Asher tells us.

“After Shabbtai Zvi’s death in 1676, there was a need to update the messianic theology from a different angle. His remaining followers developed a variety of intriguing systems. Some believed he had just “vanished” and would return to reveal himself at some later date. Others believed that Shabbtai Zvi was only the first messiah, Mashiach ben Yosef, announcing the arrival Mashiach ben David - the final messiah who would bring about full redemption.

Bar-Asher adds that “From his third wife, Sarah, Shabbtai Zvi had a son, Ishmael Zvi. Some followers pinned their hopes on him. It’s unclear what became of him.”

Sabbateanism resonates for years after his death: In the 18th century, another false messiah, Yaakov Frank arose. The Frankist movement had many similarities with Sabbateanism: Believers abrogated religious laws as part of the cult surrounding their messiah, and a Sabbatean sect called the Dönme, descended from followers of Shabbtai Zvi who converted to Islam, exists in Turkey to this very day.

Sunday, August 13, 2023

HERESIOLOGY
Once upon a time, eager acolytes thought their false Messiah could make their country great again — sound familiar?

On the strange but insistent parallels between Sabbatai Sevi of Smyrna and Donald Trump of Queens




Donald Trump and Sabbatai Sevi — separated by centuries; joined by some common themes. Photo by Getty Images/Wikimedia Commons


By Robert Zaretsky
August 8, 2023

The Sabbatian movement, one of the most convulsive episodes in Jewish history, was launched 375 years ago. It is named after Sabbatai Sevi, a young native of Smyrna (present-day Izmir), who in 1648 announced that he was the Messiah. Sabbateanism, the movement hatched by this epiphany, ranks among the more striking examples of millenarianism, a worldview that anticipates the world’s end — tomorrow, if not today — when the forces of good and evil will meet in an apocalyptic clash, leading to a world of perfect peace and prosperity.

Sabbatai Sevi certainly had an eager audience for his claim. In some ways, 1648 was the best of times for European Jewry. The Treaty of Westphalia, which ended the Thirty Years’ War, created an independent Netherlands, which proceeded to become a haven of tolerance for Jews across the continent. In other ways, though, 1648 was the worst of times for European Jewry. Under the leadership of Bogdan Chmelnicki, the Cossacks, launching their war against their Polish rulers, torched and terrorized Jewish villages across the region. And it was also the strangest of times, thanks to this self-proclaimed Messiah from Smyrna whose credibility was strengthened by a Kabbalistic prediction that a Messiah would appear that very year.

Even stranger, perhaps, is that while Sabbatai Sevi died in 1676, as a convert to Islam, the apocalyptic worldview he represented remains with us to this very day. Nearly half a millennium after Sevi’s life and death, we are again living through a millenarian movement, one as apocalyptic as that of the Sabbatian movement.

A new Messiah

This, at least, is what a reader might take away from two of European Jewry’s most imaginative minds, Gershom Scholem and Isaac Bashevis Singer. It seems the two men never met, but both spent their lives exploring the world of Jewish mysticism. (When asked what made him Jewish, Allen Ginsberg cited his love of the “bohemian mysticism of Scholem and Singer.”) Singer and Scholem were both especially taken, observed the Yiddish scholar Ruth Wisse, “to the frenzy of the Sabbatian movement.” Such frenzy, both men also grasped, was not limited to a single place, time and people. Instead, it was a potential that resided in all of us, capable of erupting given the right conditions.

This awareness infuses Scholem’s magisterial work Sabbatai Sevi: The Mystical Messiah, 1626-1676, first published in Hebrew in 1957 and translated into English in 1973. (Re-issued as a Princeton Classic in 2016, it runs exactly 1000 pages, preceded by a critical and lucid introduction by Yaacob Dweck.) Though the title suggests a biography, the book is not really about Sabbatai Sevi, whom Scholem summarily diagnoses (and dismisses) as manic-depressive.

Gershom Scholem is the author of ‘Sabbatai Sevi: The Mystical Messiah.’ Photo by Wikimedia Commons

With a doctorate in history from the University of Munich, Scholem was the wrong sort of doctor to make such a diagnosis. Moreover, it was a diagnosis based on centuries-old contemporary accounts of Sevi.

Nevertheless, Scholem was the right sort of doctor to offer a historical account that portrays Sevi as almost accidental to the history of Sabbateanism. What was essential, Scholem argues, was the role played by Nathan of Gaza. In 1665, this young and gifted Kabbalist, who had shortly before prophesized the arrival of the Messiah, met Sevi during the latter’s ramblings across the Middle East. According to a key account, Nathan “fell to the ground before Sevi,” convinced that the man who had been mostly shunned or ignored by Jewish communities until then was indeed the Messiah.

The rest is the stuff of history, partly because Nathan shaped that history. He was at once, in Scholem’s words, “the John the Baptist and the Paul of the new Messiah.” Or, as we might now say, Nathan was the crisis manager for a Messiah who, when the sultan gave him the choice between death or conversion, plumped for the latter. Expecting redemption at any moment, the thousands of Jews who had flocked to Sevi were dumbfounded. Had they been sold a bill of soteriological goods?

