Theosophy Or Jesuitism?
The series of articles, one of which is referred to in the above quotation from a well-known French evening paper, was originally called forth by an article in Le Lotus by the Abbé Roca, a translation of which was published in the January number of LUCIFER. These articles, it would seem, have stirred up many slumbering animosities. They appear, in particular, to have touched the Jesuit party in France somewhat nearly. Several correspondents have written calling attention to the danger incurred by Theosophists in raising up against themselves such virulent and powerful foes. Some of our friends would have us keep silent on these topics. Such is not, however, the policy of LUCIFER, nor ever will be. Therefore, the present opportunity is taken to state, once for all, the views which Theosophists and Occultists entertain with regard to the Society of Jesus. At the same time, all those who are pursuing in life's great wilderness of vain evanescent pleasures and empty conventionalities an ideal worth living for, are offered the choice between the two now once more rising powers – the Alpha and the Omega at the two opposite ends of the realm of giddy, idle existence – THEOSOPHY and JESUITISM. For, in the field of religious and intellectual pursuits, these two are the only luminaries – a good and an evil star, truly – glimmering once more from behind the mists of the Past, and ascending on the horizon of mental activities. They are the only two powers capable in the present day of extricating one thirsty for intellectual life from the clammy slush of the stagnant pool known as Modern Society, so crystallized in its cant, so dreary and monotonous in its squirrel-like motion around the wheel of fashion. Theosophy and Jesuitism are the two opposite poles, one far above, the other far below even that stagnant marsh. Both offer power – one to the spiritual, the other to the psychic and intellectual Ego in man. The former is "the wisdom that is from above . . . pure, peaceable, gentle . . . full of mercy and good fruits, without partiality and without hypocrisy," while the latter is "the wisdom that descendeth not from above, but is earthly, sensual, DEVILISH."3 One is the power of Light, the other that of Darkness. . . . A question will surely be asked: "Why should anyone choose between the two? Cannot one remain in the world, a good Christian of whatever church, without gravitating to either of these poles?" Most undeniably, one can do so, for a few more years come. But the cycle is rapidly approaching the last limit of its turning point. One out of the three great churches of Christendom is split into atomic sects, whose number increases yearly; and a house divided against itself, as is the Protestant Church – MUST FALL. The third, the Roman Catholic, the only one that has hitherto succeeded in appearing to retain all its integrity, is rapidly decaying from within. It is honeycombed throughout, and is being devoured by the ravenous microbes begotten by Loyola. It is no better now than a Dead Sea fruit, fair for some to look at, but full of the rottenness of decay and death within. Roman Catholicism is but a name. As a Church it is a phantom of the Pad and a mask. It is absolutely and indissolubly bound up with, and fettered by the Society of Ignatius Loyola; for, as rightly expressed by Lord Robert Montagu, "The Roman Catholic Church is (now) the largest Secret Society in the world, beside which Freemasonry is but a pigmy." Protestantism is slowly, insidiously, but as surely, infected with Latinism – the new ritualistic sects of the High Church, and such men among its clergy as Father Rivington, being undeniable evidence of it. In fifty years more at the present rate of success of Latinism among the "upper ten," the English aristocracy will have returned to the faith of King Charles II, and its servile copyist – mixed Society – will have followed suit. And then the Jesuits will begin to reign alone and supreme over the Christian portions of the globe, for they have crept even into the Greek Church. It is vain to argue and claim a difference between Jesuitism and Roman Catholicism proper, for the latter is now sucked into and inseparably amalgamated with the former. We have public assurance for it in the pastoral of 1876 by the Bishop of Cambrai. "Clericalism, Ultramontanism and Jesuitism are one and the same thing – that is to say, Roman Catholicism – and the distinctions between them have been created by the enemies of religion," says the "Pastoral." "There was a time," adds Monseigneur the Cardinal, "when a certain theological opinion was commonly professed in France concerning the authority of the Pope. . . . It was restricted to our nation, and was of recent origin. The civil power during a century and a half imposed official instruction. Those who professed these opinions were called Gallicans, and those who protested were called Ultramontanes, because they had their doctrinal centre beyond the Alps, at Rome. Today the distinction between the two schools is no longer admissible. Theological Gallicanism