THEOSOPHY, Vol. 58, No. 8, June, 1970
(Pages 240-246; Size: 20K)
(Number 32 of a 36-part series)



THE Jesuits maintain that "the Society of Jesus is not of human invention, but it proceeded from him whose name it bears. For Jesus himself described that rule of life which the Society follows, first by his example, and afterwards by his words."

Let, then, all pious Christians listen and acquaint themselves with this alleged "rule of life" and precepts of their God, as exemplified by the Jesuits. Peter Alagona (St. Thomoe Aquinatis Summoe Theologioe Compendium) says: "By the command of God it is lawful to kill an innocent person, to steal, or commit ... (Ex mandato Dei licet occidere innocentem, furari, fornicari); because he is the Lord of life and death, and all things, and it is due to him thus to fulfil his command." (Ex primâ secundæ, Quæst., 94.)

"A man of a religious order, who for a short time lays aside his habit for a sinful purpose, is free from heinous sin, and does not incur the penalty of excommunication."

John Baptist Taberna (Synopsis Theologioe Practicoe), propounds the following question: "Is a judge bound to restore the bribe which he has received for passing sentence?" Answer: "If he has received the bribe for passing an unjust sentence, it is probable that he may keep it.... This opinion is maintained and defended by fifty-eight doctors."

We must abstain at present from proceeding further. So disgustingly licentious, hypocritical, and demoralizing are nearly all of these precepts, that it was found impossible to put many of them in print, except in the Latin language. We will return to some of the more decent as we proceed, for the sake of comparison.... We leave inferences for the present, and proceed to compare some of the practices and precepts of the Jesuits, with those of individual mystics and organized castes and societies of the ancient time. Thus the fair-minded reader may be placed in a position to judge between them as to the tendency of their doctrines to benefit or degrade humanity.

Rabbi Jehoshua Ben Chananea, who died about A.D. 72, openly declared that he had performed "miracles" by means of the Book of Sepher Jezireh, and challenged every skeptic. Franck, quoting from the Babylonian Talmud, names two other thaumaturgists, Rabbis Chanina and Oshoi.

Simon Magus was doubtless a pupil of the Tanaïm of Samaria, the reputation which he left behind, together with the title given to him of "the Great Power of God," testifies strongly in favor of the ability of his teachers. The calumnies so zealously disseminated against him by the unknown authors and compilers of the Acts and other writings, could not cripple the truth to such an extent as to conceal the fact that no Christian could rival him in thaumaturgic deeds. The story told about his falling during an aërial flight, breaking both his legs, and then committing suicide, is ridiculous. Instead of praying mentally that it should so happen, why did not the apostles pray rather that they should be allowed to outdo Simon in wonders and miracles, for then they might have proved their case far more easily than they did, and so converted thousands to Christianity. Posterity has heard but one side of the story.

Simon was accused of blasphemy against the Holy Ghost, because he introduced it as the "Holy Spiritus, the Mens (Intelligence), or the mother of all." But we find the same expression used in the Book of Enoch, in which, in contradistinction to the "Son of Man," he says "Son of the Woman." In the Codex of the Nazarenes, and in the Sohar, as well in the Books of Hermes, the expression is usual; and even in the apocryphal Evangelium of the Hebrews we read that Jesus himself admitted the sex of the Holy Ghost by using the expression, "My mother, the Holy Pneuma."

But what is the heresy of Simon, or what the blasphemies of all the heretics, in comparison with that of the same Jesuits who have now so completely mastered the Pope, ecclesiastical Rome, and the entire Catholic world? Listen again to their profession of faith.

"Do what your conscience tells you to be good and commanded: if, through invincible error, you believe lying or blasphemy to be commanded by God, blaspheme."

"Omit to do what your conscience tells you is forbidden: omit the worship of God, if you invincibly believe it to be prohibited by God."

"There is an implied law ... obey an invincibly erroneous dictate of conscience. As often as you believe invincibly that a lie is commanded -- lie."

"Let us suppose a Catholic to believe invincibly that the worship of images is forbidden: in such a case our Lord Jesus Christ will be obliged to say to him, "Depart from me thou cursed ... because thou hast worshipped mine image." So, neither, is there any absurdity in supposing that Christ may say, "Come thou blessed ... because thou hast lied, believing invincibly, that in such a case I commanded the lie."

Does not this -- but no ! words fail to do justice to the emotions that these astonishing precepts must awaken in the breast of every honest person. Let silence, resulting from invincible disgust, be our only adequate tribute to such unparalleled moral obliquity.

