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"Tom,
That was the most fascinating
interview I have ever heard. So
crystal clear. I would be amazed if
anyone could listen to it without
being blown away... No one has
deciphered the Great Seal until now. I
thank Jesus that I have heard it, and
can call you a friend. May you live
forever." David Flynn,
internationally known researcher and
best selling author of "Temple at
the Center of Time"
Tom
Horn has launched a new blog site for the express
purpose of blogging enigmatic
information concerning the greatest
conspiracy of all time. "Read It Before It Is Banned By
The US Government"
is not a play on words or an elaborate
advertising plot. Tom has visited more
than a dozen states in the last 12
months, met with experts in
disciplines from science to
government, and has committed to
writing, for as long as he can,
information related to what he says is
coming. Tom will be submitting (God
willing) at least one entry per week
during 2009.
Around
the first century BC, historians began using the
term ‘Osiris-Dionysus’ to commonly refer to
dying-and-resurrecting deities, often part-human
and born of ‘virgins’ that were worshipped in
the years before the emergence of Jesus Christ. In
the 5th century BC, Herodotus spoke in particular
of the syncretic relationship between Osiris and
Dionysus, the thirteenth god of the Greeks. By
adding Dionysus to what we have already written
about Osiris and Apollo, one can imagine a kind of
demonic trinity—a single spirit represented in
three manifestations, each of which illustrate a
different side of the entity’s makeup. While as
Osiris, this spirit is the god of death and the
underworld, and as Apollo he is an oracular sun
deity and destroyer demon, as Dionysus he is
superficially depicted as the inventor of wine,
abandon, and revelry, a description that seems
inadequate in that it refers only to the basic
elements of intoxication and enthusiasm, which was
used of the Bacchae (the female participants of
the Dionystic mysteries; also known as Maenads and
Bacchantes) in their rituals to experience
Dionysus, the intoxicating god of unbridled human
desire.
Ancient followers of Dionysus believed he was the
presence that is otherwise defined as the craving
within man that longs to “let itself go” and
to “give itself over” to baser earthly
desires. What a Christian might resist as the
lustful wants of the carnal man, the followers of
Dionysus embraced as the incarnate power that
would, in the next life, liberate the souls of
mankind from the constraints of this present world
and from the customs which sought to define
respectability through a person’s obedience to
moral law. Until that day arrive, the worshippers
of Dionysus attempted to bring themselves into
union with the god through a ritual casting off of
the bonds of sexual denial and primal constraint
by seeking to attain a higher state of ecstasy.
The uninhibited rituals of ecstasy (Greek for
“outside the body”) was believed to bring the
followers of Dionysus into a supernatural
condition that enabled them to escape the
temporary limitations of the body and mind and to
achieve a state of enthousiasmos, or, outside the
body and “inside the god.” In this sense
Dionysus represented a dichotomy within the Greek
religion, as the primary maxim of the Greek
culture was one of moderation, or, “nothing too
extreme.” But Dionysus embodied the absolute
extreme in that he sought to inflame the forbidden
passions of human desire. Interestingly, and most
students of psychology will understand, this gave
Dionysus a stronger allure among the Greeks who
otherwise tried in so many ways to suppress and
control the wild and secret lusts of the human
heart. Dionysus resisted every such effort, and,
according to myth, visited a terrible madness upon
those who tried to deny him free expression. This
Dionystic idea of mental disease resulting from
the suppression of secret inner desires,
especially aberrant sexual desires, was later
reflected in the atheistic teachings of Sigmund
Freud. Freudianism might therefore be called the
grandchild of the cult of Dionysus. Conversely,
the person who gave himself over to the will of
Dionysus was rewarded with unlimited psychological
and physical delights. These mythical systems of
mental punishments and physical rewards based on
resistance and/or submission to Dionysus, were
both symbolically and literally illustrated in the
cult rituals of the Bacchae, as the Bacchae women
(married and unmarried Greek women had the
“right” to participate in the mysteries of
Dionysus) migrated in frenzied hillside groups,
dressed transvestite in fawn skins and accompanied
by screaming, music, dancing, and licentious
behavior. When, for instance, a baby animal was
too young and lacking in instinct to sense the
danger and run away from the revelers, it was
picked up and suckled by nursing mothers who
participated in the hillside rituals. On the other
hand, when older animals sought to escape the
marauding Bacchae, they were considered
“resistant” to the will of Dionysus and were
torn apart and eaten alive as a part of the
fevered ritual. Human participants were sometimes
subjected to the same orgiastic cruelty, as the
rule of the cult was “anything goes,”
including beastiality, etc. Later versions of the
ritual (Bacchanalia) expanded to include
pedophilia and male revelers, and perversions of
sexual behavior were often worse between men than
they were between men and women. Any creature that
dared to resist such perversion of Dionysus was
subjected to sparagmos (“torn apart’) and
omophagia (“consumed raw”).
