Alice Sara Ott - Debussy: Suite bergamasque, L. 75 - 3. Clair de lune

The Mysterium Lectures A Journey through C.G. Jung's Mysterium Coniunctionis by Edward F. Edinger

The Mysterium Lectures 

A Journey through C.G. Jung's Mysterium Coniunctionis 

by Edward F. Edinger

5. The Emerald Tablet of Hermes

This very succinct recipe for the Philosophers' Stone which is what the Emerald Tablet is all aboutis probably the most sacred alchemical scripture that exists. It really is a summary of the individuation process at the same time as it has its alchemical referents, and I'd suggest you paste it in your copy of Mysterium because it belongs with it.

Jung brings this up as an amplification because the central image in it is an ascent and descent, just as in Maier's Perigrinatio text. Let's take this opportunity to read the whole thing there are thirteen steps and consider briefly what it means.

1. Truly, without deception, certain and most true.

That means, in very succinct psychological translation, that the psyche is real.

2. What is below is like that which is above, and what is above is like that which is below, to accomplish the miracles of the one thing.

This is the idea of correspondences, the idea that the little world and the big world mirror each other. In other words the personal psyche, the ego, mirrors the archetypal psyche, the Self.

3. And as a l things proceeded from one, through meditation of the one, so a l things come from this one thing through adaptation.

Everything comes out of the original one, the original Self.

4. Its father is the sun; its mother the moon; the wind has carried it in its belly; its nurse is the earth.

The consciously realized Self is born out of the four elements. It's the product of the four processes that the four elements refer to: calcinatio, solutio, sublimatio and coagulatio. The consciously realized Self is the son or daughter of that fourfold process.

5. This is the father of all, the completion of the whole world.

This refers to the Philosophers' Stone. And so it says the Philosophers' Stone is both the source and the goal of this recipe. The father as source, and the completion as the goal.

6. Its strength is complete if it be turned into (or toward) earth.

It must undergo coagulatio in order to be fully realized.

7. Separate the earth from the fire, the subtle from the dense, gently, and with great ingenuity.

A separatio process is required. The essential meaning must be extracted from the concrete particulars.

And here, especially, is where the reference to the Maier text comes in:

8. It ascends from the earth to the heaven, and descends again to the earth, and receives the power of the above and the below. Thus you will have the glory of the whole world. Therefore a l darkness will flee from you.

This ascent followed by descent is the hallmark of the alchemical savior, as opposed to the Christian or Gnostic savior who starts in heaven, comes down and then goes back up again. The alchemical savior starts on earth, goes up and comes back to earth. The difference indicates the crucial importance that the ego has for the realization of the alchemical process.

9. Here is the strong power of the whole strength; for it overcomes every subtle thing and penetrates every solid.

This refers to the aqua permanens that penetrates everything. In other words it describes the nature of the anima mundi which has that penetrating power that can be found everywhere.

10. Thus the world has been created.

The creation of a unique, conscious, whole individual is equivalent to the creation of the world. A number of texts make that equation.

11. From here will come the marvelous adaptations, whose manner this is.

"Marvelous adaptations," adaptationes mirabiles; that means miracles. The personal experience takes on a miraculous quality because it's penetrated by the transcendent dimension. And when one is open to the unconscious, synchronistic events happen that correspond to these miracles, these "marvelous adaptations."

12. So I am called HERMES TRISMEGISTUS, having the three parts of the philosophy of the whole world.

This recipe is signed, signed by Hermes Trismegistus, the personification of unconscious wisdom. And it's an illustration of the fact that the unconscious comes to meet the ego through this tendency to personify. Here that absolute knowledge, that unconscious wisdom, is personified as Hermes who signs his recipe.

13. What I have said about the operation of the sun is finished.

Sun refers to gold, and so the gold has now been made.139

I want to conclude with a quote from Jung in which he describes just what the ascent and descent mean in real terms. This journey takes place in the dark fourth quarter I spoke of earlier, in that hell-hole where the opposites have been activated. Here's what Jung says about it in paragraph 296:

Ascent and descent, above and below, up and down, represent an emotional realization of the opposites, and this realization gradually leads, or should lead, to their equilibrium. This motif occurs very frequently in dreams, in the form of going up-and downhill, climbing stairs, going up or down in a lift, balloon, aeroplane, etc.... As Dorn interprets it, this vacillating between the opposites and being tossed back and forth means being contained in the opposites. They become a vessel in which what was previously now one thing and now another floats vibrating, so that the painful suspension between opposites gradually changes into the bilateral activity of the point in the centre. This is the "liberation from opposites."

That "liberation from opposites" would correspond to Maier's meeting Mercurius. After he's been up and down and gone through all those different stations, then at the end he meets Mercurius, the inner guide who tells him the way to go.

139 The complete Latin text of the Emerald Tablet is given in Edinger, Anatomy, p. 231, where there is a misprint in the translation of number 3: "And as all things proceeded from one, through mediation ... " should read: "And as all things proceeded from one, through meditation ... " [not mediation].

H αρχαία ελληνική Aλχημία και η προϊστορία της - Τα μέταλλα

O αιγυπτιακός Αγαθοδαίμων του Αιθέρος, φύλαξ των μυστικών της Αλχημίας της Ίσιδος. 

Πάπυρος της Ύστερης περιόδου, ίσως από την Ηλιούπολη.

Τα μέταλλα

H Ποίηση και η Μαντική έχουν κοινό σημείο εκκίνησης. Η κοινή αυτή αρχή, χαμένη στα χρόνια της ηρωικής εποχής και των μύθων, οδηγεί, μέσω της εσωτερικής συνοχής του Λόγου, στην αποσαφήνιση θεμελιακών εννοιών και προαναγγέλλει την υποκατάσταση του υπερφυσικού από το μεταφυσικό. Στην αρχή της εξέλιξής του, ο άνθρωπος, εξαιτίας της κεφαλαιώδους σημασίας της επιβίωσης, ήρθε σε σύγκρουση με όλα τα υπόλοιπα πλάσματα της Φύσεως. Σήμερα, ύστερα από αγώνες χιλιάδων ετών, βρίσκεται νικητής, στην κορυφή της πυραμίδας της ζωικής πανίδας. Παρ’ όλα αυτά κατά καιρούς απειλείται η θέση του, ενώ ο ίδιος καθημερινά εξακολουθεί να μάχεται για την επιβίωσή του. Και αυτό διότι, από τότε που οι άνθρωποι στάθηκαν ικανοί να παράγουν και να διατηρούν φωτιά, η απλή ανάγκη της επιβίωσης συμπληρώθηκε με την απαίτηση καλύτερου βιοτικού επιπέδου, φέρνοντάς τους αντιμέτωπους με άλλους ανθρώπους. Παράλληλα με την εξέλιξη, οι υλικές επιθυμίες και ο εγωισμός των ανθρώπων ανέπτυξαν περαιτέρω φαινομενικούς λόγους για την συνεχή σύγκρουση με την μητέρα Φύση αλλά και μεταξύ τους.

Μάτερ Αλίου, πολυώνυμε Θεία / σεό γ’ έκατι και μεγασθενή νόμισαν / Χρυσόν άνθρωποι περιώσιον άλλων (Μητέρα του Ηλίου, Θεία με τα πολλά ονόματα / σε σένα οι άνθρωποι οφείλουν την υπέροχη του χρυσού την δύναμη). 

Στον Ησίοδο, η Θεία είναι θεότης, μητέρα του Ηλίου και της Σελήνης, δηλαδή είναι η γενέτειρα των δύο αρχών του Φωτός (Ησιόδ. Θεογονία 371, 374). Ένας παλαιός σχολιαστής των στίχων αυτών γράφει: «Από την Θεία και τον Υπερίωνα γεννήθηκε ο Ήλιος και από τον Ήλιο γεννήθηκε ο χρυσός. Σε κάθε αστέρα δόθηκε και κάποια ουσία: στον Ήλιο ο χρυσός και στην Σελήνη ο άργυρος, στον Άρη ο σίδηρος και στον Κρόνο ο μόλυβδος, στον Δία το ήλεκτρο, στον Ερμή ο κασσίτερος και στην Αφροδίτη ο χαλκός» (εικ. 14). O μόλυβδος, που αναφέρεται στον Κρόνο, τον πατέρα του Διός και των άλλων Oλυμπίων θεών, εθεωρείτο από τους αλχημιστές γεννήτωρ άλλων μετάλλων και χωρίς αμφιβολία πρώτη ύλη της μετουσίωσης, εξαιτίας των εξωτερικών του ιδιοτήτων, οι οποίες είναι κοινές σε πολλά απλά μέταλλα και κράματα. Η άλλη ουσία, η οποία έπαιζε πρωτεύοντα ρόλο στην μετάλλαξη των μετάλλων σε χρυσό, είναι ο υδράργυρος. O υδράργυρος, τον οποίο, όπως φαίνεται, αγνοούσαν οι αρχαίοι Αιγύπτιοι, αναφέρεται σε ελληνικά κείμενα, ήδη από τον E’ αιώνα π.Χ. και φυσικά ήταν γνωστός στους αλχημιστές των αλεξανδρινών χρόνων. 

