We discuss fundamentalism as a fractal pattern permeating our institutions.
Dr. Cyd Ropp, PhD, is an author, speaker, and a Gnostic sage of the first order. She holds degrees in Psychology, Education, Counseling and a PhD in Classical Rhetoric (the study of ancient manuscripts). Her papers, published in both academic and popular journals, have won many awards, and she taught at university for six years before launching her own career as a writer and podcaster. Her vision of individual units of consciousness nested in in a sea of universal consciousness is one which I share, and her commentary on fractal patterns caught my eye because I too use fractal imagery in my writing. I highly recommend Cyd’s books and podcasts.
Cyd’s two insightful blogs can be found through the below links:
I have the pleasure of being joined in the Zoom Room by New Testament scholar Steve Seven. Steve is a prolific author, a psychotherapist, a mythologist and an expert on the psychology of both Freud and Jung. You can find out more about Steve at https://spiritualinstinctpress.com/.
In both Part 1 and Part 2 we discuss “Defeating the Archons”.
In Part 1 we define terms. Who (what) are the archons, the Elohim, demons and daemons, gods and angels. How does archontic influence play itself out in the physical realm? We discuss possible solutions, such as “parallel structures” and community-based governance operating within and alongside the empire of the archons.
In Part 2 we discuss deception programs, the importance of multiple sources of information, the quest for autonomy, the importance of inner work as an indirect strategy influencing the outer world.
Ancient prophecies point to a time when the sacred will not be honoured, accepted, or believed in, thus generating chaos in a world “bereft of the presence of its deities” (Hermes). Materialism fills the spiritual void, causing disintegration, deception, crime, war, and environmental degradation. Their idols are their possessions, and their magic is technology; “they worship the work of their own hands” with no reverence for the mystery and wonder of the Cosmos. The earth, with all its resources, is considered mere pre-production inventory, not a living presence or animating goddess (Sophia), worthy of reverence. Science and technology reinforce the paramount importance of production—we all have our parts to play, so that we might feel successful and receive approval, fulfilling our purpose as cogs in the great wheel of materialism. In the end, having done our duty, we are discarded like so many worn-out parts, no longer fulfilling any purpose or function.
In the tragic/comedy film “About Schmidt” a sense of emptiness in Schmidt’s retirement leads him to re-visit the office to see if he can be “useful.” Once there, he finds his entire life’s work neatly packed in cardboard boxes on its way to the incinerator, as a new generation of middle management finds a better way. No, it really isn’t pretty what a world without pity can do.
As well as offering the only life worth living, the religion of scientific materialism even promises a kind of technological immortality, called, “transhumanism,” a vain belief which ignores an immutable law of the universe—entropy. Everything returns to dust, even the most sophisticated artificial life form.
And this leads me to the prophecies of the thrice great (Thoth) Hermes as delivered to his pupil, Asclepius, in the Hermetica:
Do you not know, Asclepius, that Egypt is an image of heaven, or, to speak more exactly, in Egypt all the operations of the powers which rule and work in heaven have been transferred to earth below?
Nay, it should rather be said that the whole Cosmos dwells in this our land as in its sanctuary. And yet, since it is fitting that wise men should have knowledge of all events before they come to pass, you must not be left in ignorance of this: there will come a time when it will be seen that in vain have the Egyptians honoured the deity with heartfelt piety and assiduous service; and all our holy worship will be found bootless and ineffectual. For the gods will return from earth to heaven; Egypt will be forsaken, and the land which was once the home of religion will be left desolate, bereft of the presence of its deities.
0 Egypt, Egypt, of thy religion nothing will remain but an empty tale, which thine own children in time to come will not believe; nothing will be left but graven words, and only the stones will tell of thy piety.
Darkness will be preferred to light, and death will be thought more profitable than life; no one will raise his eyes to heaven; the pious will be deemed insane, and the impious wise; the madman will be thought a brave man, and the wicked will be esteemed as good. As to the soul, and the belief that it is immortal by nature, or may hope to attain to immortality, as I have taught you, all this they will mock at, and will even persuade themselves that it is false. No word of reverence or piety, no utterance worthy of heaven and of the gods of heaven, will be heard or believed.
