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Shamanic initiation and the ways of the afterlife in the North American tradition

Similarly to the European tradition, the North American one recognizes in the period of the winter solstice, the “gateway” to the world of the dead and spirits and, therefore, the time suitable for youth initiations and masked ceremonies, including the Iroquois of the “False Faces” and the kwakiutl face of the “Cannibal Spirit”. These beliefs and practices, as well as the analysis of shamanic journeys to the “Village of Spirits”, allow us to understand the doctrines of the native peoples of North America on the various souls that make up the human being and on the relationship maintained by the living with the world of spirits. 

It is known as in the European tradition, the period of the year of the so-called “winter crisis”, which runs approximately from the beginning of November (Samhain/ Halloween / Feast of the Dead) in January / February, stands out for a series of beliefs and rites that have to do with the Other World and initiation. Whether we analyze the Roman Saturnalia, the Celtic ceremonies or the Yule of the Norse, as well as a series of walking rituals that remained alive in the medieval period to reach us (Romanian Calusari, Austrian Krampus, etc.), i topoi recurring of this period of the year are always the same: momentary withdrawal, pending the start of the new year, to a chaos and uncertainty; confusion of social roles; contacts between the world of the dead and that of the living; cult complex “of the visitor”; initiation of young people to secret brotherhoods; processions and dances with masks that personify the demons and spirits of the dead, and so on.

Less known is the fact that the native peoples of North America, whose religious culture is attributable to the area of ​​shamanism and animism, contemplate extremely similar ritual beliefs and practices during the same period of the year, which we intend to analyze in this article. We will first deal with the initiatory winter ceremonies, and then try to frame the actual initiatory experience and the consequent “spirit” journey of the neophyte in the “village of spirits”. Finally, we will try to define the characteristics ascribed by the North American tradition to the Other World and we will report some esoteric doctrines regarding the survival of the soul (or rather, of souls) to physical death and their access consequent to other dimensions.

71Zffe-Ri-L._SL1000_Iroquois ceremony of the False Faces
THE MID-WINTER CEREMONY OF THE IROCHESES

The most illuminating ritual tradition of these winter rituals that has come down to us thanks to ethnographic studies is in all probability that of the Iroquois of the subarctic area. In Mid-Winter ceremony of the latter, an initiatory lodge known as there Society of False Faces performs public rituals of exorcism for diseases, tornadoes, raging winds and witchcraft, chasing negative powers from the village, or therapeutic rites based on dream experience. The “False Faces” – in contrast to the “Real Faces”, ie the living – represent at the same time the spirits of the forest and those of the ancestors: they are addressed by calling them “grandparents” or “thunder”. It seems that the members of the “False Faces” brotherhood are only imitations of the “Sun Faces”, spiritual entities that roam deep in the forests, on the extreme edges of the world. The head of the “False Faces” is said to live on the ends of the earth, that is

“At the far end of the world, in that remote and mysterious area, where the ordinary and supernatural world merge and intersect. »

As often happens in other geographical and cultural areas, the members of the initiatory society obtain thanks to certain ritual practices the “dominion over the fire”: they handle hot, non burning coals and use the ash of the coals themselves as medicine, rubbing it on the sick patient’s body . Another variety of brotherhood members wear masks made with dry corn leaves and are defined as “Straw Faces”: they personify the spirits connected to agriculture and the fertility of the fields. The masks of the “False Faces” are instead carved from walnut wood, the sacred tree of Iroquois shamanism (and also the “witch tree” and fairies in the medieval European tradition;.

Iroquois False Faces
KWAKIUTL AND THE CANNIBAL SPIRIT

Also at Kwakiutl On the Pacific coast, a winter ceremony is celebrated that involves the participation of tribal members of certain masked medical lodges (the “Society of the Cannibal”), impersonating the terrifying and fatal forces that approach the world of the living during the Winter Solstice, when the power of the sun is at its nadir. Among the main characters of this ritual, which also has an initiatory value for the young people of the tribe, there is the dancer who personifies the “Cannibal Spirit” (Hamatsa), from which the members of the initiatory brotherhood were owned. The house of the god is located on the edge of the world (in the far north), that is to say in the farthest place conceivable by the world of men.