Αρχικά θεωρήθηκε ως κάποιου είδους αντι-άργυρος και είχε ως σύμβολο την ανεστραμμένη Σελήνη (εικ. 15). Μεταξύ του 6ου αιώνα, στον κατάλογο του αλχημιστή Oλυμπιοδώρου, και του 7ου αιώνα, στον κατάλογο του αλχημιστή Στεφάνου ο υδράργυρος πήρε το σύμβολο του Ερμού, και όπως γράφει χαρακτηριστικά ο Στέφανος: «Κάποιοι ξεκαθάρισαν τα σώματα και τα τοποθέτησαν το ένα απέναντι στο άλλο, όπως τα έβαλε ο Δημιουργός. Πρώτον τοποθέτησαν τον Κρόνο και απέναντί του τον μόλυβδο, στο ανώτατο σημείο. Μετά από αυτόν τοποθέτησαν τον Δία και απέναντι αυτού τον υδράργυρο, στο αμέσως μετά στοιχείο. Μετά από αυτόν τοποθέτησαν τον Ήλιο στην μεσαία θέση, και μετά από αυτόν την Σελήνη στο κάτω μέρος» (Βιβλιοθήκη της Λυόν, χφ. 2327, φ. 73). Στο χειρόγραφο, πάνω από κάθε πλανήτη ή μέταλλο, βρίσκεται το σύμβολό του. Το χαρακτηριστικό είναι ότι ο πλανήτης Ερμής και το μέταλλο υδράργυρος, παρ’ όλη την μεταξύ τους σχέση, έχουν διαφορετικό σύμβολο, αυτό του μετάλλου είναι πάντοτε ανεστραμμένη ημισέληνος. Από τα πλανητικά σύμβολα, τα οποία ανευρίσκονται και στα σύμβολα των παραγώγων των μετάλλων αυτών, το καθένα φέρει διπλό σημείο. Το ένα χαρακτηρίζει το μέταλλο και το άλλο την επεξεργασία τους, δηλαδή μηχανικό κόψιμο, ανάμιξη, οξείδωση κ.λπ.

Λίγο πολύ ο κατάλογος του Στεφάνου θυμίζει την κατάταξη των στοιχείων κατά Μεντελέγεφ (εικ. 16), όπου αυτά καταγράφονται κατά σειράν αύξοντος ατομικού βάρους. Το περιοδικό σύστημα στοιχείων, όπως έχει επικρατήσει να λέγεται, θέτει σε άμεση γειτνίαση τον χρυσό με τον υδράργυρο και τον μόλυβδο. O υδράργυρος εμφανίζεται ως το πλέον πρόσφορο μέταλλο για να μετατραπεί σε χρυσό, καθώς η διαφορά τους είναι μόνο ένα ηλεκτρόνιο της εξωτάτης στιβάδος του (εικ. 16), και προφανώς αυτό το οποίο ανακαλύφθηκε μόλις το 1868 ήταν ήδη γνωστό στους αλχημιστές πριν από χιλιάδες χρόνια, όπως ήταν γνωστό και για τον μόλυβδο, όχι μόνον η τάση του να μετουσιωθεί σε χρυσό λόγω ατομικού βάρους, αλλά και ότι υπάρχουν διάφορα είδη μολύβδου διαφόρου ατομικού βάρους, αναλόγως της προελεύσεώς τους, τα οποία, όμως, από την στιγμή που θα αναμειχθούν δεν είναι δυνατόν πλέον να χωρισθούν. 

Είναι ιδιαιτέρως άξιον προσοχής ότι ο Δημήτριος Ιβάνοβιτς Μεντελέγεφ (1834-1907), ήδη καθηγητής Χημείας στο Πανεπιστήμιο της Αγίας Πετρουπόλεως από το 1866, διέπρεψε κυρίως στην Φυσικοχημεία και την Φιλοσοφική Χημεία. Oι ανακαλύψεις του ανάγονται σε όλους τους κλάδους της χημικής επιστήμης, το δε σύγγραμμά του Αρχαί της Χημείας (1868-1870), εφάμιλλο των Πρώτων Αρχών του Νεύτωνος, είχε αλλεπάλληλες εκδόσεις και μετεφράσθη στις περισσότερες ευρωπαϊκές χώρες. Ελάχιστοι γνωρίζουν ότι ο Μεντελέγεφ μαθήτευσε στον κλειστό φιλοσοφικό κύκλο των μαθητών του φιλοσόφου και αλχημιστή Ευγενίου Βούλγαρη στην Πετρούπολη.

Από την θαυμάσια έκδοση του περιοδικού 

www.archaiologia.gr

The Lucis Trust: Satanism and the new world order by Scott Thompson

The Lucis Trust: Satanism and the new world order by Scott Thompson

A powerful wing of the Anglo-American Establishment is currently under investigation by this news service for its role in promoting the cults of Satanism and Luciferianism, for spawning an entire subculture of drug-induced violence believed to be behind the recent pattern of hideous ritual murders. As Dianne Core, a leading British expert in the battle against Satanism, put it recently, "We are in the middle of spiritual warfare, and the Satanic weapons are all pointed at the young." It is no coincidence, that this wing of the Establishment includes many of the leading advocates of a New Yalta deal with Moscow-top figures of the United Nations bureaucracy, and leading elite families. As we document below, they even look to Mikhail Gorbachov as the premier world cult leader in what they call their "Externalized Hierarchy." In this article, the first of an ongoing series, we present a dossier of some of the principal institutions and individuals behind this evil "New Age" movement. The reader will learn, how behind the oh-so-nice U.N. brochures and talk about "peace," some of the leading figures of this grouping have been exposed as practising the most obscene homosexual and child pornography rituals imaginable. Take the notorious case of Canon Edward West, the coordinator of the American association of the Most Venerable Order of St. John. Eyewitness accounts indicate that during the 1980s, he was a frequent participant in obscene sexual rituals at homosexual S&M clubs in Manhattan, including the Mineshaft and the Hellfire Club (named after an 18th-century English secret Satanic society). Favorite "entertainment" at the Mineshaft included having children urinate on the patrons. In the mid-1980s, the club was shut down, following an investigation by the New York Police Department, which found links to organized crime circles, including those of John Zaccaro, the husband of 1984 Democratic vice presidential nominee Geraldine Ferraro.

The evil friends of Bishop Moore The Cathedral of St. John the Divine, the medieval temple of the Episcopalian Archdiocese of New York, has become the mother institution of the New Age movement in the United States, whose goal is to eclipse the Age of Pisces (Christianity) with an Age of Aquarius (Lucifer). The presiding bishop of the cathedral, Bishop Paul Moore, whose family is heir to the Nabisco company fortune, has been in the forefront of creating this Satanic "new world order," since at least the late 1950s, when, as a priest in Indianapolis, Indi­ana, he gave the "People's Temple" cult of Jim Jones its start. Later in 1977, Bishop Moore rocked the Christian world, when he ordained a militant lesbian, Ellen Marie Barrett, who told Time magazine that it was her lesbian love affair that gave her strength to serve God. Bishop Moore claims that the ordination of lesbians, and his other Gnostic heresies, are merely part of the ongoing revelation of God's truth to man by the Holy Spirit, which had been prophesied by the Disciple John. With this dissembling rationale, Bishop Moore has transformed the Cathedral of St. John the Divine into a Gnostic stronghold for such organizations as: 

- The Lucis Trust, founded in 1922 by Alice Bailey, a disciple of Theosophist Madame Helena Blavatsky. Originally named the Lucifer Trust, it became a mother institution of the modem New Age movement; '

- The Temple of Understanding, which is headquartered at the cathedral under its president, the Very Reverend Dean James Parks Morton, dean of the cathedral. It has turned the cathedral into a harbor for Gnostic religions ranging from Tibetan Buddhism to Sufi Freemasonry; 

- The medieval village of Lindisfarne, New York, which is to be the model for a New Age lifestyle, once the Earth has been purified of its billions of non-white souls; 

- A special ministry to Sufi Freemasons, who were a historical deployment against the Arab Rennaissance, and whose modem-day cathedral affiliates have been linked to the assassination of Egyptian President Anwar Sadat; 

- The Zen Center' which teaches meditation to the elite of the Liberal Establishment; 

- Gay and lesbian organizations, which seek to legitimize their sin by arguing that the "beloved disciple" John had a homosexual affair with Christ, or else by creating Mother Goddess religions in the cathedral's crypts;

- A  medieval chivalric order known  as the Most Venerable Order of the Hospital of St. John, which, under the direction  of the Duke  of Gloucester of the British Royal Family, has inculcated the "Episcopagan" American Establishment in such Gnostic evil as the necessity to spread Shi'ite fundamentalism under the Ayatollah Khomeini in Iran, because the Shah  had "sinned" by trying  to industrialize his nation.

The serried ranks of the dead among Jim Jones's "Peoples Temple" cult,  who had consumed  cyanide-laced Kool-Aid on orders from Jones,  are merely the more public casualties of the Age of Aquarius, when those bearing the "Mark of the Beast" (666) are to be unleashed upon the Earth once again.

Throughout the United  States, the Satanic New  Age movement has grown to become a major threat to the Judeo­-Christian tradition  upon which  our republic  was  founded.

Among the more recent signs of this upsurge are the Atlanta child murders, the case of New York child-beater Joel Steinberg, and the mass murder of school children  in Stockton, California by a drug addict wearing a "Satan" T-shirt.

The Soviet connection

There  is a national  security  dimension to the growth of the New  Age movement. Starting in 1982, Bishop Moore returned from the Soviet Union to warn that unless the Anglo ­American Establishment carried out appeasement of the Soviets, the Russians would launch a thermonuclear first strike. Moore, who entered the 1970s "peace movement" by visiting with the Vietcong-controlled, underground peace movement in Vietnam, had by 1983 joined with the pro-terrorist Institute for Policy Studies  and the U.S.A.-Canada Institute  of the U.S.S.R. Academy of Sciences, to mobilize the American peace movement  to stop the Strategic Defense  Initiative.

Thirty top Soviet intelligence officers, who were joined by Bishop Moore, gave marching orders to the American peace leadership to this effect in Minneapolis, Minnesota in 1983.

