The Secret History of the World

by Mark Booth

  When a thought came to the man walking through the woods, he felt as if he had been brushed by the wing of an angel or by the robe of a god. He sensed a presence even if he could not always perceive it directly and in detail. But once inside the holy precinct, he could perceive not just the wing, not just the swirling waves of light and energy that made up the robe. In the midst of the light he saw the angel or god itself. On these occasions he would have believed that he really was perceiving a being from the spiritual realm.

  Today we experience moments of illumination as interior events, while the ancients experienced them as impinging on them from outside. The man we have been following expected the Thought-Being he saw to be visible to others — what today we would call a collective hallucination.

  We don’t know how to go about having such an experience. We don’t know how to go about meeting a disembodied spirit. We don’t know who they are. Today it often seems that we search and search for a genuine spiritual experience but are seldom sure we’ve had one that genuinely deserves the name. In the ancient world experience of spirits was so strong that to deny the existence of the spirit world would not have occurred to them. In fact it would have been almost as difficult for people in the ancient world to deny the existence of spirit as it would for us to decide not to believe in the table, the book, in front of us.

  Paucity of experience makes belief in disembodied spirits difficult today. In fact the Church teaches that belief is admirable because it is difficult. The more your belief is out of proportion to the evidence the better, it seems. This teaching would have seemed absurd to people in the ancient world.

  IF YOU BELIEVE IN A MIND-BEFORE-MATTER universe, if you believe that ideas are more real than objects as the ancients did, collective hallucinations are, of course, much easier to accept than if you believe in a matter-before-mind universe — in which case they are almost impossible to explain.

  In this history gods and spirits control the material world and exercise power over it. We will see, too, how sometimes disembodied beings break through, unbidden. Sometimes whole communities are possessed by a convulsion of uncontrollable sexual savagery.

  This is why commerce with the spirits was always considered highly dangerous. In the ancient world controlled communion with the gods and spirits was the preserve of the Mystery schools.

  ROBERT TEMPLE, WHOSE CURRENT affiliations include Visiting Professor of Humanities, History and Philosophy of Science, University of Louisville, USA, and Visiting Professor of the History and Philosophy of Science, Tsinghua University, Beijing, has demonstrated that ancient cultures such as the Chinese and the Egyptians had an understanding of the universe that was in some ways in advance of our own. For example, he has shown that the Egyptians, far from being primitive or backward in these matters, knew that Sirius is a three-star system — something which modern science only ‘discovered’ in 1995 when French astronomers, using powerful radio telescopes, detected the red dwarf, subsequently named Sirius C. The point is that the ancient Egyptians were neither ignorant nor childlike, even though we may be tempted to consider them so.

  First-century Roman relief of a candidate being led to an initiation ceremony.

  One of the stupid beliefs we are fond of attributing to the ancients is that they worshipped the sun, as if they believed the physical object were a sentient being. Robert Temple’s commentary on key texts by Aristotle, Strabo and others shows they saw the sun as a sort of lens through which the spiritual influence of a god rayed from the spiritual into the earthly realm. Other gods rayed their influences through the other planets and constellations. As the positions of the heavenly bodies changed, so the various patterns of influence give history direction and shape.

  Returning to the man walking through the ancient wood, we see now that he experienced the spirits behind the sun, the moon and the other heavenly bodies as working on different parts of his mind and body. He felt his limbs move like flowing Mercury and he felt the spirit of Mars raging inside him in the fierce river of molten iron that was his blood.

  The state of his kidney was affected by the movement of Venus. Modern science is only just starting to understand the role the kidney plays in sexuality. At the beginning of the twentieth century it discovered the kidney’s role in the storing of testosterone. Then in the 1980s the Swiss pharmaceuticals giant Weleda began to conduct tests which showed that the movements of the planets affect chemical changes in metal salt solutions that are dramatic enough to be seen with the naked eye, even when these influences are too subtle to be measured by any scientific procedure so far devised. What is even more remarkable is that these dramatic changes come about when a solution of metal salt is examined in relation to the movement of the planet with which it has traditionally been associated. Thus copper salts contained in the kidney are affected by Venus, copper being the metal traditionally associated with Venus. Modern science may be on the verge of confirming what the ancients knew well. It really is true to say that Venus is the planet of desire.

  The Mystery schools taught that as well as head-consciousness we each have, for example, a heart-consciousness which emanates from the sun then enters our mental space via the heart. Or to put it another way, the heart is the portal through which Sun god enters our lives. Likewise a kind of kidney-consciousness beams into us from Venus, spreading out into our mind and body via the portal of our own kidneys. The working together of these different centres of consciousness makes us variously loving, angry, melancholy, restless, brave, thoughtful and so on, forming the unique thing that is human experience.

  Working through our different centres of consciousness in this way, the gods of the planets and constellations prepare us for the great experiences, the great tests that the cosmos means us to have. The deep structure of our lives is described by the movements of the heavenly bodies.