And so the gods will depart from mankind, a grievous thing!, and only evil angels will remain, who will mingle with men, and drive the poor wretches by main force into all manner of reckless crime, into wars, and robberies, and frauds, and all things hostile to the nature of the soul.
Yet, Hermes foresees an end to this Matrix and an escape from this “desert of the real” by a dramatic re-ordering of all things, “a new heavens and a new earth” as predicted in the Book of Revelation. Hermes calls it a “new birth of the Cosmos”:
But when all this has befallen, Asclepius, then the Master and Father, God, the first before all, the maker of that god who first came into being, will look on that which has come to pass, and will stay the disorder by the counterworking of his will, which is the good. He will call back to the right path those who have gone astray; he will cleanse the world from evil, now washing it away with waterfloods, now burning it out with fiercest fire, or again expelling it by war and pestilence. And thus he will bring back his world toits former aspect, so that the Cosmos will once more be deemed worthy of worship and wondering reverence, and God, the maker and restorer of the mighty fabric, will be adored by the men of that day with unceasing hymns of praise and blessing. Such is the new birth of the Cosmos; it is a making again of all things good, a holy and awe-striking restoration of all nature; and it is wrought in the process of time by the eternal will of God. For Gods will has no beginning; it is ever the same, and as it now is, even so it has ever been, without beginning. For it is the very being of God to purpose good.
In all corners of the globe, the remnants of ancient civilizations, much older and more advanced than previously known, speak of a piety and reverence for nature and connection to Spirit, which is almost incomprehensible to the modern mind. It is as though they occupied a parallel universe, one viewed by them in a manner which we can barely understand. From the Great Pyramid of Giza to the living stones of Sacsayhuamán, their piety is written in the stones, some weighing 350 tonnes and placed with a precision that modern science has great difficulty explaining; and all this to honour the sacred and the divine. The production and consumption of endless “stuff” did not interest them; the cycles of the heavens and communion with Spirit did. For them, the veil between dimensions was thin.
In Cuzco, Peru, in 1589, Don Mancio Serra de Leguizamo — one of the last survivors of the original conquerors of Peru—wrote in the preamble of his will, the following:
“We found these kingdoms in such good order, and the said Incas governed them in such wise [manner] that throughout them there was not a thief, nor a vicious man, nor an adulteress, nor was a bad woman admitted among them, nor were there immoral people. The men had honest and useful occupations. The lands, forests, mines, pastures, houses and all kinds of products were regulated and distributed in such sort that each one knew his property without any other person seizing it or occupying it, nor were there lawsuits respecting it… the motive which obliges me to make this statement is the discharge of my conscience, as I find myself guilty. For we have destroyed by our evil example, the people who had such a government as was enjoyed by these natives.”
Leguizamo left all his worldly goods to help the Inca people.
Not all the New World was found in this condition, where indeed some tribes worshipped cruel gods demanding human sacrifice, but this was no more the whole story of indigenous culture than conquest and exploitation is the whole story of European civilization. Every civilization, every tribe and every individual has a dark side or shadow, and in fact, the brighter the light the darker the shadow. Perhaps “the new birth” will be a coming together of all the tribes of the earth, the contribution of each elevating the whole.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains and shall be exalted above the hills; and all nations shall flow unto it.
And many people shall go and say, come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.
And he shall judge among the nations and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war anymore.(Isaiah 2)
The Hopi Indians had a word in their prophecies for a world of consumer driven madness, devoid of Spirit. They called it Koyaanisqatsi. Koyannis means “corrupted” or “chaotic” and the word qatsi means “life” or “existence.” The Hopi called it “crazy life” or “life out of balance.” A documentary film of the same name presents this concept in artistic form and can be accessed by using the link below. The film helps us to visualize ourselves encased in an artificial environment that has replaced the original. Nature is only a resource to keep the artificial world alive.
The founders of the American republic, and their forebearers across the sea, were influenced by gnostic/hermetic philosophy when they created their systems of government. For them, constitutional law, English common law, and ancient tradition served as a defense against the abuse of power by government.
