Connect with us


Anatomy of a mass suicide: The dark, twisted story behind a UFO death cult

In March 1997, all 39 members of the religious group Heaven’s Gate committed suicide. But why?

Excerpted from “Heaven’s Gate: America’s UFO Religion”

On March 22 and March 23, 1997, all thirty-nine active members of Heaven’s Gate committed suicide, exiting the Earth, as they referred to the act. In three waves, members ingested a poisonous mixture of barbiturates and alcohol, and as their breath slowed and bodies shut down, they asphyxiated under plastic bags that they had tied over their heads. Members followed guidelines they had researched several years earlier, and laid down their earthly lives in what can only be called ritual precision and attention to detail. In keeping with the group’s customs, each member wore an identical uniform, but in their final months the group’s members had added a customized “Heaven’s Gate Away Team” patch that positioned them as merely visitors to this planet rather than inhabitants, invoking the concept from the Star Trek universe of visitors from a traveling spaceship.

They also covered themselves in purple shrouds, the shroud an echoing of nearly universal ancient burial customs, and the purple a reminder not only of the Easter season but, as Robert W. Balch and David Taylor have pointed out, Nettles’s favorite color. Each member carried a five-dollar bill and three quarters, a standard practice that members of the group had followed to avoid being stranded without money for transportation. Members of each wave had cleaned and tidied after their compatriots had died, removing the plastic bags and draping the shrouds over their deceased companions. Applewhite ended his life on the second day of the suicide, along with his closest helpers. When ex-member Neoody, informed of the exits by a mailing he had received from the group, found the bodies on March 26, there was nothing left of Heaven’s Gate. Neoody called the 911 telephone emergency hotline to report the deaths, then left.

The most radical thing one can say about the Heaven’s Gate suicides is also the simplest: the suicides were religious acts. Members understood them not as deaths but graduations, cutting aside the decaying matter of Earth so as to free their true selves to journey to the Next Level in the heavens. Were they suicides? Yes, certainly to outsiders such as myself and (presumably) most readers of this book. But for the adherents of Heaven’s Gate, no they clearly were not. Members of the group defined suicide as “to turn against the Next Level when it is being offered,” a definition they crafted at least several months before the actual suicides. By that logic those who remained on Earth had committed the true suicides, rejecting the promise of eternal life as perfected beings in the Next Level. Members of Heaven’s Gate merely exited a world they had long rejected.

Why, journalists, scholars, and the general public have asked, did the adherents of Heaven’s Gate ultimately choose to commit suicide in March 1997? Unlike the members of the Peoples Temple living in Jonestown, Guyana, who committed mass suicide and murder in 1978, no network of hostile outsiders sought to take down the group. Nor did government forces raid the home of Heaven’s Gate, nor did its leaders face any sort of criminal or civil charges, as happened in the cases of the Branch Davidians and Christian survivalists at Ruby Ridge, Idaho. In each of those examples, outside forces combined with inside ones to lead to violence and death among members of a new religious movement. This leads to a curious point: in most cases of millennial violence, something or someone instigated the final violent end of the group. This is precisely what appeared not to have happened in the case of Heaven’s Gate, which makes it all the more surprising that thirty-nine people— plus more later—chose to end their lives.

This chapter argues that members of Heaven’s Gate chose to commit suicide in March 1997 because their dualistic theology had long led them to view this act as a possible necessity; their model of graduation from the human world required that they take some step to depart; and the combination of a lack of government persecution and the appearance of the Hale-Bopp comet and its related publicity served to force the issue. Members had expected government forces or other Luciferian agents to kill them, and paradoxically the absence of any overt oppression led adherents to decide they had to end their own lives rather than rely on the government to kill them. This being said, ultimately I do not think we can accept any specific argument of why members chose to commit suicide at that particular time. Certainly they might have waited for another cosmic sign, or waited longer for government action against them. Theoretically Applewhite might have crafted a theological rationale for staying on Earth indefinitely. None of these things happened. Scholars can point to influences and historical developments, but reducing the individual choices of so many people to one or even a handful of causal forces is difficult. The best evidence died with the members of Heaven’s Gate.

