What interests me is how
a nobleman living in a castle in the North of Spain, became the
progenitor of one of the most evil and dastardly groups ever created.
Rather banally I may have found the answer on Wikipedia.
I became intrigued by hearing that following a serious and painful battlefield injury, Loyola took refuge in a cave for several months where he conducted so called spiritual exercises.
Traditionally, in the ancient world, caves were a place where one could contact spirits and/or experience visions, like the oracles of old.
It seems he made contact with some kind of being. No doubt a demonic spirit. Possibly Lucifer himself.
Ignatius also began experiencing a series of visions in full daylight while in hospital. These repetitive visions appeared as "a form in the air near him and this form gave him much consolation because it was exceedingly beautiful ... it somehow seemed to have the shape of a serpent and had many things that shone like eyes, but were not eyes. He received much delight and consolation from gazing upon this object ... but when the object vanished he became disconsolate".
A beautiful being which resembled a serpent?
Pretty self explanatory who this guy was working for.
The Kabbalah emerged from 12th Century Spain with some possible origins in the 1st and 2nd century. Something else to emerge from Spain, another arguably transformative movement was that of the Jesuits. The Jesuits almost certainly emerged from the Alumbrados of Castile who were said to have been mostly conversos, that is Jewish converts to Christianity. Of the Alumbrados Britannica.com states:
“While they counted some of the high aristocracy among their number, most of the Illuminists seem to have been conversos.”
In the Alumbrados we find a development of the broad themes of the Kabbalah and the beliefs of the Alumbrados are a good snapshot of the kind of spirit of sensuality and sexual license which would later entwine itself into Freemasonry and the various Hellfire clubs and the Bavarian Illuminati which all seemed to present themselves on the scene within a close time-frame and as we have seen, many of the members were intricately connected to each society.
The Alumbrados believed that it was possible to reach a state of union with God whereby one could freely indulge in sinful acts and express sexual desires freely. They too believed in a kind of direct revelation of God, whereby they could actually obtain direct communication with him. This is enough to give pause and make one question just what it was that these people thought they were actually contacting. What voices and delusions overthrew them and led them to believe it was God itself they were trafficking with? We cannot know how exactly the Alumbrados pursued this path to ‘contact’ but we can examine the work of Ignacio de Loyola for a clue since the Jesuits were the inheritors of this subversive heretical tradition which managed to find a home within the Catholic church and Loyola was even summoned to stand before an ecclesiastic commission while he was studying in Salamanca in 1527 on a charge of being in league with the Alumbrados.
Once when Inigo was preaching on the street, three women who had been investigated by the Inquisition for being members of the Alumbrados started experiencing suspicious ecstatic states:
"One fell senseless, another sometimes rolled about on the ground, another had been seen in the grip of convulsions or shuddering and sweating in anguish." Inigo himself had been imprisoned on being suspected of being Alumbrado but was eventually released without charge.
It is suspicious since such activity has historically been considered to be a
sign of demonic possession. That fact that Inigo was able to elicit a kind of
resonant demonic possession in these three Alumbrado women indicates that he
himself was probably operating under the impulse and control of the
The book The Jesuit Order as a Synagogue of Jews by Robert Aleksander Maryks goes into extensive detail exploring the particular ethno-religious conflicts of the period during the early years of the Jesuits and the ongoing attempts of various groups to wrest control of the direction of the order. It seemed largely to be a contest between Jews who had apparently converted to Christianity and non-Jewish Christians. It is revealed that most of the original directors of the organisation were Jews, although there are rumours and suspicions that Loyola himself was a Converso this is not made explicit in the book.
It is worth noting that Philip II of Spain observed that “all the heresies in Germany, France, and Spain have been sown by descendants of Jews” and the Inquisition was formed precisely to root out the heretical corruptions of ‘converso’ Jews, or Jews who now professed to be Christian but who may secretly still have practised their former faith and who may indeed have a particular interest in attacking Christianity from within.
Born in Azeiptia in the Kingdom of Castille, which in 15th Century Spain was the centre of Alumbrado activity, there can be no doubt that Loyola would have been familiar with Kabbalistic treatments and was an associate of the Alumbrados.
Ignacio de Loyola was born Inigo Lopez, Lopez, although a Spanish surname meaning ‘son of the wolf’ is also considered a Sephardic Jewish surname. It is thought that Inigo Lopez changed his name to Ignacio de Loyola to allay any suspicions about possible Marrano origins and place him within the context of indigenous Spanish nobility. As a young man he became a servant of the Spanish nobleman Juan Velázquez de Cuéllar, who was treasurer to the Spanish King, King Ferdinand. He was said to have had a carousing and dissolute life of a knight until he suffered a bad leg wound fighting the French in the battle of Pamplona. The sudden reversal in his fortunes, the terrible pain of his shattered leg and the ongoing torture as the doctors continuously tried to set and reset it must have inspired some of the dark rhetoric which informs his Spiritual Exercises which is the mental conditioning manual for the infamous Jesuit Order.
