EXO-VATICANA
(Pt 14)
Petrus Romanus, PROJECT LUCIFER, and the Vatican's astonishing exo-theological plan for the arrival of an alien savior.
You only think you know what's coming...
Posted: February 19, 2013
8:00 am Eastern http://www.raidersnewsupdate.com/vaticana14.htm
Petrus Romanus, PROJECT LUCIFER, and the Vatican's astonishing exo-theological plan for the arrival of an alien savior.
You only think you know what's coming...
Posted: February 19, 2013
8:00 am Eastern http://www.raidersnewsupdate.com/vaticana14.htm
PART
14: SECOND
COMING
|
OF BEASTLY SEEDBy Tom Horn & Cris Putnam |
We
ended the last entry
discussing the
important and central
eschatological issue
concerning how all of
the Bible is really a
story about the
ancient and future
struggle between the
“seed” of the
woman (Jesus) and that
of the serpent.
The
connection between the
coming clash between
these “seeds”
and emerging Catholic
exo-theology will
shock most, as it
directly involves the
arrival of
serpent-saviors and
the birth of Apollo
(a.k.a. Osiris) from
“the promised
seed” of the novus
ordo seclorum
prophecy on the Great
Seal of the United
States.
How could the Vatican
be associated with the
pagan prophecy on the
Great Seal of the
United States, you
ask? The lightning
that struck St.
Peter’s Basillica
immediately following
Pope Benedicts'
resignation points the
way, but more on that
in a moment.
First, understand the
deeply occultic and
important role the
three-hundred-thirty
ton Obelisk in St.
Peter’s Square in
the Vatican City was
designed to play. It
is not just any
Obelisk but one that
was cut from a single
block of red granite
during the Fifth
dynasty of Egypt to
stand as Osiris’
(a.k.a. Apollo’s)
erect phallus at the
Temple of the Sun in
ancient Heliopolis (Ἡλιούπολις,
meaning city of the
sun or principal seat
of Atum-Ra
sun-worship), the city
of “On” in the
Bible, dedicated to
Ra, Osiris, and Isis.
The Obelisk was moved
from Heliopolis to the
Julian Forum of
Alexandria by Emperor
Augustus and later
from thence
(approximately 37 AD)
by Caligula to Rome to
stand at the spine of
the Circus. There,
under Nero, its
excited presence
maintained a
counter-vigil over
countless brutal
Christian executions,
including the
martyrdom of the
apostle Peter
(according to some
historians). Over
fifteen hundred years
following that, Pope
Sixtus V ordered
hundreds of workmen
under celebrated
engineer-architects
Giovanni and Domenico
Fontana to move the
phallic pillar to the
center of St.
Peter’s Square in
Rome. This proved a
daunting task, which
took over four months,
nine hundred laborers,
one hundred forty
horses, and seventy
winches. Though
worshipped at its
present location ever
since by countless
admirers, the
proximity of the
Obelisk to the old
Basilica was formerly
“resented as
something of a
provocation, almost as
a slight to the
Christian religion. It
had stood there like a
false idol, as it were
vaingloriously, on
what was believed to
be the center of the
accursed circus where
the early Christians
and St. Peter had been
put to death. Its
sides, then as now,
were graven with
dedications to [the
worst of ruthless
pagans] Augustus and
Tiberius.”[i]
The
fact that many
traditional Catholics
as well as Protestants
perceived such idols
of stone to be not
only objects of
heathen adoration but
the worship of demons
(see Acts 7:41–42;
Psalms 96:5; and 1
Corinthians 10:20)
makes what motivated
Pope Sixtus to erect
the phallus of Osiris
in the heart of St.
Peter’s Square,
located in Vatican
City and bordering St.
Peter’s Basilica
where prophetic
lightning struck it
twice last week, very
curious. To ancient
Christians, the image
of a cross and symbol
of Jesus sitting atop
(or emitting from) the
head of a demonic
god’s erect manhood
would have been at a
minimum a very serious
blasphemy. Yet Sixtus
was not content with
simply restoring and
using such ancient
pagan relics (which
were believed in those
days to actually house
the pagan spirit they
represented) but even
destroyed Christian
artifacts in the
process. Michael W.
