“What seems to me white, I will believe black if the hierarchical Church so defines.”
― Ignatius of Loyola
The question of paedophilia – in many cases as a probable sub-category of psychopathy – has been explored. The prevalence of homosexuality within the Church is not the issue. The presence of hypocrisy and deception and even possible murder most certainly is. Paedophilia, pederasty, child rape – whether from homosexual or heterosexual preference is equally abhorrent and has been an infection within the Catholic Church, for a very long time, perhaps from its inception.
Sexual energy being forced into an unnatural repression for those who are nowhere near ready to lead a life of abstinence can also lead to disaster. The repression of instincts and desires on top of a maladjusted personality for whom such constraints are dangerous to himself becomes so for others. The Catholic sacraments require the clergy to become celibate and to renounce marriage for the observance of chastity – a view of virginity as the special prerogative of the Christian priesthood. In other words, it is a body-centric doctrine that requires the clergy to lead by example; to become one of the elect that is purified for Christ in order to transmit divine guidance based on the keynote of service.
Jumping back several centuries to a pivotal period for organised religion may be instructive.
The Cathars were a heretical, dualist sect which flourished in southern France, in the region of Languedoc in the 12th-14th century. The Vatican was so worried about them that it formed the notorious Roman Catholic Inquisition in 1233 to combat the spread of this form of heresy. This reached its climax in what came to be known as the Albigensian crusade. Catharism has a peculiar link not only to Catholicism but the nature of psychopathic dominance. Looking back at history we can see how it compares to modern day versions of the disease, acting as a progenitor of today’s emerging Global Pathocracy having spread beyond the confines of organised religion.
In the early 12th Century the Church was deeply threatened by the popularity of Catharism. So much so, it created the first systematic and organised form of inquisition which would later become the infamous Spanish Inquisition the template for much of the totalitarian forms of oppression and torture we have witnessed, from Stalin to Pol-pot, the Nazis to the inverted forms of totalitarianism of modern day government agencies in Europe and America. These were manifestations of a core change in societies which according to historian R.I.Moore led to the “… formation of a persecuting society” from the 1100s onwards and which would stay with us to the present day. 
The Catholic Church eradicated every last trace of Catharism, so that most of the writings and evidence for their existence comes from the inquisitors themselves or their supporters. While returning to the source of Old Testament barbarism this also serves to glimpse the true nature of organised religion. Once thoroughly ponerised it stands as a grand exemplar of inversion – what happens when psychopaths hollow out an ideology or belief system so that only the artifice of the original remains. Meanwhile, psychopaths and their sub-categories of authoritarian followers use it as a vehicle for bending reality to their desires.
It is fair to say that the hierarchy of the Catholic Church then was little different to the Church of today except in the crudity of their suppression and dogma. Whereas in the 13th century you could be burned at the stake, excommunicated, whipped through the streets for penance and other such draconian forms of punishment, these forms have been replaced by more subtle forms of coercion. Hidden criminality against ordinary people such as money laundering, extortion, cult and occult groupings and the immense wealth that drives matters at the political and civil level all have equally serious consequences for the idea of religious “service”. 
The crusade against the Cathars has remained shrouded in myth and mystery not just because of their beliefs but the brutal way in which they were exterminated from a region that was said to be hundreds of years in advance of the Renaissance. Much literal reading between the lines has been carried out over the intervening years by both specialists and romantics alike lending both authority and frippery to the legend. As a result, Catharism has become a flag-bearer for the New Age and occult tradition with various levels of credulity. Despite this, Catharism has a vital connection to the present in that we are witnessing the same genocide of truth across the world in a variety of complex forms.
The word “Cathar” derives from the Greek word katharos meaning “pure.” The Cathars were quite literally more Christian than the Christians, following the Ten Commandments and New Testament more closely than the Papal clergy. They observed chastity and poverty rejecting all forms of luxury and material goods for life on the road. They revered Nature; refused to lie or swear oaths; were vegetarian; supported contraception, euthanasia, and held a belief in the transmigration of souls and reincarnation. Their dualist beliefs seemed to be rooted in both Eastern and Gnostic traditions of alchemy, where self-knowledge led to “purifying the vessel” which played a vital role in their teachings. Known for their ascetism, humility and compassion, practicing Cathars (or the “Parfait” meaning “the pure” or “perfected”) numbered no more than a thousand while the number of “credents” * (believers or lay-people) were many thousands more.