The Spiritual Exercises form the key element of preparing the mind for acceptance into the Jesuit mental framework though I would say that the key aim is the auto-induction into psychosis through the deliberate and continual contemplation of evil; in the words of Loyola: “to see with the sight of the imagination”. The fifth exercise for example, is a mediation on Hell. The novitiate is required by stages, or degrees you might say, to visualise Hell, to place himself there with his mind.
“The first Point will be to see with the sight of the imagination the great fires, and the souls as in bodies of fire. Second Point. The second, to hear with the ears wailings, howlings, cries, blasphemies against Christ our Lord and against all His Saints.”
In general the system of the Jesuits is as I have stated, seems to be a fast track to auto-initiated psychosis. As we have heard the Rosicrucians have a psychic initiatory framework whereby degrees and information is revealed psychically to particular favoured people. It is my contention that the Jesuit system is the same and it does this by establishing contact with some kind of ‘astral agency’ which can only approach the human psyche once it is sufficiently weakened and unable to resist. Of course the Jesuits think this is God, since their system tells them that it is, and that they are suitably humbling themselves and wallowing in their sins, in order to apparently make them fully repentant enough to be worthy of God’s favour. Repeatedly the Jesuit Spiritual Exercise make plain their aim to invoke confusion and shame in the novitiate.
“The first Point will be to bring the memory on the First Sin, which was that of the Angels, and then to bring the intellect on the same, discussing it; then the will, wanting to recall and understand all this in order to make me more ashamed and confound me more, bringing into comparison with the one sin of the Angels my so many sins, and reflecting, while they for one sin were cast into Hell, how often I have deserved it for so many…”
“it will be to ask shame and confusion at myself, seeing how many have been damned for only one mortal sin, and how many times I deserved to be condemned forever for my so many sins.”
Thus he is specifically instructed to pray for pain, torment, shame and confusion and to see himself in the lowest terms:
“to see all my bodily corruption and foulness; to look at myself as a sore and ulcer, from which have sprung so many sins and so many iniquities and so very vile poison.”
It goes without saying that the most obvious fallacy here is that he is appealing to God, the presumed creator of humanity and all life on Earth, either directly or indirectly, while presenting himself as an example of God’s creation in the lowest and foulest possible terms. Such self-abasement has nothing appealing in spiritual terms and if anything might only possibly appeal to a being who has a great hatred of humanity, such a well-known adversary we do not need to name here for fear of labouring a point.
Additionally these ‘prayers’ or ‘invocations’ or whatever one might call them, are often under instruction to take place just after midnight or in total darkness:
“..to deprive myself of all light, closing the blinds and doors while I am in the room, if it be not to recite prayers, to read and eat.”
“at midnight, bringing myself to confusion for my so many sins, setting examples, as, for instance, if a knight found himself before his king and all his court, ashamed and confused at having much offended him, from whom he had first received many gifts and many favors: in the same way, in the second Exercise, making myself a great sinner and in chains; that is to say going to appear bound as in chains before the Supreme Eternal Judge; taking for an example how prisoners in chains and already deserving death, appear before their temporal judge.”
Again it is evident to most according to millennia of religious and metaphysical literature that God and the angels are usually associated with light while other types of beings and unwholesome spirits are generally, in the folklore, said to be most active and abroad at night and in conditions of darkness.
The gist of the Spiritual Exercises seems to be instead of drawing closer to God and achieving a more positive relationship with the divine creative principle, the contrary seems to be the logical outcome. The repeated invocation of shame, of ones loathsome sinful nature and finally the:
“…understanding how in sinning and acting against the Infinite Goodness, he has been justly condemned forever.”
In fact the Spiritual Exercises specifically deny contemplation on the positive aspects of the Christian message and of Jesus’ ministry, but instead to continually ruminate on death and judgement exclusively:
“Not to want to think on things of pleasure or joy, such as heavenly glory, the Resurrection, etc. Because whatever consideration of joy and gladness hinders our feeling pain and grief and shedding tears for our sins: but to keep before me that I want to grieve and feel pain, bringing to memory rather Death and Judgment.”
Nor indeed to think of the Good News Jesus brought, of our salvation through his sacrifice/murder by the proto-Rabbinical authorities following their own traditions alien to Torah Judaism but instead:
“force myself to grieve, be sad and weep.”
Furthermore Jesuits are taught:
“Not to laugh nor say a thing provocative of laughter…(and) restrain my sight, except in receiving or dismissing the person with whom I have spoken.”