Cole, Associate
Professor in the
Department of the
History of Art at the
University of
Pennsylvania, and
Professor Rebecca E.
Zorach, Associate
Professor of Art
History at the
University of Chicago,
raise critical
questions about this
in their scholarly
book The
Idol in the Age of Art
when they state:
Whereas
Gregory, to follow the
chroniclers, had
ritually dismembered
the city’s imagines
daemonem [demonic
images], Sixtus fixed
what was in disrepair,
added missing parts,
and made the
“idols” into
prominent urban
features. Two of the
four obelisks had to
be reconstructed from
found or excavated
pieces… The pope was
even content to
destroy Christian
antiquities in the
process: as Jennifer
Montagu has pointed
out, the bronze for
the statues of Peter
and Paul came from the
medieval doors of S.
Agnese, from the Scala
Santa at the Lateran,
and from a ciborium at
St. Peter’s.
[Sixtus]
must have realized
that, especially in
their work on the two
[broken obelisks],
they were not merely
repairing injured
objects, but also
restoring a type…
In his classic book The
Gothic Idol,
Michael Camille showed
literally dozens of
medieval images in
which the freestanding
figure atop a column
betokened the pagan
idol. The sheer
quantity of
Camille’s examples
makes it clear that
the device, and what
it stood for, would
have been immediately
recognizable to
medieval viewers, and
there is no reason to
assume that, by
Sixtus’s time, this
had ceased to be true.[ii]
The
important point made
by Professors Cole and
Zorach is that at the
time Sixtus was busy
reintroducing to the
Roman public square
restored images and
statues on columns,
the belief remained
strong that these
idols housed their
patron deity, and
further that, if these
were not treated
properly and even
placed into service
during proper
constellations related
to their myth, it
could beckon evil
omens, such as
lightning.
Most people
including even perhaps
Pope Benedict himself,
were blissfully
unaware of the ancient
signature last
week’s dual strikes
atop St. Peter’s
Basilica represented,
especially as it
involves the looming
papal inauguration of
Petrus Romanus. For a
few adepts of history
and secret orders, the
sign from heaven was
deliciously staged.
The term
“inaugurate” is
from the Latin “inauguratio,”
and refers to the
archaic ceremony by
which the Roman augurs
(soothsayers) approved
a king or ruler (or
other action) through
omens as being
“sanctioned by the
gods.” As for Petrus
Romanus, his
“inauguration” was
sealed by the same
omen the ancient
augurs used in
determining the will
of the gods for a
king—thunder and
lightning as the most
important auspice and
sign that
Jupiter—the father
of Apollo—was
watching. There is
strong indication that
Pope Sixtus not only
believed in such omens
but that he “worried
about the powers that
might inhabit his new
urban markers.”[iii]
This was
clearly evident when
the cross was placed
on top of the Obelisk
in the midst of St.
Peter’s Square and
the pope marked the
occasion by conducting
the ancient rite of
exorcism against the
phallic symbol. First
scheduled to occur on
September 14th
to coincide with the
liturgical Feast of
the Exaltation of the
Cross and not
coincidently under the
zodiacal sign of Virgo
(Isis), the event was
delayed until later in
the month and fell
under the sign of
Libra, representing a
zenith event for the
year. On that morning,
a pontifical High Mass
was held just before
the cross was raised
from a portable altar
to the apex of
Baal’s Shaft (as
such phallic towers
were also known).
While clergy prayed
and a choir sang
Psalms, Pope Sixtus
stood facing the
Obelisk and, extending
his hand toward it,
announced:
“Exorcizote,
creatura lapidis, in
nomine Dei” (“I
exorcize you, creature
of stone, in the name
of God”). Sixtus
then cast sanctified
water upon the
pillar’s middle,
then its right side,
then left, then above,
and finally below to
form a cross, followed
by, “In nomine
Patris, et Filij, et
Spiritus sancti.