Yet some evidence remains, namely the group members’ writings and videos. Several scholars have tackled the question of why the events in Heaven’s Gate ended as they did. The opinions of Robert W. Balch and David Taylor most closely match my own, and since they are the two sociologists with the longest-standing research background in the study of the group, their interpretation relies on the most support. “[T]he suicides resulted from a deliberate decision that was neither prompted by an external threat nor implemented through coercion. Members went to their deaths willingly, even enthusiastically, because suicide made sense to them in the context of a belief system that, with few modifications, dated back to Ti and Do’s initial revelations,” the two sociologists wrote in their 2002 analysis of the Heaven’s Gate suicides. They note several factors predisposing the group to suicide, including not only their belief system and its dualistic cosmology, but also the attrition of less committed members, the organization of their leadership system, and their perception of an external conspiracy against them. They also identified a series of precipitating factors, notably the aging of Applewhite, the end of active proselytizing, the arrival of Hale-Bopp comet, and Easter.

Balch and Taylor’s analysis is correct, and I am in basic agreement with it. I am less convinced that the precipitating factors represented a truly convincing case for suicide, but since the only individuals who can conclusively indicate if this is so are now deceased—or in the Next Level, if one accepts their own belief system, and regardless beyond our ability to interview—this question will remain permanently unanswered and unanswerable. I also think that the lack of government persecution against the movement was far more influential than any other factor in pushing the group members toward deciding to commit suicide, as their past statements indicated that they expected this to happen imminently. The lack of any government siege against them would not only have represented a failure of expectations but a basic logistical problem in how to get their souls to the Next Level. (That is, members faced the same problem they had for nearly two decades: how to get themselves to the Next Level if the government was not going to kill them and free their souls to journey onward.) Further, the metaphysical dualism of the movement’s thought is equally important as their worldly and cosmological dualism.

Historian of religion Catherine Wessinger offers another paradigm for the end of Heaven’s Gate based on her model of catastrophic millennialism. Wessinger calls Heaven’s Gate a “fragile millennial group,” meaning that the movement existed in an unstable state because of its millennial theology, its hierarchal model of leadership, and the aging of its leader Applewhite. Yet importantly, the group had existed in basically the same theological and social form for years, and while fragile, it nevertheless had endured. No particular sense of fragility characterized the movement in 1997, as Wessinger herself notes: “Applewhite . . . had feelings of persecution dating back twenty-five to thirty years, but at the time of the suicide, the group was not really persecuted.” In Wessinger’s view, the suicides resulted from a group that slowly closed itself off from the outside world based on decades of rejection by outsiders, combined with a theology that created an unstable worldview. “The decision to ‘exit’ planet Earth was made in response to internal weaknesses that were caused by Do and the other leader, Bonnie Lu Nettles (called ‘Ti’), who died in 1985. But the group’s uncomfortable relationship with mainstream American society contributed to the Heaven’s Gate believers’ group suicide,” Wessinger explains.

The internal weaknesses to which Wessinger refers emerge from the group’s theology of grafting and hierarchy, wherein the Next Level communicated and related to Earth only through a chain of mind linking the Next Level to Ti, Ti to Do, and Do to the members of the Class, i.e., the adherents of Heaven’s Gate. Ti had already exited her human vehicle, but Do remained as a conduit to the Next Level. “What would happen to the students after his death,” Wessinger envisions the members asking. In her analysis, the theology of grafting had resulted in an unstable situation wherein members relied entirely on Applewhite-asDo to enable their connection to the Next Level. As Applewhite aged, his followers presumably reasoned, would they not stand to lose any chance of salvation? James R. Lewis makes a similar argument in his analysis of the Heaven’s Gate suicides, explaining that “there seemed to be no other viable solution to the problem of what followers would do after he passed away.”

I do not disagree with Wessinger and Lewis that this particular theological position played a role in the members’ decisions to accept suicide, but I do not see it as an underlying cause, rather at most a supporting factor. Adherents did express a single-minded dedication to their leader, and they clearly did not want to lose their connection to the Next Level through him. But the example of Nettles’s death and the continued Next Level activity of Ti offers a powerful counterexample of the resilience and stability of Heaven’s Gate’s belief system. Despite the death of her vehicle, Ti continued to live, and while the death of Applewhite surely would have rocked the movement’s members, there is no reason to assume that one or more adherents would not simply have accepted the mantle of “senior student” and become a sort of surrogate to Do. As a parallel, one can look to the continued activity of a small network of former members of the group, who even fifteen years after the death of Applewhite and their co-religionists, persist in their beliefs and connection to the movement. Do literally transcended Applewhite as a human being, and therefore the death of Applewhite would not have meant the death of Do, as members very clearly indicated through the actual suicides. Nor was Applewhite’s death particularly imminent in March 1997, though he had expressed concerns that he might be suffering from cancer. The aging of Applewhite might have predisposed himself and members to look for signs of the end, but it did not in itself cause the end, or serve as a sign.

