coagulate, combine, or come together.” In a way, that is what happens at a Catholic Mass: the laity and the priesthood all come together and commune with their god and the saints. That is why the Eucharist is also called “Communion.” Interestingly, there is another piece of Catholic terminology which is related to this concept. It is called the “Communion of Saints.” The online Catholic Encyclopedia defines it thusly:

“The communion of saints is the spiritual solidarity which binds together the faithful on earth, the souls in purgatory, and the saints in heaven in the organic unity of the same mystical body under Christ its head, and in a constant interchange of supernatural offices. The participants in that solidarity are called saints by reason of their destination and of their partaking of the fruits of the Redemption (1 Corinthians 1:2 &151; Greek Text). The damned are thus excluded from the communion of saints. The living, even if they do not belong to the body of the true Church, share in it according to the measure of their union with Christ and with the soul of the Church. St. Thomas [Aquinas] teaches (III:8:4) that the angels, though not redeemed, enter the communion of saints because they come under Christ’s power and receive of His gratia capitis. The solidarity itself implies a variety of inter-relations: within the Church Militant, not only the participation in the same faith, sacraments, and government, but also a mutual exchange of examples, prayers, merits, and satisfactions; between the Church on earth on the one hand, and purgatory and heaven on the other, suffrages, invocation, intercession, veneration.

This term “gratia capitis,” was coined by St. Thomas Aquinas and means “the

sanctifying grace of Christ the Head (the new Adam) that flows in plenitude over the elect.” This is the power of the Holy Spirit, the power Jesus claimed when he commanded the secret name of God, and the power he passed down to St. Peter. This

definition of the Communion of Saints is an exact description of how the Catholic Church acts as a spiritual energy multiplier, exchanging energy between God, Jesus, the Saints, the angels, the priests, the dead laity in Heaven and the living laity on Earth.

Throughout its history, the Church has tried to amass as much spiritual power as possible by re-baptizing the gods of the old world as saints and binding them to the command of the church with the name of Jesus Christ. The rights given to St. Peter by Jesus said that “whatever he “binds” on Earth will be bound in Heaven, and whatever he “looses” on Earth will be loosed in Heaven. What this means is that he has the power to command the spirits, the demons, and the angels, to bind them to his will and force them to do his bidding; to imprison them in Hell, or to cast them into a herd of swine, or to unleash them onto the world.

This is what the magical motto “solve et coagula”, used by modern occultists, means: “dissolve and coagulate”, or rather “bind and loose.” This is connected to the meaning behind the Roman word for priest: “pontiff”, meaning “bridge-builder.” His job is to connect people with God and with the saints, to build a bridge between this world and the Otherworld. It is the duty of the Church, and the Pontifex Maximus at the helm, to build bridges between members of the laity as well, especially between people of different cultures. Since a “culture”, as the root meaning of the word implies, is heavily influenced

by the leading “cult” or religion observed by its people, this requires the Church to incorporate the gods of other cults into its own fold.

The Bible prophecies that “every knee shall bend” and acknowledge Jesus as Christ Lord (Romans 14:11, Philippians 2:10). This includes all the spirits in Heaven, on Earth, and in Hell. When the three magi came to bow down before the infant Jesus, it represented the gods of the ancient world and their priests making themselves subservient to their new master, the Christ. Just as an occult magician might impose a pact upon a demon, forcing him to grant the wishes of himself or the members of his cult when certain rituals are performed, or magic words uttered, the Church has forced a similar pact upon the gods of the ancient world, who have been re-consecrated as saints and made servitors of Jesus.

They are now obligated to listen to the prayers of the Church laity, and to pass those prayers onto god, especially if the prayer is in regards to the sphere of influence that the particular saint has been assigned. Just like in ritual magic, both ancient and modern, special phrases like Hail Marys and Our Fathers can be uttered by the Church members to obtain instantaneous spiritual boons.