The “cannibalistic” value of the initiating god-spirit is probably to be connected to well known topos also in other parts of the world (Siberia, South America, Australia, etc.) of the “Initiatory dismemberment” by spirits or demons, who then “magically” reconstruct the body of the neophyte thus giving him supernatural powers (the same role is played in kwakiutl initiations, as we will see, even by wolves, who must be considered as a “mask” worn by spirits to interact with humans). The so-called is also erected in this ceremony “Cannibal Pole”, obtained from a young cedar tree, mirror image of the young neophyte who must go through a transformation process.

The rituals that allow the spirits of the other world to enter our world during this limited period of time of the “winter crisis” are manifold and are different according to the various Amerindian tribes. At the Cree tribe of the subarctic, for example, the latter they are recalled inside the tepee through the upper opening; their arrival causes the tent to shake (this is why we speak of “Ritual of the Trembling Tent”) and everyone present can hear distinctly whispers and deafening noises, a sign that the supernatural powers have been recalled in the manner prescribed by tradition and that they are now present among the bystanders, to give them advice and visions. During the “Bladder Festival”, also held around the winter solstice, the spirits of the seals, who were believed to reside in their vesques, in the houses of the village, were invited to ensure their periodic return the following season.

NAA Photo Lot 24
Cannibal kwakiutl ceremony
THE INITIATORY EXPERIENCE

The temporary arrival of these spirits into the world of men is not univocal: in a specular way, in this period of the year, the living are initiated into mystery practices and, consequently, in turn manage to access the Other World or the world of the dead and spirits. It is believed that, during the initiation and the consequent astral “journey”, the shamans arrive in another dimension, which is presented as dark and abysmal, a sort of “cosmic womb” from which the power of Manitu and his innumerable messengers is emanated as from a primordial source. A sacred song by the Kwakiutl of the north-western area reads:

“I was taken away, far inland, to the edge of the world because of the magical power of heaven, the treasure. »

During the initiation ceremony ojibwa, members of the Society of Medicine, “hit” neophytes by projecting a shell into them, which is magically “thrown” by means of the “medicine bag”. The initiate falls as dead, then is brought back to life by the brotherhood: now he has new powers and knowledge and is considered in all respects “reborn“. For Kwakiutl they are gods, and quartz crystals are projected into the body of the neophyte by the spirits (often in the form of a wolf) to give him supernatural powers: the same belief can be found sensationally at the opposite end of the Pacific Ocean, in Australia.

Shamans, in the trance phase, visit other worlds than ours: in spirit they go to the upper skies or the lower worlds, where they meet and dialogue with the spirits, recover the patient’s lost soul and objects lost by tribal members. Some descriptions of shamanic journeys are entirely identical to those of the Siberian tradition: in a tale of the Paiute of the Rocky Mountains, for example, it is understood that the soul leaves the body in the form of a “small insect” and that he is preparing to leave the tent, a symbol of the body, coming out of the smoke opening on the roof (which is also in the Mongolian-Siberian gher or yurt), symbol of the upper wall of the skull. It comes back often that the idea that “power” is somehow a “spiritual double” of the natural person (perhaps similar to daimon Greek gods), dwelling in a dark and abysmal dimension connected to the dream, which the shaman can rejoin during his ecstatic “flights”.

Kwakiutl shaman possessed by the Cannibal Spirit
THE INITIATION BY THE ZOOMORPHIC SPIRITS

In some tribes of the Rocky Mountains the spirits appeared in anthropomorphic and zoomorphic form to children aged 8-10 years; the experience was forgotten for about 15 years, after which the subject fell prostrate in a state of illness and starvation. At this point you had to entrust it to a medicine man who, with due rituals, would initiate him and allow him to firmly gain shamanic powers.

In the subarctic area, there are testimonies and tales of shamans trained and initiated by flocks of wild animals, such as wolves, bears and partridges, who hold the same role and the same function recognized to the spirits in Austroasian, Altaic-Siberian and Turkish-Mongolian shamanism. These initiatory kidnappings also generally occurred in the winter, in the days of the Mid-Winter ceremony.

Between Kwakiutl, the neophyte is approached and kidnapped by the helping spirits, who often appear in animal form (wolves, killer whales, loons). Initiation involves a period of confinement in the forest (and, specularly, in the “dark” dimension of spirits), in which he is detained, instructed and endowed with supernatural powers by the initiating spirits. Neophytes were thought to come invaded by the mysterious and terrifying power that emanated supernatural beings, temporarily transforming them into wild beings with fearsome and disturbing characteristics.