Last February, the Cathedral of St. John the Divine hosted a "February Fling," sponsored by the Temple of Understanding, which brought together top Soviet officials to meet with their counterparts in the West. Through Fr. Luis Dolan, who travels to the U.S.S.R. every six weeks to get marching orders from officials of the CPSU International Department controlled Soviet Peace Center, the Temple of Understanding overlaps the Center for Soviet-American Dialogue, which is involved in extensive exchanges, whose purpose is to remove the "enemy image" of the U.S.S.R. being an "evil empire."

Spokesmen for the Lucis Trust believe that Mikhail Gorbachov may be the premier world leader in their "External­ized Hierachy," giving impetus to a "Plan" for a "new world order" of Luciferian values  and behavior. The Lucis Trust also carries out exchanges with the Soviet Union, where they believe "Triangle Cells" pray the "Great Invocation" for the coming Age of Aquarius. These Luciferians welcome Gorbachov, who bears the "Mark of the Beast" on his forehead.

Isis priestess of the Aquarian Age

The New Age movement's enthusiasm for Gorbachov is really  no surprise. The roots of this movement date back to the 1870s, when Madame  Helena  Petrovna  Blavatsky (nee Princess Hahn in 1831 in Ekaterinoslav, Georgia) was deployed  by a combination of "Black Hundreds" forces  that included the Okhrana (Czarist secret service) and the Russian Orthodox Church, to destroy Augustinian Christianity in the West, through the creation of a Satanic ideology  known  as Theosophy, which was a syncretism of Eastern religions. As one Theosophical Society brochure made clear, its goal was "to oppose the materialism of science  and every  form  of dogmatic theology,  especially the Christian, which  the Chiefs of the Society regard as particularly pernicious."

The deployment of Madame Blavatsky into the West had been part of the same effort-called the "Dostoevsky Project" by the Theosophically inspired Frankfurt School-which led the Okhrana  to unleash the Scottish Freemasonic forces of the liberal Alexander Kerensky, then the "dark forces"  of the Bolsheviks (many  of whom, including V.1. Lenin, had been trained  on the Isle  of Capri  in the cult beliefs  of the Emperor Tiberius, who murdered Christ), for an assault upon the Petrine  state.  Among  those principally responsible  for deploying  the hashish-addicted Blavatsky into the West were: Count Alexander Ignatiev, one-time head of the Okhrana  as interior minister, whose family later joined with the Bolshe­ vik Revolution; Imperial Privy Councilor Prince  Aksakov, whose  correspondence with  Blavatsky reveals  him to be a key controller; Fyodor Dostoevsky, whose writings have regained  popularity under Gorbachov, because they were  a 19th-century revival  of  the  Russian Orthodox   Church's "blood-and-soil" doctrine that Moscow would become "the Third  and Final  Rome"; and, Mikhail, Vladimir, and Vsevelod Soloviev, who,  from such bases as the St. Petersburg Ecclesiastical Academy, propounded the doctrines  of Spiritualism that are being revived in Russia today,  and who profiled  Blavatsky as A Modern Priestess of Isis.

Former NY Bishop Paul Moore labeled serial sexual predator

Bishop Paul Moore has transformed New York City's Cathedral of St. John the Divine into a spawning ground for Satanic cults and weird sexual perversions.

Tentacles of the Blavatsky deployment extended quickly through the West:

- United States. In 1873 , Blavatsky traveled to the U.S., where with the Spiritualist Colonel Olcott, she founded the American Theosophical  Society,  whose headquarters became Pasadena,  California.  Colonel Olcott had been involved in seances at this time on a fann in Chittenden, Ver­mont, with Mary Baker Eddy, who founded Christian Science as co-extensive with Theosophy. Later, Olcott accompanied Blavatsky to Adyar, India, which became the spiritual center of the cult.

- Great Britain. In 1883 , Blavatsky's disciple Annie Besant, who later assumed Blavatsky's mantle as High Priestess of Theosophy, was a co-founder of the British Fabian Society (predecessor  of  the Labour  Party)  together  with Gnostic Christians and Spiritualists, including the Spiritualist Frank Podmore, later British Prime Minister J. Ramsay Mac­donald, Soviet agent Lord Haldane, Lord and Lady Passfield, the Freemason William Clarke, Earl Bertrand Russell, Viscount and Viscountess Snowden, Lord Sidney Oliver, Lord Thomson, and others. In the same year, Scottish noble Douglas Dunglas Home, who had sponsored Blavatsky as early as 1858 and given seances for the Czar, returned to Great Britain, where with support of the Cecil family, he founded the Society for Psychical Research, whose members included Arthur Conan Doyle, Lord Balfour, Lord Bertrand Russell, John Dewey, and William James.

Another excrescence of Theosophy was the explicitly Satanist Edward Aleister Crowley's  Order of the Golden Dawn (or, Stella Matutina), which overlapped the predominantly Anglo-American Ordo Templi Orientis (OTO) and the Thule Society in Munich, which gave birth to the Nazi Party through the good offices of Houston Stewart Chamberlain, Karl Haushofer, Rudolf Hess, and the Wagner Kreis.

- Germany.  Blavatsky's co-controller, Count Aksakov, established in Leipzig, Germany a Theosophical magazine, Psychische Studien, which was influential upon the careers of Sigmund Freud and especially Carl Jung. It also influenced the schismatic Theosophist Rudolf Steiner, who founded in 1913 the Dornach, Switzerland-based Anthroposophy sect, which has lately been a leading influence within West Germany's Free Democratic Party, and also the seed­ crystal in southern Germany of the fascist Green party.

Meanwhile, in the 1920s, a Berlin-based Theosophist, Graf von Reventlow, founded a European network of the Comintern's Baku Conference of "Oppressed Peoples," which sought to merge Marxism with Sufism.

- Switzerland. The Ascona, Switzerland secret base of Theosophy-centered around a cult of Astarte-was  the spiritual center of the Frankfurt School, which overlapped the Soviet GRU (military intelligence) through such founders a:s Hede Massing, Richard Sorge, and Max Horkheimer, who developed the "Authoritarian Personality" dogma to target and destroy those who based their behavior upon natural law. Ascona was also a spiritual center of the "Children of the Sun" gay and lesbian networks, which overlapped the Philby,

Burgess, Maclean spy network in Great Britain. Finally, Ascona was the religious center for the Theosophical psychi­atrist Carl Jung,  popularizer of the Gnostic Bible. Among Jung's disciple-patients were: Mary Bancroft, the mistress­ secretary of Allen Dulles, who was OSS chief in Switzerland during World War II; and Mary and Paul Mellon, who, on their return to the U.S. in 193 9, founded the Bollingen Foun­ dation to propagate Gnosticism and a study center on witchcraft at Princeton University. Also, Lenin himself participated in cult dances on Monte Verita in Ascona.

Alice Bailey and the Lucis Trust

Alice La Trobe Bateman Was the founder in 1920 of the Lucifer Trust,  which represented a syncretism of Gnostic Christianity with Blavatsky's Theosophy. Bailey's Gnostic doctrine transformed God into Nietzschean Will, while Christ is considered merely a lowly part of the many "Ascended Masters," who form a "Hierarchy,"  that is eventually to be "externalized" to carry out a "Plan" for a "new world order" that is otherwise known to Bailey's  disciples as the Age of Aquarius or Age of Maitreya. The Lucis Trust, which today has Non-Governmental Organization (NGO) status at the United Nations and has been given legitimacy by the Cathedral of St. John the Divine, has spawned an array of New Age fronts, including the Temple of Understanding.

Born in Britain, Alice was raised an Episcopalian, before separating from her first husband, a drunken missionary to the United States, who beat her frequently. Relocated from Britain to the West Coast, she was recruited into the Pacific Grove Lodge of Theosophy in 1915. By 1920, she became editor of the American Theosophists' newspaper, The Messenger. In this same year she married Foster Bailey (a Scottish Rite Freemason and Co-Mason), and she launched a fight with Annie Besant for control of Theosophy,  which Alice Bailey lost, when Besant's man, Louis Roger, was elected president. Immediately after the dust settled, Alice and Foster Bailey founded their own Tibetan Lodge, then the Lucifer Trust, whose name was abridged in 1922 to its present Lucis Trust.

By the 1930s, Bailey claimed 200,000 members, and her faction of Theosophy grew even more rapidly after Krishnamurti in 193 9 denounced Besant's scheme to promote him as the Messiah. Throughout these years, Bailey spent her sum­mers in Ascona, Switzerland, where  along with Mary and Paul Mellon, she attended Jung's Eranos Conferences.

Bailey established a series of fronts, which include:

- The Arcane School.Founded in 1923 , the school gives correspondence courses in meditation from its branches in New York, Geneva, London, and Buenos Aires. A brochure states: "The presentation of the teaching adapted to the rapidly emerging new civilization stresses the training of disciples in group formation, a technique which will characterize the discipleship service in the Aquarian Age."

- World Goodwill. Founded in 1932, the organization is recognized by the United Nations today as an NGO. Ever since  the dropping  of the atomic  bomb (which is seen by these kooks as a spiritual manifestation of Luciferian light), Lucis Trust  has sought to give the U.N. a monopoly  over nuclear weapons with which  to impose a "one world federalist empire" upon sovereign nations. World Goodwill works directly with the "world federalists," and is part of the work to "Externalize the  Hierarcy" of "Illumined Minds," which will usher in an "Age of Maitreya," otherwise interpreted by Bailey to be the return of Christ  prophesied  in the biblical book of Revelations.

- Triangles. Founded in 1937, Triangles is the name for a global  network  of cells, whose  members  pray  a "Great Invocation," especially on the night of the full moon, when members of the Triangle can be influenced by the astrological signs of the zodiac.