can no longer exist, since this opinion has ceased to be tolerated by the Church. It has been solemnly condemned, past all return, by the Œcumenical Council of the Vatican. ONE CANNOT NOW BE A CATHOLIC WITHOUT BEING ULTRAMONTANE – AND JESUIT. A plain statement; and as cool as it is plain. The pastoral made a certain noise in France and in the Catholic world, but was soon forgotten. And as two centuries have rolled away since an exposé of the infamous principles of the Jesuits was made (of which we will speak presently), the "Black Militia" of Loyola has had ample time to lie so successfully in denying the just charges, that even now, when the present Pope has brilliantly sanctioned the utterance of the Bishop of Cambrai, the Roman Catholics will hardly confess to such a thing. Strange exhibition of infallibility in the Popes! The "infallible" Pope, Clement XIV (Ganganelli), suppressed the Jesuits on the 23rd of July, 1773, and yet they came to life again; the "infallible" Pope, Pius VII, re-established them on the 7th of August, 1814. The "infallible" Pope, Pius IX, travelled, during the whole of his long Pontificate, between the Scylla and Charybdis of the Jesuit question; his infallibility helping him very little. And now the "infallible" Leo XIII (fatal figures!) raises the Jesuits again to the highest pinnacle of their sinister and graceless glory. The recent Brevet of the Pope (hardly two years old) dated July 13th (the same fatal figure), 1886, is an event, the importance of which can never be overvalued. It begins with the words Dolemus inter alia, and reinstalls the Jesuits in all the rights of the Order that had ever been cancelled. It was a manifesto and a loud defiant insult to all the Christian nations of the New and the Old worlds. From an article by Louis Lambert in the Gaulois (August 18th, 1886) we learn that "In 1750 there were 40,000 Jesuits all over the world. In 1800, officially they were reckoned at about 1,000 men, only. In 1886, they numbered between 7 and 8,000." This last modest number can well be doubted. For, verily now – "Where you meet a man believing in the salutary nature of falsehoods, or the divine authority of things doubtful, and fancying that to serve the good cause he must call the devil to his aid, there is a follower of Unsaint Ignatius," says Carlyle, and adds of that black militia of Ignatius that: "They have given a new substantive to modern languages. The word Jesuitism now, in all countries, expresses an idea for which there was in nature no prototype before. Not till these last centuries had the human soul generated that abomination, or needed to name it. Truly they have achieved great things in the world, and a general result that we may call stupendous." And now since their reinstallment in Germany and elsewhere, they will achieve still grander and more stupendous results. For the future can be best read by the past. Unfortunately in this year of the Pope's jubilee the civilized portions of humanity – even the Protestant ones – seem to have entirely forgotten that past. Let then those who profess to despise Theosophy, the fair child of early Aryan thought and Alexandrian Neo-Platonism, bow before the monstrous Fiend of the Age, but let them not forget at the same time its history. It is curious to observe, how persistently the Order has assailed everything like Occultism from the earliest times, and Theosophy since the foundation of its last Society, which is ours. The Moors and the Jews of Spain felt the weight of the oppressive hand of Obscurantism no less than did the Kabalists and Alchemists of the Middle Ages. One would think Esoteric philosophy and especially the Occult Arts, or Magic, were an abomination to these good holy fathers? And so indeed they would have the world believe. But when one studies history and the works of their own authors published with the imprimatur of the Order, what does one find? That the Jesuits have practised not only Occultism, but BLACK MAGIC in its worst form,4 more than any other body of men; and that to it they owe in large measure their power and influence! To refresh the memory of our readers and all those whom it may concern, a short summary of the doings and actings of our good friends, may be once more attempted. For those who are inclined to laugh, and deny the subterranean and truly infernal means used by "Ignatius' black militia," we may state facts. In "Isis Unveiled" it was said of this holy Fraternity that –
The writer begs to remark to the readers, that this, which was written in 1875, applies admirably and with still more force1888. Also that the statements that follow in quotation marks may be all verified. And thirdly, that the principles (principii) the Jesuits that are now brought forward, are extracted from authenticated MSS. or folios printed by Various members them selves of this very distinguished body. Therefore, they Can checked and verified in the "British Museum" and Bodleian Library with still more ease than in our works.
True: why should not a Jesuit cheat the Devil as well as cheats every layman?
