To understand the Doctrine of Devils as referenced in the Bible, it is essential to delve into the esoteric aspects of Roman Catholic Church (RCC) practices. This exploration takes us into the realm of occult thinkers like Éliphas Lévi, whose seminal work Transcendental Magic: Its Doctrine and Ritual unveils potential links between Catholicism’s sacred rituals and ancient mystical traditions. Lévi’s exploration of astrology and the seven jinn commanding the celestial army sheds light on the hidden layers of symbolism that may underpin Catholic rituals, particularly the seven sacraments and their connection to celestial forces.
Lévi, a key figure in 19th-century occultism, aimed to harmonize magic, mysticism, and religion. He notably pointed out how pagan traditions and esoteric practices had been absorbed into mainstream religions like Christianity. At the heart of his theory is the role of celestial bodies in magic and faith, especially their alignment with the seven planetary jinn, which he believed governed not only the cosmos but also spiritual matters. Each of the seven classical planets—the Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn—was thought to be ruled by one of these jinn or celestial spirits, wielding influence over human life, natural cycles, and spiritual forces. It is my opinion that the Jinn are indeed Shaitan (Satan) himself, which would bring the Roman Catholic Faith inline with Freemasonry.
Lévi emphasized that this celestial hierarchy reflects both the cosmos and the structures of religious institutions. In Transcendental Magic, he draws striking parallels between this hierarchy and the RCC’s use of the seven sacraments, which he sees as channels of divine grace. According to Lévi, the jinn (see my post on Jinn) embody spiritual energies connected to the planets, influencing human experiences through cycles of life, death, and spiritual evolution. These energies, he suggests, are not just ancient myths but forces that continue to shape spiritual practices, subtly echoed in Catholic sacramental traditions.
The seven jinn, in Lévi’s view, command a cosmic order long understood by mystics and occultists. These celestial spirits govern life’s virtues, vices, and spiritual transformations, concepts mirrored in the RCC’s sacramental system. For example, Baptism could be associated with the Sun, symbolizing new beginnings and enlightenment, while Reconciliation might align with Mercury, the planet of communication and healing.
Lévi's analysis of these esoteric connections suggests that the seven sacraments may carry an underlying mystical framework, where ancient planetary forces continue to operate through Christianized rituals. What might seem like purely Christian sacraments could also be seen as channels for celestial energies, much like the way ancient pagans sought alignment with the planets. The RCC’s liturgical calendar, influenced by the cycles of the sun and moon, subtly reflects this cosmic order despite the Church’s official stance against astrology. Through Lévi's lens, the sacraments and rituals of the Church can be seen not only as spiritual rites but also as expressions of a deeper, cosmic alignment with ancient mystical forces.
Critics who claim that the RCC practices reflect the “doctrine of devils” (as warned in 1 Timothy 4:1) could interpret this esoteric framework as evidence of hidden pagan or occult influences within the Church’s traditions. The seven sacraments, imbued with the power of specific celestial jinn as described by Lévi, may thus be viewed not only as channels of divine grace but as occult rituals that perpetuate an ancient relationship between humans and celestial spirits—entities that the Bible warns against interacting with (Deuteronomy 18:10-12).
Lévi's exploration of astrology, the seven jinn, and their connection to spiritual and religious rituals in Transcendental Magic challenges us to reconsider the symbolic and mystical resonance behind the sacraments, rituals, and iconography of the RCC. Though transformed and Christianized, these elements may still carry remnants of pagan cosmology, reflecting an esoteric tradition that runs parallel to, but distinct from, Christ’s teachings. This duality could be seen as further evidence of the RCC’s alignment with what critics term the “doctrine of devils,” where pre-Christian and occult systems influence modern religious practice, often disguised under the banner of Christian theology.
To argue that the incorporation of numbers, structures, and symbolism within Catholic liturgy and theology, such as the significance of three, seven, and twelve, is not directly rooted in Scripture, we must examine the biblical basis for these practices. While the Catholic Church does not explicitly endorse mystical numerology or divination, its use of these numbers reflects a theological framework that has evolved over centuries—often drawing from external traditions rather than Scripture alone.
First, while the Holy Trinity—represented by the number three—is a core Christian doctrine, the practice of emphasizing threefold repetitions in prayers and blessings, as well as its pervasive presence in rituals like the Sign of the Cross, is more a product of later theological development than of biblical mandate. The Bible teaches the concept of the Trinity, but it does not prescribe or emphasize repeated use of the number three in religious practices. These triadic patterns, although central to Catholicism, reflect interpretations and traditions that have been incorporated into Christian worship over time, rather than direct scriptural instructions.