- Findhorn. This  is the sacred community of the New Age movement, based in Great Britain. Bailey disciple David Spangler, another explicit Luciferian, became co-director of the Findhorn Foundation, when he formed the Lorian Association. He sits on the boards of directors  of Planetary Citizens, the secretariat of Planetary Initiative for the World We Choose (launched at the Cathedral of St. John in 1982), and is a contributing editor to New Age Magazine.

But, Lucis is not limited to low-level Satanists. When he was Secretary of Defense  in the early-1960s, Robert  Mc­Namara prayed to the full  moon along the Potomac River, according  to journalist Edith  Roosevelt. The  Lucis Trust endorsed McNamara's tenure as head of the World  Bankwhich  is hardly  surprising, since Lucis believes  in the Blavatskyian "Great White  Brotherhood," which  is consistent with the neo-malthusian aim of the International Monetary Fund to exterminate darker-skinned races.  Not only  does Bailey explicitly seek to destroy the nation state, which  she equates with the "idealism" of the Age of Pisces, but in her 1954 work Education in a New Age, she also endorses Nazi eugenics and sex hygiene to purify the race. Apart from U.N.

Secretary General  Javier Perez  de Cuellar, spokesmen  for Lucis view  Mikhail Gorbachov as the greatest world leader externalizing their "Plan" today.

The Temple of Understanding

The Lucis Trust in 1963 founded a more distanced front group, the Temple of Understanding, which  also has NGO status and worked out of the U.N. premises directly, until in 1984 it shifted headquarters to the Cathedral of St. John the Divine. 

The  Lucis Trust  and the Temple remain  covertly entwined to this day.

While the chairman  of the Temple is Judith  Dickerson Hollister, those involved with its founding were: the late "Isis Priestess" of anthropology, Dame Margaret Mead of the Order of St. John;  Order of St. John's  Canon  Edward West; U.N. deputy secretary general Robert Muellar, who had been involved as well  with  the Lucis Trust;  and one Winifred McCulloch, leader of the New York-based Teilhard de Chardin Society. Dormant for several years after a major expose by Edith Roosevelt, the Temple was revived at the Cathedral of St. John the Divine in 1984 at a ceremony presided over by Bishop Paul Moore and the Dalai Lama. According to the past executive director, Priscilla Pedersen, its present board overlaps that of David Rockefeller's Trilateral Commission.

Recent activities of the Temple include:

- Global Forum  of Spiritual and  Parliamentary Leaders on Human Survival. Held  in Oxford, England April 11-15, 1988, its luminaries included  the Dalai  Lama, the Archbishop of Canterbury, and Carl Sagan. Co-organizers of the Global Forum were the Temple of Understanding and the Global Committee of Parliamentarians on Population and Development, which  latter  advocates  neo-malthusian population reduction as the solution to the world's ills. Present also at the conference were four Soviet Communist Party Central  Committee members, including Dr. Evgenii Veli­khov, Vice President of the Soviet Academy of Sciences. At the Global Forum, Rabbi  Adin  Steinsaltz, founder-director of the Israel Institute for Talmudic Publications, agreed with Velikhov to set up an institute to gather the Judaica of Russia.

In January  1990, the Oxford Global Forum  will be followed by a Temple of Understanding event in Moscow, which is being sponsored  by the Russian Orthodox  Church,  the Supreme  Soviet, and the Soviet Academy of Sciences. The main thrust of the follow-on conference  will be to get world religious and political leaders working together on such neomalthusian ecological schemes  as the "greenhouse  effect" hoax.  This  is merely  a global replay, which has the backing of the Soviet Union, which  agreed to a Dartmouth  Conference proposal in the 1960s to promote ecology in exchange for unilateral Western arms control deals.

- The North American Interfaith Network. It was established last year to bring together the major religions in a theocratic  institutional network. Its director  is Rev. Daniel Anderson, a Lutheran, who was recently  coopted to be executive director of the Temple, working out of the Cathedral of St. John.

- The Wichita Conference: A North American Assisi. This  conference, held  Oct.  30-Nov. 1,  1988  in Wichita, Kansas, was in preparation  for the 1993 celebration  of the centennial  of the launching of the "New  Religions" movement by Chicago Round Tabler  William T. Stead. Like the Global Forum, the Wichita conference  brought  together American Indians, Sikhs, Sufis, Buddhists, Islamic fundamentalists, and Jews.

- February Fling. This  was a two-week  celebration  at the Cathedral of St. John in 1988, to promote 100 prominent Soviets. It was co-sponsored by the Temple of Understanding and the Center for Soviet-American Dialogue. Catholic priest Fr. Luis Dolan, who sits on the board of both institutions, was the organizer  of the tour.  Father  Dolan  is head of the Citizens Diplomacy Center  of Wainwright House,  which sponsors a multitude  of East-West exchange  programs oriented toward removing the "enemy image" of the U.S.S.R. as an "evil empire." Wainwright House's Institute for Spiritual  Development was  directed  by  Judith  Hollister, the founding chairman of the Temple of Understanding. Through Father  Dolan, Wainwright House  has pledged to work  on four  East-West projects  in 1989  with  the Temple. Among these is a project on ecology, for which  Wainwright House has received funding from Lawrence Rockefeller to promote.

Another  board member of the Temple is the Rabbi  Arthur Schneier, self-described as the "Jewish Armand Hammer." Rabbi Schneier controls the question of emigration of Jewish Refuseniks, and a colleague states that he has lined up with Edgar Bronfman to call for repeal of the Jackson-Vanik trade amendment, because under Gorbachov, Jewish emigration from the Soviet Union has increased.

Louis-Claude de Saint-Martin and Jacob Boehme: From Theurgy to the Way of the Heart

Louis-Claude de Saint-Martin and Jacob Boehme: 

From Theurgy to the Way of the Heart

Besides, a German author, of whom I have translated and published the first two works, namely Aurora: Dawning of the Day and Three Principles can fully address that which is lacking in mine. This German author, named Jacob Boehme, who died nearly two hundred years ago and was looked at in his time as the prince of the divine philosophers, has left in his numerous writings (which contain nearly thirty different treatises) extraordinary and surprising developments regarding our primitive nature; the source of evil; the essence and laws of the universe; on the origin of gravity; on that which he calls the seven wheels or the seven powers of nature; on the origin of water (confirmed by chemistry, which teaches that water is a burned body); the nature of the prevarication of the angels of darkness; human nature; the method of rehabilitation through which eternal love was used to reestablish humanity’s rights. [...] I believe I will be doing a favor for the reader by encouraging him or her to get acquainted with this author by inviting them especially to arm themselves with patience and courage, not to be turned away by the somewhat less than standard form of his writings, by the extreme abstraction of the issues addressed, and the difficulty he himself had expressing his ideas, since most of the issues in question have no analogous words in our known languages.

Louis-Claude de Saint-Martin writing about Jacob Boehme

As we know, Saint-Martin was an ardent disciple of Martinès de Pasqually, whom he called his “first instructor” and for whom he maintained the utmost respect all his life. Less is known about his bond with Jacob Boehme. However, he showed an equally great interest in him. Stanislas de Guaita was one of the first to see this interest in the last books of the Unknown Philosopher (SaintMartin), about which, he said, “Boehme’s influence prevailed over that less pure of a first master.” Louis-Claude de Saint-Martin was born in Amboise, France on January 13, 1743, in Touraine, to a family of minor nobility. After studying at the College of Pontlevoy, then at the Law School of Paris, he obtained a license. In 1764, he held the office of king’s attorney at the Tours presidial court. He was not passionate about this position, and six months later he left it to become a soldier. The Duke of Choiseul, out of consideration for his family, issued him an officer’s commission. Thus Saint-Martin went directly from the judiciary to the military.

Saint-Martin’s choice for the military may, a priori, seem strange. In fact, he probably chose this career because it left a lot of free time during a period of peace. He was thus able to follow his studious inclinations away from the gaze of his family. The choice was very beneficial for him, so much so that he said of his appointment by the Duke of Choiseul in Bordeaux: “He put me in a regiment where I could find the treasure that was intended for me.” In 1765, he arrived in Bordeaux, the city where the Foix regiment was stationed. There, he befriended an officer, Monsieur de Grainville. The latter told him about the doctrine of Martinès de Pasqually, his master. Saint-Martin was enthralled. In 1768, he was initiated into the Ordre des Élus-Cohen (Order of the Elect-Priests), where he reached the highest degree of initiation. Through the teachings of this Order, he managed to enter the world of intermediary agents and through theurgy, to feel the presence of that which the Elus-Cohen called “the thing.” He quickly became intimately close with the master and would be his special secretary for some time. 

In 1772, personal matters required Martinès de Pasqually to leave France for Port-au-Prince, Haiti, where he died in 1774. The legacy left by the master in France was difficult to manage and Saint-Martin did not feel that he had the spirit of a spiritual leader: “I think that I could learn, not teach; I think that I am in a state of discipleship and not mastership. But except for my first instructor, Martinès de Pasqually, and my second teacher, Jacob Boehme, who died 150 years ago, I have seen on Earth only people who want to become teachers and who were not even ready to be disciples.” Furthermore, Saint-Martin was beginning to step back from theurgy, which he considered dangerous to mental balance. 

In 1790, St. Martin resigned from the Ordre des Élus-Cohen, which he had rarely attended since the departure of Pasqually. In the same vein he abandoned Masonry, which “becomes everyday more incompatible with my way of being and simplicity of my operation.” To those trying to retain him, he said: “The only initiation which I preach and that I seek with all the ardor of my soul is that by which one can enter into the heart of the Divine and make the heart of the Divine enter into ours for an indissoluble marriage that makes us the friend, the brother, and the wife of Our Divine Repairer.” 

