“Now mark how vast must be the whole of him

To be in scale with parts of such proportions!

If he was once as fair as now he ‘s foul

Yet lifted up his brows against his Maker,

Well should all tribulation come from him:

And what a monster he appeared to me

When I perceived three faces on his head!

The one in front was of a crimson hue…”

From Dante’s Inferno, L.G. White Translation

What in the medieval Hell is going on here!? Is this simply a political satire or an Anti-Trinity of the Godhead as is generally assumed by scholars? Is Dante rather describing a private nightmare he had of the “evil one”? Is he describing something he is under duress or mandate to describe akin to the three faced Baphomet of the Templars?  (After all, the Templars got into real trouble right around the time Dante penned the lines of the Divine Comedy.) Maybe he’s revealing in his Heaven, Purgatory and Hell a symbolic proto Rosie Crucian cosmology, a take on the compound corporeal constitution of man? More controversially, perhaps it’s some bizarre Platonic archetypal anamnesis of Cydonia’s “Face on Mars” (which as the member “BONES” at the Enterprise Mission Conference, I dubbed “Nergal”  in 2003). Was the so-called “Face on Mars” an emblematic representation of the institutions that precipitated the fall of a vast super civilization of long ago–perhaps even representing the same civilization of the 5th planet that Manly Hall connects to Ragnarok and Lucifer? (It should be noted that Dante even described the pit that was created from Lucifer’s fall–another tie to our exploded planet from the War in Heaven and perhaps an allusion to a “fragment” from that lost planet that hit the Earth long ago? See also the Donnelly speculations in Part 1 of this published series on Ragnarök.)

By some some weird coincidence as the Nasa spacecraft “New Horizons” begins to near the Dwarf Planet “Pluto” (Hades) with its companion moons, one of which is named “Charon” the ferryman of the Styx,  we are discussing the Realms of the so-called “dead” and their regent “Lucifer”.  (BTW- why not name all the moons of Pluto after the 5 rivers of Hades? It would have been appropriate and fallen right into the Richard Hoagland idea of “they have known all along”? But alas, they did not. Yet, the five rivers of Hades has another deep and important esoteric symbolism about it to which we shall investigate in due time.)

In the ancient mysteries it was  believed that we are in the Underworld now. This happy go-lucky existence is in fact the real land of the dead. The body (earth element) is in the land of the dead but the soul of which the body is in, like the glass casket of the Rosie Crucian C.R.C.,  is the sphere within which we “live and move and have our being”.

Brother Manly Hall speaks of these subjects in his “Encyclopedic Outline” of 1928 and “Lectures on Ancient Philosophy” (First published in 1929) and “Astro-Theology” lectures delivered in the 1950’s.¹⁾See especially his “Journey of the Human Soul through Astrological Cycles”  Alvin Boyd Kuhn was aware of these aspects too as were many other researchers of the Mysteries before these two authors. In short, this formulation is as follows: The soul drinks of the cup of Lethe and performs certain rites (life) and then drinks of the cup of Mnemosyne (memory). This is also exemplified in Plato’s allegory of the Cave (sometimes called allegory of the “Well”).  The mysteries in their various degrees were some aspect of the idea of raising consciousness from the sepulchre of the soul (physical life). At some point, usually symbolized by a balance or scale in the heroic journey of the initiate, it is said for those who passed these initiations, a final initiation was developed until a literal out of body experience was given to the initiate so that they could contact the Archetype and experience “anamnesis”, a remembering of things the soul once knew–either in a previous existence or some other aspect–passing through every solid thing, ascending and descending, the soul on its multi-million years journey of remembering, forgetting and remembering again realized that its root and ground were out side the rings or sphere of Chronos— the “Rings of Saturn”. ²⁾ Although this could be construed as some sort of ancient knowledge of the “Rings of Saturn” that actually are around the planet Saturn (and which “Rings” might be what Richard Hoagland suggests in his U.N. Briefing video as “ripples in space-time”) are actually a symbolic space-time construct of this universe as conceived by a cross section of the auric field of all things and was represented as a solar system, the liminal boundary of which is time itself or “Saturn”. The Nordic Ring of the Nibelung was, for Brother Hall, a key to this journey and if but the Ring could be returned to the Rhine, the soul would experience an equivalent of a Mahaparinirvana. This forms a central part in what Brother Hall called “The Master Key” by means of which a multi-faceted meaning was unlocked. Obviously he was reiterating H.P. Blavatsky’s seven-fold key structure to myth as interpreting everything from physics to psychology. Blavatsky’s systems theory was based, by her own admission,  on something old, real old –going back before Plato and the roots of the mythologies of cultures around the world. Preceeding Blavatsky by several decades, Godfrey Higgins’ research analyzed various eponymous symbolical ages that form crucial aspects of later esoteric system theory, although it lacks the deep Hindu metaphysics and “magic” that Blavatsky brought to esoteric research. In any event, Higgins’ ideas were paving the way for a total “alternative” systems theory approach to historical and religious cyclical exegesis. ³⁾Indeed, as I (again as “BONES”) also hinted at the Enterprise Mission Conference many years ago, we see  a “mythic-cyclic-microcosmic” systems theory in Higgins’ “Anacalypsis” including comets, earth axis tilts and Templar connection to the exploded planet. However, Blavatsky’s re-formulated contexts have inspired basic ingredients to everything from Ken Wilber’s “Integral Approach” and the various theoretical contexts which he has inspired, to alternative research such as that of Rudolph Steiner, “Max Heindel” and Schwaller de Lubicz through their early Theosophical interests. More recently, Joseph P. Farrell’s “unified intention of symbol”and “topological metaphor” extrapolates much of what de Lubicz implied by the “primary scission” including one aspect of the “unified intention” that deals with Richard Hoagland’s “Hyper-dimensional Physics”–“rotation, rotation, rotation”. In any event, if its geometric, topologic, rotational, or renewal it is the ouraborical (or Ring) nature of the All.  And of course the “Ring” is tied to Ragnarök in a sort of “middle distance” or Midgard.

