John paul ii's anthroposophical journey to the apostasy at assisi

 

John Paul II together with heretics, schismatics, and pagans during an inter-faith prayer gathering in Assisi on October 27, 1986

Small statue of the Buddha on an altar at Assisi, October 1986

The following is my translation of an important article published in the French journal Société Augustin Barruel dedicated to exposing the gnostic infiltration in the Church (No. 27, pp 28-32).

Rudolph Steiner and the Theosophical Inspiration of Assisi

“Man...”. “Man...”. The obsessive theme of “man” in [the thought of] Karol Wojtyla, the infinite number of references in his discourses to the “religion of Man” and the deification of Humanity have already become today a common theme: just in his first encyclical, Redemptor Hominis, “Man” appears no fewer than 245 times! (1) One of the sources for this deifying anthropocentrism must be sought in the years of Karol Wojtyla's early formation. We will give a hint: one of the three teachers who most influenced the young Wojtyla, who shaped his training as an actor and left an indelible mark in his spirit, has been, according to all the biographical sources a theosophist, a great reader of [the theosophist and founder of anthroposophy] Rudolf STEINER.

This is then a subject to be further studied. What follows is some of the evidence.

1. WOJTYLA'S THEOSOPHY

Let us hear his two Polish biographers. The first, George BLAZYNSKI, “editor and commentator at the BBC”, held “interviews with most of those who knew him closely”. “In many passages, Blazynski certainly infects us with his exaltation of the ‘charismatic’ personality (...) of his biographical subject.” (2) He is therefore not considered suspect of partiality towards him.

“In 1940-41 Wojtyla was among the first to join the new underground Rhapsodic Theatre as an actor and co-producer. His lifelong passion for the acting profession finally became reality. It was around this time, according to some of his friends, that he was sentimentally attracted towards a young woman. The Rhapsodic Theatre was organized by Mieczyslaw KOTLARCZYK, who Wojtyla had first come to know during his time as a student in Wadowice, when Kotlarczyk was in the habit of helping in the school's dramatic society. Kotlarczyk had to leave Wadowice (which now was part of the Third Reich, thanks to Hitler's cartographical skills). He travelled to Krakow and on the suggestion of Wojtyla, he relocated to the ‘catacomb’ of Tyniecke Street with his wife. The clandestine theatrical group of three actresses and two actors (including Wojtyla) that Kotlarczyk had gathered first made itself known as the, ‘Theatre of the Spoken Word’. The name reflected its activities. This small subversive group was entirely removed from all the normal means of dramatical production, of all the complex props used as background and scenery which characterize conventional theatre. They were only left with the living, spoken word...” (3).

The other Polish biographer, Mieczyslaw MALINSKI “was born in Krakow in 1923. He was Karol Wojtyla’s childhood and school companion, and they travelled together the same spiritual path that led them to the priesthood.” A knowledgeable expert on the field, the abbé DE NANTES, considers his testimony as, “the most loyal, the most interesting, and the most complete.” (5)

"During his school days, he found his true teacher in the person of Mieczyslaw KOTLARCZYK. He was not only an organizer of events, parties, and performances, but he was an authentic artist, animated by the most profound ideas. He revealed to Karol, who listened to him enthralled, the force of art, its duty to influence society by improving it spiritually and morally; he revealed the meaning of the actor as a priest of the art, bearing the burden of responsibility in the face of the destiny of the nation."

“During this time, Karol's old teacher, Mieczyslaw KOTLARCZYK was in the process of searching for an apartment in Krakow. Karol offered him his home. And Mr. Kotlarczyk happily accepts the offer and moves together with his wife to Tyniecke Street.” (7)

“In the mean-time, the theatrical rehearsals continue, under the direction of Mieczyslaw KOTLARCZYK. With the help of old colleagues from both sexes, the upcoming performances of the great Polish classics are prepared: Mickiewicz, Zeromski, Wyspianski, Slowacki.  This was not some kind of theatre for amateurs, comprised by a circle of enthusiasts. Everyone in the group was driven by this idea that Kotlarczyk had already engrained in the young students in Wadowice: they all regarded the artist as a priest. The priest of the art, who is called to reshape the surrounding environment, to eliminate evil with beauty, to participate in the education of the new man: the good man who is honest, just, loves peace and is open to the world and to other men. In this way, Karol lived under an ever increasing tension. A tension between the priesthood of the art and the priesthood of the Church. Between Kotlarczyk and Tyranowski. Between his performance on the stage and his performance as a pastor.” In summary: KOTLARCZYK was Wojtyla's cherished master, the latter lodging him in his home in Krakow, and marked him with the indelible imprint of the “priesthood of the art”...