This leads to the creation of a peculiarly unappealing personality. One who does not laugh or enjoy humour and is not interested in encouraging humour of laughter in others, not only that but a man who will only make eye contact twice, upon receiving and dismissing someone. Such rules are designed to further alienate such a person from his fellows and the simple human pleasures of human fellowship. This could only be forbidden by someone wanting to make someone estranged from goodness and languishing only as we have seen, in pain and torment. C.S.Lewis reminds us that God wants only the best for us and certainly would not have created the majesty and wonder of the world in order for us to be self-flagellating slaves crippling ourselves and renouncing even the good things about the human experience.
The Jesuits are even encouraged not to take any simple pleasure in the eating food:
“Another time, while he is eating, he can take another consideration, either on the life of Saints, or on some pious Contemplation, or on some spiritual affair which he has to do, because, being intent on such thing, he will take less delight and feeling in the corporal food.”
Focusing on the bad and renouncing the good can only have the effect of making a man become what he focusses on: evil. And this I have no doubt was the devious aim of the Jesuit organisation: the inculcation of a militant band of priests languishing in evil, cutting themselves off from humanity, goodness and becoming brooding beings of pestilence, death and sin. Nothing good can come from such auto-suggestion because as Proverbs remind us:
“For as he thinketh in his heart, so is he.”
Not only were the Jesuits told to take no pleasure from life and “ to leave off the superfluous of delicate or soft things” but indeed to actually provoke pain and damage to their own bodies:
“to chastise the flesh, that is, giving it sensible pain, which is given by wearing haircloth or cords or iron chains next to the flesh, by scourging or wounding oneself, and by other kinds of austerity.”
Loyola also praises fear, servile fear no less, as a way, if not the best way, to serve God, but this directly contradicts Biblical teaching which tells us:
“God hath not given us the spirit of fear; but of power, and of love, and of a sound mind” (2 Timothy 1:7).
“Although serving God our Lord much out of pure love is to be esteemed above all; we ought to praise much the fear of His Divine Majesty, because not only filial fear is a thing pious and most holy, but even servile fear -- when the man reaches nothing else better or more useful -- helps much to get out of mortal sin. And when he is out, he easily comes to filial fear, which is all acceptable and grateful to God our Lord: as being at one with the Divine Love.”
This focusing on fear, doom, terror and all such negative qualities seems to be the key focus of the Jesuit system and it is ironic that we find a similar mental framework being evoked in the 1st degree initiation into the arch-enemy of the Catholic church, the Royal Black Lodge, a high level of the protestant Orange Order of Northern Ireland said to have taken its rites and history from the Knights Templar. The following extract is from evangelicaltruth.com:
“In this interview the Black Grand Registrar reveals much about the actual nature of the Royal Black and its very reason for existence. In essence, he admits that it is a secret Order that is immersed in the accoutrements of death. He admits that it is a society that is in a continual state of mourning. Take away the mourning and the Black loses its identity. It is an Order that proudly parades the symbols of death as an outward representation of its inward beliefs and spiritual psyche.
The skull and cross-bones is not merely a Black emblem but is an important exhibit used in its ritual initiations and in certain secret formal gatherings to lay stress upon, or represent secret esoteric teaching. In probably one of the most shocking practices existing within the Loyal Orders, the candidate entering the first degree of the Black – the Royal Black degree – is met with a display of human remains. There, before him, sits an actual human skull and bones amidst a gathering of sober Black brethren. As the entrant views the human skull he is solemnly instructed on the teaching of the Black on death, the resurrection and eternity.”
Interestingly the same website gives details of the sequence of events in the initiation and we find the interesting detail:
“Something on a table under a white cloth being uncovered, was perceived to be a human skull, which the witness was desired to take up, and view it, and was told it was a real skull of a brother called Simon Magus. Porter was poured into the skull, which the witness was desired to drink; he did so, and it was handed round the whole Knights.”
So here we have a recipe for the auto-induction of psychosis, schizophrenia and demonic possession, and it is clear at times that Loyola himself is in a state of deep spiritual confusion and trapped at times in just the kind of manic-uncertainty can lead to the development of chronic conditions of psychosis, in fact the following example might lead the disinterested reader, if he or she has any knowledge of the kind of manias and inescapable double-binds that many suffering from severe mental illness suffer from, the following one assumes that Loyola must have stepped on the cracks in the pavement, visualising them as a Christian cross:
“After I have stepped on that cross, or after I have thought or said or done some other thing, there comes to me a thought from without that I have sinned, and on the other hand it appears to me that I have not sinned; still I feel disturbance in this; that is to say, in as much as I doubt and in as much as I do not doubt. That is a real scruple and temptation which the enemy sets.”
The thirteenth rule of Loyola’s Jesuits as outlined in his Spiritual Exercise is as follows and must surely be the most damning especially if we consider that Jesus said of himself: “I am the way, the truth and the life.” For the Jesuits, the ‘truth’ is whatever the institution of the Roman Church says it is:
“Thirteenth Rule. To be right in everything, we ought always to hold that the white which I see, is black, if the Hierarchical Church so decides it..”
