Tuesday, February 03, 2009
TIMELINE OF THE AUTHENTIC TRADITION
by Jonathan Sellers
Moses Dobruschka (now Franz Thomas von Schoenfeld) moved to Vienna. He was one of the founders of the "Asiatische Brüeder," a masonic lodge with predominantly Jewish members, and formulated its doctrines. -- Encyclopaedia Judaica, Vol. 6, cols. 143-4. This is the same person who was appointed by Jacob Frank as his successor. This would be the same Asiatic Brothers we have been tracking in our research, and given a year or so on either end of 1782, it would appear that this is perhaps one of the most important historical links to the Authentic Tradition we can find. For not only is he said to have been one of its founders, but that he formulated its doctrines. These doctrines eventually found their way, not really to the SRIA, but to later neo-Gnostic groups, such as the French Gnostic succession, to the Adamites described by Theodore Reuss, to the pre-OTO of Kellner, to the OTO of Reuss, to the Golden Dawn itself. The Frankists, be it remembered, were the lineal descendants of the Shabbeteans, who, in turn, were the lineal descendants of the Lurianic School of Kabbalists at Safed in Palestine. And the Lurianic school can be traced back directly to the Spanish Kabbalists, whose origins are to be found in the Iyyun circle in Gerona, which was directly inspired by the Sages of Lunel and Narbonne, typified by Isaac the Blind of Posquiéres, who, in turn, received the Gnosis from his Fathers, who received it directly from an apparition of Elijah on the Day of Atonement, and from the German Hasidim, who got their teachings from (ultimately) Rabbi Abu Aharon ben Samuel ha-Nasi of Baghdad, where the teachings of the Ophites, the Borborites, the Mandaeans, the Batinis of Abdullah ibn Maymun were common currency among the Illuminati (Maskilim) of their day. This is definitely how the Gnosis was perpetuated through the Dark Ages. It only surfaced by accident in the Christian world in those days, and when it did, it was usually inspired by our Jewish and Isma'ili ancestors in the Tradition.
November, London, 1786
November. London. Cagliostro arrives in London, as the "Count Sutkowski," a Polish Nobleman, and and asserts that he hails from a Swedenborgian Secret Society at Avignon which had been formed in Courland in 1779. Cagliostro visited the Swedenborgians at their Theosophical Society meeting in rooms in the Middle Temple and displayed minute acquaintance with their doctrines, whilst claiming a superior knowledge." -- Notes on the Rainsford Papers, in Ars Quatuor Coronati, Vol. XXVI, p. 111.
In l789 another Jewish Swedenborgian named Samuel acted as a liaison between the London society and the illuminist lodge at Avignon, which was accused of "frivolous erotic practices." Nordenskjöld fully supported the efforts of charismatic Masonic emissaries from France—Count Cagliostro, Count Grabianka, and Louis Claude de St. Martin—to radicalize the London Swedenborgians and to promote Kabbalistic theories of spirit communication and conjugal love.
July 4, 1790:
In l790, when Blake asserted in The Marriage of Heaven and Hell that "now is the dominion of Edom," he seemed to draw on Frankist tradition, which was assimilated into certain Jewish-Christian rites of Freemasonry. Scholem notes that among the disciples of Jacob Frank, ...Edom symbolizes the unbridled flow of life which liberates man because its force and power are not subject to any law... It was necessary to abolish and destroy the laws, teachings, and practices which constrict the power of life, but this must be done in secret; ...it was essential outwardly to assume the garb of the corporeal Edom, i.e., Christianity...[but] Jesus of Nazareth was no more than the husk preceding and concealing the fruit, who was Frank himself [the reincarnation of Sabbatai Zevi]....
At the same time, Swedenborg became suspicious of the sincerity of Dr. Falk, whose apparent Christian sympathies clothed his private Shabbetean beliefs. Some initiates of Frank's and Falk's inner circles encouraged antinomian sexual practices in the name of holy sinning, while forbidden magical practices were undertaken to hasten the messianic reversal of reality. In his journals, Swedenborg described the sexual rituals and magical practices of certain Jews in London, which both inspired and frightened him....
Initiated Brothers of Asia supposedly dies out. We say it went under cover from this date on, until the O.T.O. But see later on, in the National Mexican Rite -- seeds of the original RC, seeds of the original Illuminati, seeds of the Initiates of Asia, and a potential influence upon the Rites which were responsible for the development of the OTO. Those sceptical of this admission would do well to consult the record. See also F. G. Irwin's Order of X
10 December. Offenbach:
With the death of Frank, and the gradual withering away of the families that made up his groups of believers, so died a Tradition which had been preserved for nearly 2,000 years.