I would therefore disagree with Wessinger that the movement was fragile in the sense of social instability. Of course there is no way to know how the adherents would have responded to Applewhite’s death, since in fact the vast majority accepted his decision to force the issue of their departure by choosing to exit their vehicles, that is, to commit suicide, on their own terms. Yet Wessinger is correct to highlight the role of the group’s negative relationship with broader culture, their “sense of alienation from society,” as she calls it. This form of dualistic thinking serves as one of the theological forces enabling the suicides.

While Balch and Taylor and Wessinger offer helpful models for the suicides, several other scholars have proffered overly reductionist approaches that either rely on circular logic or fail to account for empirical realities. Robert Jay Lifton has described the exits as the result of Applewhite’s “own decision to force the end—of his own journey, of his megalomanic self, and of the small cult of ‘grafted’ followers that had come to constitute his entire world. In destroying that world, he was destroying everything.” It is difficult to argue against Lifton’s position since he provides no specific evidence of Applewhite’s alleged psychological state nor why Applewhite chose March 1997 as the time to destroy the world. Rather, Lifton envisions the group member as sliding toward a “shared delusion” that he characterizes as possessing elements both “poignant and absurd,” such as the Away Team patches.

Lifton’s inability to take seriously the Heaven’s Gate suicides and lack of evidence as to why one should root the deaths in pathological psychology rather than theology makes his model rather unhelpful. That being said, Lifton is correct to note that the decision to end the group’s terrestrial existence rested with Applewhite alone.

Sociologist Janja Lalich’s model of the Heaven’s Gate suicides is in some ways far more helpful, for she recognizes that for members “[t]he mass suicide of the Heaven’s Gate cult was not a delusional or insane act . . . Rather, it was the ultimate and inevitable next step within the self-sealing system of their community.” While “self-sealing” seems too strong a position—several members left after the group decided to consider suicide, and one member departed just weeks before the suicides—she is correct that the acts made sense for adherents of this worldview. Yet Lalich places too much stock in her model of “bounded choice” which she argues creates a “complete dependency of the members on the leaders, built around an intricate system to oversee that degree of control which led to their bounded choice of their own demise.” While members did depend in a soteriological sense on their leaders, this sense of dependency was neither absolute nor entirely bound, as the examples of defections and continued activities of former members after the suicides indicate. Yet even if Lalich is correct that such a dependency exists, the materials produced by adherents of Heaven’s Gate in their final years did not credit this sort of hierarchal dependency as the reasons they chose to commit suicide. Rather, a close examination of the documents they produced indicates that members chose to commit suicides because they had come to reject the world just as they had long believed that they had to reject their bodies. They sought transcendence, not bounded choice. However, Lalich is correct to root the suicides in a concept of binding, but rather than see their choices as bound, it is best to see the members themselves as binding themselves to Applewhite.

By contrast to Lalich and Lifton, and in keeping with Balch and Taylor, Wessinger, Lewis, and others, I understand the Heaven’s Gate suicides as ultimately driven by theology and worldview, and members making what sociologist Rodney Stark and his collaborators would call rational choices to remain within the group, accept Applewhite’s decisions, and end their lives. By the end of 1996, the members of Heaven’s Gate had reconfigured their worldview in a starkly dualistic manner. They upheld two forms of dualism: one a metaphysical dualism that distinguished the body from the true self, found in the mind or soul; the other a second form of dualism that I call “worldly dualism,” which distinguished the members of Heaven’s Gate and their movement as good, saved, and wholesome, and separated from a bad, damned, and corrupt outside world. These two forms of dualistic thinking had long been developing, and both clearly emerged from the thought and teachings of Nettles and Applewhite as far back as 1974, when they taught that human beings had to overcome and transcend the world to achieve eternal heavenly salvation, and to abandon human and terrestrial existence.