Busembaum and Lacroix, in "Theologia Moralis,"9 say,
What was the origin of that order? It may be stated in a few words. In the year 1534, on August 16th, an ex-officer and "Knight of the Virgin," from the Biscayan Provinces, and the proprietor of the magnificent castle of Casa Solar – Ignatius Loyola,12 became the hero of the following incident. In the subterranean chapel of the Church of Montmartre, surrounded by a few priests and students of theology, he received their pledges to devote their whole lives to the spreading of Roman Catholicism by every and all means, whether good or foul; and he was thus enabled to establish a new Order. Loyola proposed to his six chief companions that their Order should be a militant one, in order to fight for the interests of the Holy seat of Roman Catholicism. Two means were adopted to make the object answer; the education of youth, and proselytism (apostolat). This was during the reign of Pope Paul III, who gave his full sympathy to the new scheme. Hence in 1540 was published the famous papal bull – Regimini militantis Ecclesiæ (the regiment of the warring, or militant Church) – after which the Order began increasing rapidly in numbers and power. At the death of Loyola, the society counted more than one thousand Jesuits, though admission into the ranks was, as alleged,, surrounded with extraordinary difficulties. It was another celebrated and unprecedented bull, issued by Pope Julius the III in 1552, that brought the Order of Jesus to such eminence and helped it towards such rapid increase; for it placed the society outside and beyond the jurisdiction of local ecclesiastical authority, granted the Order its own laws, and permitted it to recognize but one supreme authority – that of its General, whose residence was then at Rome. The results of such an arrangement proved fatal to the Secular Church. High prelates and Cardinals had very often to tremble before a simple subordinate of the Society of Jesus. Its generals always got the upper hand in Rome, and enjoyed the unlimited confidence of the Popes, who thus frequently became tools in the hands of the Order. Naturally enough, in those days when political power was one of the rights of the "Vice-gerents of God" – the strength of the crafty society became simply tremendous. In the name of the Popes, the Jesuits thus granted to themselves unheard-of-privileges, which they enjoyed unstintedly up to the year 1772. In that year, Pope Clement XIV published a new bull, Dominus ac Redemptor (the Lord and Redeemer), abolishing the famous Order. But the Popes proved helpless before this new Frankenstein, the fiend that one of the "Vicars of God" had evoked. The society continued its existence secretly, notwithstanding the persecutions of both Popes and the lay authorities of every country. In 1801, under the new alias of the "Congregation of the Sacrê Coeur de Jêsus," it had already penetrated into and wastolerated in Russia and Sicily. In 1814, as already said, a new bull of Pius VII resurrected the Order of Jesus, though its late privileges, even those among the lay clergy, were withheld from it. The lay authorities, in France as elsewhere, have found themselves compelled ever since to tolerate and to count with Jesuits. All that they could do was to deny them any special privileges and subject the members of that society to the laws of the country, equally with other ecclesiastics. But, gradually and imperceptibly the Jesuits succeeded in obtaining special favours even from the lay authorities. Napoleon III granted them permission to open seven colleges in Paris only, for the education of the young, the only condition exacted being, that those colleges should be under the authority and supervision of local bishops. But the establishments had hardly been opened when the Jesuits broke that rule. The episode with the Archbishop Darboy is well known. Desiring to visit the Jesuit college in the Rue de la Poste (Paris), he was refused admittance, and the gates were closed against him by order of the Superior. The Bishop lodged a complaint at the Vatican. But the answer was delayed for such a length of time, that the Jesuits remained virtually masters of the situation and outside of every jurisdiction but their own. And now read what Lord R. Montagu says of their deeds in Protestant England, and judge:
In France the affairs of the sons of Loyola flourished to the day when the ministry of Jules Ferry compelled them to retire from the field of battle. Many are those who still remember the useless strictness of the police measures, and the clever enacting of dramatic scenes by the Jesuits themselves. This only added to their popularity with certain classes. They obtained thereby an aureole of martyrdom, and the sympathy of every pious and foolish woman in the land was secured to them. And now that Pope Leo XIII has once more restored to the good fathers, the Jesuits, all the privileges and rights that had ever been granted to their predecessors, what can the public at large of Europe and America expect? Judging by the bull, the complete mastery, moral and physical, over every land where there are Roman Catholics, is secured to the Black Militia. For in this bull the Pope confesses that of all the religious congregations now existing, that of the Jesuits is the one dearest to his heart. He lacks words sufficiently expressive to show the ardent love he (Pope Leo) feels for them, etc., etc. Thus they have the certitude of the support of the Vatican in all and everything. And as it is they who guide him, we see his Holiness coquetting and flirting with every great European potentate – from Bismarck down to the crowned heads of Continent and Isle. In view of the ever increasing influence of Leo XIII, moral and political – such a certitude for the Jesuits is of no mean importance. For minute particulars the reader is referred to such well-known authors as Lord Robert Montagu in England; and on the continent, Edgard Quinet: l'Ultra-montanisme; Michelet: Le prêtre, la Femme et la Famille; Paul Bert: Les Jésuites; Friedrich Nippold: Handbuch der Neuerster Kirchengeschichte and Welche Wege führen nach Rome? etc., etc. Meanwhile, let us remember the words of warning we received from one of our late Theosophists, Dr. Kenneth Mackenzie, who, speaking of the Jesuits, says that: –
But what are we to think of the future of Society if it is to be controlled in word and deed by this villainous Body! What are we to expect from a public, which, knowing the existence of the above mentioned charges, and that they are not exaggerated but pertain to historical fact, still tolerates, when it does not reverence, the Jesuits on meeting them, while it is ever ready to point the finger of contempt at Theosophists and Occultists? Theosophy is persecuted with unmerited slander and ridicule at the instigation of these same Jesuits, and many are those who hardly dare to confess their belief in the Philosophy of Arhatship. Yet no Theosophical Society has ever threatened the public with moral decay and the full and free exercise of the seven capital sins under the mask of holiness and the guidance of Jesus! Nor are their rules secret, but open to all, for they live in the broad daylight of truth and sincerity. And how about the Jesuits in this respect? "Jesuits who belong to the highest category," says again Louis Lambert, "have full and absolute liberty of action – even to murder and arson. On the other hand, those Jesuits who are found guilty of the slightest attempt to endanger or compromise the Society of Jesus – are punished mercilessly. They are allowed to write the most heretical books, provided they do not expose the secrets of the Order." And these "secrets" are undeniably of a most terrible and dangerous nature. Compare a few of these Christian precepts and rules for entering this Society of "divine origin," as claimed for it, with the laws that regulated admissions to the secret societies (temple mysteries) of the Pagans. "A brother Jesuit has the right to kill anyone that may prove dangerous to Jesuitism."
It is these "enemies of the Human Race," as they are called, that have once more obtained their old privileges of working in the dark, and inveigling and destroying every obstacle they find in their way – with absolute impunity. But – "forewarned, forearmed.'' Students of Occultism should know that, while the Jesuits have, by their devices, contrived to make the world in general, and Englishmen in particular, think there is no such thing as MAGIC, these astute and wily schemers themselves hold magnetic circles, and form magnetic chains by the concentration of their collective will when they have any special object to affect, or any particular and important person to influence. Again, they use their riches lavishly to help them in any project. Their wealth is enormous. When recently expelled from France, they brought so much money with them, some part of which they converted into English Funds, that immediately the latter were raised to par, which the Daily Telegraph pointed out at the time. They have succeeded. The Church is henceforth an inert tool, and the Pope a poor weak instrument in the hands of this Order. But for how long? The day may come when their wealth will be violently taken from them, and they themselves mercilessly destroyed amidst the general execrations and applause of all nations and peoples. There is a Nemesis – KARMA, though often it allows Evil and Sin to go on successfully for ages. It is also a vain attempt on their part to threaten the Theosophists – their implacable enemies. For the latter are, perhaps, the only body in the whole