It was in Strasbourg in 1788 that Saint-Martin heard about the works of Boehme, thanks to Charlotte de Boeklin. With Martinès de Pasqually he had learned a technique for communicating with higher powers. But the perilous method did not suit him. With Jacob Boehme, his second instructor (whom he knew only through his books), he understood that true initiation did not need to use celestial hierarchies. In evocation, the external way, he preferred invocation, the internal Way, that of the Heart. According to him, this path does not need but one intermediary: Christ.

Charlotte de Boeklin and Rodolphe Salzmann encouraged Saint-Martin to read the texts of Jacob Boehme in their original language for a better grasp of their depth. He thus decided to learn German. From then on he devoted much of his time and resources towards translating into French the work of his second master. His admiration for the German philosopher never ceased and grew with the years. He made this work of translation a daily task, until the end of his life. He said: “Framicourt encouraged me to translate Boehme for the good of humanity; he thus did me a great service. This work puts in order within me the many things that were not. I started with the translation of Aurora, and I hope that this book will be like a thunderbolt for humankind.” Later, he translated The Three Principles of the Divine Essence, published in 1802, then The Forty Questions of the Soul and The Triple Life, which would be published only in 1807 and 1809, after Saint-Martin’s transition. The current French editions of Boehme’s works consist mostly of the translations by Saint-Martin or Paul Sédir, a renowned Martinist. 

In 1791, Saint-Martin had to leave Strasbourg, “his paradise,” because his father’s illness forced him to return to Amboise. This return to the city, which he called “his hell,” would be a painful ordeal. Without the study of the works of his “dearest Boehme” and the letters of his “dearest B” (Madame de Boeklin) he had great difficulty enduring this exile. Thus began a long period during which he maintained important correspondence with his friends and his “disciples.” Much of this correspondence concerned the writings of Boehme. For example, in a letter he addressed to the Baron Liebistorf de Kirchberg, Saint-Martin emphasized the respect he has for his second master, saying that he (Saint-Martin) is not worthy to untie the shoestrings of this amazing man whom he regards as the greatest light that has appeared on Earth after He who is Light itself (Christ.)

Another letter reads: 

A disadvantage in which I often fell, and that greatly affected me was to happily indulge in the reading of my friend B. (Boehme), or rather the desire to fill myself with his treasures more than the need to dig into my own repository, and work to awaken that which is sleeping within me and resurrect that which is dead [...] This work is so necessary that it would suffice that one undertook it with the perseverance and tenacity it demands; our being would restore to us all that we expect from others.

In each of his works, Jacob Boehme warns his readers against the trap of intellectualization: “The devil always keeps its nets set before reason. One who falls into it thinks that they are caught in the nets of Christ, but they are caught by the devil’s hook. Reason does not understand the kingdom of the Divine, but instead, the surface. Power remains hidden from reason, unless it is born of the Divine.” Saint-Martin’s natural reserve against books saved him from falling into that trap: 

Since the inexpressible Divine Mercy has allowed the dawn of true regions to be uncovered for me, I could not look at books but as objects of lamentation, because they only represent the evidence of our ignorance and a sort of offense against truth, as it rises above them. These dead books also prevent us from knowing the book of life [...] Boehme, dear Boehme, you are the only one that I accept, for you are the only one who leads us to this book of life. Still it is necessary that we go there without you.

His experience even led him to think that reading Boehme “... is only suited to fully regenerated men or women, or at least those yearning earnestly for it.”

It would be useless to study here Boehme’s philosophical points reflected in Saint-Martin’s writings, because such an effort would require a whole book. We can nevertheless identify the most important points. One of them concerns Sophia or Divine Wisdom. It is both the soul that humankind has lost during our fall, and that of nature as a feminine archetype of the Divine. This idea is related to a second: the primitive androgynous state of humankind, in the sense that the fall deprived humanity of Sophia, its Celestial Bride.

Saint-Martin had this to say: “We all are widowers; our duty is to remarry.” From this marriage must be born the New Humanity, the regenerated Adam, who will find again the ministry that the Divine had given him at the beginning of humankind’s emanation. In this, Saint-Martin went from the state of being a theurgist to that of theosophist, from the Greek Theos (God) and Sophia (Wisdom). In other words, he believed that the purpose of life is to unite with Divine Wisdom.

Saint-Martin chose the path advocated by Boehme, that of the imitation of Christ. However, it is not a matter of external worship, but an inner asceticism. In his book The Ministry of the Man [Person]-Spirit, he explains that:

This work is far beyond theurgical operations, by which it happens that the Spirit attaches to us, watches over us, even prays for us, and exercises wisdom and virtuousness for us, without our being either wise or virtuous, because this Spirit is just united to us externally, and often operates these things even without our knowledge, which nurtures pride and a false comfort, more dangerous, perhaps, than our weaknesses and deviations that indulge us back in humility. 

One should note that this book by Saint-Martin is the one that refers the most to Boehme. Whole passages from Aurora are found there. 

As one can see, studying the teachings of Boehme was not a parenthesis in the life of Saint-Martin, but a special formative element. He said moreover: “I owed Martinès de Pasqually my introduction into the higher truths, and to Jacob Boehme the most important steps I took in those truths.” Some advocates of theurgy claim that, based on a letter written by Saint-Martin in 1796, he returned to the theurgy of the Elus-Cohen near the end of his life: “I am tempted to believe that Martinès de Pasqually whom you speak of, and who was, since I must tell you, our master, had the active key to that which our dear Boehme exposes in his theories, but he did not believe we were able to bear these high truths.”

But to this letter, one may contrast others that express the opposite, such as the one Saint-Martin wrote a year later, in 1797, to Champlâtreux, his follower who is not exactly discreet, who often assailed him with questions about that issue: I will answer you on the various issues you invite me to clarify in my new endeavors. Most of these issues relate to the initiations I underwent in my first school and which I left a long time ago to indulge in the only initiation which is really in accordance with my heart.” And he adds, concerning this first school: “I am unable now more than ever before to push someone further on this article, since I myself more and more turn away from it.” 

In his letters, Louis-Claude de Saint-Martin often recommended that his friends be wary of theurgy and encouraged them to rise higher, toward the pure region of the Word. However, he never rejected the teachings he had received from Martinès de Pasqually. In fact, he liked to mix the teachings of his two masters: “It is a great marriage to make between our first school and our friend Boehme. This is what I work at and I confess frankly that I find both spouses so much equally balanced that I know of nothing that is more accomplished.” However, this “marriage” always stopped at the level of ideas, because in terms of spiritual practice, the Unknown Philosopher always preferred the internal path, “the Way of the Heart.” 

From Pantacle 2018 (The Martinist Journal)

https://www.martinists.org

Cagliostro ''Famous imposters by Bram Stoker (1847-1912)''

Cagliostro ''Famous imposters by Bram Stoker (1847-1912)''

The individual known to history as Comte Cagliostro, or more familiarly as Cagliostro, was of the family name of Balsamo and was received into the Church under the saintly name of Joseph. The familiarity of history is an appanage of greatness in some form. Greatness is in no sense a quality of worth or morality. It simply points to publicity, and if unsuccessful, to infamy. Joseph Balsamo was of poor parentage in the town of Palermo, Sicily, and was born in 1743. In his youth he did not exhibit any talent whatever, such volcanic forces as he had being entirely used in wickedness-base, purposeless, sordid wickedness, from which devolved no benefit to any one-even to the the criminal instigator. In order to achieve greatness, or publicity, in any form, some remarkable quality is necessary; Joseph Balsamo's claim was based not on isolated qualities but on a union of many. In fact he appears to have had every necessary ingredient for this kind of success-except one, courage. 

In his case however, the lacking ingredient in the preparation of his hell-broth was supplied by luck; though such luck had to be paid for at the devil's usual price failure at the last. His biographers put his leading characteristics in rather a negative than a positive way-"indolent and unruly"; but as time went on the evil became more marked-even ferae naturae, poisonous growths, and miasmatic conditions have to manifest themselves or to cease to prevail. In the interval between young boyhood and coming manhood, Balsamo's nature-such as it was-began to develop, unscrupulousness working on an imaginative basis being always a leading characteristic. The unruly boy shewed powers of becoming an unruly man, fear being the only restraining force; and indolence giving way to wickedness. When he was about fifteen he was sent to a monastery to learn chemistry and pharmacy. The boy who had manifested a tendency to "grow downwards" found the beginning of a kind of success in these studies in which, to the surprise of all, he exhibited a form of aptitude. Chemistry has certain charms to a mind like his, for in its working are many strange surprises and lurid effects not unattended with entrancing fears. These he used before long to his own pleasure in the concern of others. "When he was expelled from the religious house he led a dissolute and criminal life in Palermo. Amongst other wickednesses he robbed his uncle and forged his will. 

Here too, he comnutted a crime, not devoid of a certain humorous aspect, but which had a reflex action on his own life. Under promise of revealing a hidden treasure, he persuaded a goldworker, one Morano, to give him custody of a quantity of his wares. It was what, in criminal slang is called "a put-up job," and was worked by a gang of young thieves with Balsamo at their head. Having filled the soft head of the foolish goldsmith with ideas to suit his purpose, Joseph brought him on a treasure hunt into a cave where he was shortly surrounded by the gang dressed as fiends, who, in the victim's paralysis of fear, robbed him at their ease of some sixty ounces of gold. Morano, as might have been expected, was not satisfied with the proceedings and vowed vengeance which he tried to effect later. Balsarno's pusillanimity worked hand in hand with Morano's vindictiveness, to the effect that the culprit incontinently absconded from his native town. 