Gnostics had a similar mistrust of Church authority and ecclesiastical decree. The hermeticists placed a high value on individual expression and personal freedom, with government as guarantor of both public and private rights. Individual gnostic opinions varied, but they were united by a philosophical approach which fostered tolerance, freedom of expression, and creativity. Church authorities sought to limit that expression by imposing a single unifying narrative.
Because divinity was seen as a light emanating from within, the “divine right of kings” shining from above was rendered obsolete. Without popular consent and participation, government is fire, “a dangerous servant and a fearful master” (as George Washington is reputed to have said). Government is force, not reason, and the coercive power of the state can be deployed at any time to deprive citizens of their freedom, and hence the need for safeguards – a system of checks and balances.
From earliest times, the jury system was designed to place the fate of an accused in the hands of his peers, and not some tyrant. The ancient writ of habeas corpus (let us have the body) meant no one should disappear without a trace. If arrested, the accused must be brought before a judge and not simply vanish.
Article 9 of the English Bill of Rights 1688 ensures that no one could be arrested and charged with sedition for words uttered in Parliament.
That the Freedom of Speech and Debates or Proceedings in Parliament ought not to be impeached or questioned in any Court or Place out of Parliament.
This system was based on a balance and separation of powers. No single organ or branch of government (legislature, judiciary, executive) should be allowed to dominate the others.
Eternal vigilance is the price of freedom.
Legal philosophy asks the central question, what is law? There are two schools of thought.
One school, called legal “positivism” says it is “the command of the sovereign,” the so-called “command theory.” It is called legal “positivism” not because its adherents are positive; in fact, they are quite miserable. Positive, in this context, means, that which is posited or put forward by some authoritative body.
The second school, the one I favour, says law is morality. This is often called natural law or the principles of natural justice. That’s not to say all laws are moral, far from it; but for law to be considered law (conceptually), there must be some minimum moral content to distinguish it from the orders of the mafia boss. The most important moral principles embedded in this concept of law are strict impartiality and equal treatment before the law. When these things are absent, a judge might wear the robes of his office, but he has become a mere puppet, a politized surrogate for party or ideology.
In 1770, a lawyer named John Adams risked his career successfully defending British troops charged with murder after Bostonians were killed during a riot, the so called “Boston massacre.” John Adams was an American patriot, and the colony was on the brink of rebellion. Nevertheless, he looked beyond the mob outrage, setting aside his own internal leanings and examined the facts on their merits, without reference to popular opinion or political partisanship. That’s impartiality; without it, we have no law, only force. John Adams was a signatory to the Declaration of Independence and went on to become America’s second president.
“Lady Justice” (Themis, Titaness of divine law and justice) is seen wearing a blindfold while holding a beam balance with a sword in her hand. The blindfold is a symbol of impartiality. She is an allegorical personification of the moral force in the judicial system.
An example will serve to illustrate legal positivism and natural law. I refer to the so-called “Nazi informer cases.” In Nazi Germany, the quickest way to get rid of an unwanted spouse was to report them to the police for saying hateful things about Hitler. That was enough to make that person disappear forever. No trial, no evidence, no right to a hearing, no habeas corpus, no innocent until proven guilty; but a conviction and death sentence based solely on the testimony of the complainant. I will return to this concept shortly. Post-war authorities sought to prosecute the informants because their actions and intent were the moral equivalent of murder. The positivists objected. Law is the “command of the sovereign.” Hitler was sovereign and the complainants were the ultimate solid citizens, faithful servants of the state.
The law functions as a dynamic tension between these two opposing views, but natural law is the gift of Hermes and we take it for granted at our peril. “Lady Justice” is the female side of this duality, and legal positivism the male. The reality of law, in practise, is an integration, the latter providing certainty, the former seeking justice in individual cases.
Today there is an increasingly widespread acceptance of unrepresentative, unaccountable, supranational governance and a corresponding relaxation of that ancient call for eternal vigilance; but such vigilance is needed now, more than ever.
Dwight D. Eisenhower warned of a military industrial complex acquiring unwarranted influence. He was referring to corporate interests seeking to replace representative government as the dominant institutions in society. This condition is now well advanced. It is common to speak of corporate rule or corporatism.