Yet the early 1990s clearly had reshaped both forms of dualism into more strident form that envisioned the Earth as not merely something to graduate from, but something to hate, human bodies not merely things to evolve out of, but vehicles to willfully destroy through suicide. As this chapter will demonstrate, the best explanation for this more strident dualism is that members of Heaven’s Gate had given up on the world and had decided after years of widespread rejection that the broader society, especially mainstream Christians, was beyond any attempt to reach and save. They had also given up on their bodies, witnessed the death of Nettles and the aging of Applewhite, and fought the demons of sensuality and humanness for decades.

Both types of dualism had to combine and ferment before adherents would seriously entertain the possibility of suicide. These two forms of dualism informed how the group’s members thought about the world and the self, and enabled the idea of suicide. Yet other factors contributed as well. Most importantly, the hoopla surrounding the appearance of the Hale-Bopp comet and claims that a UFO trailed the comet signaled to them that their time had come to an end, and that the whole world would at last see their commitment to the Next Level. In the end members chose to commit suicides because they had rejected the intrinsic value of the world and the human body, and because their leader, Applewhite, had indicated that the time was right to discard their attachments to both of them. The vast majority of members accepted this logic and chose to exit their human bodies.

In other words, there was a very clear reason that members chose suicide: because they did not perceive the actions they chose as suicides. They looked to them merely as a form of graduation from an unwanted terrestrial existence on an undesirable planet in disagreeable bodies, to a cosmic existence in the Next Level in perfected new bodies. For members, suicide was the only logical choice within their worldview. Members had expected and even hoped that a government raid would end their earthly lives, but when that did not transpire they chose to end their lives themselves. In order for the adherents of this religious movement to have made this choice, several historical developments had to occur, culminating in how members of the group responded to the appearance of the Hale-Bopp comet and a rumored extraterrestrial companion.

Excerpted from “Heaven’s Gate: America’s UFO Religion” by Benjamin E. Zeller. Copyright © 2014 by Benjamin E. Zeller. Reprinted by arrangement with NYU Press. All rights reserved.




Occultism and World Rulers

Mystical knowledge originates in ancient times. Esoteric tradition speaks of the existence, from the time of Atlantis, of occult centers that controlled people and events with the help of black magic.

Occultism and World Rulers

These were secret entities that quietly, but quite actively intervened in the political and economic world processes. At the beginning of the XIV century, the French king Philip IV the Fair was defeated the Order of the Templars, which existed from the XII century and had great power and influence.

The kings were attracted by the innumerable wealth accumulated by the order. In addition, he considered the Templars to be dangerous to his power.

He was supported by Pope Clement V, and Chancellor Guillaume de Nogaret took up punitive measures. The most serious was the charge of practicing magic and witchcraft, heresy and Satanism. This was partly true, the Templars gained access to the secret teachings of the ancient Arabs, other esoteric knowledge, among which was black magic.

Under torture, they confessed to all their mortal sins. The leaders of the order ended their lives at the stake. Before his death, the Grand Master of the Knights Templar Jacques de Molay cursed his opponents – the king, the pope and the chancellor, as well as their entire family to the thirteenth tribe.

According to his prophecy, all three were to die within a year. These predictions came true, a year after the death of Molay, all three died. None of the sons of Philip IV, who died one after another, had male heirs.

The crown went to the side branch of the Capetian dynasty – the family of Valois. Misfortune overtook this family. Claims of the grandson of Philip IV on the daughter of King Edward III of England on the French throne spilled over into the Hundred Years War. In the end, this dynasty gave way to the throne of the Bourbons, who ended their days in the era of the French revolutions.

During the reign of the monarchs more than once the legend of the “curse of the Templars” surfaced. The French philosopher Rene Guenon identified four main occult centers that have the greatest influence:

• The “Egyptian” irregular freemasonry, the largest structure of which was the Order of Memphis and Mitzraam, which was led by Count Giuseppe Balzamo and brother Beddarid.

• The Hermetic Brotherhood of Luxor, which became the stronghold of European occultism and spiritualism, to which Dr. Papus belonged.

