Raiders of the Lost Ark – Esoteric Analysis

Original film poster.

By: Jay

There’s nothing more 80s than Steven Spielberg, and there’s nothing better 80s than Raiders of the Lost Ark.  Based on the oft-referenced classic film serials, Indiana Jones is a household name.  What is far from common knowledge are the profound religious and esoteric themes in the Indiana Jones films, particularly in Raiders.  Written by George Lucas and Lawrence Kasdan, and directed by Spielberg, Raiders demonstrates a carefully ordered, intriguing religious progression, evident to those well-read in esoterism and in this case, so-called “traditionalism” or the “perennial philosophy.”  In short, it’s much more layered than the basic-level adventure story presented, and I will demonstrate that below.

The film begins with the mountain image, prominent in Spielberg films, particularly Close Encounters of the Third Kind.  There, “Devil’s Tower” in Wyoming becomes the meeting point of the aliens/gods and mankind.  Biblically, the Law and prophets frequently mention the “high places” where the pagans and apostate Israelites would offer sacrifices to the “gods” or “demons.”  Textual examples.  This trend is consistent in many alien motifs, where the aliens are simply no different from the traditional religious ideas of the “gods.”  Spielberg especially has utilized this trend, as well as Lucas.  Indeed, Mt. Sinai itself is the meeting place of man and the God of the Bible, which will be of particular relevance for Raiders.  As a side note, Wired magazine reports that “Devil’s Mountain” also has relevance to the NSA as an old Cold War listening and surveillance post in Germany.

The Hovito Temple where Indy and Belloq haggle over the golden idol situates the viewer in the primitive superstitious world of polytheistic paganism.  The Hotivos are savages, and are used by Belloq to obtain the idol from Indy, who risked his life in the well-known trap sequence.  At view in the background is a golden sun with a skull.  From South America we fly to Indy’s classroom at the fictional Marshall College.  Army Intelligence arrives because Dr. Jones is an “occult expert,” and wants information on Hitler’s own fascination with the occult, and his search for the Ark of the Covenant.  Indy, we note, is a rationalist and pragmatist, and doesn’t believe in “hocus pocus” and mumbo jumbo, much like Han Solo dismissed the Force.  The Ark demonstrates the power of God, and Hitler believes that by controlling it, his army will be invincible.   There is some truth to this in terms of Hitler’s circles being into bizarre forms of occultism, as shown in the video.

From the university we fly to Nepal. Nepal is relevant because of the Nazi quest for the Great White Brotherhood of Madame Blavatsky and Himmler.  Indy is after Marion From Nepal, Indy and Marion fly to Cairo, where we will begin to be initiated into the mysteries of Egypt.  The progression has been from primitive animism to the ascended masters to Egypt, where the “Well of Souls” supposedly houses the Ark in Tanis.  The scenes in Cairo are of particular importance, particularly for the scene with the Sufi.  Sufism is Islamic mysticism, and so we have the mysteries of each religion leading Indy to the culmination of the perennial tradition in Judaism as its source.  This is a unique twist, since generally, traditionalist writers ascribe to Judaism a place of derivation—that Judaism’s mystical side is purely based on Platonism or Egyptian hermeticism or some other supposedly older tradition.  Here, Judaism is the true source.

The All-Seeing Eye emerges in the midst of the Star of David.

Indy meets with Belloq in Cairo, and Belloq tells Indy he is his “shadow” – the Jungian archetype of the inner dark side of the psyche that must be faced.  Indy could very easily be made to turn to the dark side, Belloq says.  However, Belloq, like Hitler, believes that the Ark is a magical device—that one can “talk to God” with it.  Indy sees it in a more rational, yet humble perspective, and seeks out the actual meaning of the Ark.  Sallah, Indy’s Muslim friend, takes him to visit the Sufi where we see a Star of David with an All-Seeing Indy Eye, and then a square and compass on the lamp.  When the Name of God is mentioned, a wind blows, like when Moses approaches Sinai.  Is Indy a kind of Moses/deliverer?  In the next film he does deliver slave children from the Thuggee cult. Read more of this post

Plato’s Cosmology and Achilles’ Shield Compared (Full)

FORM OF SHIELD

Symbolical and Numerological Elements in the Shield of Achilles Compared with Plato’s Cosmology

-It’s not carrying over from word the references. Apologies, will add later.

By: Jay

(c) Copyright, all rights reserved

The famed shield of Achilles is a mysterious, yet well-known chapter from Homer’s classic, The Iliad. Within the chapter is contained an entire microcosmic representation of the Greek worldview, replete with unique numerological significations, as well as other symbolic motifs, intended to convey through it’s imagery an entire hierarchical cosmology. The purpose of this paper will be to examine the specific numbers and symbols used, and to compare it with other roughly contemporary traditions, such as Plato’s cosmological explanations. In so doing, the intent is to achieve a greater understanding of the Greek mind as it viewed the totality of reality, comparing earlier mythological oral poetry with it’s later offspring, philosophy itself.1