Similarly, the number seven, while important in various biblical contexts (such as the seven days of creation in Genesis), is not specifically linked to the seven sacraments found in Catholic teaching. The sacraments themselves, including Confirmation and Holy Orders, are not outlined in the Bible as a formal list of seven rites. Instead, they were gradually established through centuries of Church tradition and theological interpretation. Although the Bible refers to acts like baptism and the breaking of bread, the exact structure of the sacraments, along with their connection to the number seven, emerges from Church tradition rather than from explicit biblical commands.
The number twelve also holds biblical significance, particularly in reference to the twelve tribes of Israel and twelve apostles, but the idea that this number must symbolically govern church leadership or governance is not laid out in Scripture. While apostolic succession is an important Catholic belief, the Bible does not explicitly establish a symbolic use of the number twelve beyond its narrative or historical role.
Sacred geometry, while used in the design of Catholic churches to convey spiritual realities, has no direct biblical mandate. While the Bible does describe the dimensions and specifications of the Tabernacle and Temple, these instructions are unique to those structures and not generalized for future church design. The use of geometry in church architecture draws more from philosophical and architectural ideals from Roman and Greek culture than from Scripture itself.
When it comes to astrology and the seven classical planets, while the Church officially rejects divination, early Christian thought—along with the liturgical calendar based on lunar cycles—reflects influences from cosmological ideas that are not rooted in Scripture. The Bible explicitly warns against astrology and reliance on celestial bodies for guidance, as seen in Deuteronomy 18:10-12, which forbids divination practices. The use of lunar cycles for determining events like Easter aligns with a broader cultural and historical context rather than biblical prescription.
Finally, the practice of using odd numbers in prayers and blessings, as well as time-based rituals like novenas or the forty-day period of Lent, does not originate in Scripture. However during the month of Shubat (February), the Sabians observe a fast in honor of the sun, which they revere as "The Great Lord." . The title "Great Lord" or similar terms in the Sabian context typically denoted a chief deity or supreme being within their pantheon. The Sabians of Harran, known for their star worship, were deeply influenced by Babylonian, Persian, and Hellenistic traditions, and they also venerated the Jinn. Their spiritual practices blended celestial reverence with the mystical elements of their diverse cultural heritage.Their religious system combined elements of astral religion with other mystical and esoteric beliefs.
In their pantheon, celestial bodies like the Sun, Moon, and planets played a central role, and their worship involved complex rituals and ceremonies aligned with the movements of these celestial entities. While the Bible recounts Jesus fasting for forty days in the wilderness, it does not command believers to replicate this exact time period in religious observance. Similarly, novenas and other structured prayer cycles have roots in cultural and Roman influences, rather than biblical precedent.
To grasp the Romans' reverence for numbers, one must appreciate how these numerals shaped their religious, philosophical, and mystical frameworks. Though they didn't employ a system like gematria, the Romans infused numbers with profound symbolic and practical meaning, especially in religion, astrology, and architecture. Here’s a deeper dive into their key numerical associations:
In Roman culture, numbers carried significant religious connotations and were frequently integrated into rituals:
- 3: Symbolizing divinity and completeness, the number three was central to Roman religious practice. For instance, the Capitoline Triad of Jupiter, Juno, and Minerva epitomized the divine triad, and many rituals were performed in triplets to emphasize their sacredness.
- 7: Regarded as mystical and powerful, seven was linked to cosmic harmony. Rome’s establishment on seven hills and the influence of the Seven Classical Planets in astrology underscore its importance. Seven also featured prominently in religious festivals and rites of purification.
- 9: The Novendialis or nine-day period was crucial for rituals, particularly for expiation and major celebrations, reflecting the number’s significance in funerary and ceremonial contexts.
- 12: Embedded in governance and astrology, twelve was seen in the Twelve Tables of Roman law and the Twelve Major Gods. The Zodiac’s twelve signs also symbolized cosmic order and divine structure.
The Romans inherited Etruscan divination methods, such as haruspicy (interpreting animal entrails) and augury(reading bird omens), using these insights to guide significant decisions.
They also adopted Astrology from Babylonian and Greek traditions, Roman astrology focused on the movements of celestial bodies and the seven classical planets, interpreting these to forecast personal and political events.
Roman architecture reflected their numerical and geometric principles:
- Vitruvian Triad:
According to Vitruvius, Roman building design emphasized numerical harmony and proportion. The use of triadic proportions, such as those in columns, was key to achieving architectural balance.
The Vitruvian man by Leonardo da Vinci
Star of David
Leonardo da Vinci’s Vitruvian Man and the Star of David, also known as the Seal of Solomon, both symbolize the quest for geometric and symbolic harmony, though they originate from different traditions. The Vitruvian Man, with its circle and square, reflects Renaissance ideals of human proportion and cosmic order, representing the unity of the human form with universal geometry. In contrast, the Star of David, with its interlocking triangles, signifies the integration of divine and earthly realms, embodying concepts of spiritual unity and balance in Jewish mysticism and Kabbalah. While there is no direct historical link between the two, both symbols explore the relationship between the human, the divine, and the cosmos, each within its own cultural and philosophical framework.