He conferred the benefit of his presence on Messina where he was naturally attracted to a noted alchemist called Althotas, to whom he became a sort of disciple. Althotas was a man of great learning, according to the measure of that time and his own occupation. He was skilled in Eastern tongues and an adept occultist. It was said that he had actually visited Mecca and Medina in the disguise of an Oriental prince. Having attached himself to Althotas, Cagliostro went with him to Malta where he persuaded the Grand Master of the Knights to supply them with a laboratory for the manufacture of gold, and also with letters of introduction which he afterwards used with much benefit to himself. From Malta he went to Rome where he employed himself in forging engravings. Like other criminals, great and small, Comte Alessandro Cagliostro-as he had now become by his own creation of nobility-had a faculty of working hard and intelligently so long as the end he aimed at was to be accomplished by crooked means. "Work in the ordinary ways of honesty he loathed and shunned; but work as a help to his nefarious schemes seemed to be a joy to him. Then he set himself up as a wonder-worker, improving as he went on all the customs and tricks of that calling. 

He sold an elixir which he said had all the potency usually attributed to such compounds but with an added efficacy all its own. He pretended to be able to transmute metals and to make himself invisible; indeed to perform all the wonders of the alchemist, the "cheap jack," and the charlatan. At Rome he became acquainted with and married a very beautiful woman, Lorenza de Feliciani, daughter of a lacemaker, round whom later biographers weave romances. According to contemporary accounts she seems to have been dowered with just such qualities as were useful in such a life as she had entered on. In addition to great and unusual beauty she was graceful, passionate, seductive, clever, plausible, soothing, and attractive in all ways dear and convincing to men. She must have had some winning charm which has lasted beyond her time, for a hundred years afterwards we find so level-headed a writer as Dr. Charles Mackay crediting her, quite unwarrantably with, amongst other good qualities, being a faithful wife. 

Her life certainly after her marriage was such that faithfulness in any form was one of the last things to expect in her. Her husband was nothing less than a swindler of a protean kind. He had had a great number of aliases before he finally fixed on Comte de Cagliostro as a uomme de guerre. He called himself successively Chevalier de Fischio, Marquis de Melina (or Melissa), Marquis de Pellegrini, Comte de Saint-German, Baron de Belmonte; together with such names as Fenix, Anna, Harat. He wrote a work somewhat of the nature of a novel called Le Grand Cophte-which he found useful later when he was pushing his scheme of a sort of new Freemasonry. After his marriage he visited several countries, Egypt, Arabia, Persia, Poland, Russia, Greece, Germany; as well as such towns as Naples, Palermo, Rhodes, Strasbourg, Paris, London, Lisbon, Vienna, Venice, Madrid, Brussels-in fact any place where many fools were crowded into a small space. In many of these he found use for the introductory letters of the Grand Master of the Knights of Malta, as well as those of other dupes from whom it was his habit to secure such letters before the inevitable crash came. 

Wherever he travelled he was accustomed to learn all he could of the manners, customs and facts of each place he was in, thus accumulating a vast stock of a certain form of knowledge which he found most useful in his chosen occupation-deceit. With regard to the last he utilised every form of human credulity which came under his notice. The latter half of the eighteenth century was the very chosen time of strange beliefs. Occultism became a fashion, especially amongst the richer classes, with the result that every form of swindle came to the fore. At this time Cagliostro, then nearing his fortieth year, began to have a widespread reputation for marvellous cures. As mysticism in all sorts of forms had a Yogue, he used all the tricks of the cult, gathering them from various countries, especially France and Germany, where the fashion was pronounced. For this trickery he used all his knowledge of the East and all the picturesque aids to credulity which he had picked up during his years of wandering; and for his "patter," such medical terminology as he had learned-he either became a doctor or invented a title for himself. 

This he interlarded with scraps of various forms of fraudulent occultism and all sorts of suggestive images of eastern quasireligious profligacy. He took much of the imagery which he used in his rituals of fraud from records of ancient Egypt. This was a pretty safe ground for his purpose, for in his time the Egypt of the past was a sealed book. It was only in 1799 that the Rosetta stone was discovered, and more than ten years from then before Dr. Young was able to translate its three inscriptions-Hieroglyphic Demotic and Greek-whence Hieroglyphic knowledge had its source. Omne ignotum. pro magnifico might well serve as a motto for all occultism, true or false. Cagliostro, whose business it was to deceive and mislead, understood this and took care that in his cabalistic forms Egyptian signs were largely mixed with the pentagon, the signs of the Zodiac, and other mysterious symbols in common use. His object was primarily to catch the eye and so arrest the intelligence of any whom he wished to impress. For this purpose he went about gorgeously dressed and with impressive appointments. In Germany for instance he always drove in a carriage with four horses with courier and equerries in striking liveries. Happily there is extant a pen picture of him by Comte de Beugnot who met him in Paris at the house of the Comtesse de la Motte: "of medium height and fairly fat, of olive colour, with short neck and round face, big protruberant eyes, a snub nose with open nostrils." This gives of him anything but an attractive picture; but yet M. de Beugnot says: "he made an impression on women whenever he came into a room." 

Perhaps his clothing helped, for it was not of a commonplace kind. De Beugnot who was manifestly a careful and intelligent observer again comes to our aid with his pen: "He wore a coiffure new in France; his hair parted in several little cadenottes (queuesor tresses) uniting at the back of the head in the form known as a 'catogan' (hair clubbed or bunched). A dress, French fashion, of iron grey, laced with gold, scarlet waistcoat broidered with bold point de spain, red breeches, a basket-hilted sword and a hat with white plumes!" Aided by these adjuncts he was a great success in Paris whither he returned in 1785. As an impostor he knew his business and played "the game" well. When he was at work he brought to bear the influence of all his "properties," amongst them a tablecloth embroidered with cabalistic signs in scarlet and the symbols of the Rosy Cross of high degree; the same mysterious emblems marked the globe without which no wizard's atelier is complete. Here too were various little Egyptian figures-"ushabtui" he would doubtless have called them had the word been in use in his day. From these he kept his dupes at a distance, guarding carefully against any discovery. 

He evidently did not fear to hurt the religious susceptibilities of any of his votaries, for not only were the crucifix and other emblems of the kind placed amongst the curios of his ritual, but he made his invocation in the form of a religious ceremony, going down on his knees and in all ways cultivating the emotions of those round him. He was aided by a young woman whom he described as pure as an angel and of great sensibility. The said young person kept her blue eyes fixed on a globe full of water. Then he proceeded to expound the Great Secret which he told his hearers had been the same since the be ginning of things and whose mystery had been guarded by Templars of the Rosy Cross, by Magicians, by Egyptians and the like. He had claimed, as the Comte Saint-German said, that he had already existed for many centuries; that he was a contemporary of Christ; and that he had predicted His crucifixion by the Jews. As statements of this kind were made mainly for the purpose of selling the elixir which he peddled, it may easily be imagined that he did not shrink from lying or blasphemy when such seemed to suit his purpose. Daring and recklessness in his statements seemed to further his business success, so prophecy-or rather boastings of prophecy after the event-became part of the great fraud. Amongst other things he said that he had predicted the taking of the Bastille. Such things shed a little light on the methods of such impostors, and help to lay bare the roots or principles through which they flourish. 

After his Parisian success he made a prolonged tour in France. In la Vendee he boasted of some fresh miracle-of his own doing-on each day; and at Lyons the boasting was repeated. Of course he occasionally had bad times, for now and again even the demons on whose acquaintance and help he prided himself did not work. In London after 1772, things had become so bad with him that he had to work as a house painter under his own name. Whatever may have been his skill in his art this was probably about the only honest work he ever did. He did not stick to it for long however, for four years afterwards he lost three thousand pounds by frauds of others by whom he was introduced to fictitious lords and ladies. Here too he underwent a term of imprisonment for debt. Naturally such an impostor found in Freemasonry, which is a secret cult, a way of furthering his ends. With the aid of his wife, who all through their life together seems to have worked with him, he founded a new branch of freemasonry in which a good many rules of that wonderful organisation were set at defiance. As the purpose of the new cult was to defraud, its net was enlarged by taking women into the body. 

The name used for it was the Grand Egyptian Lodge-he being himself the head of it under the title of the Cophie and his wife the Grand Priestess. In the ritual were some appalling ceremonies, and as these made eventually for profitable publicity, the scheme was a great success-and the elixir sold well. This elixir was the backbone of his revenue; and indeed it would have been well worthy of success if it had been all that he claimed for it. Dispensers of elixirs are not usually backward in proclaiming the virtues of their wares; but in his various settings forth Cagliostro went further than others. He claimed not only to restore youth and health and to make them perpetual, but to restore lost innocence and effect a whole moral regeneration. No wonder that he achieved success and that money rolled in! And no wonder that women, especially of the upper classes, followed him like a flock of sheep! No wonder that a class rich, idle, pleasure loving, and fond of tasting and testing new sensations, found thrilling moments in the great impostor's melange of mystery, religion, fear, and hope; of spirit-rapping and a sort of "black mass" in which Christianity and Paganism mingled freely, and where life and death, good and evil, whirled together in a maddening dance. It was not, however, through his alleged sorcery that Cagliostro crept into a place in history; but by the association of his name with a sordid crime which involved the names of some of the great ones of the earth. The story of the Queen's Necklace, though he was acquitted at the trial which concluded it, will be remembered when the vapourings of the unscrupulous quack who had escaped a thousand penalties justly earned, have been long forgotten. Such is the irony of history! 