In B.C. 410, Euripides wrote of the bloody rituals
of the Bacchae in his famous play, The Bacchantes:
the
Bacchantes....with hands that bore no weapon of
steel, attacked our cattle as they browsed. Then
wouldst thou have seen Agave mastering some
sleek lowing calf, while others rent the heifers
limb from limb. Before thy eyes there would have
been hurling of ribs and hoofs this way and
that, and strips of flesh, all blood be-dabbled,
dripped as they hung from the pine branches.
Wild bulls, that glared but now with rage along
their horns, found themselves tripped up,
dragged down to earth by countless maidens
hands. [5]
Euripedes went on to
describe how Pentheus, the King of Thebes, was
torn apart and eaten alive by his own mother as,
according to the play, she fell under the spell of
Dionysus.
Tearing apart and eating alive of a sacrificial
victim may refer to the earliest history of the
cult of Dionysus. An ancient and violent cult
ritual existing since the dawn of paganism
stipulated that, by eating alive, or by drinking
the blood, of an enemy or an animal, a person
might somehow capture the essence or
“soul-strength” of the victim. The earliest
Norwegian huntsmen believed in this idea, and
drank the blood of bears in an effort to capture
their physical strength. East African Masai
warriors also practiced omophagia and sought to
gain the strength of the wild by drinking the
blood of lions. Human victims were treated in this
way by Arabs before Mohammed, and head-hunters of
the East Indies practiced omophagia in an effort
to capture the essence of their enemies.
Today, omophagia is practiced by certain Voodoo
sects as well as by cult Satanists, possibly
illustrating an ongoing effort on the part of
Satan to distort the Original Revelation of God,
as eating human flesh and drinking human blood to
“become one” with the devoured is a
demonization of the Eucharist or Holy Communion.
While the goal of the Satanist is to profane the
Holy, sparagmos and omophagia, as practiced by the
followers of Dionysus, was neither an attempt at
sacrilege or of transubstantiation (as in the
Catholic Eucharist), nor of consubstantiation (as
in the Lutheran communion), nor yet of a symbolic
ordinance (as in evangelical circles), all of
which have as a common goal elevating the
worshipper into sacramental communion with God.
The goal of the Bacchae was the opposite—the
frenzied dance; the thunderous song; the
licentious behavior; the tearing apart and eating
alive; all were efforts on the part of the Bacchae
to capture the essence of the god (Dionysus) and
to bring him down into incarnated rage within man.
The idea was not one of Holy Communion, but of
possession by the spirit of Dionysus. When one
recalls the horrific rituals of the followers of
Dionysus, it’s easy to believe demonic
possession actually occurred. A Christian should
find this idea plausible, and, it would seem, so
did the Hebrews.
The Hebrew people considered Hades (the Greek god
of the underworld) to be equal with Hell and/or
the Devil, and many ancient writers likewise saw
no difference between Hades (in this sense the
Devil) and Dionysus. Euripedes echoed this
sentiment in the Hecuba, and referred to the
followers of Dionysus as the “Bacchants of
Hades.” In Syracuse, Dionysus was known as
Dionysus Morychos (“the dark one”) a fiendish
creature; roughly equivalent to the biblical
Satan, who wore goatskins and dwelt in the regions
of the underworld. In the scholarly book, Dionysus
Myth And Cult, Walter F. Otto connected Dionysus
with the prince of the underworld. He wrote:
The similarity and
relationship which Dionysus has with the prince
of the underworld (and this is revealed by a
large number of comparisons) is not only
confirmed by an authority of the first rank, but
he says the two deities are actually the same.
Heraclitus says, “...Hades and Dionysus, for
whom they go mad and rage, are one and the
same.” [6]
Some Hebrews
considered the magic (witchcraft) of the Bacchae
to be the best evidence of Dionysus’ Satanic
connection, and, while most of the details are no
longer available because Dionysus was a mystery
god and his rituals were revealed to the initiated
only, the Hebrew prophet Ezekiel made an important
statement about the “magic bands” (kesatot) of
the Bacchae, which, as in the omophagia, were used
to capture (magically imprison) the souls of men.
We read, “Wherefore thus saith the Lord God;
Behold I am against your pillows [kesatot,
“magic bands”] wherewith ye there hunt the
souls to make them fly, and I will tear them from
your arms and will let the souls go, even the
souls that ye hunt to make them fly” (Ez.