To survive a leader’s act of apostasy, whether political or theological, a movement needs both a base filled with fanatical devotion and a front office led by a skilled spinmeister. More than up to the task, Nathan sought to reassure Sevi’s followers that the Kabbalist texts made clear the “necessity” of this apostasy. In short, Nathan warned them not to believe not just the Messiah’s many enemies, but what witnesses saw with their own eyes. For the faithful who hold fast to their leader, “they will taste celestial delights.” That they never did hardly dampened the enthusiasm of Sevi’s base; if anything, the fact that Sevi seemed to be a loser made his followers’ conviction that he was a winner all the stronger.

More than two decades before Scholem published his book, Singer had already anticipated his findings. In 1933, he published Satan in Goray in a Warsaw literary journal while still living in his native Poland. It is, Wisse believes, Singer’s best novel. Published the same year Hitler came to power in Germany and Stalin launched the famine in Ukraine, the novel is certainly Singer’s most prescient work.


It is also much shorter than Scholem’s. In barely 200 pages, Singer unfolds the story of Goray, a Jewish village ravaged by the Cossacks under Chmelnicki. “They slaughtered one very hand, flayed men alive, murdered small children, violated women and afterward ripped open their bellies and sewed cats inside.” When those who fled eventually returned, they buried the bones of those who had remained, but they could not bury the memory of what had happened.

In Satan in Goray, Isaac Bashevis Singer, pictured here in 1968 outside the Forward Building, depicted a land gripped by Messianic fervor.
 Photo by Getty Images

The massacres, the narrator drily notes, “were the birth-pangs of the Messiah.” The survivors of Goray are left wide open to a second invasion, one advertised in the Messianic message carried by the followers of Sevi. Blazing like a deadly pathogen through a vulnerable population, tales of miraculous events, each portending Messianic redemption, crackled through the shtetls and ghettos across the continent. These mysterious occurrences all led back to Sabbatai Sevi, a maker of miracles who, as one visitor to Goray affirms, “was as tall as a cedar” and whose face was too brilliant to behold.

The tidal wave of Messianic fervor washing over Goray, a devastated place desperate for hope, sweeps away those who, like Rabbi Benish, refuse to surrender their reason. What follows, depicted by Singer in crisp, nearly clinical language, is petrifying. Certain that redemption was around the corner, the villagers indulge in every imaginable excess, turning Goray into a place where any and all kinds of behavior, whether in the bedroom or the synagogue, was not just permitted, but expected.

Once news of Sevi’s apostasy reaches Goray, the depths of human behavior are fully plumbed. As factions arise between those who know Sevi is pulling the wool over the sultan’s eyes and those who know Sevi has pulled the wool over their own eyes, Goray slips into civil war. Moreover, there are differences even within the first camp, with one group concluding that if they are to be redeemed, they must first test the outermost limits of evil. They outdid one another in ways to desecrate the Sabbath, from practicing serial acts of adultery to the practice of adulterating kosher meat.
What Singer and Scholem understood about us

For both Singer and Scholem, Jewish mysticism is clearly so much more than a bohemian tendency. It was too enticing to take wonders in the writings of Isaac Luria, the founder of modern Kabbalah, and transform them into a howl against the way things had been for an entire people since time immemorial. Hence the promise of Lurianic mysticism, for it contains the promise of making the world whole again. But it also contains the potential of unmaking the world entirely. While Scholem warned against making any comparisons between events in the 17th and 20th centuries, he nevertheless did so toward the end of his life.

In an interview in 1980 with the historian David Biale, Scholem declared that the very same apocalyptic fervor that defined the Sabbatian movement also fired the Messianism of the Jewish settler movement.

As for Singer, historical events come and go, but human nature stays the same. In her introduction to Satan in Goray, Wisse quotes Singer’s recollection about arguments he had with his brother Israel over the idea of human progress. Always the optimist, Israel believed that “little by little, humankind would learn from its mistakes. My brother needed this faith in moral progress, although the facts refuted him left and right.”

His task, he then believed, was to “mercilessly destroy his humanistic illusions.” It was only years later, Singer concludes, that he came to regret his destruction of Israel’s beliefs, if only because he had nothing with which to replace them.

Despite Scholem’s warning, it is hard to ignore the many parallels we can draw between now and then. Just as Scholem, perhaps mistakenly, puts Sevi on the couch (and then in a straitjacket), we have done, perhaps no less mistakenly, with Donald Trump. While his followers vaunt him as the Messiah who will fix our country, too many specialists and non-specialists have put him on the couch (and then, it is hoped, in a prison cell).

Or, again, just as Nathan of Gaza devoted his life to putting Sevi’s outrageous acts and words into the proper Kabbalist context, Tucker of Fox, along with others, has devoted a career to putting Trump’s vile remarks in their proper context. Or, finally, just as Sevi’s apostasy reinforced the attachment of his followers — only a seeming paradox, since the psychic cost of admitting the truth was too great — so too with the support of Trump’s base, which deepens with each new indictment.

But these parallels either go only so far or not nearly far enough. They miss what both Scholem and Singer understood about us. As the narrator of Singer’s story concludes, “Goray, that small town at the edge of the world, was altered. No one recognized it any longer.” Perhaps we can say the same of our world today. But the funny thing is that, for those who try to keep their eyes open, they will always recognize the world for what it always, and unchangingly, was.