Amen”
(“In
the Name of the Father
and of the Son and of
the Holy Ghost.
Amen”). He then
crossed himself three
times and watched as
the symbol of Christ
was placed atop Osiris’
erect phallus.
|
Vatican
Dome facing
Obelisk
|
Yet
if what Sixtus
established in the
heart of Vatican City
gives some readers
pause (numerous other
signature events by
Sixtus aligned the
Sistine city with
constellations sacred
to Osiris and Isis,
which we are not
taking time to discuss
here but that caused
Profs. Zorach and Cole
to conclude that, in
the end, Sixtus wanted
to remain in the good graces of the pagan gods), in Washington, DC near the
west end of the
National Mall, the
Obelisk built by
Freemasons and
dedicated to
America’s first
president brings the
fullest meaning to the
nephilim-originated
and modern
porn-industry
impression that
“size matters.”
This is no crude
declaration, as adepts
of ritual sex-magic
know, and dates back
to ancient women who
wanted to give birth
to the offspring of
the gods and who
judged the size of the
male generative organ
as indicative of the
“giant” genetics
or divine seed needed
for such offspring.
While such phallic
symbols have been and
still are found in
cultures around the
world, in ancient
Egypt, devotion to
this type “obscene
divinity” began with
Amun-Min and reached
its crescendo in the
Obelisks of Osiris.
Throughout
Greece and Rome the
god Priapus (son of
Aphrodite) was invoked
as a symbol of such
divine fertility and
later became directly
linked to the cult of
pornography reflected
in the more modern
sentiments about
“size.” This is
important because, in
addition to the
Washington Monument
being intentionally
constructed to be the
tallest Obelisk of its
kind in the world at
6,666 (some say 6,660)
inches high and 666
inches wide along each
side at the base, one
of the original
concepts for the
Washington Monument
included Apollo (the
Greek version of
Osiris) triumphantly
returning in his
heavenly chariot, and
another illustrating a
tower “like that of
Babel” for its head.
Any of these designs
would have been
equally appropriate to
the
thirty-three-hundred-pound
pyramidal capstone it
now displays, as all
three concepts carried
the meaning necessary
to accomplish what
late researcher David
Flynn described as
“the same secret
knowledge preserved by
the mystery schools
since the time of the
Pelasgians [that]
display modern Isis
Osiris worship.”[iv]
This is to say, the
“seed” discharged
from a
Tower-of-Babel-shaped
head would magically
issue forth the same
as would proceed from
the existing Egyptian
capstone—the
offspring of Apollo/Osiris/Nimrod.
The
greatest minds in
Freemasonry, whose
beliefs set the tone
for the design of the
capital city, its
Great Seal, its Dome,
and its Obelisk,
understood and wrote
about this intent.
Albert Pike described
it as Isis and Osiris’
“Active and Passive
Principles of the
Universe…commonly
symbolized by the
generative parts of
man and woman,”[v]
and Freemason writer
Albert Mackey
described not only the
Obelisk, but added the
importance of the
circle around its
base, saying, “The
Phallus was an
imitation of the male
generative organ. It
was represented…by a
column [Obelisk] that
was surrounded by a
circle at the base.”[vi]
s |
|
Washington
Dome facing
Obelisk
|
In
Egypt, where the
parodies and rituals
for raising Osiris to
life through these
magical constructs was
perfected, Pharaoh
served as the “fit
extension” for the
reborn god to take
residence in as the
“sex act” was
ritualized at the
temple of Amun-Ra. The
all-seeing eye of
Horus/Osiris/Apollo
above the unfinished
pyramid on the Great
Seal forecasts the
culmination of this
event—that is, the
actual return of
Osiris—for the
United States. This
ancient occultism is
troubling when
harmonized with the
two mottoes on the
Great Seal—“annuit
coeptis” and “novus
ordo seclorum”—taken
from ancient texts
related to the god
Apollo. The motto “annuit coeptis” is from Virgil’s Aeneid, in which Ascanius, the son of Aeneas from conquered Troy,
prays to Apollo’s
father, Jupiter [Zeus]
whose thunder and
lightning marked
Vatican Square on the
resignation of Pope
Benedict. Charles
Thompson, designer of
the Great Seal’s
final version,
condensed line 625 of
book IX of Virgil’s Aeneid,
which reads, “Juppiter
omnipotes, audacibus
annue coeptis”
[‘All-powerful
Jupiter favors (the)
daring
undertakings’],”
to “Annuit
coeptis [‘He
approves (our)
undertakings’].”