  I am moved to desire by Venus and, when Saturn returns, I am sorely tested.

  IN THIS CHAPTER WE HAVE ALREADY BEGUN to use some of the imaginative exercises used in the esoteric teaching. In the next chapter we will cross the threshold of the Mystery school and begin to follow the ancient history of the cosmos.

  3. THE GARDEN OF EDEN

  The Genesis Code • Enter the Dark Lord • The Flower People

  SCIENCE AND RELIGION AGREE THAT IN the beginning the cosmos moved from a state of nothingness to the existence of matter. But science has very little to say about this mysterious transition, all of it highly speculative. Scientists are even divided on whether matter was created all at once or whether it continues to be created.

  By contrast, there was remarkable unanimity among the initiate priests of the ancient world. Their secret teachings are encoded in the sacred texts of the world’s great religions. In what follows we will see how a secret history of creation is encoded in Genesis, that a few overfamiliar phrases can be opened up to reveal extraordinary new worlds of thought, mighty vistas of the imagination. And we shall see, too, that this secret history chimes with the secret teachings of other religions.

  IN THE BEGINNING THERE PRECIPITATED out of the void nothing but a matter that was finer and more subtle than light, then an exceptionally fine gas. If a human eye had been looking at the dawn of history it would have seen a vast cosmic mist.

  This gas or mist was the Mother of All Living, carrying everything needed for the creation of life. The Mother Goddess, as she was sometimes also called, will metamorphose in the course of this history and assume many different forms, many different names, but for now ‘the earth was without form and void’.

  Now for history’s first great reversal of fortune. The Bible narrative continues: ‘Darkness was upon the face of the earth.’ According to biblical commentators working within the esoteric tradition, this is the Bible’s way of saying that the Mother Goddess was attacked by a searing dry wind that almost extinguished the potential for life altogether.

  Again, to a human eye it would have looked as if the gently interweaving mists that had first ema
nated from the mind of God were suddenly overtaken by a second emanation. There was a violent storm like some rare and spectacular phenomenon observed by astronomers — the death of a massive star, perhaps — except that here ‘in the beginning’ it would have been on a completely overwhelming scale that filled the entire universe.

  So this it what it would have looked like to a physical eye, but to the eye of the imagination this great cloud of mist and the terrible storm that attacked it can be seen to cloak two gigantic phantoms.

  BEFORE WE TRY TO MAKE SENSE OF THIS ancient history of the cosmos, or to understand why so many brilliant people have believed in it, it is important to try to absorb it in the form it would have been presented in ancient times — as a series of imaginative images. It is important to let these images work on our imaginations in the same way that initiate priests intended them to work on the imagination of the candidate for initiation.

  A few years ago I found myself falling into conversation with one of the legendary figures of London’s gangland, a man who had helped spring a villain called Frank ‘the Mad Axeman’ Mitchell from a psychiatric prison and then, according to the stories, gone a bit mad himself. He killed the Mad Axeman in the back of a van with a sawn-off shotgun, then bathed in his blood, laughing. But his most vivid memory, the one he personally found the most chilling, was also his earliest. He remembered a fight he must have seen when he was perhaps just two or three years old.

  His grandmother was bare-knuckle fighting on the cobbles outside her home among the Victorian terraces of the old East End. He remembered the gaslight on the wet cobbles and flying spittle, and how his grandmother resembled a giantess, lumbering but supernatural in strength. He remembered, too, that her massive forearms, built up and rubbed raw by the washing she took in to help feed him, thudded again and again into the other woman, even as she lay on the ground unable able to defend herself.

  We must try to imagine something similar as we contemplate the two titanic forces locked in combat at the beginning of time. The Mother Goddess would often be remembered as a loving, life-giving and nurturing figure, comfortingly round and soft looking, but she also had a terrifying aspect. She was warlike when needs be. Among the people of ancient Phrygia, for instance, she was remembered as Cybele, a merciless goddess who rode on a chariot pulled by lions and who required devotees to work themselves into such a wild and savage delirium that they would castrate themselves.

  Her opponent was, if anything, more frightening. Long, bony, his skin was a scaly white and he had glowing, red eyes. Swooping low over Mother Earth, the Dark Lord was armed with a deadly scythe — giving away his identity to anyone who hasn’t already guessed it. For if the first emanation from the mind of God would metamorphose into the goddess of the earth, the second emanation would become the god of Saturn.

  Saturn would trace the limits of the solar system. In fact he was the very principle of limitation. What Saturn’s intervention introduced into creation was the potential for individual objects to exist and therefore the transition from formlessness to form. In other words because of Saturn there is a law of identity in the universe by which something exists and is nothing else and neither is anything else it. Because of Saturn an object occupies a certain space at a certain time and no other object can occupy that space, and neither can that object be in more than one place at one time. In Egyptian mythology Saturn was Ptah who moulds the earth on a potter’s wheel, and in many mythologies Saturn’s title is Rex Mundi, King of the World or ‘Prince of this world’, because of his control of our material lives.

