"Choose you this day whom ye
will serve; whether the gods which your fathers served that were on the other side
of the flood, or the gods of the Amorites."
JOSHUA, XXIV., 15.
The thirteenth number of Le Lotus, the recognised organ of Theosophy,
among many articles of undeniable interest,
contains one by Madame Blavatsky in reply to the Abbé Roca. The
eminent writer, who is certainly the most learned woman of our acquaintance,1 discusses the following question: "Has
Jesus ever existed?"2 She destroys
the Christian legend, in its details, at least, with irrecusable texts
which are not usually consulted by religious historians.
This article is producing a profound sensation in the Catholic and Judeo-Catholic
swamp: we are not surprised at this, for the author's arguments are such
as it is difficult to break down, even were one accustomed to the Byzantine
disputes of theology.
PARIS, Evening paper, of May 12, 1888.
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
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
cumenical 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
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
"though established only
in 1535 to 1540 in 1555 there was already a general
outcry raised against them." And now once more
"That crafty, learned, conscienceless, terrible soul of Jesuitism,
within the body of Romanism, is slowly but surely possessing itself of
the whole prestige and spiritual power that clings to it. . . . Throughout
antiquity, where, in what land, can we find anything like this Order or
anything even approaching it? . . . The cry of an outraged public morality
was raised against it from its very birth. Barely fifteen years had elapsed
after the bull approving its constitution was promulgated, when its members
began to be driven away from one place to the other. Portugal and the Low
Countries got rid of them, in1578; France in 1594; Venice in 1606; Naples
in 1622. From St. Petersburg they were expelled in 1815, and from all Russia
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.
Many are copied from the large
Quarto5 published by the authority of, and
verified and collated by, the Commissioners of the French Parliament.
The statements therein were collected and presented
to the King, in order that, as the "Arrêt du Parlement du 5
Mars, 1762," expresses it, "the elder son of the Church might
he made aware of the perversity of this doctrine. . . . A doctrine authorizing
Theft, Lying, Perjury, Impurity, every Passion and Crime; teaching Homicide,
Parricide, and Regicide, overthrowing religion in order to substitute for
it superstition, by favoring Sorcery, Blasphemy,
Irreligion, and Idolatry . . . etc." Let us then examine the ideas
on magic of the Jesuits, that magic which they are pleased to call
devilish and Satanic when studied by the Theosophists. Writing
on this subject in his secret instructions, Anthony Escobar6 says:
IS LAWFUL . . . TO MAKE
USE OF THE SCIENCE ACQUIRED THROUGH THE ASSISTANCE
OF THE DEVIL, PROVIDED THE PRESERVATION
AND USE OFTHAT KNOWLEDGE DO NOT DEPEND UPON THE DEVIL,
FOR THE KNOWLEDGE IS GOOD IN ITSELF, AND THE SIN BY WHICH
IT WAS ACQUIRED HAS GONE BY."7
True: why should not a Jesuit cheat the Devil as well as cheats every
Astrologers and soothsayers are either bound, or are not bound,
to restore the reward of their divination, if the event does not come to
pass. I own," remarks the good Father Escobar, "that
the former opinion does not at all please me, because, when the astrologer
or diviner has exerted all the diligence in the diabolical art which
is essential to his purpose, he has fulfilled his
duty, whatever may be the result. As the physician . . . is not bound to
restore his fee . . . if his patient should die; so
neither is the astrologer bound to restore his charge . . . except where
he has used no effort, or was ignorant of his diabolic art; because, when
he has used his endeavors he has not deceived."8
Busembaum and Lacroix, in "Theologia Moralis,"9 say,
PALMISTRY MAY BE CONSIDERED LAWFUL, IF FROM THELINES
AND DIVISIONS OF THE HANDS IT CAN ASCERTAIN THE DISPOSITION OF THE BODY,
AND CONJECTURE, WITH PROBABILITY,THE PROPENSITIES AND AFFECTIONS OF THE
This noble fraternity, which many preachers have of late so vehemently
denied to have ever been a secret one, has
been sufficiently proved to be such. Its constitutions were translated
into Latin by the Jesuit Polancus, and printed in the college of the Society
at Rome, in 1558. "They were jealously kept secret, the greater part
of the Jesuits themselves knowing only extracts from them.11 They were never produced to light until 1761,when
they were published by order of the French Parliament in 1761, 1762,
in the famous process of Father Lavalette." The Jesuits reckon it
among the greatest achievements of their Order that Loyola supported, by
a special memorial to the Pope, a petition for the reorganization of that
abominable and abhorred instrument of wholesale butchery the infamous
tribunal of the Inquisition.