Was Thompson
instructed to do this
to conceal the true
identity of the
“he” of the Great
Seal—the mythical
father-god Jupiter,
who gives Apollo life?
The second and most
indisputable
authentication that
the Great Seal’s
symbols and mottoes
are in fact a hidden
prophesy concerning
the return of Apollo
is “novus
ordo seclorum”
(“a new order of the
ages”), adapted by
Charles Thomson in
1782 when designing
the Great Seal.
According to the
official record,
Thomson—a friend of
the Masons and great
supporter of Benjamin
Franklin’s American
Philosophical
Society—created the
phrase from
inspiration he found
in a prophetic line in
Virgil’s Eclogue IV:
“Magnus
ab integro seclorum
nascitur ordo”
[Virgil’s Eclogue
IV (line 5)], the
interpretation of the
original Latin being
“and the majestic
roll of circling
centuries begins
anew.” This same
Cumaean Sibyl is even
prominently featured
alongside Old
Testament prophets in
Michelangelo’s
paintings in the
Sistine Chapel at the
Vatican. Yet upon
reading Virgil’s
text, it is abundantly
clear whom the
prophetess of
Apollo—directly
tied to Washington and
the Vatican—was
talking about. The
divine son, which
comes of the Sibyl’s
prophecy, is to be
spawned of “a new
breed of men sent down
from heaven” when he
receives “the life
of gods, and see
Heroes with gods
commingling.”
According to the
prophecy, this is
Apollo, son of Jupiter
(Zeus), who returns to
earth through mystical
“life” given to
him from the gods when
the deity returns to
reign over the earth
in a new golden age.
From
the beginning of the
prophecy we read:
Now
the last age by
Cumae’s Sibyl sung
Has come and gone, and
the majestic roll Of
circling centuries
begins anew: Justice
returns, returns old
Saturn’s reign, With
a new breed of men
sent down from heaven.
Only do thou, at the
boy’s birth in whom
The iron shall cease,
the golden race arise,
Befriend him, chaste
Lucina; ‘tis thine
own Apollo reigns.
He shall
receive the life of
gods, and see Heroes
with gods commingling,
and himself Be seen of
them, and with his
father’s worth Reign
o’er a world…
Assume thy
greatness, for the
time draws nigh, Dear
child of gods, great
progeny of Jove
[Jupiter/Zeus]! See
how it totters—the
world’s orbed might,
Earth, and wide ocean,
and the vault
profound, All, see,
enraptured of the
coming time! [11]
According
to Virgil and the
Cumaean Sibyl, whose
prophecy formed the novus
ordo seclorum of
the Great Seal of the
United States, the new
world order begins
during a time of chaos
when the earth and
oceans are
tottering—a time
like today. This is
when the “son” of
promise arrives on
earth—Apollo
incarnate. His coming
was augured by thunder
and lightning just
hours after Pope
Benedict resigned,
and now the Domes and
Obelisks at the
Vatican and Washington
stand ready for the
secret, metaphysical
ritual to be performed
to assure his arrival.