Strangely, Loyola seemed to have an inkling of what he was doing and perhaps he was in some doubts as to whether his Spiritual Exercises were not in fact demonically inspired and that reading the following extracts and then comparing it to the broader work in general we may see that he had unwittingly given the key and explanation to the creation of not only his own work, but the Jesuit order and their operations in the world to this present day:
“The enemy looks much if a soul is gross or delicate, and if it is delicate, he tries to make it more delicate in the extreme, to disturb and embarrass it more. For instance, if he sees that a soul does not consent to either mortal sin or venial or any appearance of deliberate sin, then the enemy, when he cannot make it fall into a thing that appears sin, aims at making it make out sin where there is not sin, as in a word or very small thought.”
Ignatio Loyola dedicated himself to the Black Virgin of Montserat.......
This ties in with my article about the Black Grail:
gather that the whole thing about the Jesuits is that they contact
spirits and that Ignatio de Loyola's so called spiritual exercised were
techniques to be used in order to perceive and communicate with spirits.
This seems to be the key to Loyola's experience and revelation. That discarnate spirits acted on the human mind and were responsible for feelings of sadness, happiness and also effected his or her actions.
Loyola seemed to contact these spirits, either in hospital or in his cave. Suffice it to say, that possibly Loyola was not a bad man but possibly this knowledge of spirit contact became misused.
RULES FOR THE SAME EFFECT WITH GREATER DISCERNMENT OF SPIRITS
AND THEY HELP MORE FOR THE SECOND WEEK
First Rule. The first: It is proper to God and to His Angels in their movements to give true spiritual gladness and joy, taking away all sadness and disturbance which the enemy brings on. Of this latter it is proper to fight against the spiritual gladness and consolation, bringing apparent reasons, subtleties and continual fallacies.
Second Rule. The second: It belongs to God our Lord to give consolation to the soul without preceding cause, for it is the property of the Creator to enter, go out and cause movements in the soul, bringing it all into love of His Divine Majesty. I say without cause: without any previous sense or knowledge of any object through which such consolation would come, through one's acts of understanding and will.
Third Rule. The third: With cause, as well the good Angel as the bad can console the soul, for contrary ends: the good Angel for the profit of the soul, that it may grow and rise from good to better, and the evil Angel, for the contrary, and later on to draw it to his damnable intention and wickedness.
Fourth Rule. The fourth: It is proper to the evil Angel, who forms himself under the appearance of an angel of light, to enter with the devout soul and go out with himself: that is to say, to bring good and holy thoughts, conformable to such just soul, and then little by little he aims at coming out drawing the soul to his covert deceits and perverse intentions.
Fifth Rule. The fifth: We ought to note well the course of the thoughts, and if the beginning, middle and end is all good, inclined to all good, it is a sign of the good Angel; but if in the course of the thoughts which he brings it ends in something bad, of a distracting tendency, or less good than what the soul had previously proposed to do, or if it weakens it or disquiets or disturbs the soul, taking away its peace, tranquillity and quiet, which it had before, it is a clear sign that it proceeds from the evil spirit, enemy of our profit and eternal salvation.
Sixth Rule. The sixth: When the enemy of human nature has been perceived and known by his serpent's tail and the bad end to which he leads on, it helps the person who was tempted by him, to look immediately at the course of the good thoughts which he brought him at their beginning, and how little by little he aimed at making him descend from the spiritual sweetness and joy in which he was, so far as to bring him to his depraved intention; in order that with this experience, known and noted, the person may be able to guard for the future against his usual deceits.
Seventh Rule. The seventh: In those who go on from good to better, the good Angel touches such soul sweetly, lightly and gently, like a drop of water which enters into a sponge; and the evil touches it sharply and with noise and disquiet, as when the drop of water falls on the stone.
And the above-said spirits touch in a contrary way those who go on from bad to worse.
The reason of this is that the disposition of the soul is contrary or like to the said Angels. Because, when it is contrary, they enter perceptibly with clatter and noise; and when it is like, they enter with silence as into their own home, through the open door.
Eighth Rule. The eighth: When the consolation is without cause, although there be no deceit in it, as being of God our Lord alone, as was said; still the spiritual person to whom God gives such consolation, ought, with much vigilance and attention, to look at and distinguish the time itself of such actual consolation from the following, in which the soul remains warm and favored with the favor and remnants of the consolation past; for often in this second time, through one's own course of habits and the consequences of the concepts and judgments, or through the good spirit or through the bad, he forms various resolutions and opinions which are not given immediately by God our Lord, and therefore they have need to be very well examined before entire credit is given them, or they are put into effect.