13:20). The kesatot was a magic arm band used in
connection with a container called the kiste.
Wherever the kiste is inscribed on sarcophagi and
on Bacchic scenes, it is depicted as a sacred
vessel (a soul prison?) with a snake peering
through an open lid. How the magic worked and in
what way a soul was imprisoned is still a mystery.
Pan, the half-man/half-goat god (later relegated
to devildom) is sometimes pictured kicking the lid
open and letting the snake (soul?) out. Such loose
snakes were then depicted as being enslaved around
the limbs, and bound in the hair, of the Bacchae
women. Whatever this imagery of Pan, the serpents,
the imprisoned souls, and the magic Kesatot and
Kiste actually represented, a noteworthy
verification of the magical properties represented
by them is discussed in the scholarly book Scripture
and Other Artifacts by Phillip King and
Michael David:
In the closing
verses of Ezekiel 13 the prophet turns his
attention to magic practices whose details
remain obscure. Two key terms are kesatot and
mispabot…. The kesatot are “sewn” on the
arms, while the mispabot are made “on the head
of every height” (?), which has been
understood to mean “on the heads of persons of
every height” [including those of great
height; giants, offspring of the Watchers]…
In modern times archaeological discoveries and
texts from Babylonia in particular have shed
further light on what might be involved: G. A.
Cooke cited Hellenistic figurines from Tell
Sandahannah (Mareshah) in Palestine with wire
twisted around their arms and ankles… and a
magical text from Babylonia that speaks of white
and black wool being bound to a person or to
someones bed…. J. Herrmann [notes] that both
words can be related to Akkadian verbs, kasu and
sapabu, which mean respectively “to bind”
and “to loose”…. Herrmann also drew
attention to texts in which these verbs were
used in a specifically magical sense…. This
indicates that, whatever the objects were, their
function was to act as “binders” and
“loosers” in a magical sense, in other words
as means of attack and defense in sorcery. [7]
The text in Ezekiel
is believed to specifically refer to Dionysian or
Bacchanalian magic, which is important in the
context of this blog series when combined with a
related two-part “binding” and “loosing”
question from God in Job 38:31: “Canst thou bind
the sweet influences of Pleiades, or loose the
bands of Orion?” The first part of God’s
challenge to Job here involves the star cluster
Pleides, which in mythology represented the Seven
Sisters or teachers of the infant Dionysus, the
very priestesses of whom used the kesatot and
kiste to magically “bind” those souls that
Ezekiel said God would “loose.” The second
part of God’s proposition to Job is equally
meaningful, “Can you… loose the bands of
Orion?” Studies in recent years have made
intriguing findings that suggest the Giza
Plateau—which according to Zahi Hawass (current
Secretary General of Egypt’s Supreme Council of
Antiquities), was known to ancient Egyptians as
the “House of Osiris, Lord of the Underground
Tunnels”—was designed to reflect the
constellation Orion. The three pyramids of Giza do
appear to be laid out in a pattern reflecting the
three stars of Orion, which is none other than the
heavenly representation of Osiris.
In
Greek mythology, the god Orion (Osiris) fell in
love with Apollo’s sister, Diana (Artemis).
Apollo did not like this arrangement and tricked
Diana into shooting an arrow into Orion’s head.
When she saw what she had done, Diana placed the
dead Osiris among the stars and transformed him
into the constellation Orion. Thereafter, Orion
was thought to be the “Soul of Osiris.”
Earlier history connects the constellation Orion
to the Sumerian legend of Gilgamesh, identified in
the Bible as Nimrod—the giant “mighty
hunter” before the Lord—a fantastic
personality who in later mythology was also called
Osiris and Apollo. If Job 38:31 is therefore
interpreted according to these ancient
astrological and mythological renderings, it would
have God asking Job if he could bind the magic
bands (kesatot?) of Osiris-Dionysus or loose the
bindings (mispabot?) of the Mighty Hunter, the
giant Orion/Gilgamesh/Nimrod/Osiris/Apollo. What
is potentially more explosive is the deep possible
implication from this text that not only can
God do this—that is, loose the forces bound at
Giza and the constellation Orion—but that, when
the correct time comes, He
will.
