Plato to St. Germain and VRIL

By: Robert Baird
Submitted: 2007-01-17 11:22:48
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Plato’s Four Manias:

The rise of Nazism through Aryan conceptions of an ancient occult Reich can be traced to a person named Edward Bulwer-Lytton whose self-proclaimed adepthood is not nearly as great as other occult people like St. Germain who set up the schools he was influenced by through Masonry. The Vril research is of most interest to understand even if it takes the reader a long time to wade through. St. Germain’s books are still part of Masonic course material and they are excellent insights into the science of things like Palmistry. Here is a little from the article, “Atumpan Drummers and Marsyas’ Flute: Exploring Parallels Between African and Greek Conceptions of State” (1995):

“In the Phaedrus we read the following ironic words from the Western world’s first great rational philosopher: "Our greatest blessings come to us by way of madness [mania] which indeed is a divine gift" (Phaedrus, 244a). It is here that we also learn of four kinds of mania for which the telestic variety denotes ritualistic madness (attributable to Dionysus). The remaining three kinds of mania include the poetic, the erotic and the prophetic (mantic). Later, in the Laws, we learn that the telestic rites that Plato had in mind were characterized by rites of initiation, sacrifices, dance and music (Laws, 791a). While it is difficult at times to discern Plato’s true opinion on specific matters, even from the most scholarly reading of his dialogues, the fact that Plato perceived of a general and useful social end through mania, poetry and music should become clear from the Phaedrus and other dialogues that support this contention. It is clear from a continued reading of the Phaedrus (244d-e) that the telestic kind of mania, which we shall take to be essentially a form of trance-possession, consists of both good and bad kinds. The crisis kind of mania is associated with human disease, attributed to a "weakness of the soul," for which Plato saw the need to purge from his state by various means. By Plato’s account, the diseased individual can be delivered from their ordeal by those accomplished in achieving divinatory trances (here he is speaking of the mantic variety consisting essentially of a kind of prophetic diagnosis) followed by a recovery through purifications and rites (i.e., the act of telestic mania). In brief, the diviner determines the nature of the disease by divining the deity responsible so that appropriate rituals may be performed to appease the deity. The critical matter for Plato was to ascertain the manner in which one becomes "correctly entranced and possessed." [emphasis added]. The answer that he came to adopt was that the good aspect of trance is the kind brought on by ritual that has been passed down through the generations.” (3)

To what extent Jiddu Krishnamurti understood the special trance possession gift of Hitler and Steiner is a matter of some conjecture but I feel confident that his warning against the pursuit of siddhis is due to these things. His friend Joseph Campbell addresses the Nazi scholarship very well in his writings but he does not cover the occult workings of it as well as I would like to have seen.

http://www.foundation.bw/OnBulwerLytton.htm#_Toc92944734

Author of many books available at http://www.Lulu.com/gaianinstituteofarcaneknowledge and World-Mysteries.com.

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