5 April. Paris. Scholem: "The man of whom it appears to have been thought for some time, that after Frank's death in 1791 he would become his successor as the leader of the sect [of Frankists] in Offenbach, was sent to the guillotine in 1794, together with Danton, under the name of Junius Frey." -- Major Trends, Lecture 8,7, p. 320, and note 72. Scholem: "Moses, the son of Schoendel Dobruschka, Frank's cousin, who was known in many circles as his nephew, was the outstanding figure in the last generation of the Frankists, being known as Franz Thomas von Schoenfeld (a German writer and organizer of a mystical order of a Jewish Christian kabbalistic character, the "Asiatic Brethren"), and later as Junius Frey (a Jacobin revolutionary in France). Apparently he was offered the leadership of the sect after Frank's death, and, when he refused, Eva, together with her two younger brothers, Josef and Rochus, assumed responsibility for the direction of the court. Many people continued to go up to Offenbach, to 'Gottes Haus' as the 'believers called it" -- Kabbalah, Part II, 3, "Jacob Frank and the Frankists," pp. 304 - 305.
This is an interesting admission. We never find this name anywhere else, in all the works we have gathered for this research. Shabbetai Zevi was inspired, to some extent, by the school of Isaac Luria, which was one of the legitimate descendants of the original Kabbalah, which evolved over many centuries, from the time it reached the Languedoc around 1130 c.e. Jacob Frank, too, was inspired by the Shabbetean movement, and was in fact a successor to it, in Poland. Moses Dobruschka, then, being not only a relative of Frank, but a successor to him, was in an important position in the history of Kabbalah. Not only that, being one of the organizers of the Asiatic Brethren, he is placed into an important position within the Western Esoteric Tradition, for the Asiatic Brethren is what can be considered one of the ancestral traditions behind the Occult Revival in Europe in the 19th Century which brought us the Golden Dawn and the revived Illuminati of Reuss, and the various other Orders and Associations in Europe which existed in the 19th Century and had influences on politics, Left and Right at the same time... If we are to believe that Danton was one of the Illuminati, then probably too was Dobruschka. The name Junius Frey may have been his Order Name, for all we know. It is perhaps a coincidence that this individual dies the same year that Sigismund Bacstrom is initiated by the Comte de Chazal on the island of Mauritius. It is also worth noting that Casanova was in contact with Eva Frank on occult matters.
In the year 1796:
Another self-styled 'guru' of the day -- who had risen meteorically from peasant to king's adviser -- was supported by the Johannites, and they appear to have stage managed certain visions of the Virgin -- such as that of La Salette in the foothills of the Western Alps in 1846. The objects of this group of Johannites were 1.) An attempt to regenerate Catholicism from within. This involved replacing mainstream dogma -- based on the authority of Peter -- with a mystical and esoteric Christianity in the belief that an age was drawing in which the Holy Spirit would be in the ascendant. A feature of this was the elevation of the feminine, in the outward form of the Virgin Mary, but this soon took on a more overtly sexual character and began to seem actively hostile to the Church. The vision of La Salette -- which was condemned by the Church -- was central to this plan. Somehow, John the Baptist's role in these developments was crucial. 2.) The movement was also allied with the attempt to have Naundorff recognized as the legitimate king of France, probably because, it it had succeeded, he would have been favorable to this new form of religion (having already endorsed Vintras). Significantly, Melanie Calvet, the girl who had the vision at La Salette, had herself come out in favor of Naundorff. It is interesting that the Church reacted by shipping her off to a convent in Darlington, in the north-east of England, where she could do no more harm. The combined forces of Church and State prevented the movement's grand plan from being fulfilled, and whatever really happened is now buried under an avalance of scandal and innuendo. But no doubt it is significant that the Church's reaction to this threat was to make the Immaculate Conception of Mary an article of faith in 1854. (This doctrine was to be conveniently endorsed by the Virgin Mary herself when she appeared to the peasant girl Bernadette Soubirous at Lourdes some four years later, although tjhe latter at first simply described her vision as 'that thing'.) Prophets such as Martin and Vintras appear to have been 'managed' by the Johannites, rather than actually being part of the sect themselves. Vintras' link with them was his mentor, a certain Madame Bouche, who lived in the Place St. Sulpice in Paris, and went under the name of Sister Salome.
This is a good example of why the Church must bear the responsibility for determining which visionary experiences are authentic.
There is much more in Seller's Timeline. These are just some of the high points for the eighteenth century that show how it is possible for the Shabbatean heresy to have descended through the secret societies and irregular Freemasonry even down to the present day given that the O.T.O. is still in existence.
There is no doubt that spiritualism plays a major role in this belief system, and there is no doubt that it is contrary to the teachings of the Church. This is the best explanation I've seen for the various rites and rituals of irregular Freemasonry and even of the higher degrees in Scottish Rite Freemasonry.
Sellers admits there may be mistakes in his timeline and that it is an ongoing research project. Yet the sheer wealth of details lends it credibility that I don't think can be ignored.