Many of the ritual activities of the Church resemble outright the practices of ritual magic, even though this has been expressly outlawed in the scriptures as idolatry and worship of false gods. Let’s face it: Catholics are literally praying to statues that they believe to be possessed with the spirits of dead people who have obtained semi-divine status after death. That in itself is nothing less than necromancy, specifically forbidden by the scriptures in Chronicles 10:13 and 1 Samuel 28:7. But it is more than just necromancy,

because though they may not realize it, these people are also praying to the pagan gods that those saints represent.

Elements of necromancy are at work also in the use of holy relics by the Church. These are generally the bones and other body parts believed to have belonged to saints, or even to Jesus himself. There was once a rule that no Catholic church or place or worship could be built unless there was a holy relic to associate it with. The relics would be either buried beneath the church in the crypt, or placed inside the altar, or put on display somewhere within the building. The church would then be dedicated to the saint associated with the relic, or even to the relic itself. This is rather like the ancient practice of burying the body of a sacrificed child or animal in the foundation of a new building, so that its spirit will hallow the structure. As I said before, many of the Church’s earliest acquired relics were discovered by Constantine’s mother Helena, including the so-called “Passion Relics” such as the True Cross and the Crown of Thorns. There is no doubt that Helena would have understood the occult implications of using relics to sanctify a church. It is quire possible that some of the relics she “discovered” were actually sacred relics of a pre-Christian origin that were then “re-consecrated” by the Church like everything else.

The use of repetitive prayer to God, Jesus and the Saints is something that resembles pagan worship and ritual magic as well, and is also expressly forbidden by Jesus. (Matthew 6:7: “Use not vain repetitions, as the heathen [do].”) Repetitive prayer, called “chanting” outside of the Church, is one of the more basic elements of occult practice.

Chanting can be used to invoke or evoke spirits, to make something supernatural happen (as magic words are used), or to put the person praying in an alternate state of consciousness. The vast majority of these prayers or chants by Catholics are actually addressed to the Virgin, who has been named the official intercessor of record charged with forwarding prayer requests from the faithful to Jesus her son. None can honestly claim that the Church does not honor the “sacred feminine principle”, for the Virgin, a replacement for the mother goddess of the ancients, is revered by the Catholics seemingly even more so that Jesus himself. There is even a word for this cult worship of the Virgin: “Mariology.”

The most common prayer to Mary is the “Ave Maria” or “Hail Mary”, which consists of five lines requesting Mary to “pray for us sinners, now, and at the hour of our death.” A series of Hail Marys may be assigned to a sinner at Confession, with the confessor assured by the priest that saying X number of these prayers will absolve whatever sins were confessed. A program requiring the repetition of 150 Hail Marys, called the “rosary”, is used quite often by Catholics. The prayers are broken down into sets of repetitions, and during each set the person praying is supposed to contemplate one of several specific “mysteries” in the life and death of Christ. This means literally visualizing and meditating upon these scenes while praying. A necklace of “rosary beads” can be used to count the prayers as they are repeated, and thus to keep track of where one is in the program.

Guided visions along with chanting are tactics used frequently in the practice of occult ritual magic. The origin of rosary beads goes back to ancient Rome, where a “florilgeum” was a collection of flowers, each representing a prayer to a god. A “rosarium” was a garland of such flowers, shown around the neck of the goddess Aphrodite (i.e. Venus, Isis or Ishtar, the goddess on whom the Virgin Mary’s iconography is based). In the Catholic rosary, each Hail Mary is a “rose”, for each has five sentences, representing the five petals on a rose, and also representing the five letters of the name “Maria.” So like Aphrodite before her, the Virgin is now represented by a rose. Each bead in the rosary is a “rose” – that is, a Hail Mary – and so every time you say one, you count one bead.