If Lucifer is some sort of symbolical representation of this cosmic “Ring” dilemma suggested by Hall, might it not be that his “fall” is, in fact, an allegory of the fall of man from a nuanced multi-layered standpoint? If so, when and how did that appear in the literature? Or, was it an oral or secret tradition that only emerged at a comparatively late date?  In Manly Hall’s seemingly intentionally obscure and multifaceted formulation concerning the esoteric typology of Lucifer scattered (or should we say ritually “fragmented” like an exploded planet?) throughout his many books and lectures an interpretation emerges that reveals a somewhat subtle form of mind or “Intellect”, a crucial term in Neoplatonism vis a vis “Intelligible”, but with intellect as potential to carrying “light”, both as a magnetism in blood and as a potential  of bearing light to be transmuted into a greater light. Or mortal mind as a “false” light which heralds of a greater dawn hence a morning star.  More specifically, Lucifer has also been related to a sort of Hindu Kamic desire of generation or an identification of self from only the sense-oriented corporeal mental plane of existence; an antithesis of an enlightened Christos symbolism. A natural state of any growing system is in its potential. A potential that can either be manipulated for evil or cultivated for good. The point is, that Lucifer as a symbolic aspect of our own human intellect reveals that not only is the kingdom of heaven within us, but so is the kingdom of hell. As Manly Hall intimates:

“…dying by reason of immersion in the unknowing nature of the inferior creation, the self-knower becomes the motif of many allegories.” ⁴⁾See “Lectures on Ancient Philosophy” By Manly P. Hall; Tarcher/Penguin p.62

Self objectified into the space-time bubble of existence–Hades, a black hole of the universe indeed. Rational mind unifies and the irrational fragments shatters (explodes) the unity. Note possible levels attached to the Big Bang, exploded planet hypothesis, and the sacrament of dividing up the oversoul into individuated parts of incarnated personality self-knowers. ⁵⁾cf. the narrative of The Night Land by William Hope Hodgson as discussed here. All of this occult riddle, which we will explore in this series, is involved in a grand Atlantean polysemous narrative:⁶⁾See Proclus on the Timaeus, various translations—especially Thomas Taylor’s

When we learn from Georg von Welling (whose Boehme/Gichtel like diagrams are showcased in the 33rd chapter of Manly Hall’s “Secret Teachings of all Ages”) that Lucifer misused the Schamayim (the fire water of the qabbalists) in effect causing the so-called Divine Fire to be planted in the Dark Earth (matter) we can read many things into it indeed–including Jacob Boehme’s Lucifer typology who von Welling appears to have been inspired by. ⁷⁾See also the article “The Heavenly Fire” in The All Seeing Eye, Volume 5, pages 195-204. As Brother Elias Ashmole once said of the ancient philosophers:

 “Their chiefest study was to wrap up their Secrets in Fables, and spin out their Fancies in Vailes and shadows, whose Radii seems to extend every way, yet so, that they meet in a Common Center, and point onely at One thing”.⁸⁾See Elias Ashmole’s Theatrum Chemicum Britannicum p.440

Such words share a mysterious kinship with what Manly Hall called the “Master Key“–“Middle Distance” and perhaps what Von Welling called the “Reservoir”.

As mentioned above, I named the so-called Face on Mars, “Nergal” back in 2003 at Richard Hoagland’s Enterprise Mission Conference. Notwithstanding that there are other “face-like” massifs nearby and in interesting relationships to one another, my intention was to draw the connection between the Lion-Man of the Mesopotamian Mars to the Lion-Hominid massif and examine the Ezekiel connections that were initially voiced in 1998 by Clyde Lewis host of the radio show “Ground Zero” and Kynthia (an artist who has done work for the Enterprise Mission over the years). It can be truly said, that if Hoagland had not made that connection of a bi-morphic aspect to the “Face on Mars” at his United Nations presentation in 1992, there might well not be as big an “a-ha!” moment for the alternative community. My own research on Nergal as a lion-man representation (and also a rooster by the way) goes back to 1996 thus independently anticipating what the late David Flynn published in his “Cydonia:The Secret Chronicles of Mars” in 2002. Flynn’s book was unknown to me at the time I initially posted the Nergal thread in 2003.  Subsequently, in 2005, Dr Joseph P. Farrell published his 3rd book in his “Giza Death Star” trilogy entitled “Giza Death Star Destroyed”. Therein, he also develops the Nergal meme into additional Mars-Earth connections that I recommend you study. We will examine the above named researcher’s material, review what I presented in the last decade and introduce new research as we proceed.

It is clear that Nergal and Lucifer are similar memetic tissue that will require examination as this article series “Ragnarök, Lucifer and the War in Heaven” continues. The formulation that will be treated of here will essentially be of a metaphysically symbolical context, but where appropriate, we will attempt to show how physics and history etc. might relate.

End Part 2