1-2 KOTLARCZYK, Theosophist

Rocco BUTTIGLIONE, a layman of the “Communion and Liberation” movement, is the best intellectual biographer of Wojtyla: “The author fully shares the philosophical ideas of the pope and his work is a veritable mine of information on this subject.” (9). When the original Italian edition of his work appeared in 1982 (10), the philosophical journal of the Dominicans, 'SAPIENZA', had this to say, “The thought of K. Wojtyla has been, above all, until his election to the pontificate a ‘philosophy of man’, found by Buttiglione, not only in the philosopher, but in the theologian and the poet.” (11)

The French translation from 1984 (12) received a similar appraisal by the journal Catholique Internationale - the work eventually appearing in 12 languages! – while [the journal] Communio, close to the thought of Von Balthasar and Ratzinger [had this to say]: “A book of prime importance to understand the philosophical, theological, and poetic work of him who would become pope John Paul II.” (13) Now, [in his book] BUTTIGLIONE affirms KOTLARCZYK'S theosophical inspiration:

“On the relationship between words and things, KOTLARCZYK read and meditated on the texts of the theosophical tradition (by Helena Petrovna Blavatsky...), on phonetics and linguistics (Otto Jespersen), on the Hebrew tradition (Ismar Elbogen), merging everything in an entirely personal synthesis.” (14)

“TRIADES”, an anthroposophical journal carrying the subtitle, “Journal of human culture inspired by the teaching of Rudolf Steiner” and given official public recognition in the masonic French Republic by a decree of Pompidou from 1972, published in 1980 an article on the orientation of John Paul II:

“It was in hiding that he was then one of the first actors to join the ‘Rhapsodic Theatre’ (...) which, in this struggle, resorted to only one unique and legitimate weapon: the word. His commitment in the art of performance and the word, which later led Karol Wojtyla to write his own plays, led him to meet Mieczyslaw KOTLARCZYK, who he befriended and worked on the art of the word in chorus as a new element on the art of stage performance. In his work, KOTLARCZYK relied not only on Polish romanticism, but also on the mystics of the East and West, and on Rudolf Steiner and his Goetheanum in Dornach. Convinced of its power, he cultivated the word, the Logos, as it had been proclaimed by the Evangelist John. There is no doubt that he exerted a great influence over Karol Wojtyla who, when he was already cardinal of Krakow, wrote the introduction to KOTLARCZYK'S book: ‘The art of the living word’, in which he revealed his thoughts.” (15)

In summary:

-         According to Buttiglione, “the experience shared with KOTLARCZYK would result in a profound and durable influence” in Wojtyla. (16)

-         KOTLARCZYK, “he read, meditates” and “is supported”, that is, is inspired by the, “theosophical tradition” (Buttiglione) and, principally, in Rudolf Steiner and his Goetheanum in Dornach (a village 10 km from Basel in Switzerland, the “Vatican” of the anthroposophy founded by Rudolf Steiner in 1913, and of which the “spiritual center” (17) is the Goetheanum): “From September 1913, STEINER carried out, in Dornach close to Basel in Switzerland, the construction of a Temple-theatre to which he gave the name GOETHEANUM in honour of Goethe. There were successively two such buildings. The first of wooden construction was burned down, no doubt by his opponents. The second, built with concrete, remains to this day and serves as the social center to the ‘Universal Anthroposophical Society’. It is also a very active center of theatrical, musical and intellectual activity. The official title for the Goetheanum of Dornach is that of ‘Free University of the Sciences of the Spirit’.” (18)