• The English Society of the Rosicrucians with the Golden Dawn order, under the direction of Mather. Their ranks included the poet Yeats, the writer Bulver-Lytton, the English politician Buchan and other famous figures.

• The Miriam Occult Society, which was led by Giuliano Kremerz, a practitioner of Hermetic Tantrism.

According to Genon, all these organizations were intermediaries between the outside world and black magicians of high rank.

In addition, the philosopher spoke of the existence of the “Seven Towers of Satan” on the planet, which corresponds to the seven black angels and evil spirits, the assistants of Lucifer. Two of them are located in Sudan and Nigeria in Africa, two in the Asia Minor countries of Mesopotamia and Syria, one in Turkestan and the last two in Russia, in the Urals or Western Siberia.

According to the French diplomat, a former student of the Buryat Lama, Dr. Badmaev, one of the towers located in Russia is located on the Ob, since the channel of this river, by its shape, enhances the activity of a certain type of demon.

Other information about the location of the “dark centers” of our planet is contained in the teachings of Agni Yoga. One of these centers is in Tibet. It is associated with the activities of one of the sects of the so-called “black Buddhism”, the Bonpo religion. The remaining centers are supposedly located in America and Europe. Agni Yoga is connected to Masonic lodges, Jesuit Orders and Satanist societies.

Esotericists assure that some of these secret structures, which relate to the bygone time, exist now. They claim that the Templar Order continues to operate, with its main residence in Paris and branches in different countries. It is still led by the Grand Masters.

The Zion Order, which arose simultaneously with the Templars, also had a great influence on the events of the era of the Reformation, Renaissance and Enlightenment. The networks of the most powerful occult centers are spread all over the world. They include psychics, magicians, parapsychologists, politicians and economists, representatives of special services, mafia structures and the banking elite.

These organizations are trying to influence the majority of world processes by appointing their political proteges, establishing a cult of the new government, influencing people with the help of modern and ancient magic and parapsychology. Their goal is total, parapsychological control over human consciousness and the creation of controlled humanity.

The new world order, according to members of these unions, will create a “paradise on earth” and another Golden Age. It is possible that various authoritarian and totalitarian political systems based on the principles of human zombies, the emergence of messiahs (Hitler, Napoleon, Lenin, etc.), was the result of the latent activity of such “dark centers”.

But these centers are not interconnected. Each is led by a certain group with its own interests and goals, which makes it difficult to coordinate earth processes. But the energetic connection between them is observed on the astral, mystical level.

On the astral plane, dark forces comprise a single Black Brotherhood, which consists of demonic entities. These entities use occult structures for their evil designs. And at the head of the earthly and astral black forces, according to esoteric teachings, the “prince of darkness” is Satan, or Lucifer.

Continue Reading


“Solomon’s Minor Key” Grimoires to invoke angels and demons

Grimoires that ensure power to invoke angels and domains. One of them named “Solomon’s Minor Key” or “Lemegeton”, which provides instructions to invoke these entities.

Some traditions, rites and beliefs instead of circumscribing to a typically religious context, seem to relate more to the environment of the hidden and within this framework, some objects of great interest are those texts where the methods to be followed are expressed in order to carry out these practices of magical characteristics. They are writings known as grimoires in which the processes to be followed are referred in order to develop these skills and the rituals to be performed depending on the purpose of the one who seeks to put them into practice.

One of the best known works is the one called «Solomon’s Minor Key» or also known as «Legemeton Clavicula Salomonis». A work that includes different treatises on these arts from the s. XVII although, the texts it contains could be from previous centuries, in which instructions are given for the invocation of different entities among them: angels, demons and other spirits, but also the system to elaborate diverse utensils, seals and signs is referred as well as the correct procedure to carry out some prayers and ceremonies.

«King Solomon», author: Simeon Solon. Wikimedia Commons (Public domain)

The authors of each of the books that make up this compendium are anonymous and although the authorship is attributed to the biblical King Solomon is thought that this could be wrong given that a terminology was used that did not exist in the times in which the monarch lived and reigned. However, it is contemplated that the information collected in this set of texts could be based on mostly old sources, coming from the Middle East.