In what particular was then Simon Magus a blasphemer, if he only did that which his conscience invincibly told him was true? And in what particular were ever the "Heretics," or even infidels of the worst kind more reprehensible than the Jesuits -- those of Caen, for instance -- who say the following:

"The Christian religion is ... evidently credible, but not evidently true. It is evidently credible; for it is evident that whoever embraces it is prudent. It is not evidently true; for it either teaches obscurely, or the things which it teaches are obscure. And they who affirm that the Christian religion is evidently true, are obliged to confess that it is evidently false."

"Infer from hence--

"1. That it is not evident that there is now any true religion in the world.

"2. That it is not evident that of all religions existing upon the earth, the Christian religion is the most true; for have you travelled over all countries of the world, or do you know that others have?...

. . . . . . . . . . . . . . . . . . . . . .
"4. That it is not evident that the predictions of the prophets were given by inspiration of God; for what refutation will you bring against me, if I deny that they were true prophecies, or assert that they were only conjectures?

"5. That it is not evident that the miracles were real, which are recorded to have been wrought by Christ; although no one can prudently deny them (Position 6).

"Neither is an avowed belief in Jesus Christ, in the Trinity, in all the articles of Faith, and in the Decalogue, necessary to Christians. The only explicit belief which was necessary to the former (Jews) and is necessary to the latter (Christians) is 1, of God; 2, of a rewarding God" (Position 8).

Hence, it is also more than "evident" that there are moments in the life of the greatest liar when he may utter some truths. It is in this case so perfectly exemplified by the "good Fathers," that we can see more clearly than ever whence proceeded the solemn condemnations at the OEcumenical Council of 1870, of certain "heresies," and the enforcement of other articles of faith in which none believed less than those who inspired the Pope to issue them....

None of the pre-historical nations ever thought of denying either the existence or the immortality of the inner man, the real "self." Only, we must bear in mind the teachings of the old philosophies: the spirit alone is immortal -- the soul, per se, is neither eternal nor divine. When linked too closely with the physical brain of its terrestrial casket, it gradually becomes a finite mind....

The doctrine of man's triune nature is as clearly defined in the Hermetic books as it is in Plato's system, or again in that of the Buddhist and Brahmanical philosophies. And this is one of the most important as well as least understood of the doctrines of Hermetic science. The Egyptian Mysteries, so imperfectly known by the world, and only through the few brief allusions to them in the Metamorphosis of Apuleius, taught the greatest virtues. They unveiled to the aspirant in the "higher" mysteries of initiation that which many of our modern Hermetic students vainly search for in the kabalistic books, and which no obscure teachings of the Church, under the guidance of the Order of Jesuits, will ever be able to unveil. To compare, then, the ancient secret societies of the hierophants with the artificially-produced hallucinations of those few followers of Loyola, who were, perchance, sincere at the beginning of their career, is to insult the former. And yet, in justice to them, we are compelled to do so.

One of the most unconquerable obstacles to initiation, with the Egyptians as with the Greeks, was any degree of murder. One of the greatest titles to admission in the Order of Jesuits is a murder in defence of Jesuitism. "Children may kill their parents if they compel them to abandon the Catholic faith."

"Christian and Catholic sons," says Stephen Fagundez, "may accuse their fathers of the crime of heresy if they wish to turn them from the faith, although they may know that their parents will be burned with fire, and put to death for it, as Tolet teaches.... And not only may they refuse them food ... but they may also justly kill them."

It is well known that Nero, the Emperor, had never dared seek initiation into the Mysteries on account of the murder of Agrippina!

Under Section XIV, of the Principles of the Jesuits, we find on Homicide the following Christian principles inculcated by Father Henry Henriquez, in Summoe Theologioe Moralis. Tomus 1, Venetiis, 1600 (Ed. Coll. Sion): "If an adulterer, even though he should be an ecclesiastic ... being attacked by the husband, kills his aggressor ... he is not considered irregular: non ridetur irregularis.

"If a father were obnoxious to the State (being in banishment), and to the society at large, and there were no other means of averting such an injury, then I should approve of this" (for a son to kill his father), says Sec. XV, on Parricide and Homicide.

"It will be lawful for an ecclesiastic, or one of the religious order, to kill a calumniator who threatens to spread atrocious accusations against himself or his religion," is the rule set forth by the Jesuit Francis Amicus.

So far, good. We are informed by the highest authorities what a man in the Catholic communion may do that the common law and public morality stamp as criminal, and still continue in the odor of Jesuitical sanctity. Now suppose we again turn the medal and see what principles were inculcated by Pagan Egyptian moralists before the world was blessed with these modern improvements in ethics.