Joel Bakan, Professor of Law at Queen’s University, gives a detailed account of this in his book The Corporation (see my Recommended list). Professor Bakan interviewed Canadian psychologist Robert D. Hare, who developed the now famous Hare Test of psychopathy used by mental health professionals to diagnose psychopathy. In the interview, Robert Hare diagnoses the corporation as a psychopathic entity; not employees of the corporation, but the corporation itself which, in law, is a separate legal person.
The diagnosis might help to explain why we are relaxing our much-needed vigilance. The psychopath is a master of deception. They know how to put themselves in a good light. They often rise to the top and may be seen as solid citizens or pillars of the community. This accords with descriptions of the archons (rulers) in The Secret Gospel of John – “And their triumph is in deception (apaton), leading astray, for their own structure is without divinity.”
A handful of corporations control the major media which allows them to steer narratives to their advantage. Corporations seek to undermine the sovereignty of the nation state and associated constitutions, destroy culture, concepts of natural law, or anything else which stands in the way of absolute power. To this end they will use Trojan horse concepts, speak in terms of “sustainable development” or “equity, diversity and inclusion” which in the hands of normal people would be worthy objectives.
The Trojan horse stands outside the city gates a god-like marvel which offers protection and favour. The Trojans see no threat; the Greeks have fled. They invite it in, not knowing what lies within the belly of the beast. Who would not want to grant dictatorial powers to pious benefactors promising a utopian future – if you really believe it? (Link to “mask of piety”)
I have written extensively about the erosion of natural law principles, but I give one more example here, one which is highly representative of a much larger trend.
Harry Miller is visited by the police, which is surprising in Britain, since recent public notices had requested that crimes like burglaries and break-ins should be reported online, owing to staff shortages. (About one third of such crimes are not investigated at all.) Harry, a retired police officer himself, wants to know the reason for this unanticipated personal attention. Harry had been engaged in an online Twitter debate over the Gender Recognition Act and someone was offended. One of the officers tells Harry, “We are here to check your thinking.” Harry asks, “Since when has Orwell’s 1984 become an operating manual for the police force?” The officers do not know who Orwell was, neither do they understand the concept of a “thought crime.” Harry wants to know why they refer to the complainant as “victim”? Of course that’s because his status as victim has been pre-determined in advance — no evidence needed, no trial, no innocent until proven guilty, no due process. As with the Nazi informer cases, it’s simply enough to complain. They assure Harry that his offence is not a crime, but rather a “hate incident.”
Afterward, Harry had to move heaven and earth to get a copy of the police report, but was surprised, when it arrived, to read at the top of the page, CRIME REPORT. This is the document which would show up in a background check making it impossible to get a job or a position of responsibility. Harry sued in the High Court and won. The judge compared the actions of the police to the Gestapo or the Stasi, inimical to the common law. That was good news for Harry personally, but it was raised at the trial and upheld that the police had behaved properly in accordance with the instructions of the College of Policing. Those instructions were not challenged at Harry’s trial, so thousands of people, who lack Harry’s resources to bring a High Court action, continue to be treated this way. It is now possible in Britain to be convicted of a crime, some carrying a prison sentence, based solely on the testimony of the complainant. This abuse of power has strong institutional support.
When the Titanic struck that iceberg in the cold North Atlantic sea, everything seemed OK at first, apart from a sight vibration, but the view from the promenade deck was different from the view in the engine room. The Harry Miller case, and others like it, take us down to the engine room, beneath the surface of apparent normalcy.
Every civilization or culture, except a dying one, honours its ancestors and its traditions. Perhaps the strange death of western civilization is not a natural process but rather a controlled demolition.
“Thomas More: …And when the last law was down, and the Devil turned around on you–where would you hide, Roper, the laws all being flat? This country’s planted thick with laws from coast to coast–and if you cut them down…d’you really think you could stand upright in the winds that would blow then? Yes, I’d give the Devil benefit of law, for my own safety’s sake.” ― Robert Bolt, A Man for All Seasons
I sometimes wonder what it must have been like for Jews living in Germany circa 1935. As the storm clouds gathered, some must have thought, Let’s get out while we can. Others, however, would ignore the warning signs, labelling their more prescient neighbours as paranoid. Those others, much later as prisoners, were handed soap on their way to the “showers.” Even then, they may have continued to underestimate the peril.