This Order of Jesuits is now all-powerful in Rome. They have been reinstalled
in the Congregation of Extraordinary Ecclesiastical Affairs, in the Department
of the Secretary of the State, and in the Ministry of Foreign Affairs.
The Pontifical Government was for years previous to Victor Emanuel's occupation
of Rome entirely in their hands. . . . Isis, vol. II,p. 355, et
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,
The Jesuit Society
with its Nihilist adherents in Russia, its Socialist
allies in Germany, its Fenians and Nationalists in Ireland, its accomplices
and slaves in its power, think of that Society which has not scrupled to
stir up the most bloody wars between nations, in order to advance its purposes;
and yet can stoop to hunting down a single man because he knows their secret
and will not be its slave . . . think of a Society which can devise such
a diabolical scheme and then boast of it; and say whether a desperate energy
is not required in us?. . . If you have been behind the scenes . . . then
you would still have before you the labour of unravelling all that is being
done by our Government and of tearing off the tissue of lies by which their
acts are concealed. Repeated attempts will have taught you that there is
not a public man on whom you can lean. Because as England is 'between the
upper and nether millstone,' none but adherents or slaves are now advanced;
and it stands to reason that the Jesuits, who have got that far, have prepared
new millstones for the time when the present ones shall have passed away;
and then again, younger millstones to come on after, and wield the power
of the nation. ("Recent Events and a Clue to their Solution,"
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,
"Their spies are everywhere, of all apparent ranks of society,
and they may appear learned and wise, or simple or foolish, as their instructions
run. There are Jesuits of both sexes, and all ages, and it is a well-known
fact that members of the Order, of high family and delicate nurture, are
acting as menial servants in Protestant families, and doing other things
of a similar nature in aid of the Society's purposes.
We cannot be too much on our guard, for the whole Society, being founded
on a law of unhesitating obedience, can bring its force to bear on any
given point with unerring and fatal accuracy."13
The Jesuits maintain that "the Society of Jesus is not of human
invention, but it proceeded from him whose name it bears. For Jesus
himself described that rule of life which the Society follows, first
by his example, and afterwards by his words.''14
Let, then, all pious Christians listen and acquaint themselves with
this alleged "rule of life" and precepts of their God, as exemplified
by the Jesuits. Peter Alagona (St. Thomæ Aquinatis Summæ
Theologiæ Compendium) says: "By the command of God it is
lawful to kill an innocent person, to steal, or commit. . . (Ex mandato
Dei licet occidere innocentem, furari, fornicari); because
he is the Lord of life and death, and all things, and it is due to him
thus to fulfill his command" (Ex primâ secundæ, Quæst.,
of a religious order, who for a short time lays aside his
habit for a sinful purpose, is free from heinous sin, and does not
incur the penalty of excommunication." (Lib. iii, sec. 2, Probl. 44,
n. 212).15 (Isis Unveiled, Vol. II.)