A professor at the University of Houston, Robert Zaretsky is also a culture columnist at the Forward. He is now writing a book on Stendhal and the art of living


SEE

Saturday, March 26, 2022

#HERESIOLOGY
Pope Francis’ Response to Ukraine Has Tapped Into One of Catholicism’s Deepest ANTI-BOLSHEVIK Conspiracy Theories

BY MOLLY OLMSTEAD
SLATE
MARCH 24, 2022
The statue of Our Lady of Fátima, carried around the Fátima shrine in Portugal on May 13, 2020, for the 103rd anniversary of the apparitions. The apparitions in 1917 led to decades of speculation, confusion, and conspiracy theories. Patricia de Melo Moreira/Getty Images

The Vatican announced last week that Pope Francis had invited all the bishops and priests of the world to “join him in the prayer for peace and in the consecration and entrustment of Russia and of Ukraine to the Immaculate Heart of Mary.” The prayer, which is to take place Friday afternoon, seemed on its face to be an uncontroversial sign of support for the Ukrainian people, but the news sent shockwaves through a certain segment of the Catholic world.

To the average person, the responses seem nearly impossible to decipher. “Holy Father, I am a little bit worried,” one person wrote on Twitter. “This won’t be a legitimate consecration either,” another scoffed. “Only Idiots think this Freemason will do the consecration,” said another. “It’s about time, but what took so long?” one asked. Others pointed to blog posts and videos that warned the pope’s plans amounted to a “globalist trap” or that “an anti-pope’s ‘consecration’ of Russia” would lead to dire consequences. What in the world was happening here?

The pope’s announcement had tapped into one of the strangest and most heated debates in Catholicism, one that involves speculation about body doubles and forgeries; prophecies and visions of hell; secret messages; two global wars; the attempted assassination of a pope; and, above all, the Virgin Mary.

The story starts in 1917, when Mary appeared repeatedly to three shepherd children in Fátima, Portugal, in what is considered to be the most recent major apparition to be officially confirmed by the Vatican. Mary gave the children prophecies related to the Great War and a promise to perform a miracle on Oct. 13. When that date came, thousands reported seeing the sun dance in the sky. The children were also given three secrets: apocalyptic visions and global prophecies that two of the children, who died in the 1918 influenza epidemic, would never see made public. The third child, their cousin Lúcia dos Santos, would not divulge the first two secrets until the 1940s. The third wouldn’t be revealed until the turn of the century.

The three secrets were cryptic. First, the children were given a vision of hell. Second, they were warned that another, even worse world war would come. And third, they were shown a pope slain at the foot of a cross. This last vision is commonly thought to allude to the assassination attempt against Pope John Paul II in 1981, and the ambiguity has fascinated Catholics—and Catholic conspiracy theorists—for decades.

But it’s the second secret that concerns us here. Sister Lúcia—by then a Carmelite nun—wrote in her 1941 memoir that Mary had told the children of a way to avoid an even more devastating war:

To prevent this, I shall come to ask for the consecration of Russia to my Immaculate Heart and the communion of reparation on the first Saturdays. If they listen to my requests, Russia will be converted and there will be peace. If not she will scatter her errors through the world, provoking wars and persecutions of the Church. The good will be martyred, the Holy Father will have much to suffer, various nations will be annihilated. In the end My Immaculate Heart will triumph. The Holy Father will consecrate Russia to Me, and it will be converted and a certain period of peace will be granted to the world.

According to Lúcia, Mary visited her again in 1929, repeating that request: “The moment has come in which God asks the Holy Father, in union with all the Bishops of the world, to make the consecration of Russia to my Immaculate Heart, promising to save it by this means.” Without getting too deep into the theological meaning, a “consecration” here is akin to a dedication—setting aside a person or thing or even concept for a holy purpose.

Sister Lúcia’s prophecies were taken seriously by the church. While the Vatican has maintained that the terrible war in the second secret referred to World War II, it also saw in the revelation “the prediction of the immense damage that Russia would do to humanity by abandoning the Christian faith and embracing Communist totalitarianism.” Over the decades, a number of popes have tried to stave off or resolve international conflict by invoking Mary’s protection: In 1942, Pope Pius XII consecrated the world to the Immaculate Heart of Mary. In 1952, he consecrated “the peoples of Russia, specifically.” Pope Paul VI renewed the consecration in 1964, and Pope John Paul II did similar renewals during the Cold War in 1981, 1982, and 1984.

This last consecration in 1984, conducted in St. Peter’s Square in Rome on behalf of the entire human race—naming Russia specifically would have been politically dangerous—and “in spiritual union with all the bishops of the world,” is considered the one that officially fulfilled Mary’s request in her visions at Fátima. In 2000, during the momentous revelation of the third secret, Rome revealed that Sister Lúcia, in a handwritten letter in 1989, had assured the pope that the consecration had been “accepted in Heaven.”

That, according to the Vatican, was the resolution of the second secret. The Cold War ended, communism fell, and Mikhail Gorbachev publicly embraced the Orthodox Church.

But that was not the end of the story. Many traditionalists, who believe the Catholic Church has betrayed its identity by softening and liberalizing to adjust to the modern world, became enamored with the revelations and questioned the official Vatican line. How could it be, they reasoned, that the 1984 consecration had satisfied Mary’s requests when the pope didn’t specifically mention Russia? And the previous consecrations that had mentioned the country had surely failed because they had neglected to secure the cooperation of “all the bishops of the world.”