1-3: WOJTYLA, accused of THEOSOPHY

Already since 1983, it has been the abbé of NANTES who has best analyzed the influence of Rudolf Steiner over Karol Wojtyla, by revealing the roots of the theosophical and anthropsophical influences in many of his addresses. Moreover, he has counted on the testimony of many direct witnesses:

“I have hardly been illuminated by reading [your works]; it is the witnesses to your life who have clarified everything.” (19) The Liber Accusationis Secundus from 1983, dedicated to denouncing, “the masonic humanism and the anti-Catholic modernism of John Paul II”, dedicates various pages to the analysis of the theosophical influence in Karol Wojtyla. Let us cite some passages:

“You have been the toy, I say clearly: the toy of two occult forces of which, moreover, you remain prisoner. Voluntarily. The first, and most serious, captures you because you greatly love theatre. Yes, the people of the theatre love illusion, life within a virtual world; they imagine themselves in turn seducers, tyrants, magicians who create invisible worlds, communicating with telluric forces, the cosmos, the future....And always passionately loved, the idol of crowds. Precisely, your mentor and friend Mieczyslaw KOTLARCZYK was one of these initiates and evil initiators. He was, from that time, a disciple of the theosophist Rudolf Steiner.

INITIATION INTO THEOSOPHY

We note that you felt a passion for theatre since your time at Wadowice, which was so strong that the idea of being a priest left you indifferent. And KOTLARCZYK was already your ‘old friend’.” (20) “Hardly after one year of schooling, he founded his ‘Rhapsodic Theatre’, where you were its first and principal actor. Soon you would invite into your own home the one who would make himself be called, ‘the master of the word’, or even its, ‘archpriest’, where actors were the priests of this strange cult that you explained to Malinski in terms which he described as ‘excessive’.” (21) “Unfortunately here are the facts, the writings, the proofs that you are an initiate; more than an intimate friend, a disciple. A follower of the theosophist Rudolf Steiner.” (22)

“It seems impossible to dispute that you became then, forty years ago! – when you were hardly twenty years old! – a Steinerian. This is blindingly clear and gives an entirely different significance to your humanist discourses which millions of faithful, priests, and bishops hear without listening any longer, attributing their confusing style and their dark audacity to your ‘Germanic-Slavic’ genius against which the Latins rebel. This is about an entirely different matter! Your imprudence, Karol Wojtyla, has been to consent, already as a cardinal, to writing this preface to the theosophical book of your teacher and friend Kotlarczyk! A preface which is not included in the list of your works. Steiner's Christianity, for which he broke with the German Theosophical Society of which he was the president, is a cosmic, adogmatic and, of course, evolutionary Christianity. It comprises an initiation into an occultist magic which places its followers in contact with the powers of darkness (...). The means of diffusion of Steinerian theosophy were, and remain, the theatre and poetry...” (23)

“This is how you have lived your formative years, in the intimacy of a disturbing lay mystic, Ian Tyranowski, a theosophical Steinerian magus, Mieczyslaw KOTLARCZYK and a liberal open to masonic works and ideas, Jerzy Turowicz.” (24)

“You are not afraid to first present this conception of an earlier humanism, which is moreover the ‘Weltanschauung’ of the anthroposophy of Rudolf Steiner.” (25)

“Upon reading you at length, one enters into your ‘Weltanschauung’ of Steinerian anthroposophy (but, I hope nevertheless not of the ‘Luciferian’ kind followed by other Steinerians)." (26)

“It is your fundamental anthroposophy which determines your truly unrestrained ecumenical behaviour.” (27)

In summary:

-        Steinerian theosophy teaches a cosmic, adogmatic, evolutionary and Luciferian “Christianity”.

-        KOTLARCZYK, the “teacher and friend” of Karol Wojtyla, was an initiate, a “theosophical magus” and disciple of Rudolf Steiner.

-        Karol WOJTYLA, already as cardinal, wrote the preface to a theosophical book of his “teacher and friend” Kotlarczyk: “The art of the living word”.

-        There are, therefore, “certain facts, writings, proofs”, of Karol Wojtyla's initiation into the theosophy of Rudolf Steiner.