John Baptist Taberna (Synopsis Theologiæ Practicæ
(propounds the following question: "Is a judge bound to
restore the bribe which he has received from passing sentence?" Answer:
"If he has received the bribe for passing an unjust sentence, it
is probable that he may keep it . . . This opinion is maintained and defended
by fifty-eight doctors" (Jesuits).16
We must abstain at
present from proceeding further. So disgustingly
licentious, hypocritical, and demoralizing are nearly all of these precepts,
that it was found impossible to put many of them in print, except in the
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
"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."
and Catholic sons," says Stephen Fagundez, "may
accuse their fathers of the crime of heresy if they wish
to turn them from the faith, although they may know that their parents
will be burned with fire, and put to death for it, as Tolet teaches . . .
And not only may they refuse them food, . . . but they may also justly
It is well known that Nero, the Emperor, had never dared seek
initiation into the pagan Mysteries on account of the murder of Agrippina!
Under Section XIV of the Principles of the Jesuits, we find on
Homicide the following Christian ethics inculcated by Father
Henry Henriquez, in Summæ Theologiæ Moralis,
Tomus I, Venetiis, 1600 (Ed. Coll. Sion): "If an adulterer, even though
he should be an ecclesiastic . . . being attacked by the husband, kills
his aggressor . . . he is not considered irregular: nonridetur irregularis
(Lib. XIV, de Irregularite, c. 10, § 3).
"If a father were obnoxious to the State (being in banishment),
and to the society at large, and there were no other means of averting
such an injury, then I should approve of this" (for a son to kill
his father), says Sec. XV, on Parricide and Homicide.19
be lawful for an ecclesiastic, or one of the religious
order, to kill a calumniator who threatens to spread atrocious accusations
against himself or his religion,"20
is the rule set forth by the Jesuit Francis Amicus.
One of the most unconquerable obstacles to initiation, with the Egyptians
as with the Greeks, was any degree of murder, or even of simple unchastity.
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
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:
"The more true opinion is,
that all inanimate and irrational
things may be legitimately worshipped," says Father Gabriel Vasquez,
treating of Idolatry. "If the doctrine which we have established be
rightly understood, not only may a painted image
and every holy thing, set forth by public authority, be properly adored
with God as the image of Himself, but also any other thing of this world,
whether it be inanimate and irrational, or in its nature rational."21
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
1 The humble individual
of that name renders thanks to the editor of PARIS:
not so much for the flattering opinion expressed as for the rare surprise
to find the name of "Blavatsky," for once, neither preceded nor
followed by any of the usual abusive epithets and adjectives which the highly
cultured English and American newspapers and their gentlemanly editors are
so fond of coupling with the said cognomen. [ED.
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2 The question is rather: Did the "historical"
Jesus ever exist? [ED.
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3 James' General Epistle, chapter iii,
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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.
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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."
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6 "Theologiæ Moralis,"
Tomus iv. Lugduni, 1663.
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7 Tom iv., lib. xxviii., sect. I, de Præcept
I, c. 20, n. 184.
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8 Ibid., sect. 2, de Præcept 1, Probl.
113, n. 586.
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9 "Theologia Moralis nunc pluribus
partibus aucta, à R. P. Claudio Lacroix, Societatis Jesu." Coloniæ,
1757 (Ed. Mus. Brit.).
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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.
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11 Niccolini "History of the Jesuits."
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12 Or "St. Inigo the Biscayan,"
by his true name.
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13 "Royal Masonic Cyclopaedia,"
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14 Imago: "Primi Sæculi Societatis
Jesu," lib. I, c 3, p. 64.
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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.
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16 Pars. II, Tra. 2, c. 31.
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17 See "Principles of the Jesuits
developed in a Collection of Extracts from their own authors." London,
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18 In "Præcepta Decaloga"
(Edit. of Sion Library), Tom. i, lib. iv, c. 2, n. 7, 8.
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19 Opinion of John Dicastille, Sect. XV,
"De Justitia et Jure," etc., cens, pp. 319, 320.
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20 "Cursûs Theologici,"
Tomus v. Duaci, 1642, Disp. 36, Sect. 5, n. 118.
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21 De Cultu "Adorationis, Libri Tres."
Lib. iii, Disp. i, c. 2.
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