Each book in the compendium addresses different information and, despite variations that differ depending on the edition, it is broadly considered to be composed of the following:

ARS GOETIA – The art of witchcraft

In the first book a catalog appears listing the 72 demons supposedly King Solomon invoked and controlled. Their names are given, a brief description of the main characteristics of each one with their corresponding stamps, also indicating how they should be invoked and what words have to be pronounced for it. It is also mentioned that there is a hierarchy between these entities and curiously, one of the editions of this work was made by the controversial Aleister Crowley. An excerpt mentions the following:

These are the 72 powerful kings and princes to whom King Solomon sent to bronze vessels, along with his legions. Of which Belial, Beleth, Asmodeus and Gaap were the leaders. And it should be noted that Solomon did this because of his pride, since he never declared another reason for attacking them. ”

Ars Goetia – Aleister Crowley Edition

The 72 stamps corresponding to each of the demons mentioned in the text. Authors: MacGregor Mathers and Aleister Crowley. CC 4.0 License

ARS THEURGIA GOETIA – The art of the invocation of spirits

The second part focuses on different entities providing similar information about them to that referred to in the previous treaty: how to invoke them, control them and who they are.

It indicates that their nature could be malevolent or benevolent and reassigns them a hierarchical rank as follows: there would be 4 cardinal emperors, 16 fixed princes and 11 wandering princes.

This treaty narrates the names of the Lords of the Spirits, with their respective Spirit Ministers who are under their mandates, with their respective Seals to be used as Lamen on the chest, without which the spirits will not obey the will of the operator. ”

Ars Theurgia Goetia

Bael Author: Louis Le Breton. Wikimedia Commons (Public domain)

ARS PAULINA – Pauline art

Upon reaching the third section of the compendium, the reader will find a catalog similar to the previous two, although in this case the information refers to angelic entities of which in addition to, offering their names, ranks, descriptions on them and even mentioning how many servants would be under their orders.

But in this case, the invocation procedures would increase in complexity since it is expressed that each entity should be called at a specific time and each of them would be related to one of seven celestial bodies of the solar system as well as with the zodiac signs, creating a series of precepts related to astrology that would have to be taken into consideration to carry out the described rituals.

(…) Some of these signs and degrees correspond to each man who was born, so if he knows the minutes of his birth, he can know the Angel that governs him, and in this way he can use all the arts and sciences, of all the wisdom and knowledge that a mortal may wish to possess in the world. ”

Ars Paulina –II chapter

Magic circle with the cardinal points that appears in one of the earliest manuscripts. Anonymous author Wikimedia Commons (Public domain)

ARS ALMADEL – The art of the soul

In the fourth part instructions are given to carry out the almadel ritual for which it is necessary to create with wax the object that gives name to the ceremony. On this device, different stamps and symbols associated with the entities to be invoked, as well as some related to God, must be engraved.

Once present, you will communicate your wish as if they were your loyal soldiers. ”

Ars Almadel

Credit: Pixabay / Myriam Zilles

ARS NOTORIA – Notable art

The last book appears or disappears depending on the edition and it promises the reader that following the techniques described will acquire or significantly improve some useful capacity how to develop perfect memory or achieve eloquence.

It is indicated that the proposed procedures are the same as the biblical monarch followed and generally consist of reciting a series of prayers complemented with the use of some Magic words. Although, in some cases, the method is somewhat more complex.

In this writing, the words are markedly important, indicating the following:

(…) He suddenly instilled them in him, and also filled himself with wisdom, to pronounce the Sacred Mysteries of most of the holy words. ”

Ars Notorious

Credit: Pixabay

A set of instructions to carry out some magical practices that are sometimes simple but in other cases mostly complex to invoke entities of all kinds: spirits, angels and demons that the summoner indicates. Also, methods to keep control over them, as it is said that King Solomon himself did in his time.

Continue Reading


The hidden treasures of the mythical worlds

Mythical civilizations are a potential source of esoteric knowledge in the service of man’s designs. They float as if suspended in a space of the mind accessible to those who dare to believe it, to those who ignore appearances which have crossed the interior door beyond the abyss.

Has not surpassing the limits of materiality always been the secret wish of man? This is not about exploring historical civilizations, although terrible secrets are certainly buried in the necropolises and underground mazes of large cities such as Babylon, Damascus, Alexandria or Jerusalem.