There was a rich culture of troubadours and poets aligned to Catharism whose poems and songs of chivalric love underpinned the teachings of the Parfait in populist form. These were travelling minstrels who entertained and educated with the equivalent pop songs of the day. With concepts known as “paratge,” which included honour, courtesy, nobility, chivalry and gentility as the starting point, the lyrics spoke of metaphysical principles that were profound and sophisticated and which greatly appealed to the population of South-West France. It eventually led to a natural rejection of the established Church and its ever-present corruption.
Having tried to muster support for a war against Languedoc and the Cathars for several years Pope Innocent III finally obtained his wish in 1209. The genocide against the Cathars and their followers began with the sacking of Beziers and gradually faded at the siege of Monségur in 1244. The Pope knew full well that any hope of converting the population with a war would fail so he turned it into a replica of the crusades that had raged in the Middle East, thereby appealing not just to the religious extremists but those who saw enormous an opportunity to rape, pillage and come away with substantial amounts of loot.
Béziers was the first city to fall victim to Simon De Monfort, the Pope’s military enforcer and supremely merciless medieval psychopath of the day. After slaughtering most of the inhabitants the city was intentionally set alight, a frightful precursor of what lay in store for so many Cathars, creydents and innocents. It was the type of carnage that was to characterise the next 25 years and lay waste the culture, ecology and spirit of the people of Languedoc.
Historian Stephen O’Brien describes the end:
Soon the entire city was ablaze. The soldiery gradually backed out of the inferno of Béziers. They staggered past the bridge, over the Orb and returned to where they had begun this strenuous afternoon of abattoir Christianity. As they watched the city was consumed in flames, literary a funerary pyre for what scholarly consensus estimates at 15,000-20,000 victims.
Everyone in the town from greybeard Cathar Perfect to newborn Catholic baby, was put to death in the space of a morning. In the days before gunpowder to kill that many people in so short a time required a savage single-mindedness that beggars the imagination. To the crusaders bitter about the lost booty of affluent Béziers there was consolation to be had in knowing that they had done God’s work so efficiently. Personal salvation had been ensured by this stunning victory. In his letter to Innocent Arnold [Amaury head of the Cistercian Order] marvelled at their success. “Nearly twenty thousand of the citizens were put to the sword, regardless of age and sex,” he wrote. “The workings of divine vengeance have been wondrous.” 
Over two generations or more of Languedoc men and women were put to the sword, burned alive or tortured to death without trial whilst the counts of Toulouse and many Cathar noblemen were dispossessed with their lands annexed to France. The educated and literate society of the region was replaced by a new Dark Ages and a descent into chaos. The Dominican order was formed to mop up and extinguish the last residues of resistance, taking advantage of the time to persecute and execute Jews whom the Catholic Church also did not trust.
The records of exactly what Catharism espoused is still mysterious. Since most of what we have to go on has come from inquisitorial records extracted under torture and therefore, not exactly the most reliable source from which to form an opinion on Cathar beliefs. From reading between the lines and the credents’ witness reports of the day, Catharism may not have concerned itself with a fear and loathing of the body as evidenced in Christian orthodox religions, but viewed the body as a tool to be respected and utilized for the production of “higher energies” or a form of alchemy of the soul. Their dualist perspective had many elements of a pragmatic holism rather than an enforced moralism.
During the governance of the Cathar councils over the churches in Northern Italy and Southern France, they advocated a spiritual practice for the lay-people that was incremental in its development. The eventual choice for celibacy was part of a natural condition for the very few Parfaits that felt the calling. It was for an elect that had sufficient objective quantities of love and wisdom which were obvious in their thoughts and actions. They were very probably genuine adherents of a living, spiritual faith which was not based on words but accessible, spiritually pragmatic actions which were in stark contrast to the hierarchical authoritarianism, ostentation and corruption of the Church. The maxim of: “By their fruits shall ye know them” was apt.
At its root, what made the Cathar crusade so ruthless and unrelenting may have nothing to do with belief at all, religious or otherwise. Rather it was the meeting of two opposing socio-cultural phenomena: a creative way of life which espoused a compassionate, spiritually practical worldview which met the full force of an entropic perception of life, thoroughly entrenched and unyielding. As Cathar principles represented a living spirituality intimately connected to Nature and Mind it was logically practical and compassionate and therefore, easily translated into everyday life. Inevitably such teachings which emphasised a personal connection to God conflicted with the dominate purview of organised religion which was the current nesting ground for genetically predisposed psychopaths. The destruction of a way of life was the only conceivable solution in the face of a long term threat to a religious pathocracy.