The repetition of prayers, the worship of idols, the use of holy relics for necromancy, and the pagan-inspired Eucharist, with its magical transmutation of bread and wine into flesh and blood, are not the only practices of Catholics that resemble the practices of occult ritual magic and paganism. The truth is that the same could be said about virtually every aspect of Catholic ritual: kneeling and clasping hands in prayer, burning incense, the lighting of special candles, baptism, and everything else has been part of worship in every pagan culture, and also in modern ritual magic, since the beginning of history. This is why Christian groups that were formed outside of the Catholic Church, or that broke away from it, sometimes teach that the Catholic Church is a tool of the Devil, the cradle of the Anti-Christ, and the abominable Whore of Babylon prophesied in The Revelation of St. John the Divine. Some even claim that the use by the Church of the inverted cross – called the “Cross of St. Peter” – is evidence for the hidden Satanic nature of the Church,

since inverted crosses were used in the Black Mass as an insult to Christ. (Really, it just symbolizes Peter’s martyrdom, since he died hanging upside-down on a cross.)

Interestingly, in the General Catechism used by the Church, the Ten Commandments are presented with the second commandment – the one against worshipping graven images – actually omitted, and what is traditionally the tenth commandment is split into two parts to make a total of ten. This editing job certainly seems an attempt to distract attention away from the fact that the second commandment expressly forbids the very activity most commonly practiced by members of the Church – the worship of statues!

As an expert on the occult who believes that it really is possible to contact demonic spirits with ritual magic, I can tell you that the rosary is very much an occult ritual, and the idea of millions of believers doing it in perfect faith every day, conjuring up all that spiritual power from the ether, is enough to make the hairs on my neck stand up. A truly believing member of the Church laity can work quite powerful magic just through prayers and devotions. Imagine what a priest, endowed with the power of the Holy Spirit from St. Peter could do. Imagine what wonders the Pope himself could work, with all of his spiritual authority.

These are points that have not escaped the notice of previous Popes, some of whom have consciously attempted to use the power of the sacraments, and the authority of the papal office to perform magic. Popes that have been accused of practicing witchcraft during their reigns include Sylvester II, John XXI, Benedict IX, Benedict XII, Gregory VII,

Clement IV, Boniface VIII, and Honorius III. To the latter was attributed the authorship of a grimoire which exists in several versions, written specifically for use by Catholic priests, with the purpose of evoking and controlling demons. That the grimoire was actually written by Pope Honorius is doubtful. It was, however, first published in 1670, right around the same time that La Voison and Abbe Guiborg were on trial for murdering children at black masses. Apparently many priests at this time were using the power of St. Peter for dark purposes. The attitude displayed in the introduction to The Constitution of Pope Honorius the Great says it all:

“The Holy Apostolic Chair unto which the keys of the Kingdom of Heaven were given by those words that Christ Jesus addressed to St. Peter: I give unto thee the keys of the kingdom of Heaven, and unto thee alone the power of commanding the Prince of Darkness and his angels, who, as slaves of their master, do we owe him honor, glory, and obedience… hence by the power of these Keys the Head of the Church has been made the Lord of Hell.”

The introduction then says that the power of commanding spirits, which had heretofore been the privileged possession of the papacy, was now going to be shared with the rest of the priesthood. The grimoire then continues, with spells typical of all magical books, for the obtainment of money, sex, invisibility, and the like. Clearly, there were several priests at this time – enough to warrant the publication of this book – who felt that the power vested in them as priests gave them the right to command the demons of the netherworld.

The spells in the grimoires of Honorius invoke the name of Jesus in order to command the demons in the same way that Jesus allegedly used the secret name of God to perform miracles. Indeed, the Church has always taught that priests could control demons, for what else is happening during an official Church-sanctioned exorcism? Here the priest commands the demon, in the name of Jesus, to leave the body of the afflicted, binds it in spiritual chains and consigns it once again to the pits of Hell. Jesus did likewise when confronted with people possessed by demons, using the Secret Name. Now the Catholic priesthood uses the name of Jesus as their word of power. Maybe there is some secret aspect to it known only to the Pope?

On this note, there is allegedly a secret passed down from one Pope to the next, which is written on a scrap of paper that is kept in a locked box. The key to that box is given to every new Pope as he is ordained. He uses it to unlock the box, alone, and reads the secret inside, only once. The box is then locked up again until the next Pope is elected. Perhaps the secret has to do with a sacred word of spiritual command known only to the Pope!