It wasn’t totally unreasonable, they asserted, to think the Vatican had lied about having Sister Lúcia’s stamp of approval, just as they could have lied about the nature of the third secret. The letter could have been a forgery. (Elements of the Fátima conspiracy theories include private letters that appear to contradict Sister Lúcia’s public statements, reports of the Vatican hiding the nun away to silence her, and even body doubles for Sister Lúcia.) And as they saw it, Russia had not experienced mass conversions to Roman Catholicism, so it was fairly clear that the prophecy had never been fulfilled. No pope had done it right.

“There’s a subset of Catholics who are really into Fátima,” said Mike Lewis, the managing editor of the pro-Francis blog Where Peter Is. “It’s sanctioned by the church, but the message is very apocalyptic, so traditionalists love it. Children seeing a vision of hell—it comes off as fire and brimstones. It’s been fodder for conspiracy theorists ever since the ’60s.”

According to Lewis, only a tiny percentage—maybe 3 to 5 percent—of the 50 million Catholics in the U.S. even know about the Fátima debates. “But it’s a key 3 percent,” he said. “They follow Catholic news, want to know what’s going on in the Vatican, are die-hards for apparitions. And they’re seminarians—young priests. … This stuff is preached from the pulpit.”

In 2017, Cardinal Raymond Burke, considered a fringe but very influential figure on the Catholic right, gave a speech calling on Pope Francis to do the consecration properly, according to the specific conditions. “A mainstream cardinal calling out the pope and embracing the conspiracy theory—it becomes a rallying cry for the anti-Francis movement,” Lewis said.

But Burke was not fixating on the fine print of Lúcia’s visions. He was instead making a distinct theological claim. Burke argued that the world had reached such a place of corruption that it needed a new consecration to “put an end to the time of apostasy and the great shortcomings of the Church’s pastors.” He told the National Catholic Register more recently that those shortcomings dealt with “the violation of the most fundamental tenets of the natural law,” citing abortion, euthanasia, divorce, transgender rights and feminism, and restrictions on religious liberty.

Francis didn’t comply. His decision to do another consecration this month, however, didn’t come from pressure from Burke or the previous popes’ skeptics; it came from a plea from the bishops in Ukraine. “During this painful and difficult situation of war, we continued to pray, to celebrate the Holy Mass, to adore the Holy Sacrament, to fast and to offer our sufferings requesting God’s mercy. We were joined by the whole world in this, but we see that the war continues,” Archbishop Mieczysław Mokrzycki of Lviv, Ukraine, told the Catholic News Agency. “But Our Lady of Fatima in 1917 said that the consecration would be followed by a time of peace. That time of peace is over now, so we need to repeat the act of consecration of Russia and Ukraine. … We believe that this act will be listened to by Our Lady and she will intercede before God for peace in Ukraine.”

On March 15, Francis announced he would say a prayer for the two nations. At first, the announcement was considered a nice gesture and not much more. But when, three days later, a letter circulated that requested the bishops’ participation as well, the story dramatically changed. This was the consecration. For the Fátima enthusiasts, this was big.

So why would Francis do this? There has been some speculation that the announcement has to do with his own efforts to quiet the radical traditionalists in the church. “It is a rare case where he’s being applauded by the traditionalist right, and so that’s a good thing, in one sense,” said David Gibson, the director of the Center on Religion and Culture at Fordham University. “In some ways, this can be read as the pope throwing a bone to conservatives.”

But that strategy is doomed to fail—conspiracy theorists will always find something else to feed the conspiracy—and sure enough, opponents of Francis have already started finding issues with the pope’s approach. They claim that naming Ukraine negates the process, or that all bishops won’t actually participate, or any number of other things. So it seems unlikely that Francis is doing this entirely for internal political reasons.

There’s another theory, though: that Francis really believes in this rite and in the secrets of Fátima. Given that headlines often tout the pope’s more progressive statements, people often forget that Francis is a traditionally devout man with an affection for old-school, popular forms of piety. He often prays at icons, and he’s known for encouraging exorcisms. “So if you take the church politics out of it, this is very much in keeping with who Francis is,” Gibson said.

Despite the fact that the Vatican in its consecration announcement explicitly mentions Fátima, Gibson says Francis hasn’t bought into the conspiracy theorists’ arguments. “He does not see these consecrations as magic, where you need to recite the words perfectly every time,” he said. Instead, Gibson said, Francis likely sees the consecration as something to adapt to different geopolitical situations to call on Mary’s support. “This is something where you can do these kinds of prayers again and again.”

Gibson had one more theory about the Francis consecration, one that assumes the Vatican is more aware of the theories than it lets on. “In a way, the pope’s taking back Fátima and this idea of consecration from the conspiracy theorists,” he said, who have “owned it for more than a century. And this is an effort to say, ‘No, this is not some crazy apocalyptic thing. This is standard Catholic practice.’ ”

Thursday, December 23, 2021

HERESIOLOGY
The Origins of the Counterculture Movement: A Gathering of Anarchists, Occultists and Psychoanalysts for a New Age


Cynthia Chung

November 21, 2021

The third part of Cynthia Chung’s series discusses how Aldous Huxley’s form of ideological spirituality went on to shape the drug-counter-culture movement.

“…’If the first half of the twentieth century was the era of the technical engineers, the second half may well be the era of the social engineers’ – and the twenty-first century, I suppose, will be the era of the World Controllers, the scientific caste system and Brave New World…The older dictators fell because they could never supply their subjects with enough bread, enough circuses, enough miracles and mysteries… Under a scientific dictatorship education will really work – with the result that most men and women will grow up to love their servitude and will never dream of revolution. There seems to be no good reason why a thoroughly scientific dictatorship should ever be overthrown.”