world who need not fear them. They may try, and perhaps succeed, in crushing individual members. They would vainly try their hand, strong and powerful as it may be, in an attack on the Society. Theosophists are as well protected, and better, than themselves. To the man of modern science, to all those who know nothing, and who do not believe what they hear of WHITE and BLACK magic, the above will read like nonsense. Let it be, though Europe will very soon experience, and is already so experiencing, the heavy hand of the latter. Theosophists are slandered and reviled by the Jesuits and their adherents everywhere. They are charged with idolatry and superstition; and yet we read in the same "Principles" of the Father Jesuits: –
This is Roman Catholicism, identical and henceforth one with Jesuitism – as shown by the pastoral of the Cardinal Bishop of Cambrai, and Pope Leo. A precept this, which, whether or not doing honour to the Christian Church, may at least be profitably quoted by any Hindu, Japanese, or any other "heathen" Theosophist, who has not yet given up the belief of his childhood. But we must close. There is a prophecy in the heathen East about the Christian West, which, when rendered into comprehensible English, reads thus: "When the conquerors of all the ancient nations are in their turn conquered by an army of black dragons begotten by their sins and born of decay, then the hour of liberation for the former will strike." Easy to see who are the "black dragons." And these will in their turn see their power arrested and forcibly put to an end by the liberated legions. Then, perhaps, there will be a new invasion of an Atilla from the far East. One day the millions of China and Mongolia, heathen and Mussulman, furnished with every murderous weapon invented by civilization, and forced upon the Celestial of the East, by the infernal spirit of trade and love of lucre of the West, drilled, moreover, to perfection by Christian man-slayers – will pour into and invade decaying Europe like an irrepressible torrent. This will be the result of the work of the Jesuits, who will be its first victims, let us hope. Lucifer, June, 1888 H. P. Blavatsky
2 The question is rather: Did the "historical"
Jesus ever exist? – [ED. 3 James' General Epistle, chapter iii,
15,17. 4 Mesmerism or HYPNOTISM
is a prominent factor in Occultism. It is magic. The Jesuits were
acquainted with and practised it ages before Mesmer and Charcot. – [ED. 5 Extracts from this "Arrêt"
were compiled into a work in 4 vols., 12 mo., which appeared at Paris, in
1762, and was known as "Extraits des Assertions, etc." In a work
entitled "Response aux Assertions," an attempt was made by the
Jesuits to throw discredit upon the facts collected by the Commissioners
of the French Parliament in 1762, as for the most part malicious fabrications.
"To ascertain the validity of this impeachment," says the author
of "The Principles of the Jesuits," the libraries of the two Universities
of the British Museum and of Sion College have been searched for the authors
cited; and in every instance where the volume was found, the correctness
of the citation was established." 6 "Theologiæ Moralis,"
Tomus iv. Lugduni, 1663. 7 Tom iv., lib. xxviii., sect. I, de Præcept
I, c. 20, n. 184. 8 Ibid., sect. 2, de Præcept 1, Probl.
113, n. 586. 9 "Theologia Moralis nunc pluribus
partibus aucta, à R. P. Claudio Lacroix, Societatis Jesu." Coloniæ,
1757 (Ed. Mus. Brit.). 10Tom., ii., lib. Iii., Pars. I, Fr. I,
c. i. dub 2 resol. Vii. What a pity that the counsel for the defence had
not bethought them to cite this orthodox legalization of "cheating
by palmistry or otherwise," at the recent religio-scientific prosecution
of the medium Slade, in London. 11 Niccolini "History of the Jesuits." 12 Or "St. Inigo the Biscayan,"
by his true name. 13 "Royal Masonic Cyclopaedia,"
p. 369. 14 Imago: "Primi Sæculi Societatis
Jesu," lib. I, c 3, p. 64. 15 Anthony Escobar: "Universæ
absque lite sententiæ," Theologiæ Moralis receptiore, etc.,
Tomus i, Lugduni, 1652 (Ed. Bibl. Acad. Cant.). "Idem sentio, e breve
illud tempus ad unius horæ spatium traho. Religiosus itaque habitum
demittens assignato hoc temporis intersititio, non incurrit excommunicationem,
etiamsi dimmittat non solum ex causâ turpi, scilicet fornicandi,
aut clàm aliquid abripiendi, set etiam ut incognitus ineat lupanar."
Probl. 44, n. 213. 16 Pars. II, Tra. 2, c. 31. 17 See "Principles of the Jesuits
developed in a Collection of Extracts from their own authors." London,
1839. 18 In "Præcepta Decaloga"
(Edit. of Sion Library), Tom. i, lib. iv, c. 2, n. 7, 8. 19 Opinion of John Dicastille, Sect. XV,
"De Justitia et Jure," etc., cens, pp. 319, 320. 20 "Cursûs Theologici,"
Tomus v. Duaci, 1642, Disp. 36, Sect. 5, n. 118. 21 De Cultu "Adorationis, Libri Tres."
Lib. iii, Disp. i, c. 2. |