The story of the necklace involved Marie Antoinette, Cardinal Prince de Rohan, Comte de la Motte an officer of the private guard of "Monsieur" ( the Comte d'Artois), his wife Jeanne de Valois, descended from Henry II through Saint-Remy, his natural son and Nicole de Savigny. Louis XV had ordered from MM. Boemer et Bassange, jewellers to the Court of France, a beautiful necklace of extraordinary value for his mistress Madame du Barry, but died before it was completed. The du Barry was exiled by his successor, so the necklace remained on the hands of its makers. It was, however, of so great intrinsic value that they could not easily find a purchaser. They offered it to Marie Antoinette for one million eight hundred thousand livres; but the price was too high even for a queen, and the necklace remained on hand. So Boemer showed it to Madame de la Motte and offered to give a commission on the sale to whoever should find a buyer. She induced her husband, Comte de la Motte, to join with her in a plot to accomplish the sale. De la Motte was a friend of Cagliostro, and he too was brought in as he had influence with the Cardinal Prince de Rohan whom they looked on as a likely person to be of service. 

He had his own ambitions to acquire influence over the queen and use her for political purposes as Mazarin had used Anne of Austria. De Rohan was then a man of fifty-not considered much of an age in these days, but the Cardinal's life had not made for comparative longevity. He was in fact something of that class of fool which has no peer in folly-an old fool; and Jeanne de la Motte fooled him to the top of his bent. She pretended to him that Marie Antoinette was especially friendly to her, and shewed him letters from the queen to herself all of which had been forged for the purpose. As at this time Madame de la Motte had borrowed or otherwise obtained from the Cardinal a hundred and twenty thousand livres, she felt assured he could be used for the contemplated fraud. She probably had not ever even spoken to the queen but she was not scrupulous in such a small matter as one more untruth. She finally persuaded him that Marie Antoinette wished to purchase the necklace through his agency, he acting for her and buying it in her name. To aid in the scheme she got her pet forger, Retaux de Vilette, to prepare a receipt signed "Marie Antoinette de France." The Cardinal fell into the trap and obtained the jewel, giving to Boemer four bills due successively at intervals of six months. At Versailles de Rohan gave the casket containing the necklace to Madame de la Motte, who in his presence handed it to a valet of the royal household for conveyance to the queen. 

The valet was none other than the forger Retaux de Vilette. Madame de la Motte sent to the Cardinal a letter by the same forger asking him to meet her (the queen) in the shrubbery at Versailles between eleven o'clock and midnight. To complete the deception a girl was procured, one Olivia, who in figure resembled the queen sufficiently to pass for her in the dusk. The meeting between de Rohan and the alleged queen was held at the Baths of Apollo-to the deception and temporary satisfaction of the ambitious churchman. When the first instalment for the purchase of the necklace was due, Boemer tried to find out if the queen really had possession of the necklace-which had in the meanwhile been brought to London, it was said, by Comte de la Motte. As Boemer could not manage to get an audience with the queen he came to the conclusion that he had been robbed, and made the matter public. This was reported to M. de Breteuil, Master of the King's household, and an enemy of de Rohan. De Breteuil saw the queen secretly and they agreed to act in concert in the matter. Louis XVI asked for details of the purchase from Boemer, who told the truth so far as he knew it, producing as a proof the alleged receipt of the queen. Louis pointed out to him that he should have known that the queen did not sign after the manner of the document. He then asked de Rohan, who was Grand Almoner of France, for his written justification. 

This being supplied, he had him arrested and sent to the Bastille. Madame de la Motte accused Cagliostro of the crime, alleging that he had persuaded de Rohan to buy the necklace. She was also arrested as were Retaux de Vilette, and, later on at Brussels, Olivia, who threw some light on the fraud. The King brought the whole matter before Parliament, which ordered a prosecution. As the result of the trial which followed, Comte de la Motte and Retaux de Vilette were banished for life; Jeanne de la Motte was condemned to make amende honourable, to be whipped and branded with V on both shoulders, and to be imprisoned for life. Olivia and Cagliostro were acquitted. The Cardinal was cleared of all charges. Nothing seems to have been done for the poor jewellers, who, after all, had received more substantial injury than any of the others, having lost nearly two million livres. After the affair of the Necklace, Cagliostro spent a time in the Bastille and when free, after some months, he and his wife travelled again in Europe. In 1789 he was arrested at Rome by order of the Inquisition and condemned to death as a Freemason. The punishment was later commuted to perpetual imprisonment. He ended his days in the Chateau de Saint-Leon near Rome. His wife was condemned to perpetual seclusion and died in the Convent of Sainte-Appolive.

Goethe’s Investigation of Cagliostro’s Identity

Goethe’s Investigation of Cagliostro’s Identity

The Impact of Cagliostro on World History

The Affair of the Necklace of 1786 was the single event that most contemporaries believed caused the revolution of 1789. At the heart of this was a forged purchase contract for a very expensive diamond necklace. The queen supposedly signed this contract. The signature duped Prince De Rohan to guarantee the purchase in January 1785. It also caused the jeweler to turn over the necklace to De Rohan. After the jeweler delivered the necklace, Cagliostro’s secretary, La Motte, said Cagliostro eventually cut it up.1 It was initially taken away by Villette, a member of the lode Amis Reunis.2

How did the story break? Cagliostro’s secretary, La Motte, came forward and told the jeweler before anyone else knew that this was a swindle.3 Comte Beugnot, a neutral in this, was with La Motte when De Rohan was arrested. She told Beugnot: “It’s Cagliostro from start to finish.”4 Later, when La Motte was interviewed, she again implicated Cagliostro as the criminal behind this theft.5 During the trial, Cagliostro’s secretary, La Motte, further said Cagliostro must have forged the document and cut it up in pieces.6 However, a critical event took place the forged contract was stolen from the court file.7 Cagliostro at the same time denied he was a forger and claimed a high birth, and rich background.

No one was able to determine Cagliostro’s true identity during the trial, or whether he had a criminal background as a forger. As a result, Cagliostro escaped conviction.

The reason no one could prove this is that the prosecution did not want to prove this. Unbeknownst to the king, the prosecutor he assigned — Baudard de Saint-James8 — was a leading member of Cagliostro lodge system as well as the Amis Reunis:

Sainte-James (de), l’un des fondateurs du Rite des philalètes en 1773 [i.e., Amis Reunis]; Grand-Chancelier dans  la Mère-Loge du Rite égyptien de Cagliostro en 1785.9

Cagliostro admitted at trial, on examination by La Motte’s counsel, that Saint-James told Cagliostro before his arrest that La Motte had implicated him, and Cagliostro would soon be arrested and his living quarters thoroughly searched.10 All La Motte’s attorney knew is this could explain why nothing incriminating was found at Cagliostro’s house. What escaped anyone’s notice at the time is the motive for Saint-James to help Cagliostro avoid detection.

Thus, Cagliostro was absolutely confident that he could lie at trial and never be exposed. His secret lodge brother of a peculiar fraternal order headed by Cagliostro was the Prosecutor!

Thereby, Cagliostro at trial besides throwing all the blame on his secretary, Mme. La Motte, was able to haughtily imply the queen indeed signed the contract. And the queen supposedly had led along the amorous attentions of Prince De Rohan which explained De Rohan’s guarantee. France was thereby led to suspect the Queen Marie Antoinette was throwing away money to buy expensive necklaces or was illicitly seeking suitors to pay for the same. The press of 1786 used this to attack the Monarchy. It indeed was the biggest shock prior to 1789 that undermined the prestige of the Monarchy. Cagliostro was the one who gave the case a political spin by making these accusations.

As a result of Cagliostro’s spin, Talleyrand, a revolution supporter in 1789, remarked prior to 1789: “I should be nowise surprised if it [the Affair of the Necklace] should overturn the French monarchy.”11 Henri Martin in 1866 wrote that the Affair of the Necklace “was destined to consummate the discredit of the royal family, and to accelerate the fall of the throne.”12

As a result, the renown writer Alexander Dumas wrote a famous work entitled Giuseppe Balsamo which he said was intended as “a serious work, rather than a romance” in order to dramatize the role of the Illuminati. He said of his work Giuseppe Balsamo: “I have written the history of the Illuminati...enemies of royal power—... [who] played a large part in the French Revolution....”13

Goethe Verifies Cagliostro’s True Identity & Background

It turns out that Goethe’s personal investigation in Palermo proves Cagliostro escaped responsibility at the Paris trial of 1786 by lying about his identity. This perjury covered up a forgery conviction back in Italy.

In 1787, Goethe, the famous author, made a journey to Italy. In his journal, he outlines how he proved satisfactorily the identity of Cagliostro as Balsamo — and that he was a lowborn Sicilian later convicted as a forger in Palermo, Sicily.14 Goethe was able to do this on a trip in April 1787 to Palermo.

First, upon arrival in Palermo, Goethe asked a guest at his hotel about Giuseppe Balsamo. “One of the guests responded to me that the portrait of Cagliostro had been circulated to Palermo as it had been to all the towns of Europe, and some persons had recognized the features of Cagliostro [in the portrait] as Joseph Balsamo.”15 Then it was explained to Goethe that the French Minister hired an attorney in Palermo to investigate the lineage of Balsamo. Goethe asked the guest to direct him to this lawyer, which the guest then did so.

Next, Goethe met with the lawyer, who treated Goethe kindly. “Having already sent,” Goethe wrote, “this genealogy and memoir [to Paris], he confided to me that he kept a copy of these legal documents just in case he ever had any need. Here is an extract of what he made:

[141] Joseph  [i.e., Giuseppe] Balsamo was born at Palermo within the early days of June 1743 who  had  as a godmother a sister  of his grand-mother, on his paternal side,  whose husband was named Joseph [i.e., Giuseppe] Cagliostro, from the vicinity of Messina. This  godmother and  great-aunt had  given him  the baptismal name of her husband [i.e., Giuseppe], which is what  undoubtedly suggested to him much later of taking  equally the name of the family  [i.e., Cagliostro]. His father, Peter  Balsamo, a book-seller  at Palermo, died  at 45 years,  and  left his widow no resources and  two children, namely Joseph  [i.e., Giuseppe] and  a daughter named Jeanne.