When the star systems Pleides and Orion are
compared to Henry Wallace’s letter to Nicholas
Roerich in which he said, “Dear Guru, I have
been thinking of you holding the casket—the
sacred most precious casket. And I have thought of
the New Country going forward to meet the seven
stars under the sign of the three stars,” the
mystery may unfold that Wallace was referring to
the Pleides and Orion specifically and to the
deity, and earthly location, they represent. This
is an excellent possibility, as these star
systems—the seven stars of the Pleides and the
three stars of Orion—relate to one another in
mythology as well as in the Bible. Further, both
star systems represent the god encoded in the
Great Seal, the central fascination of Wallace and
Roosevelt. The Pleides points to Apollo-Dionysus
while the Orion system points to the Soul of
Osiris in heaven and, on earth, to his speculative
tomb location in Giza. If Wallace was referring to
these star systems by his cryptic phrase “going
forward to meet the seven stars under the sign of
the three stars,” Roerich and Wallace may have
believed the New Country (America as the New
Atlantis) was destined to meet Apollo-Dionysus
under the sign of the three stars (on the Giza
Plateau), where the most precious casket or
‘coffin’ of Osiris-Apollo-Dionysus held the
material remains of the god.
Belief that these gods—or more accurately the
single entity represented by these many
names—would return to rule the earth one day, is
not limited to Masonic mystics or the divine
manifestation from the Apostle Paul to the
Thessalonians (2 Thessalonians 2:3). The return of
these gods “to an active and outward position as
rulers of mankind is predicted in the Asclepius,”
notes Peter Goodgame, “which is predicted to
come after the long period of spiritual decline in
Egypt.”
The prophecy Goodgame refers to from the ancient
Asclepius says: “Those
gods who rule the earth will be restored, and they
will be installed in a city at the furthest
threshold of Egypt, which will be founded towards
the setting sun and to which all human kind will
hasten by land and by sea.”
Goodgame notes the physical whereabouts of the
“city” in this prophecy is the Giza Plateau,
as located by Garth Fowden in his book, The
Egyptian Hermes.
“… in answer
to Asclepius enquiry where these gods are at the
moment, Trismegistus replies (at Ascl. 27):
‘In a very great city, in the mountains of
Libya (in monte Libyco)’, by which is meant
the edge of the desert plateau to the west of
the Nile valley. A subsequent reference (Ascl.
37) to the temple and tomb of Asclepius (Imhotep)
in monte Libyae establishes that the allusion at
Ascl. 27 is to the ancient and holy Memphite
necropolis, which lay on the desert jabal to the
west of Memphis itself.”
“The ‘mountains
of Libya,’” Goodgame concludes, “is simply a
reference to the plateau that rises above the
desert on the west bank of the Nile, west of the
ancient city of Memphis. In other words, according
to this Hermetic prediction, when the Kosmokrators
are ‘restored’ they will be ‘installed in a
city’ on or near the Giza Plateau.” [8]
Will the ancient super-man Apollo-Osiris rise from
a hidden tomb at the Giza Plateau, as Goodgame
believes may be the case? If so, the Asclepius
could have been more than a pagan prophecy. It may
have been a record pointing to where the body of
the ‘god’ was stored in times past. Do the
occult masters already know this, and is this why
an unfinished pyramid adorns the Great Seal of the
United States, over which the portentous eye of
Apollo-Osiris glares from the ancient past? Has
DNA been recovered from Giza that is needed for
the return of this god? Will a forbidden
‘science’ that once allowed incarnation and
‘deity’ status to powerful fallen beings be
restored in this modern age? Prophecy may suggest
exactly this, and for the immediate future.
Around
the first century BC, historians began using the
term ‘Osiris-Dionysus’ to commonly refer to
dying-and-resurrecting deities, often part-human
and born of ‘virgins’ that were worshipped in
the years before the emergence of Jesus Christ. In
the 5th century BC, Herodotus spoke in particular
of the syncretic relationship between Osiris and
Dionysus, the thirteenth god of the Greeks. By
adding Dionysus to what we have already written
about Osiris and Apollo, one can imagine a kind of
demonic trinity—a single spirit represented in
three manifestations, each of which illustrate a
different side of the entity’s makeup. While as
Osiris, this spirit is the god of death and the
underworld, and as Apollo he is an oracular sun
deity and destroyer demon, as Dionysus he is
superficially depicted as the inventor of wine,
abandon, and revelry, a description that seems
inadequate in that it refers only to the basic
elements of intoxication and enthusiasm, which was
used of the Bacchae (the female participants of
the Dionystic mysteries; also known as Maenads and
Bacchantes) in their rituals to experience
Dionysus, the intoxicating god of unbridled human
desire.
In
Greek mythology, the god Orion (Osiris) fell in
love with Apollo’s sister, Diana (Artemis).
Apollo did not like this arrangement and tricked
Diana into shooting an arrow into Orion’s head.
When she saw what she had done, Diana placed the
dead Osiris among the stars and transformed him
into the constellation Orion. Thereafter, Orion
was thought to be the “Soul of Osiris.”