-        Theosophy is therefore the key to explaining the opaque “humanist” speeches full of nonsense by John Paul II.

-        Anthroposophy determines and explains Wojtylian ECUMENISM.

II. THE THEOSOPHY OF ASSISI

Two key texts from high-ranking theosophists – one of them, from Rudolf STEINER himself – shed a ray of light, due to the theosophical antecedents of Karol Wojtyla, of the true root and motivation of John Paul II's “ecumenism”, an ecumenism which reached its apotheosis in the APOSTASY AT ASSISI IN 1986.

BLECH, president of the Theosophical Society in France, in his speech to the “Spiritualist and Masonic Congress” (1908) said:

“What is then the future religion of humanity? It is no longer an exclusive faith which separates, but [is based on] a recognition of the same truths which are found within all religions. There exists but a single true religion, the Divine Wisdom, and each religion, taken on its own, is only true to the extent that it incorporates the main teachings of this Divine Wisdom... (...) The great spiritual impulse (...) did not have as its mission the founding of a new religion (...) but to vivify and enlighten existing religions, to gradually bring them towards unity in a great brotherhood of Religions." (28)

Rudolf STEINER (1861-1925):

Among the opera omnia [(complete works)] of Rudolf Steiner – more than fifty volumes – we find the “commentaries” on the Gospels: three works dedicated to the Synoptic Gospels (Matthew, Mark, and Luke), each including about ten conferences; two works on St John's Gospels and, finally, a “Fifth Gospel”, the fruit of “research” by Steiner himself, a work which presents “a radically occult Christology”. (29)

Among the conferences from the Cycle dedicated to the Gospel of Mark, we find this key text relating to Assisi:

What will happen when the individual faithful from the different religious systems will understand each other thus, when the Christian will say to the Buddhist:  “I believe in your Buddha”, and when the Buddhist will say to the Christian: “I can understand the mystery of Golgotha just as you yourself understand it.”? What will come upon humanity when something such as this becomes the norm? Peace will arrive among men, a reciprocal recognition of all religions. And this must [one day] arrive. And the anthroposophical movement must constitute [the basis for] such an authentic reciprocal understanding of all religions. (30)

The facts impose themselves and speak plainly: the theosophical inspiration of Karol Wojtyla explains ASSISI. Contra facta non sunt argumenta. [“Against facts there are no arguments” (Thomas Aquinas)]

1 - PANTHEISM

[According to theosophist and Luciferian Annie Besant,] “Theosophy, in theological matters, is pantheist: God is everything, and everything is God.” (31)

2 – “GOD”

“For the theosophist, it is up to each individual to discover, through his own metaphysical research, the true face of God. For God is the secret name of truth. This is what is proclaimed so succinctly by the motto of the Theosophical Society: ‘there is no higher religion than the truth’, which also happens to be the ancient motto of the Maharajahs of Benares.” (32)

3 - OCCULTISM

R. Steiner's anthroposophy is, “an occultism with scientific pretensions and a Christian colouring, consummated by a secret initiation whose details are borrowed from the Rosicrucian legends.” (33)

4 - EVOLUTIONISM

“It is the individual who rises, through his personal efforts towards a state of higher development, thus contributing to the evolution and deliverance of humanity and the Cosmos: the true ultimate goal of everything in the Steinerian system.” (34)

5 - FRUITS

“The anticolonialist movement, the emancipation of India, the introduction of Buddhism, of Brahmanism and of yoga in the West, religious ecumenism and the challenge against the dogmas of the Churches, the Aryan or Steinerian versions of Germanism, and the victory of feminism are due partially to the undertakings of modern theosophy.” (35)

-        Ex SOCIIS COGNOSCITUR IPSE

-        DEI PROVIDENTIA HOMINUM CONFUSIONE

G.D.C.

 

References

1.     Abbé V.M. ZINS: Face à face. Doctrine catholique - Vatican II Tours, 1982, p. 56. We recommend this work containing numerous texts of the “humanist religion” of John Paul II.

2.     George BLAZYNSKI: Juan Pablo II. El hombre de Cracovia, Lasser Press Mexicana, S.A., Mexico.1981. Back and inside covers.