The shield of Achilles and the rest of his armor embody the Greek conception of the hero as intimately and magically connected to his armor. The Greek warrior sought glory first and foremost, or timé, and the path to glory was one of successful warfare. Literary critic Kenneth John Atchity explains, “Achilles is the epitome of Iliadic man. The two artifacts which belong uniquely to him, Hephaestos’ shield and Peleus’ spear define not only the identity of Achilles, but also the essence of human nature as Homer conceives of it.”2 As is evident in Homer, the individualistic focus of the Greeks upon the singular hero is unique. Historian Michael Grant comments:

With lively, yet disengaged comprehension, each personage is depicted as a distinct individual [in the Iliad]. The most arresting is Achilles, who possesses in extreme degree the all the virtues and faults of the Homeric hero, and almost completely embodies the heroic code of honor….[Homer] dedicated his entire existence, with all the aid that his birth and wealth and physical prowess could afford him, to an unceasing, violently competitive, vengeful struggle to win applause…3 Read more of this post

Spenser’s Use of Symbolism in The Visions of Petrarch

I saw a Phoenix in the wood alone...

By: Jay

(c) Copyright, All Rights Reserved.

The Visions of Petrarch, published in 1569 by J. Van der Noordt with woodcuts and titled The Theatre of the Worldlings, is one of the lesser known early works of Elizabethan epic poet, Edmund Spenser (1552-99). Prior to the publication of his masterpiece, The Faerie Queen, Spenser wrote this smaller work titled the Visions of Petrarch wherein he combines elements of Calvinistic and Protestant theology and morality, with classical mythological imagery. The purpose of this paper will be to analyze the seven poems of the Visions, analyzing the allegorical and tropological lessons intended to be gained thereby, as meditations in preparation for death.

The first of the visions concerns a doe attacked by two wild dogs. The poem is as follows:

Being one day at my window all alone,
So many strange things happened me to see,
As much it grieueth me to thinke thereon.
At my right hand a Hynde appear’d to me,
So faire as mote the greatest God delite;
Two eager dogs did her pursue in chace,
Of which the one was black, the other white:
With deadly force so in their cruell race
They pincht the haunches of that gentle beast,
That at the last, and in short time I spide,
Vnder a Rocke where she alas opprest,
Fell to the ground, and there vntimely dide.
Cruell death vanquishing so noble beautie,
Oft makes me waile so hard a destinie.1

 

The first vision shows the poet alone, solitary in contemplation looking out upon the world as if disconnected. The young poetic Spenser appears to view himself as separated from nature, viewing through a window as an allegorical scene drawn from the natural world unfolds before him. While the natural world goes about its usual concourse, fulfilling its laws, the writer or poet is in his own world, acting as a narrator. The event that unfolds is unpleasant; grievous for him to behold: a beautiful young doe is torn to pieces as it seeks shelter from two ravenous dogs.

One of the dogs is black, the other white, which suggests that appearances can be deceptive, inasmuch as white is often associated with purity and black with insidiousness. In the case of the natural world’s rapacity and carnality, such symbolic meanings do not always obtain. Indeed, just as in the natural realm a white dog may be as ravenous as a black, so in the world of men, of which this is a tropological and allegorical image, men may appear to be good, yet have the potentiality to be as ravenous as an openly evil man. If the seven (technically six) visions are loosely affiliated with the tradition of the “seven deadly sins,” we have here a representation of either lust or greed. The power of lust or greed is such that it rules those subject to baser passions. Spenser catalogs those so ruled as a “cruell race.” The delicate hind “dies,” but the death could signal the loss of virginity before due time, as a result of violent sexual encounters, or it might also suggest actual murder on a literal level. Read more of this post

The Saint (1997) – Esoteric Analysis, Pt. 1

By: Jay

I loved the 90s. It was a fun time in my life and one film that sticks out as a kind of goofy, tongue-in-cheek indulgence is The Saint, starring Val Kilmer and Elizabeth Shue. At first glance, the movie is entertaining, but doesn’t stand out as a great film of the 90s. However, like many other instances, I’ve come to notice subtle, hidden meanings and themes that run throughout the film.

“Simon Magus was a magician and a sorcerer…” We see in the opening shots Val Kilmer’s character at a oprhanage reading a comic book of the famed medieval and puportedly Satanically-inclined sect, the Knights Templar.

Simon Magus was the arch-heretic of the book of Acts and believed by many of the Apostolic Fathers to be the first gnostic, giving spawn to a series of libertine and flight-from-reality sects, popularized in modernity as “gnosticism.”

This theme of secret knowledge will run throughout The Saint. Val’s young character refuses to say his name and is punished by the headmaster of the orphanage – a refusal to be connected with the actual saints, as he already has an interest in the alter “saints” condemned by the Church in 1312, known as the Templars.

Instead of miracles, this saint, through trickery and deceit, unlocks the orphanage food and feeds the other children who are being deprived of a meal as a punishment – a take on Jesus’ feeding of the 5,000. Next, we see “Simon Templar” (his new name) running through the streets engaged in more mischief doning a cape with a Templar Cross. In the esoteric, receiving a new name is an important step in the process of gnostic apotheosis. Failing to attain his hero’s kiss from his young love, she slips, falls from the balcony, and dies. Flash forward to the modern Simon Templar, ever-bruised from his youthful tragedy, the rogue agent is busy infiltrating the large Russian Tretiak Oil and Gas Industries building.

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