The battle between Catholic orthodoxy and Cathar heterodoxy concerned the question of Good and Evil. Cathars were dualist: matter and spirit, yin and yang, light and dark. There were binary choices to be made in order to distinguish between what augmented the soul and what debased and thereby decreased it. Discerning the specific situation where good and evil battle is fraught with difficulty and knowledge of psychology was needed to discriminate accordingly. To that end, Hell was the Earth but escape was possible by learning to discern the presence of evil in yourself and the external world. Moreover, because the recycling of consciousness (reincarnation) was a key principle in Cathar teachings it inevitably made a mockery of most of the Catholic Church’s tenets and rules.
Who cared if you had sex before marriage if love was the driving force?
Who cared for silly rituals and oaths which made little difference to the essence of who you were?
If the task was to purify and refine your soul in order to escape the endless cycle of incarnation then it stood to reason that earthly concerns and the dogma of theology, nationalism, status and racial divides faded away when you knew that you could be born into the opposing camp. Muslim, Jew, Cathar or Catholic – all forms were on a spiritual wheel. The Light of God was in every man, woman and child and was there to be awakened and freed. Discipline was needed but it was an inner friction of conscious evolution, a choice to be made from within, not from an outside authority. It was the Cathars’ job to nurture that spark by example, something the Catholic hierarchy had abjectly failed to do. Love and empathy was inimical to the smooth running of the Church – fear was the primary weapon of psychological control.
Though Cathar teachings revered Nature as a symbolic version of Heaven made in matter, it was the earthly life that was the “World inside the Devil” and a creation of the forces of darkness. Matter was on the downward spiral away from salvation and ascension, thus corrupt. If systems and institutions were derived and built on the principles of matter and used for men’s desire alone then such systems deserved to be ignored. The authority of the Church was nonsense and a human construct inspired by the Lord of Matter, which was Satan.
For the Cathars and their creydents, it was no surprise that Satan had clothed his minions in the disguise of the self-professed saintly and divine. The self-denial, abstinence and conspicuous absence of wealth among Cathar elect brought into sharp relief the excess and opulence of the Catholic Church. It also fed into popular resentment from ordinary people that something was rotten in their ruling, religious Elite when it came to taxes and penance on behalf of God Almighty. The concept of hypocrisy became the whispered by-word of the people closely followed by disbelief and the reduction of fear. If paying taxes and tithes was a con-trick, this inevitably meant the loss of power and control which could never have been allowed to continue. This core principle of power hoarding is as relevant today as it was then.
The elevated status of women in the movement’s beliefs as well as the refusal to swear oaths of any kind was directly related to the nature of medieval society at the time. Women were deemed equal which was highly subversive. Yet the logic was fitting. If you were a high-ranking cardinal in one life and a prostitute in another – why consider anyone to be enjoying a higher status than the next person? This was also counter to the whole workings of feudal society where status was all important. The authority was maintained by everyone knowing their place in the hierarchy of serfs, vassals and nobles and clergy, a divinely sanctioned pecking order bound together by those same oaths that the Cathars refused to follow.
And here we come to the crux of the matter – the maintenance of power and control of feudalism in Medieval Europe was paramount. Strangely enough, it is precisely this vision of neo-feudalism that has been making a return in the halls of power in the 21st century. The only difference is it is masked by quite sophisticated history of perception management and social engineering.
One can easily discern in Cathar teachings echoes of Gnosticism and Eastern philosophy such as Chinese Taoism and by extension, later anarchistic thought. These perennial philosophies taught that society was inherently corrupt and beyond redemption due to the nature of its inception which was ego-based, desire led and promoted by darkness. The Path of Knowledge and self-improvement was the only way to escape based on the establishment of alternative communities of Truth.
Could it be that behind these great movements that were seemingly anti-society a kernel of truth was common to all in that the pathogen of evil lies in its ability to deceive and distract the mass populace until such time its ascendency has reached a critical mass? Perhaps the nodal points of this “darkness” allow the spread of this macro-social evil through genetically predispostioned “vessels” designed for that very purpose?
These men and women were not known by the terms “credents” or “Cathar” – these were pejoratives given by inquisitors. They called themselves not Cathars but Christians, and referred to their region not as Occitania but in terms of local places and lordships.
Perhaps, after all, they were the real Christians just as they claimed to be.