History is a long, sad record of human imprisonment, punctuated by a few precious interludes of relative peace, prosperity and freedom. Do we delude ourselves that such imprisonment could never happen here?
How thin are the walls which separate a well-ordered world from lurking chaos. (Carl Jung)
Now we face a “new normal” where civil liberties, the rule of law, democracy and privacy are threatened. We see before us the spectre of big tech censorship, robotics, AI, transhumanism, the singularity, total surveillance, a digital currency linked to social credit scores, and “the great reset.” Churchill described “a monstrous tyranny, never surpassed in the dark, lamentable catalogue of human crime…”, one made more sinister by the technology of his day. Technology has grown exponentially since then and we will soon reach the singularity, a point in time when exponential growth in technology takes on an infinite value. How much greater then the need for eternal vigilance in the defence of freedom?
Imagine a dystopian future where there is no place to hide, no place to flee. America used to be a beacon for the world, a place of refuge for “the huddled masses yearning to breathe free”. In medieval times one could always retreat to Sherwood Forest to escape the evil barons, but not now. The technocrats of the future will have us all flagged and tagged.
Both traditional Christianity and Gnosticism proclaim we are in a war – a spiritual war. If it is a war, then it is a “wizard war”, a term used by Churchill to describe the deciding factor in WW2, intelligence and counterintelligence. The Allies won that war because they cracked the German naval code, called Enigma after the device that created the code. “Intelligence” means knowing what is true in the face of overwhelming lies and secrecy. It means discerning truth from falsehood, looking beneath the surface of accepted narratives.
The Secret Book of John describes how the demiurge enslaves humanity: “His power is in deception leading astray.” Therefore, “If you would be a real seeker after truth, it is necessary that at least once in your life you doubt, as far as possible, all things.” (Descartes) Doubt all the soothing words of re-assurance by those who hide behind a mask of piety. Doubt the official line.
The demiurge is the great counterfeiter, the creator of virtual realities, a liar from the beginning and the father of it, as Jesus said; but “the truth shall make you free.” (John 8:32)
The big lie of the demiurge is that we are helpless and cannot resist. “Resistance is futile,” say the Borg. The truth, according to The Secret Book of John, is that we are more powerful than he and that his triumph depends on concealing from us the knowledge of our true identity. Gnosticism is liberation through gnosis or knowledge. Therefore, know who you truly are. The creative imaginative power of human intelligence is but an iteration of the divine creative intelligence which brings all things into being.
Holocaust survivor and author Victor Frankl (Man’s Search for Meaning) won his private war with the Nazis, but the weapons of his warfare were not carnal but spiritual (as the New Testament tells us). In the camp, “plum tasks” with perks and benefits were offered to inmates, in return for undisclosed assignments. Victor always refused these rewards because he knew a liar when he saw one. Beware the Nazi bearing gifts. Those who volunteered did not get what they bargained for and frequently did not return. Even at the end, as liberation approached, the Nazis said, come with us, we will take you to the Allies in return for clemency. Victor refused to leave the camp in those final days. Those who accepted the offers were never heard of again. He survived the camp by refusing to believe the lies and by activating his divine creative intelligence in the pursuit of his own dreams; in his case, the completion of a significant academic paper.
The fight against the demiurge begins once we stop believing the official line. The demiurge and his archons depend, for their very survival, on our belief, our intention and our engagement with them. (Secret Book of John) We are no longer food for them when we turn instead to our own dreams and our own creation. This is how we win.
The first casualties of war are the credulous.
“These are the days which try our souls”, says Thomas Paine. “Tyranny, like hell, is not easily conquered; yet we have this consolation with us, that the harder the conflict, the more glorious the triumph.” (The American Crises)
In Hermetic tradition, the Egyptian God Thoth, the Ibis-headed god with a writing implement in his hand, was considered the font of all wisdom; a man-god revealing to the Egyptians their knowledge of astronomy, architecture, geometry, medicine and religion. From this advanced knowledge, wonders emerged, such as the Great Pyramid of Giza. The Greek name for Thoth is Hermes, otherwise known as Hermes Trismegistus, the “Thrice Great Hermes”, the greatest of all priests, the greatest of all philosophers and the greatest of all kings.