Jean Delville The head of Orpheus

Legends, ancient texts and occult teachings abound in descriptions of supernormal powers emanating from mysterious lands. These fantastic worlds seem perceptible due to their energetic radiance in the space that some call them Akashic records or astral light. A concept mentioned in Theosophical works of Helena Blavatsky, and later in the extravagant adventures of Lobsang Rampa, before appearing in many fiction works.

Astral projection and the lucid dream are two essential elements of all occult work, instruments of a perception of a multidimensional reality. The adept, in search of hidden knowledge, prohibited or of non-human origin, must extract himself from the tangible and project consciousness into other dimensions to lead his quest. Psychic maps or systems exist in most occult orders to guide psychonauts on their journeys. Rituals and methods of projection are determined in order to get in touch with the higher beings likely to light our lanterns, whether it is the guardian angel, the Great Elders, voodoo spirits or extraterrestrial entities. The accounts of those who brought back substantial information very often constitute a basis for the lessons given, a reference and an inspiration for the novices.

The perspective of the Nietzschean superman

The occult research of the origin of man or of alternative archeology is only of interest to the extent that it reveals a more advanced civilization than ours, and not just because they lived thousands or millions of years in the past. Having the key to the origin of man with certainty (subject of the film Prometheus) would make it possible to decide and apprehend the religions of the world from a new angle. It is for this reason that the stories of Atlantis, the Nephilims or Vril holders are much more interesting from an esoteric point of view than the discovery of primitive burials of Homo Sapiens or Neanderthal man.

Man does not only wonder if he is the only one in the universe but especially if there are other intelligences superior to his, embodied or not. This is the principle of all spirituality, the search for a state with superhuman possibilities and fantastic perspectives. Transcending time and space, communicating at a distance beyond the limitations of matter, going beyond death and old age, manifesting and creating reality like a god, these are all legitimate motivations to launch into the exploration of the inner worlds . The wisdom or the liberation of ignorance, very often at the origin of an interior quest are only the natural consequences of access to a state of being inconceivable.

Hyperborea, land of a paradise lost under the sign of Apollo, magnetizes the attention nourishing the most diverse theories on the origin of European people. A golden age would have reigned there, an Edenic state before the fall where death, old age and illness are unknown. No proof of this mythical civilization exists formally even if many signs seem to point to the Arctic Pole as a source of lost knowledge. Hyperborea, is it a tangible place abandoned by its people due to a cataclysm or is it a spiritual land whose treasures are still to be discovered by the inner journey? Global warming may allow us to answer this question when the melting of the ice reveals, or not, the ruins of a forgotten world …

Atlantis, another legendary land claimed by the new age as a high place of higher knowledge, whose civilization disappeared on this plane of existence would continue to infuse their wisdom into certain elected officials through intuition, inspiration and astral journeys.

Mu a land of the Pacific submerged just like Atlantis, whose population with the developed technology would have built the pyramids and would be responsible for the colossi of Easter Island and many Cyclopean constructions. The book “Mu, the Lost Continent” by James Churchward is a rich source of information and speculation which, if not irrefutable, makes it possible to dream and imagine another reality.

Shambhala, spiritual city mentioned in Buddhism and the writings of Helena Blavatsky, would be located in the Himalayas without appearing on a map. A refuge for pure spirits freed from ignorance, it would be accessible to them through various crossing points, as in the Gobi desert and more recently in Romania. A place of knowledge and spiritual realization, it would only open its secrets to those who deserve it after a long work of improvement.

Nicolas Roerich Songs of Shambhala

Agartha, or the hollow earth which inspired the novel of the Rosicrucian Edward Bulwer Lytton “Vril”, the power of the coming race, describes the existence of people with higher powers living inside the ground, owners of Vril, an inexhaustible and fabulous energy as well on the psychic level as physical. This book was accepted as a thesis based on an occult truth by Helena Blavatsky and Rudolf Steiner to name a few. In “The King of the World”, René Guénon examines the notion of Agartha through the ages, and its spiritual significance.


The occultist Joseph Saint-Yves d´Alveydre (1842 – 1909) precursor to the principle of the Agartha Synarchy (meaning inaccessible or inviolable) refers to an underground universal kingdom created by an eastern elite during the advent of Kali Yuga in 3200 BC. This place where the king of the world reigns would preserve ancestral wisdom and watch over humanity in this destructive era.

Continue Reading