– Aldous Huxley’s “Brave New World Revisited”

This new era of the World Controllers where revolution will become irrelevant since the masses will come to love their servitude is referred to as the “Ultimate Revolution” by Huxley, a clearly borrowed phrase from H.G. Wells’ 1933 book “The Shape of Things to Come: The Ultimate Revolution.”

It is the ultimate revolution, since it will be the last of the revolutions, the most perfect revolution that will end any need for further change, since we will have finally achieved a stable world order.

It will be the beginning of the era of the World Controllers and it will be regarded as a modern Utopia, for everyone will be supposedly content within the controlled reality that shapes their caste, a caste that has been scientifically determined.

Anyone wishing to understand today’s Great Reset agenda which professes to radically alter humanity’s values amidst a vast systemic collapse, would do well to see how these ideas took root well over a century ago in a strange village in Switzerland.

[This paper is the third part to a four-part series. See Part I and Part II.]

Monte Verità (The Mountain of Truth): A Modern Utopia

In 1900, artists Henri Oedenkoven and Ida Hofmann founded an anarchist, bohemian, nudist, sun-worshipping, vegetarian artists’ colony within the small village of Ascona, Switzerland, and named it Monte Verità, meaning “mountain of truth.”

The concept for Monte Verità began with the arrival of Mikhail Bakunin, the recognized leader of international anarchism, in 1870, when he moved to Locarno, Switzerland (less than 2 km away from Ascona) and lived there for several years, attracting expressionist writers, artists, anarchists and radicals who took up residence in the surrounding region. Bakunin’s influence in the area would be the inspiration for the formation of a commune years later, Monte Verità.

Monte Verità became the international meeting place for all those who rebelled against science, technology, and the rise of the modern industrial nation-state. On the surface it was and is popularly regarded as a nature cure resort, offering treatments that include a vegetarian diet, health foods, fasting, earth cures, water cures, nude sun baths, nude air baths, and nature hikes.

The region of Ascona attracted an eclectic array of guests, from anarchists, theosophists, communists, psychoanalysts, vegetarians, rhythmic dancers, nudists, and bohemians alike. Among the notable regulars at Ascona were Herman Hesse, Carl Jung, Peter Kropotkin (who became an anarchist, after joining the watchmakers of Jura in Switzerland, who were the disciples of Bakunin), Rudolf Steiner, D.H. Lawrence (a mentor of Aldous Huxley), and the list goes on.

It had developed such a strong reputation as a Utopia, that even H.G. Wells was smitten, placing his utopia in Ticino, the Italian region of Ascona in his “Modern Utopia” (1905), and “In A World Set Free,” (1914) setting the rebirth of society in Lago Maggiore near Ascona.

In 1905, Otto Gross (an early disciple of Sigmund Freud) moved to Ascona and quickly became a sort of ruler amongst the diverse membership. Otto Gross was considered a major force in the burgeoning field of psychoanalysis, and also became a key figure in the anarchist, psychoanalytic and spiritual circles. He would conduct psychoanalysis sessions, where he would advise his “subjects” to act out their sexual fantasies, often with himself and/or his wife. Gross wanted to revive pagan mysticism, with the freedom to engage in heavy doses of sex orgies.

In 1908, Gross’ addiction to morphine and cocaine (to which his mentor Freud shared), would lead him to commit himself to the Burghölizi Mental Hospital in Zurich, where he was put under the care of Carl Jung.

At Burghölizi, Jung diagnosed Gross as a schizophrenic. Over the course of the therapy, however, Carl Jung claimed his entire worldview had changed when he attempted to analyse Gross and partially had the tables turned on him. (1) This led Jung to visit Ascona for himself, whereupon he adopted the ideas of Gross, turning to pagan sun worship and sun mythology.

Herman Hesse and Carl Jung are described as among the many who had found themselves under Otto Gross’ spell. Historian Arthur Mitzman writes in his “Anarchism, Expressionism and Psychoanalysis,” that:

“Otto Gross, as Jung’s guru throughout most of this evolution and a man capable of exerting a remarkable charisma among the Bohemian artists and outcasts in Munich, Berlin, Ascona and Vienna, must be considered the principal source of the ideas inspiring Jung and his friends in the decade before 1920.”

What was Otto Gross’ philosophy?

Gross believed that in order to achieve freedom, one must never repress any desire. Nothing was forbidden no matter how seemingly irrational, even the encouragement of suicide if his patient so desired. Gross believed that Western civilization lay at the centre of this oppression of the individual’s freedom. Those who were coming to Monte Verità were ultimately all sick, and they were made sick by the repressive ideals and values of Western civilization.

At Monte Verità, Gross promised to cure them by arousing the animal desire from within, promising to free them from their inhibitions, fears, and self-imprisonment. It was uncommon for Gross not to have sexual intercourse with his treating patient as part of the prescribed therapy.

Gross became increasingly political, particularly in Ascona, where Jung himself writes, Gross had planned “to found a free college from which he thought to attack Western civilization, the obsessions of inner as well as outer authority, the social bonds which these imposed, the distortions of a parasitic form of society, in which everyone was forced to live from everyone else to survive.”