....As to Joseph  [i.e., Giuseppe] Balsamo, since his adolescence, he took the habit of the Brothers of Mercy,  a special order  that  tried  to heal maladies. His vivacity and  great aptitude for medicine, which was remarked favorably upon, was not enough to overcome the reverend  fathers being  forced  to dismiss him  for misconduct. [142] As a means of subsistence, he commenced to make  magic  and  seek for treasure. He developed...the facility of copying handwriting in order  to falsify ancient documents and  fabricate frauds. One of these  documents led to a serious prosecution, and  he was found guilty,  and  thrown in prison. Yet, he found a means of escape, and  he was judged in absentia.

The fugitive traveled to Calabria, and  then landed in Rome where he then married the daughter of a manufacturer of belts.  After this marriage, he left with  his wife for Naples, under the name of Count Pellegrini. He then had  the audacity to return to Palermo under this  assumed name. There, he made  the acquaintance of a young  Sicilian prince.... 

Dona Lorenza, the name of the woman [wife] of Balsamo, captivated the goodwill of the prince, to the point he declared openly and proudly he was the protector of the couple.16

At this point Goethe discusses details of the discovery of Balsamo’s identity, the resurrection of the original charges for fraud over documents, Balsamo’s arrest, etc. Then the Sicilian prince stands by Balsamo, etc. Balsamo is freed again. No one can determine under what pretext, as there was no judicial act releasing him, etc.

Goethe obtained further from the lawyer’s secretary copies of the legal documents so he could satisfactorily verify the genealogy.

From the evidence received, Goethe concluded that Cagliostro was indeed an imposter from Palermo whose real name was Giuseppe Balsamo. Goethe then told the secretary that he wanted to meet the mother and sister of Cagliostro. The lawyer’s secretary made the introductions after some reluctance. In that afternoon, he conducted Goethe to “the home of the family of the celebrated Count Cagliostro.”17

They lived on a street named Casaro. It was a tortuous street. They lived in a house of “sickly appearance.” He met Balsamo’s sister, a woman somewhere in her 40’s, as well as the widow Capitumino. They recognized the secretary. They understood and agreed to talk about the son. Goethe then records this initial conversation:

“You know  my brother!,” [said the sister]. “All Europe knows him,”  I responded, “and  I

think you ought  to know...that he is in London and  is perfectly settled.”

“Then  I wish  to join him  this  instant,” she said.18

Then Goethe told the mother how the son was arrested, thrown in the Bastille, but now lived happily in England. Yet, all around Goethe was poverty, evident in three sick children in the house. Nevertheless, the sister confided in Goethe that on a prior visit of her brother to Palermo “he brought the sum of 14 ounces which was a great help at that moment,” and they “thought he had become rich and a signeur.”19 The sister then sought to find a letter from her brother, which made the secretary very happy to hear about. However, Goethe said “my curiosity was satisfied, and...[I told them to] dispense with the need to find the letter.” The family insisted on finding the letter. Goethe insisted he had to leave, and then the mother said:

“Tell my son I am so very happy of the message that  you brought me on his behalf,” at which point I pressed her to my heart.20

Goethe then finally left.

Goethe in 1791 Recounts the Affair of the Necklace

In 1791, Goethe (1749-1832) wrote a masonic comedy entitled The Grand Kophta (Der Gross-Cophta). While in the history books, most assumed Cagliostro was not behind La Motte’s conspiracy, Goethe tells a different story. In the story by Goethe, the hero is a young Knight who finds out that the brotherhood he joined is not aiming at altruism. It turns out to be a deception.21 Our young knight is no doubt Goethe himself. The brotherhood is obviously the Illuminati. Goethe had joined the Bavarian Illuminati in February 1783 as alias Abaris, reaching the rank of Regent — the highest grade.22 However, here in Grand Kophta Goethe is clearly expressing disillusionment.

As the story begins in Grand Kophta, Goethe identifies the lead character — the “Count” who transparently rep- resents Cagliostro in the historical event known as the Affair of the Necklace. 

The Count of Grand Kophta is a penniless adventurer running a secret brotherhood. The first grade of his secret order teaches a pure ethical code: “seek what is best for you in what is best for others.” It hooks the Knight.23

However, when the Knight reaches the second grade, as Boyle puts it, “to his horror, the Knight learns that the wisdom of the second grade is opposite to that of the first grade—it is worldly advantage and unscrupulous exploitation of others: ‘What you want men to do for you, do not for them.’”24 Then when the Knight rebels at this, the Count explains to him it was all a moral test to see his true heart. Now the Knight is ready for the third and final grade of master. The Knight “is appeased by this...reversal of appearances.”25 However, by the final act, when the Knight learns of the Count’s involvement in the plot to steal a necklace, his loyalty to the Count is “finally shattered.”26

In the account of the Affair of the Necklace interwoven in the Knight’s initiations, Goethe describes the Count as a “conscious” coonspirator with a Marchioness. She represents La Motte in the real events. The Count (=Cagliostro) “forces” the niece of the Marchioness to “impersonate the Queen” (an event that was part of the true history) to feign visions to encourage the Canon (who represented Cardinal Rohan in the real history) to believe in the amorous intentions of the Queen. The young Knight “learns of the conspiracy” and “passes the information to the authorities.” This indeed is what Goethe is doing by retelling the truth about Cagliostro’s role. In the last act in Goethe’s play, unlike in the real world, all are caught red-handed on the very night the Canon (=de Rohan) gives the Necklace to the Marchioness (=LaMotte) in anticipation of being rewarded with a “tryst” with the “spurious Queen.”27

The significance of Goethe’s play The Grand Kophta is that Goethe was trying to tell the public that they did not see the true picture of the co-responsibility of Cagliostro in defrauding the jeweler. The Affair of the Necklace obviously turned Goethe off to the Illuminati. He saw that they trained members in duplicity and self-seeking rather than exclusively in virtue. For Goethe, he could not countenance measures, such as those taken by Cagliostro, to effectuate the reform of men and the world he earnestly desired. Goethe saw it would have a corrupting influence on human character.

This rejection of the Illuminati was self-evident one month after the first performance of Grand Kophta. Goethe wrote: “All secret associations should be destroyed, whatever the consequences.”28 Thus, evidently, Goethe’s investigation into the life of Balsamo was an important pivot point in his life, causing him to reject the Illuminati and all secret societies.

Notes
1. Cagliostro, Mémoire pur le Comte de Cagliostro, accusé contre M. le procureur général, accusateur; en présence de M. le Cardinal de Rohan, de la Comtesse de la Motte et autres coaccusés (Paris: 1786) at 41 (quoting La Motte).
2. Gustave Bord, La Franc-Maçonnerie en France; des origines a 1816: Les Ouvriers de l’Idéme Révolutionnaire (1688-1771) (Paris: Libraire Nationale, 1908) (reprinted Geneva-Paris: Slatkine, 1985) at 361.
3. Simon Schama, Citizens: A Chronicle of the French Revolution (Vintage Books, 1990) at 208; Frantz Funck-Brentano, The Diamond Neck- lace (trans. Henry Sutherland Edwards) (J.P.Lipincott, 1901) at 227.
4. Claude Manceron, Age of the French Revolution (Simon & Schuster, 1989) Vol. IV Toward the Brink 1785-1787 at 71 (quoting Comte Beugnot, Memoires 1779-1815 (Paris: Hachette, 1959)). 
5. W. R. H. Trowbridge, Cagliostro Savant or Scoundrel? The true role of this splendid, tragic figure (N.Y.: University Books, 1961) at 172.
6. J.B.J. Doillot, Réponse pour La Comtesse de Valois-La Motte au Mémoire du Comte de Cagliostro (Paris: L. Cellot, 1786) at 4, 46.
7. Mossiker, The Queen’s Necklace (N.Y.: Simon & Schuster, 1961) at 593.
8. Francois Ribadeau Dumas, Cagliostro (trans. Elisabeth Abbott)(London: Allen & Unwin, 1966) at 172.
9. Grand Orient Lodge of France, ACTA LATOMORUM ou CHRONOL- OGIE DE L’HISTOIRE DE LA FRANC-MAÇONNERIE FRANÇAISE ET ÉTRANGÈRE (Ed. Dechevaux-Dumesnil)(Paris: 1815) Vol. II at 376.
10.F.Dumas, Cagliostro, at 173-74.
11.John S.C. Abbott, The History of Maria Antoinette (N.Y.: Harper & Brothers, 1849) at 105.
12.Henri Martin, History of France from the Most Remote Period to 1789 (Trans. Mary Booth) (Boston: Walker, Fuller & Co., 1866) Vol. XVI at 481.
13.Alexandre Dumas, The Memoirs of Garibaldi (1861) (Kessinger Reprint, 2006) at 19.
14.J.W.Goethe, Memoires de Goethe: Traduction Nouvelle (Paris: G. Charpentier, 1886) Vol. 2 Voyages at 140-46. Available at Gallica.
15.Goethe, id., at 140-41.
16.Id., at 14-41.
17.Id., at 143.
18.Id., at 144.
19.Id., at 145.
20.Id., at 146.
21.Nicholas Boyle, Goethe: Revolution and renunciation (1790-1803)(Oxford University Press, 2000) at 274. The synopsis that fol- lows is likewise from Boyle’s book.
22.Terry Melanson, Perfectibilists (2009) at 311, citing Schüttler’s online version of Die Mitglieder des Illuminatenordens 1776-1787/93 (Munich: 1991).
23.Boyle, id., at 173.
24.Boyle, id., at 174.
25.Id.
26.Id.
27.Nicholas Boyle, id., at 172.
28.Boyle, Goethe, id., at 173.

From the book : Illuminati Manifesto of World Revolution (1792) By Nicholas Bonneville