We use the phrase
“performed in
secret” because what
the vast majority of
people throughout
America and Rome do
not know is that the
“raising” ceremony
of Apollo/Osiris is
conducted inside the
headquarters of the
Scottish Rite
Freemasonry in the
House of the Temple by
the Supreme Council 33rd
Degree over
Washington, DC
following the election
and inauguration of
every American
President (just as
their Egyptian
forefathers did at the
temple of Amun-Ra in
Karnak) in keeping
with the tradition of
installing within him
the representative
spirit of Osiris until
such time as the god
himself shall fulfill
the Great Seal
prophecy and return in
flesh—in other
words, now. The most
recent Osiris-endowed
US President, Obama,
is headed for Israel
to announce “peace,
peace” at the very
same time the College
of Cardinals will be
assembling in Rome for
conclave to elect the
prophesied final pope—Petrus
Romanus.
Preparing
Religious People to
Accept the Incarnation
of Apollo/Osiris as a
Newly Arrived
“Alien”
Serpent-Savior
Initially,
when reading the
material above in
light of the coded
book that Jesuit Guy
Consolmagno pointed
Tom Horn to, A Case of Conscience, one is tempted to puzzle why a novel written
in 1958 furtively
touched on (or was
guided by a warning or
mocking spirit to
forecast) how some of
Rome’s then-quiet
Jesuit astronomers and
theologians might
later become the ones
to argue in favor of
what could become
end-times deception
involving the
“fertility” of
Satan as an
“alien”
serpent-savior from
the prophesied seed
(Apollo/Osiris/Antichrist)
of the Evil One. Upon
further contemplation,
however, this is
really not that
astonishing. It was,
after all, the Roman
Catholic theologians
who provided the
“liveliest
speculation” on the
existence and nature
of extraterrestrials
four years after
Blish’s book was
printed, when the
executive secretary of
the American Rocket
Society published
conjectures on the
subject.[vii]
Since
then, other Vatican
authorities have
further contended the
extraterrestrials
might actually express
the glory of God
better than we humans
do, even leading
mankind to venerate
them as gods, a
recurrent theme
articulated among
numerous Jesuit
astronomers. Father
Daniel C. Raible
thought the eventual
acceptance of aliens
as objects of worship
might naturally occur
as a result of them
having godlike
qualities and
preternatural gifts
ascribed by humans to
divinity:
For
example, they might
enjoy infused
knowledge (they would
literally be born with
extensive knowledge
and would find the
acquisition of further
knowledge easy and
enjoyable); they might
be blessed with
harmony and concord in
the working of their
bodily and spiritual
faculties; they might
be spared the ultimate
dissolution of death,
passing to their
reward at the end of
their time of trial as
peacefully as the sun
sinks below the
horizon at the end of
the day. They might
possess all these
preternatural gifts or
only some of them in
any of various
combinations that are
limited only by the
omnipotence and
providence of God.[viii]
Father
Domenico Grasso not
only thought such
beings would be “far
ahead of us in science
and related fields,”[ix]
but that their version
of salvation might be based
on a savior other than Jesus…even a messianic member of their own race.
These beings, closer
to God than man
(perhaps even unfallen),
would possess superior
theology that could
“expand markedly”
our terrestrial
understanding of
redemption and
knowledge of God,
something current
Vatican theologians
such as professor of
fundamental theology
at the Pontificia
Università della
Santa Croce in Rome
[connected with Opus
Dei], Giuseppe
Tanzella-Nitti, agree
with. Another Church
scholar, Father Thomas
F. O’Meara, a
theologian at the
University of Notre
Dame, imagined these
godlike beings spread
out across universes
“on untold planets
called to a special
relationship with
God” and that “it
is a mistake to think
that our understanding
of ‘covenant,’ the
‘reign of God,’
‘redemption,’ or
‘shared life’
exhausts the modes by
which divine power
shares something of
its infinite life.”[x]
Such Catholic leaders
believe these spiritually
superior aliens may
even have been created
by God with the future
redemption of humanity
in mind—beings who
know their place in
the eternal scheme of
things to evangelize
humans when the time
is right. This
disturbing and