The Egyptians were not materialists, so spiritual understandings and principles were not excluded from their science. Therefore, chemistry blended into alchemy, the notion that anything could be transformed, including consciousness.
The Principle of Mentalism, central to Hermeticism, embodies the idea that “All is Mind.” Everything that happens arises from a preceding mental state. For anything to exist, thoughts had to form first, which then manifest as physical reality. This ancient concept is confirmed by some of the most famous modern physicists.
Physicist Max Planck said, “All matter originates and exists only by virtue of a force —. We must assume behind this force the existence of a conscious and intelligent mind. This mind is the matrix of all matter.”
Planck, the originator of quantum theory, received the Nobel Prize for physics in 1918.
Cambridge physicist, Sir Arthur Eddington, wrote, “The universe is of the nature of a thought or sensation in a universal Mind … To put the conclusion crudely — the stuff of the world is mind–stuff.”
During WW1 Sir Arthur collaborated with Albert Einstein to prove Einstein’s new theory on gravity. This was made into an excellent film, Einstein and Eddington. (I have posted a link in the Recommended section.) Eddington was renowned for his ability to explain relativity in understandable terms, and his lectures on this topic were compiled in a book, The Mathematical Theory of Relativity, which Albert Einstein suggested was “the finest presentation of the subject in any language.”
Albert Einstein himself, as well as Stephen Hawking, have described science as an attempt to understand the mind of God.
Copernicus made his momentous claim that the sun, not the earth, was the centre of our solar system, after studying hermeticism.
The Principle of Mentalism is the first of seven Hermetic principles. “The All is Mind; the Universe is Mental”, The Kybalion (a hermetic manuscript). Implicit in this view is the notion that the material world, including our compulsions, addictions, moods and attitudes, is plastic to our thought. Human beings, viewed as individual holographic expressions of an all-encompassing Mind, may have more influence over ourselves and over the world than we can possibly imagine.
This brings us to the Sixth Hermetic Principle, the Principle of Cause and Effect. The world, and our reaction to it, are the effects of thinking. Can we move mountains with our thinking?
In The Matrix, Neo asks Morpheus, “What are you trying to tell me? That I can dodge bullets?” Morpheus replies, “No Neo, I’m trying to tell you that when you’re ready, you won’t have to.” Perhaps we are ready once we realize who we truly are — an aspect or fragment of the Divine.
But the prevailing philosophy of determinism says that we have no choice, that we are victims of circumstances, mere pawns in the game of life, that our choice is an illusion; but the Hermeticists, rising to the plane above, learned to master their moods, compulsions, obsessions as well as the world around them by operating from a higher plane of existence, rising above what appears to be a deterministic prison. They became players, rather than being played by their internalized demiurge or tossed to and fro by the will and intentions of others.
Change your thinking and change your world. Sounds easy but we all know it is not. The transmutation of base metal into gold, an allegory for mental mastery, is not easy but still possible.
Psychiatrist Victor Frankl, author of Man’s Search For Meaning, was a holocaust survivor. His story tells us we might not always dodge the bullet, but we can still retain mental mastery. He did not dodge the bullet when he lost everything in the camp. In the camp everything was taken away, except one thing, the power to choose one’s mental state. He chose to find meaning in the completion of an academic paper and this act of will saved his life. He did not dodge the bullet but, in the end, he did not have to. He survived to find out “that which does not kill us makes us stronger” (Nietzsche); yet he has the humility to admit, “the best of us did not survive”.
On one occasion when I was discouraged about something, I picked up a book to see if I could find some words to make me feel better (a very crude from of divination). My eyes immediately fell upon a verse from Milton’s Paradise Lost: “The mind is its own place, and in itself can make a heaven of hell, a hell of heaven.”
If Victor Frankl could find meaning in Auschwitz, why then is there misery in mansions? The answer lies in the power of the mind to create within itself a heaven or a hell and to do so regardless of external circumstances.
The passage had quite an impact. After a while I put the book down and turned on the television. At that precise moment, someone was reading that very passage. Another of those astonishing synchronicities Jung wrote about, meaningful co-incidences in a meaningless world. In a meaningless world, we cancel the deficit of meaning by rising to the higher planes (pleroma) of our transcendent mental capabilities.