One particular individual named Max Weber found himself devoting his passion to Otto Gross in the construction of this free college. Although this project didn’t become reality as these reformers hoped (Otto Gross became too unstable to lead anything), it is interesting to note Weber’s career as a co-founder of the Frankfurt School in 1923. Among the goals of the new school was the merging of Freudian Psychoanalysis with Marxist theories of sociology in order to engage in an international cultural war that would create the conditions for an ultimate global revolution. The Frankfurt School, whose influence vastly shaped much of the post WWII period, Max Weber, George Lukacs, Theodor Adorno, Max Horkheimer and other misanthropes pioneered the growth of Critical Theory, the “Authoritarian Personality”, political correctness and other intellectual viruses.

Gross would encourage the suicides of Lotte Hattemer (in 1906) and Sophie Benz (in 1911) as the only way to liberate themselves. They had also been among his many, many lovers.

He had diagnosed the two women as having suffered from incurable mental illness (dementia praecox). He had left the poison with which Lotte Hattemer killed herself lying within her reach. He informed psychiatrists in 1913 (during one of his many visitations to the asylum between 1912 and 1920), “When I could no longer intervene analytically, I had a duty to poison her,” in reference to Sophie Benz.

Gross is also quoted commenting “A beautiful death is better than a low probability of cure.”

Before Jung, it had been the expectation of Freud that Gross would be his heir in the psychoanalytic field, however, Gross was becoming increasingly unstable.

By 1912, Gross was forcibly interned in a psychiatric institution in order to avoid being tried for murder and assisting suicide. Otto’s father, Professor Hans Gross who is considered the founder of criminology, was behind this intervention.

In 1913, at the lunatic asylum in Tulln, Gross is recorded saying:

“My whole life was focused on overthrowing authority, for example that of the father. In my view there is only the maternal right, the right of the horde…So when I’ve finished my work, let come what may. Actually, I would like to live to the age of forty-five, and then go under…preferably participating in an anarchist assassination…That would be the most beautiful way.”

Some have credited Otto Gross as the founding grandfather of the 20th century counterculture, a pioneer as the first rock n roller, hard punk lifestyle so to speak. And he did not disappoint. Gross died in 1920, at the age of forty-three, a few days after being found in the street, near-starved and freezing after eight years of going in and out of asylums, largely revolving around drug addiction. Not even Sid Vicious could ask for a more apt role model.

The same year that Gross was forcibly interned in a psychiatric institute, the start of his downward spiral of “individual freedom” to do whatever one wishes, Jung published “The Psychology of the Unconsciousness,” where he began to spiritualize the psychoanalysis movement and wrote of sun worship and sun mythology as the original natural religion of the Aryan people. (2)

It gave an academic respectability to Ascona’s Aryan sun religion, and he began to receive followers from all over the world, who wanted to experience the mythos of their own unconsciousness.

With the publishing of “The Psychology of the Unconsciousness,” a split began to develop between Jung and Freud.

In the years that followed, it became fashionable among banking and intelligence circles, to go under analysis with Jung. In 1913, Edith Rockefeller traveled to Zurich to be treated for depression by Carl Jung and contributed generously to the Zurich Analytical Psychology Club. She would later become a Jungian analyst with a full-time practice in the States attracting many socialite patients. She also paid for Jung’s writings to be translated into English in order to help disseminate his ideas. (3)

Paul (son of Andrew Mellon, co-founder to the Mellon National Bank) and Mary Mellon financed the Bollingen Foundation dedicated to disseminating Jung’s work. In 1957, Fortune magazine estimated that Paul Mellon, his sister Ailsa, and his cousins Sara and Richard Mellon were all among the richest eight people in the United States with fortunes between $400-700 million each (around $3.7-6.5 billion in today’s dollars).

Through these initiatives, there was a spill over of the ideas of Ascona into the circles of the rich and powerful. British central banker Montagu Norman and members of the Dulles family also went under Jungian analysis.

Allen Dulles would be at the center of the formation of a vicious CIA program named MKULTRA during the Cold War. The relevance of this will be made clear in part 4 of this series.

Ordo Templi Orientis: The Secret Doctrine of “Sex Magic”

“Do what thou wilt shall be the whole of the Law”

– The core tenet of the Ordo Templi Orientis

Ascona was considered sacred ground for occultists going back hundreds even thousands of years, the area containing ruins of ancient ritual sites and artifacts.

In 1916, Theodor Reuss, under the sponsorship of Henri Oedenkoven and Ida Hofmann (the founders of Monte Verità), arrived in Ascona. Reuss had been building a Masonic empire and he wanted to transfer its headquarters to the Swiss village. While in Basel, Switzerland, he established the “Anational Grand Lodge and Mystic Temple” of Ordo Templi Orientis (O.T.O.), and the “Hermetic Brotherhood of Light” at Monte Verità.

The Ordo Templi Orientis is the ecclesiastical arm of the Ecclesia Gnostica Catholica (E.G.C.), dedicated to the advancement of Light, Life, Love and Liberty through alignment with the Law of Thelema. The Law of Thelema follows the mandate that each person follow their True Will to attain fulfillment in life and freedom from restriction of their nature.

Aleister Crowley is credited as the early developer of Thelema as a spiritual philosophy and religious movement. Its maxim is: “Do what thou wilt shall be the whole of the law”.

It was to herald a new age.