It's interesting to note that Roman architecture and numerology offer intriguing parallels to the squares used in Kabbalah, revealing a shared fascination with numerical and geometric principles. This focus on achieving architectural balance through geometric precision mirrors the Kabbalistic approach, where specific numerical and geometrical arrangements are believed to reflect divine harmony and spiritual order.
In addition to Vitruvian principles, the Romans also employed magical squares, which were grids of numbers arranged with mystical intent. These squares were used in rituals to invoke divine favor or protection, highlighting a belief in the power of numbers to influence the spiritual realm. This practice bears a striking resemblance to Kabbalistic gematria, where numerical values assigned to letters are used to uncover deeper spiritual meanings. Both Roman magical squares and Kabbalistic grids reveal a shared understanding of how numerical patterns can bridge the material and the divine.
The Roman calendar, transitioning from lunar to solar under Julius Caesar, mirrored their numerical symbolism:
- 12 Months: Divided into twelve months, the calendar reflected the Zodiac and cosmic order.
- Festivals: Religious observances were scheduled around significant dates like the Ides (15th), Kalends (1st), and Nones (5th or 7th), with cycles of seven days eventually evolving into the modern week.
- 4: Associated with stability due to the four elements and cardinal directions.
While not as elaborate as the Pythagoreans, Romans recognized the importance of numbers in understanding the universe. Pliny the Elder discussed numerical harmony in nature, highlighting the significance of ratios and proportions in natural phenomena and art.
Although the Romans did not possess a system exactly like Kabbalistic gematria, they deeply valued numbers for their religious, astrological, and mystical meanings. Numbers influenced everything from calendar structure to architectural design, underpinning their belief in divine order and cosmic symmetry. These numerical associations laid the groundwork for later mystical and magical traditions in the Western world.
In exploring the mystical practices of the ancient Romans and their resonance with Kabbalistic traditions, we encounter a fascinating intersection of magic, numerology, and sacred symbolism. Ancient Roman magical squares, such as the famed Sator square, were enigmatic grids of letters arranged to form palindromes. This particular arrangement, "SATOR AREPO TENET OPERA ROTAS," was believed to wield protective and healing powers. These squares were more than mere curiosities; they were potent symbols used in charms and amulets, thought to invoke divine intervention and safeguard the wearer.
Fast forward to Kabbalistic traditions, and we see a parallel but distinctly different approach to using grids and numbers. In Kabbalah, numerical grids are intricately tied to the exploration of divine mysteries and mystical truths. Here, the concept of Gematria plays a central role. This method involves assigning numerical values to letters and using these numbers to delve into deeper, often hidden meanings within sacred texts. Through these numerical arrangements, Kabbalists seek to uncover spiritual insights and connect with higher realms of existence.
Both the Roman magical squares and Kabbalistic numerology share a common thread: the belief that arranging letters and numbers in specific ways can tap into powerful, unseen forces. While the Romans used these squares for protection and ritual magic, Kabbalists employed numerical symbolism to interpret divine will and achieve spiritual enlightenment via occult knowledge. Each tradition reflects a unique cultural context but underscores a universal quest to harness the mystical potential of symbols and numbers.
This links the Roman Catholic Church, Kabbalah, Freemasonry and Gnosticism through their pursuit of occult knowledge, echoing the promise made by Satan, who took the form of a serpent, to Eve in the Garden of Eden.
In light of the exploration into the esoteric and mystical practices associated with the Roman Catholic Church, it is worth considering how these traditions might contrast with the core teachings of Christianity. The parallels drawn between Catholic rituals, such as the seven sacraments, and ancient occult practices, including the veneration of celestial jinn, suggest a complex interplay between faith and mysticism. Éliphas Lévi's analysis reveals intriguing links between Catholic sacramental practices and ancient cosmic forces, indicating that what may appear as purely Christian rites could carry hidden connections to occult traditions.
This perspective raises serious questions about whether such practices align with or diverge from the teachings of Christ. The Bible warns against engaging with doctrines that deviate from its core message, particularly those involving occult influences or celestial entities When viewed through this lens, the integration of mystical symbolism and celestial associations within Catholicism could be interpreted as reflecting the "doctrine of devils" mentioned in 1 Timothy 4:1. Such a view posits that the incorporation of esoteric elements—despite being cloaked in Christian guise—might align more closely with ancient pagan or occult systems rather than the pure, unadulterated teachings of Christ.
Colossians 2:8 (KJV): "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ."
1 Timothy 4:1 (KJV): "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils."
Deuteronomy 18:10-12 (KJV): "There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the Lord: and because of these abominations the Lord thy God doth drive them out from before thee."
Commentaires