  If an individual entity can exist through time, then by implication it can cease to exist too. This is why Saturn is the god of destruction. Saturn eats his own children. He is sometimes portrayed as Old Father Time and sometimes as Death himself. Because of Saturn’s influence everything that lives contains the seeds of its own end, and it is because of Saturn that what feeds us also destroys us. Death is in everything in the cosmos — woven into the bright blue sky, a blade of grass, the pulse of a baby’s fontanel, the light in a lover’s eye. Because of Saturn our lives are hard. Because of Saturn every sword is double-edged and every crown a crown of thorns. If we sometimes feel our lives almost too hard to bear, if we bruise and if we do cry out to the stars in despair, it is because Saturn pushes us to our limits.

  And it could have been worse. The potential for life in the cosmos could have been extinguished even before birth. The cosmos would have remained through all eternity a place of the endless sifting of dead matter.

  In the course of this history we will see that Saturn has returned at different times and in different guises to pursue his aim of mummifying humanity and squeezing the life out of it. At the end of this history we will also see that his most decisive intervention, an event long predicted by the secret societies, is expected to take place shortly.

  In Genesis the Evil One’s attempt to nullify God’s plans at birth, this first act of rebellion of a Thought-Being against the Mind that emanated it, is dealt with in just one short phrase, but, as we have already suggested, the Bible is not here dealing with a scale of time we would recognize today. Saturn’s tyranny over Mother Earth, his murderous attempt to squeeze all potential for life out of the cosmos, continued over vast periods immeasurable to the human mind.

  His tyranny was eventually overthrown, and Saturn, if not entirely defeated, was kept in check and confined to his proper sphere. Again, Genesis tells us how this came about: ‘And God said Let there be light, and there was light.’ Light was pushing back the darkness that had been brooding over the waters.

  How was this victory achieved? Of course there are two accounts of creation in the Bible. The second, at the start of the Gospel of St John, is in some respects fuller and it can help us to decode Genesis.

  But before we can continue to decode the biblical story of the creation, we must deal with a sensitive issue. We have already started to interpret Genesis in terms of the Earth goddess and Saturn. Anyone brought up in one of the great monotheistic religions will naturally feel some resistance to this. Surely this polytheistic belief in the gods of stars and planets is characteristic of more primitive religions like those of the ancient Egyptians, Greeks or Romans?

  Conventionally minded Christians may wish to stop reading now.

  TODAY’S CHURCH PREACHES AN EXTREME and radical monotheism. This is perhaps partly because of the dominance of a science that leaves little room for God. In science-friendly Christianity God has become an undifferentiated and undetectable immanence in the universe, and spirituality is nothing more than a vague and fuzzy feeling of at-oneness with this immanence.

  But Christianity has roots in older religions of the region in which it arose and all of these were naturally polytheistic and astronomical. The beliefs of early Christians reflected this. For them spirituality meant commerce with actual spirits.

  Christian churches from the cathedral at Chartres and St Peter’s in Rome to small parish churches all over the world have been built on the sites of ancient holy wells, sacred caves, temples and Mystery schools. Throughout history certain sites like these have been regarded as portals for the spirits, cracks in the normal fabric of the space-time continuum.

  The science of astro-archaeology has demonstrated that these portals are aligned with astronomical phenomena, intended to funnel influx from the spirit worlds at propitious times. At Karnak in Egypt at sunrise on the summer solstice a thin ray of sunlight would enter the portals of the temple and travel five hundred yards through courtyards, halls and passageways until it penetrated the darkness of the Holy of Holies.

  It may surprise some Christians to learn how far this tradition has continued. All Christian churches are astronomically aligned, normally due east on the saint’s day to which the Church is dedicated. Great cathedrals from Notre Dame in Paris to the Sagrada Familia in Barcelona are covered with astronomical and astrological symbols.

  Christian chapel of the Seven Sleepers, built over a dol
men neat Plouaret, France.

  Beautiful astronomical symbolism on the exterior of Notre-Dame Cathedral, Paris.

  Modern churchmen are often quick to condemn astrology, but none can deny, for example, that the great Christian festivals are all astronomically derived — Easter being the first Sunday following the full moon that falls on or follows the vernal equinox, or that Christmas is the first day after the winter solstice when the rising sun begins to move visibly back in the reverse direction along the horizon.

  Even a glance at the biblical texts reveals that today’s radically monotheistic reading of the scriptures is out of step with what the writers of these texts believed. The Bible refers to many disembodied spiritual beings, including the gods of rival tribes, angels, archangels, as well as devils, demons, Satan and Lucifer.

  All religions believe that mind came before matter. All understand creation as taking place by a series of emanations, and this series is universally visualized as a hierarchy of spiritual beings, either gods or angels. A hierarchy of angels, archangels and so on has always been a part of Church doctrine, alluded to by St Paul, elucidated by his pupil St Dionysus, codified by St Thomas Aquinas and vividly imagined in art and also in literature by Dante and others.