Such a maxim was in full accord with the anarchist views of Mikhail Bakunin, followed by Otto Gross and those he influenced. The founders of Monte Verità were very clear in what they intended as a desired ideology for their followers.

Reuss would be issued warrants allowing for him to operate three systems of high-grade Masonry: The Ancient and Primitive Rite of Memphis, The Ancient and Primitive Rite of Mizraim, and The Ancient and Accepted Scottish Rite. (4)

Along with Reuss’ control of the Swedenborg Rite, the Rites combined provided Reuss with a complete system of Masonic initiation, independent of the regular British Masonic system.

In 1905, out of this new system of Masonry, (5) which was the Ordo Templi Orientis (O.T.O), Reuss formed the Hermetic Brotherhood of Light, as a branch of O.T.O. which was located at Monte Verità. Reuss declared himself the Outer Head of the Order.

The Ordo Templi Orientis (O.T.O) distinguished itself by allowing membership to women, and advocating a new secret doctrine called Sex Magic.

Sex Magic is the corrupted Western version of Kundalini Yoga or Tantric Yoga of the East. It is sometimes referred to, in the translation of Sanskrit into English, as “Serpent Power.”

In 1912, Reuss conferred Aleister Crowley the IX° and appointed him National Grand Master General X° for the O.T.O. in the United Kingdom of Great Britain and Ireland by charter dated June 1, 1912.

In August 1917, Reuss issued a manifesto for his Anational Grand Lodge (O.T.O), called “Verità Mystica.” He then held the “Anational Congress for Organizing the Reconstruction of Society on Practical and Cooperative Lines” at Monte Verità August 15–25, 1917. He wanted to create a new ethic, a new social order, and a new religion, to be achieved through the establishment of utopian-bohemian colonies and settlements throughout the world.

By 1921, Crowley succeeded Reuss, to become the Outer Head of the Order. Crowley had become notorious for his excesses with drugs and women and for his practice in Sex Magic which he held as of high occult importance. He became known as “The Great Beast 666” and “The Wickedest Man in the World” and would become an icon for the counterculture movement.

Sonnenkinder: The Children of the Sun

Another theme of Monte Verità that hopefully has become apparent to the reader is the worshipping of the sun. This appears to have been largely influenced by the work of Johann Jakob Bachofen, whose theory of cultural evolution, in his 1861 work “Das Mutterrecht,” was described as four phases: 1) wild nomadic phase (proto-Aphrodite), 2) matriarchal lunar phase (early Demeter), 3) transitional phase (original Dionysos), 4) the patriarchal solar phase called The Apollonian, in which all trace of the Matriarchal and Dionysian past are eradicated and modern civilisation emerges.

Bachofen’s cultural evolution theory greatly influenced Otto Gross, and thus was adopted as a central philosophy of Monte Verità. As already mentioned, Carl Jung’s work became very much focused on this Aryan sun-worshipping religion to which he wrote “Psychology of the Unconscious: a study of the transformations and symbolisms of the libido, a contribution to the history of the evolution of thought.”

D.H. Lawrence had also been forever changed by the influence of Otto Gross and Herman Hesse, the latter whom Timothy Leary has credited as the Patron Saint of Cyberpunk (Leary was “turned on” to Hesse by Aldous Huxley). More on this in an upcoming paper.

Although Aldous Huxley would first meet D.H. Lawrence in 1915, it would be during the period of 1926-1930, that they would become close friends (1930 was the year D.H. Lawrence died at the age of forty-four).

The timing could not have been more ripe it seems for Aldous’ introduction into mysticism, having just written “Those Barren Leaves” in 1925 whose title was derived from William Wordsworth’s poem “The Tables Turned” to which it ends with:

Enough of Science and of Art;
Close up those barren leaves;
Come forth, and bring with you a heart
That watches and receives.

Aldous concludes that for all the high education of the cultural elite, they are nothing but sad and superficial individuals. This was a rather typical commentary from the “Lost Generation” that was to form as a consequence of the despair after WWI and the belief that civilisations striving towards industrialisation and scientific progress had been the cause of this seemingly pointless world war. And that it was just a taste of what awaited humanity in the future if it did not correct its ways.

Aldous had abandoned the “false altars” of knowledge through science and art. He was ready for entry into the secret arts, and D.H. Lawrence would be his guide. After all, his grandfather T.H. Huxley was the one to coin the term “agnosticism,” thus it was only natural that he keep an open mind…

It should also not be lost on the reader the relevance of Aldous’ uniting of his grandfather’s promotion of Darwinian evolution and that of Bachofen’s cultural evolution. (See Part 2 of this paper.)

Through D.H. Lawrence, Aldous was taught Lawrencian metaphysics. At the core of this was that self-division was the source of the woes of western civilisation. A dualism in which modern life had caused the splitting of humanity into two conflicting forces; passion and reason, that were always at war within the individual. As a way to save humanity from reason’s tyranny dominating over passion, Lawrence preached the cult of the body and of the “dark night-life of the blood.” He believed this to be the only way to return humankind to its true heritage of the emotions.

The only way to live as a whole man, was to abandon “mental self-consciousness” and rediscover instinct, to unify oneself, to put back the fragmentation that modern civilisation had caused. According to Lawrence this division within an individual was the root of all evil, and that the natural appetite, spontaneous instinctive desires, were the pure and the good. That it was the imagination, the intellect, its moral principles, its tradition and education that were the corrupting influence of modern civilization.