Costume of a Yup’ik shaman
THE ZOOMORPH SPIRITS AND THE OTHER WORLD

With the Yup’ik Eskimos, there are tales of humans who would have gone to live in underwater residence of seals; but the latter turn out to be not real animals, but “people” of different sizes: according to the tradition of Alaska’s native peoples, the contemporary animal species would be descendants of past humanity, transformed following a conscious infringement of ritual prescriptions.

The Hopi talk about a “Snake Village”, located near the underground abode of the spirits of the dead, where a member of their tribe would come and marry a bride-snake, who as in European legends of the “Fairy bride” (ex. Melusina) she joined him and bore him a son, placing taboo as a condition. Just as in the medieval European tradition, once this taboo is violated (e.g., the man spies on the woman in the act of taking a bath), the snake bride immediately leaves her husband taking her son away. According to the legend, the famous snake dance of the Hopi – studied among others by Amy Warburg – it was established following this union: the dancers would impersonate the descendants of the child born from the union of their mythical ancestor with the snake wife.

At the Kwakiutl, salmons are also particularly sacred: it is said that shamans and twins are reincarnated salmons. In this we can perhaps glimpse a parallelism with the Celtic tradition, where salmon symbolized wisdom. (According to the Lakota, twins and sacred people reincarnate very easily and are already born in possession of intellectual maturity;). It is believed that at night the soul of the shamans abandon the body and travel with the souls of the “salmon” (which however appear in all respects as human – or superhuman) until they reach the village of Mäêsila, at the extreme limit of the world, where all the souls of men arrive (in ecstatic states and after death).

These mythical entities have characteristics in common with the spirits of the dead, but even more with the fairies of the European tradition: it is said that their souls are always around, around us, but that we cannot see them. It is also believed that the soul of man during the day is small, but when night falls and we fall asleep, it becomes large and can travel far.

Mask of a False Iroquois Face
TRAVEL TO THE “VILLAGE OF THE SPIRITS”

The world of the dead (often referred to as “Spirit village”) looks like a exact duplication of the human one, but on the contrary: yet another variation of the topos well known also in the European area of the Other World as an “inverted world”. Sometimes the afterlife is described as A big garden, in which it is always day. In many stories, the “Land of Spirits” seems a perfect homologue of “Land of the Fairies” European (Fairyland or Elfame): in it a multitude of people dance and play, disappearing along with all the vision with the first rays of the sun. Other topoi dear to the European tradition can be found in the stories centered on the journey to the underworld, including the recommendation of never eat food offered by the entities of the “world below” nor of turning around back during the ascent to ours.

Some near-death experiences recorded by the ojibwa tradition they describe the world of the dead, located at the end of the “Path of the Spirits”, in a similar way to the Celtic tradition: the protagonist of these experiences meets the spirits of the deceased tribal members, who inquire about the health of their relatives and descendants and offer to the newcomer of the food that he must not accept if he does not want to remain forever in that world (Comba 230; identical topos in the European and Asian tradition). To some people who had died for a very long time it grew moss on the skin: perhaps a clue to the conceptual closeness, in archaic traditions, between the spirits of the dead and the spirits of vegetation and crops (Comba 231).

The texts of the Winnebago who narrate experiences after death recall the otherworldly paths of the Tibetan and Egyptian Book of the Dead (Comba 144). There is talk of one “Singing track” to follow that would have led the soul of the deceased to the place where the ancestors and the dead were, in the far south (Comba 239). The ojibwa they believe there is a “place of punishment” halfway from “Land of Spirits”, whence a fire is released which burns all that is wicked in the souls of the dead (Comba 164).

Corn Husk Masks Keppler
Iroquois Straw Face Masks
SOUL AND REINCARNATION

Generally speaking about the world of the dead in a positive, non-fearful or terrifying way (except for some pueblo tribes like the Navajo): an Ojibwa says that it is not right to cry too much for the dead, as they are in a nice place where “They are doing well”. When a tribal Crow member claims to have died, visited the afterlife and returned, he usually develops a strong nostalgia for the world of the dead, to the point of finally dying shortly after.

In other stories, e.g. of the Kwakiutl, it is said that the souls of the dead would not want to be there, and “come back to life continuously even after having been dead for a long time” (reincarnation). It is said that in this other world spirits are exactly like us, just as if they were alive. When a tribal member dies, all the objects he owns are burned so that they can be rebuilt in the other world.