potentially prophetic
belief is partially
based on theological
arguments made by such
priests as Monsignor
Januaris De Concilio,
professor of theology
at Immaculate Seminary
in New Jersey, who
believed “that the
immense distance in
intellect between
human beings and the
angels suggest that
God would create
intermediate species
to fill in the gap,
and these species
would be ETI
[Extraterrestrial
Intelligence].”[xi]
Monsignor Corrado
Balducci (who during
his life was the
official mouthpiece of
the Roman Catholic
Church concerning the
reality of aliens)
agreed with De
Concilio, saying,
“It is entirely
credible that in the
enormous distance
between Angels and
humans, there could be
found some middle
stage—that is,
beings with a body
like ours but more
elevated
spiritually.”[xii]
When imagining how
this issue could
finally be settled,
Paul Thigpen for The
Catholic Answer section
of Our
Sunday Visitor
resolved that
“nothing short of a
public, thoroughly
documented encounter
between earthlings and
aliens (or their
relics) will be
conclusive.”[xiii]
According to the Quran,
the primary religious
text of Islam, this
encounter may happen
sooner than most
suspect and at a
specific and hidden
time that God Himself
has already chosen. In
Revelation,
Rationality, Knowledge
& Truth,
Muslim scholar Mirza
Tahir Ahmad quotes
verse 42:30 of the
Quran, which says,
“And among His Signs
is the Creation of the
heavens and the earth,
and of whatever
living creatures [da’bbah]
He has spread forth in
both.… And He
has the power to gather
them together [jam-’i-him]
when He will so
please” (emphasis
added).[xiv]
Ahmad says of this:
Jam-’i-him
is the Arabic
expression in this
verse which
specifically speaks of
bringing together of
life on earth and the
life elsewhere. When
this meeting of the
two will take place is
not specified, nor is
it mentioned whether
it will happen here on
earth or elsewhere.
One thing however, is
definitely stated:
this event will most
certainly come to pass
whenever God so
desires. It should be
kept in mind that the
word jama’ can imply
either a physical
contact or a contact
through communication.
Only the future will
tell how and when this
contact will take
place, but the very
fact that more than
fourteen hundred years
ago such a possibility
was even predicted is
miraculous in itself.[xv]
Furthermore,
the expectation that
aliens are headed our
way extends to the
nonreligious worldview
as well. Lewis White
Black, a philosopher
at the University of
Rochester, writes,
“I believe even
responsible scientific
speculation and
expensive technology
of space exploration
in search of other
life are the
peculiarly modern
equivalent of
angelology and Utopia
or demonology and
apocalypse.”[xvi]
Black then adds,
“Exobiology
recapitulates
eschatology. The
eschatological hope of
help from heaven
revives when the
heavens of modern
astronomy replace the
Heaven of religion.
That we can learn from
more advanced
societies in the skies
the secret of survival
is the eschatological
hope which motivates,
or at least is used to
justify, the work of
exobiologists.”[xvii]
This applies broadly
to other
spiritualities as
well. For instance,
the founder of
analytical psychology,
Carl Jung, wrote
concerning ET belief:
“In addition to
their obviously
superior technology
they are credited with
the superior wisdom
and moral goodness
which would, on the
other hand, enable
them to save
humanity.”[xviii]
Speaking of the UFO as
an archetype, Jung
describes its
messianic qualities as
creating “the image
of the divine-human
personality, the
Primordial Man or
Anthropos, a chen-yen
(true or whole
man), and Elijah who
calls down fire from
heaven, rises up to
heaven in a fiery
chariot, and is a
forerunner of the
Messiah, the
dogmatized figure of
Christ, as well as of
Khidir, the Verdant
one, who is a parallel
to Elijah: like him,
he wanders over the
earth as a human
personification of
Allah.”[xix]
Thus
a belief in
“godly” aliens
that will ultimately
come in contact with
man has wide
interfaith acceptance
among secularists,
spiritualists, and the
world’s largest
religions, who seem
ready and even excited
about embracing their
Official Disclosure
moment—something
these authors believe
holds dangerous and
deceptive end-times
ramifications.
Coming
up next:
The
Role of Petrus
Romanus for the
Alien Savior
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