In Egypt every city of importance was separated from its burial place by a sacred lake. The same ceremony of judgment which the Book of the Dead describes as taking place in the world of Spirit, took place on earth during the burial of the mummy. Forty-two judges or assessors assembled on the shore and judged the departed "soul" according to its actions when in the body, and it was only upon a unanimous approval of this post-mortem jury that the boatman, who represented the Spirit of Death, could convey the justified defunct's body to its last resting-place. After that the priests returned within the sacred precincts and instructed the neophytes upon the probable solemn drama which was then taking place in the invisible realm whither the soul had fled. The immortality of the spirit was strongly inculcated by the Al-om-jah (name of the highest Egyptian hierophants). In the Crata Nepoa, or the Mysteries of the Ancient Egyptian Priests, the following is described as the seven degrees of the initiation.

After a preliminary trial of Thebes, where the neophyte had to pass through many trials, called the "Twelve Tortures," he was commanded to govern his passions and never lose for a moment the idea of his God. Then as a symbol of the wanderings of the unpurified soul, he had to ascend several ladders and wander in darkness in a cave with many doors, all of which were locked. When he had overcome the dreadful trials, he received the degree of Pastophoris, the second and third degrees being called the Neocoris, and the Melanephoris. Brought into a vast subterranean chamber thickly furnished with mummies lying in state, he was placed in presence of the coffin which contained the mutilated body of Osiris covered with blood. This was the hall called "Gates of Death," and it is most certainly to this mystery that the passages in the Book of Job (38:17) and other portions of the Bible allude when these gates are spoken of. In chapter 10, we give the esoteric interpretation of the "Book of Job," which is the poem of initiation par excellence.

Have the gates of death been opened to thee?
Hast thou seen the doors of the shadow of death?
asks the "Lord" -- i.e., the Al-om-jah, the Initiator -- of Job, alluding to this third degree of initiation.

When the neophyte had conquered the terrors of this trial, he was conducted to the "Hall of Spirits," to be judged by them. Among the rules in which he was instructed, he was commanded "never to either desire or seek revenge; to be always ready to help a brother in danger, even unto the risk of his own life; to bury every dead body; to honor his parents above all; respect old age and protect those weaker than himself; and finally, to ever bear in mind the hour of death, and that of resurrection, in a new and imperishable body." Purity and chastity were highly recommended, and adultery threatened with death.

Then the Egyptian neophyte was made a Kristophores. In this degree the mystery-name of IAO was communicated to him. The fifth degree was that of Balahala, and he was instructed by Horus, in alchemy, the "word" being chemia. In the sixth, the priestly dance in the circle was taught him, in which he was instructed in astronomy, for it represented the course of the planets. In the seventh degree, he was initiated into the final Mysteries. After a final probation in a building set apart for it, the Astronomus, as he was now called, emerged from these sacred apartments called Manneras, and received a cross -- the Tau, which, at death, had to be laid upon his breast. He was a hierophant.

We have read above the rules of these holy initiates of the Christian society of Jesus. Compare them with those enforced upon the Pagan postulant, and Christian (!) morality with that inculcated in those mysteries of the Pagans upon which all the thunders of an avenging Deity are invoked by the Church. Had the latter no mysteries of its own? Or were they in any wise purer, nobler, or more inciting to a holy, virtuous life? Let us hear what Niccolini has to say, in his able History of the Jesuits, of the modern mysteries of the Christian cloister.

"In most monasteries, and more particularly in those of the Capuchins and reformed (reformati), there begins at Christmas a series of feasts, which continues till Lent. All sorts of games are played, the most splendid banquets are given, and in the small towns, above all, the refectory of the convent is the best place of amusement for the greater number of the inhabitants. At carnivals, two or three very magnificent entertainments take place; the board so profusely spread that one might imagine that Copia had here poured forth the whole contents of her horn. It must be remembered that these two orders live by alms. [And begged in the name of Him who had nowhere to lay his head! H.P.B.] The sombre silence of the cloister is replaced by a confused sound of merry-making, and its gloomy vaults now echo with other songs than those of the psalmist. A ball enlivens and terminates the feast; and, to render it still more animated, and perhaps to show how completely their vow of chastity has eradicated all their carnal appetite, some of the young monks appear coquettishly dressed in the garb of the fair sex, and begin the dance, along with others, transformed into gay cavaliers. To describe the scandalous scene which ensues would be but to disgust my readers. I will only say that I have myself often been a spectator at such saturnalia."

The cycle is moving down, and, as it descends, the physical and bestial nature of man develops more and more at the expense of the Spiritual Self (See Isis II, 366 fn.) With what disgust may we not turn from this religious farce called modern Christianity, to the noble faiths of old!

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(1) NOTE.--"The Christian Scheme," begun in November, 1967, is collated from the works of H. P. Blavatsky. It recounts the historical background and early development of Christianity.
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