3.     Ibid. pp. 70-71.

4.     Adam BUJAK and Mieczyslaw MALINSKI: Juan Pablo II. Historia de un hombre. Planeta, Barcelona, 1981. Inside cover.

5.     Contre-Réforme Catholique, St Parres-lès-Yaudes, no 186, février 1983, p. 1, col. 1a.

6.     MALINSKI: op. cit., pp. 14-15.

7.     Ibid., p.32.

8.     Ibid., p.38.

9.     Abbé Daniel LE ROUX: Pierre m'aimes-tu?, éditions Fideliter, Escurolles, 1988, p. 62.

10.  Rocco BUTTIGLIONE: Il pensiero di Karol Wojtyla, Jaca Book, Milano, 1982, 346 pp.

11.  Sapienza, Napoli, aprile-giugno 1983, p. 252.

12.  Rocco BUTTIGLIONE: La pensée de Karol Wojtyla, collection Communio, Fayard 1984, 432 pp.

13.  Communio, X, 1, janvier-février 1985, p. 75.

14.  Rocco BUTTIGLIONE : La pensée de K. Wojtyla, note on p.39.

15.  Christian LECLERCQ: "What is the role of the Pope in the modern world in 1980?", in Triades, autumn 1980; cited in: Liber Accusationis Secundus, Abbé de Nantes, 1983, p 25.

16.  Rocco BUTTIGLIONE: La pensée de K. Wojtyla, p 48.

17.  Dictionnaire des Religions, edited by Poupard P.U.F., Paris, 1985, p 62.

18.  Jean VAQUIÉ: Rudolf Steiner, de la Théosophie à l'Anthroposophie, in: Bulletin de la Société Augustin Barruel, Lyon, no. 14, 1985, p 39. We highly recommend all the works of Jean VAQUIÉ, and on this subject: Le retour offensif de la Gnose (Lecture et Tradition, no. 110, novembre-décembre 1984, 50 pp.) and Occultisme et Foi Catholique. Les principaux thèmes gnostiques (Action Familiale et Scolaire, Paris, 1988, p 46.) Likewise, the Bulletin Barruel is unique in the world, dedicated to uncovering the esoteric-occultist penetration within Catholicism.

19.  Abbé Georges DE NANTES: Liber Accusationis Secundus, Saint-Parres-lès-Vaudes, France, 1983, p 25.

20.  Quote by MALINKSI: in French edition, p 16.

21.  DE NANTES, idem, p 25.

22.  DE NANTES, idem, p 25.

23.  DE NANTES, idem, p 27.

24.  DE NANTES, idem, p 28.

25.  DE NANTES, idem, pp 92-3.

26.  DE NANTES, idem, p 93.

27.  DE NANTES, idem, p 105.

28.  Cited in E. BARBIER, Les infiltrations maçonniques dans l’Église, Paris, 1910, p 126.

29.  Jean VAQUIE: La christologie de Rudolf Steiner, in: Bulletin de la Société Augustin Barruel. no. 16; 1/1987, pp. 45-60, here at p.46.

30.  Rudolf STEINER: Markus, Dornach, 1960, pp. 70-71. Cited in Lothar GASSMANN: New Age. Kommt die Welteinheitsreligion ?, Verlag der Liebenzeller Mission, Bad Liebenzell, 1987, 2. erweiterte Auflage, p. 126.

31.  Annie BESANT: Why I became a Theosophist, London 1891, p. 18.

32.  J. LANTIER: La théosophie, C.A.L. (Grasset), Paris, 1970, p.254. Cited in Marie-France JAMES: Les précurseurs de l'Ère du Verseau. éditions Paulines, Paris. 1985 p. 75.

33.  Léonce de GRANDMAISON, in: GRANDMAISON-TONQUÉDEC: La théosophie et I'anthroposophie, Beauchesne, Paris, 1939, p. 130.

34.  Joseph de TONQUÉDEC, in: GRANDMAISON-TONQUÉDEC: op. cit., p. 172.

35.  Marie-France JAMES: Les précurseurs de l’Ère du Verseau, éditions Paul Paris, 1985, p. 75 (where religious ecumenism must be highlighted).