Through Lawrence, Aldous Huxley, Gerald Heard and Christopher Isherwood would be forever changed by the ideas of Ascona. They would later be called the Sonnenkinder (The Children of the Sun), a term that came from Johann Jakob Bachofen and would become the leading influence that would shape the Human Potential Movement and the Esalen Institute.

Though it is beyond the scope of this paper to go through in detail how Ascona propagated a perversion of aspects of Indian philosophy (Herman Hesse played a large part in introducing this into Ascona), it should be noted that there is consistently an overlap with the Aryan sun-worship religion and certain aspects of Indian philosophy within Ascona, the Ordo Templi Orientis and the Sonnenkinder. This especially revolves around the Bardo Thodol (Liberation Through Hearing During the Intermediate State), otherwise known as the Tibetan Book of the Dead.

The Tibetan Book of the Dead focuses on the experiences that the consciousness has after death, in the bardo, the interval between death and the next rebirth.

Through the lens of Lawrencian metaphysics, the Sonnenkinder would adopt the philosophies of the Tibetan Book of the Dead to their core. Aldous made no secret that during his last years of life, the book had become a sort of bible for him. Aldous would also introduce Timothy Leary to this, which in turn became a major influence on the counterculture guru.

According to Timothy Leary, his co-written book “The Psychedelic Experience,” published in 1964 was loosely based on the Tibetan Book of the Dead. Leary and his co-writers, described the Tibetan Book of the Dead as “a key to the innermost recesses of the human mind, and a guide for initiates, and for those who are seeking the spiritual path of liberation.”

It should also be noted that there is a great deal of overlap with the Ascona philosophy of Aryan sun-worship and that of Alice Bailey who was influenced by the Theosophical Society of Madame Blavatsky, a sort of sister branch of Monte Verità. Bailey’s first work was titled “Initiation, Human and Solar.”

In Bailey’s “Esoteric Psychology II,” heavily influenced by Madame Blavatsky’s “The Secret Doctrine,” she references the mystery of the descent of “fall” to Earth of the rebellious angels – the solar angels or agnishvattas, to which Lucifer is the best known representative. And that the only true evil is the sin of separatism, to which she refers “the mind is the slayer of the Real. Slay thou the slayer.”

Bailey has stated that the majority of her works have been telepathically dictated to her by a Master of Wisdom, initially referred to as “the Tibetan” or by the initials “D.K.,” later identified as Djwal Khul.

In 1922 she co-founded the Lucis Trust with her husband (originally called “Lucifer Publishing Company) which has played a major role within the United Nations to this day.

It should also be noted that Alice Bailey’s interpretation of the mythology of Lucifer has a great deal of overlap with that of the Scottish Rite. Theodor Reuss, followed by Aleister Crowley oversaw a branch of the Scottish Rite in Germany, and as already discussed Ascona had become a headquarter for the Ordo Templi Orientis, and thus we come around full circle.

Children of the Sun in this context, could also be connoted as Children of the Solar-Angels; and thus the Children of Lucifer.

In the words of Alice Bailey, we must add “darkness unto light so that the stars appear, for in the light the stars shine not, but in the darkness light diffused is not, but only focussed points of radiance.” (6)

Thus we must bring forth the darkness…

In 1935, Crowley founded the Agape Lodge No. 2 in Los Angeles.

In 1937, Aldous would move with his family and his fellow Sonnenkinder Gerald Heard to Hollywood, where he would remain until his death. Christopher Isherwood would make the move to Hollywood in 1939.

And just like that, the teachings of Ascona in Hollywood became a primary focus of Crowley and the Sonnenkinder, and together they would dominate the scene out of which the counterculture movement would be born.

[Part 4 of this series will discuss how the ideas of Ascona shaped Hollywood, the music scene and the Esalen Institute, as well as the role of the Tavistock Institute and the Frankfurt school’s in shaping the mass psychology of the counterculture movement.]
Also by this author
Cynthia CHUNG
Cynthia Chung is a lecturer, writer and co-founder and editor of the Rising Tide Foundation (Montreal, Canada).

The War on Science and the 20th Century Descent of Man

COP26 & The Great Reset: The Not So Glorious Prospect of Owning Nothing and Passing a Cold, Dark Winter

The author can be reached at https://cynthiachung.substack.com/

(1) Ronald Hayman, A Life of Jung (1999)
(2) Noll, Richard. The Aryan Christ: The Secret Life of Carl Jung
(3) Ibid
(4) Reuss received letters-patent as a Sovereign Grand Inspector General 33° of the Cernau Scottish Rite from John Yarker dated September 24, 1902 for the Masonic Rites of Memphis and Mizraim and a branch of the Scottish Rite in Germany with charters from Yarker. On the same date, Yarker issued a warrant to Reuss to operate a Sovereign Sanctuary 33° of the Scottish, Memphis and Mizraim rites. The original document is not extant, but a transcript of this warrant was published in 1911 in Reuss’s newsletter, The Oriflamme. Yarker issued a charter confirming Reuss’s authority to operate said rites on July 1, 1904; and Reuss published a transcript of an additional confirming charter dated June 24, 1905.
(5) Reuss announced a constitution for this new, enlarged Ordo Templi Orientis on June 21, 1906 in London.
(6) Alice Bailey, “The Rays and the Initiations”