Annual_report_of_the_Regents _-_ New_York_State_Museum ._ (1908) _ (19360138502)
Iroquois False Face Masks

Often, e.g. among the Crow, disembodied spirits residing in the other dimension are imagined in a condition of peace and perennial happiness, which recalls the life of the natives before the arrival of the white man. The visit to the world of the dead thus becomes, for those who experience it, comparable to a desirable escape from the world on a personal level in the face of the unacceptable current situation: a “millenarian” theme in certain aspects.

THE Crow they use a term to define the life force that remains after death, with a meaning similar to “soul“(zoé) of westerners; this term, etymologically connected with those who translate “shadow“,”ghost, ghost“And” devil or malevolent spirit “, can also refer to Life force animals and inanimate objects (eg “sacred stones”, Menicocci1 189). It is believed that the spirit of a deceased can take possession of the body of a living thing, and return to our world in the form of wind turbines (Cfr. fairies in the European tradition). Sometimes the spirits of the dead are summoned by the shaman with a ritual in their tent: in this case they manifest themselves with whispers, whispers, whirlpools and lullabies (Menicocci1 190); it is, as has been said, the so-called “Trembling Tent” ceremony widespread especially in the subarctic area.

Husk Masks Seneca Cattaraugus
Iroquois Straw Face Masks
THE “CHILDREN’S HOUSES” AND THE DIFFERENT SOULS

Even the Amerindian doctrine of reincarnation has strong correspondences with the European tradition of the fairies, which are often related to the souls of the dead. THE Mandan believed that, before reincarnating again, the soul of the deceased lived together with many others in three hills called “Children’s Homes”, which closely resemble the “fairy” mounds and mounds of the Gaelic-British tradition. It was believed that in these “houses” a deceased elder would take care of souls who, at any given moment, would choose a mother to be born again in our world. It is no coincidence, exactly as in the Gaelic tradition, childless women went to these hills to pray the little guests to choose them as mothers.

It was also believed that children who died a few days after birth without receiving their first name would return to the “Children’s Homes”, from which they would then reincarnate again. Therefore, in the conception of the Mandan and other native tribal groups, there are gods “Deposits” or “reserves” of souls who belong, potentially, to the social group of the living and who await only the right moment to reincarnate within the clan, in our sublunar reality plan.

The Mandan, like other native Amerindian groups, on the other hand, contemplated the existence of multiple souls, who at the time of death would have taken different “paths”. If one in fact, as we have seen, returned to the “Children’s Homes” waiting to be reincarnated again, a second soul at the time of his passing he went to heaven, to the “Great Spirit”; a third came to the realm of the dead proper, located in the far south of the world; a fourth finally remained potentially tied to the ground plane and could be a cause of danger (Menicocci2 48), which is why it was sometimes necessary to perform certain rituals to limit the damage of unwanted “presence”.

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Occult

“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.

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Occult

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.

Agartha

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.

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Occult

A children’s book on demons with summoning instructions

In July 2019, the so-called ‘A Children’s book of demons’, aimed at readers aged 5 to 10, was released for sale in bookstores in the United States.

The book, written in an entertaining style and with caricatured illustrations, nevertheless contains quite frightening information.

Including a call to summon demons to help the child with homework or to save it from bullying at the harassing school.

The book was published by Koyama Press with drawings by artist Aaron Leyon. The title page calls “Take your colored pencils and draw demons and their signs. ”

Recently, information about this book reached Catholic priests and one of them, Father Francesco Bamonte, president of the International Association of Exorcists, spoke very keenly about this affair.

According to Bamonte, the book not only calls to invoke demons in our world, but also essentially describes Satanism as “a normal alternative to other religions”.

Father Francesco Bamonte wrote on their website that “you are not joking with demons. Whoever invites a child to summon a demon is like a person who puts a grenade in his hands to play with. Sooner or later, the child will pull the pin and the bomb will explode in his hands. ”

More specifically, Bamonte asked how the book presents a variety of symbols that encourage children to draw in order to invoke various demons. These are surprisingly similar to those found in authentic magic books, known as grimoires, according to the exorcist.

As such, Bamonte berated the author of the book for “simplifying a grimoire as much as possible” and “turning it into a fun game: demonic seals serve as a” phone number “to reach evil spirits.”

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