We are living in a potential age of renewal where in one very real sense we all have the choice to follow some of the principles of Catharism and right human relations or to believe those who profit from lies and manipulations. Andrew Łobaczewski’s data gathered from his fellow psychologists and his own valuable but harrowing experiences provide us with the tools to understand the emergence of micro and macro-social manifestations of evil and to recognise the symptoms.
As regards religion, Łobaczewski had certain reservations at the beginning of his research that in some way his discoveries would lead to a dilution of his faith as a Christian. He knew that ponerology must bring about certain revisions in our way of thinking as to what constitutes morality and ethics. Perhaps like the Cathars before us who tried to embody the same evaluations and principles in their lives, he mentions that a true rendering of Christianity, without the distortions and many layered fabrications built upon it and an awareness of ponerology has the potential to: “… bring our thought processes closer to that original and primeval method of perceiving moral knowledge.” 
What is fascinating about this period, its relationship to the modern era and the emergence of psychopathy and organised “evil” is that it is predicated on what Łobaczewski calls the “Hysteroidal Cycle” defined as a pattern of change from the psychological definition of hysteria: a psychological state of uncontrollable fear or exaggerated excitability. In this context Łobaczewski describes it as a “fear of truth” or fear of thinking about unpleasant things so as to not “rock the boat” of current contentment. So much of our atrocities and genocides occur precisely due to normal people’s refusal to see the writing on the wall until it is too late – a pathological adherence to a perceptual blindness. The primal fear of the psychopath and the evil that exists ironically causes an avoidance and projection of those fears to the extent that we collectively conjure the very thing we so desperately wish to avoid. Yet religion doesn’t have to be discarded entirely. Łobaczewski talks about the strength and cognitive introspection from the Gospel teachings that can help us understand our fellow man better and provide spiritual nourishment in times of hardship.
Yet, overall, religion cannot be trusted to overcome this cyclic disease due to the absence of a “naturalistic knowledge” i.e. an objective language formed from a psychological awareness and untainted by belief or egotistical demands. He reminds us that the pathogens of evil that eventually culminate as a Pathocracy have: “… certainly appeared many times in history, in various countries and in various social scales. However, no one has ever managed to identify it objectively because it would hide in one of the ideologies characteristic of the respective culture and era, developing in the very bosom of different social movements.”  It is this insinuation and successful germination of psychopathy within the structure of organised monotheistic religions of Islamic, Catholic and Judaic orthodoxy that proves so successful; the nature of subjective, authoriatarian doctrines guaranteeing their cyclic manifestation.
Although religion provides spiritual succour to the populace and acts as a regenerative source of strength in times of hardship it is often this very hardship that religion has in part been responsible for perpetuating due to the fundamental flaws built from its theological materials, a principle that applies to any institution that has fear at its root. Łobaczewski adds to this point stating that: “… religious faith and the phenomenon of Pathocracy are in fact at different levels of reality, the latter being more earthy. That also explains why there can be no true collision between religion and the ponerological knowledge about the macrosocial pathological phenomenon.”  Which is why the “truest values” regarding any religious faith and connected “societal defence” must stem from a purity of intent and the utmost transparency if pathocratic designs are to be blocked. Our present religions seem ill-equipped to do so.
The ponerisation of religion is a long, drawn out process. Any individual or group pathogens still remaining attached to the structure, even when ostensibly cleansed by reactions from normal people after suffering the sheer exhaustion and oppression that comes from such a dysfunctional state, it does not prevent the process from starting up all over again.
Human individuals cannot easily contain the entire process within their frame of reference, since such a state spans many generations; their criticism will thus be limited to the questions they are immediately familiar with. However, this gives rise to a gradual but uncoordinated pressure front of reasonable people, thereby instigating some kind of evolution within any group thus engendered. Such evolution will aim at reactivating the original religious values or at overcoming the deformations.
Whether this process achieves its definitive goals depends upon two conditions: If the original idea was contaminated by some pathological factor from the outset, the goal is unreachable. If it is attainable, our asymptomatic approximation will place us in a position wherein the definitive elimination of the effects of the surmounted illness requires an objective view of its essence and history. Otherwise it is impossible to eliminate the leftover pathological deformations which would survive as a factor opening the door to renewed contamination.
Some religious groups may have been started by persons who were carriers of certain psychological anomalies. Particular attention should be focused upon largely paranoidal characteropathies and their above-discussed role in instigating new phases of ponerogenesis. For such people, the world of normal human experience (including religious experience) succumbs to deformation; spellbinding of self and others easily follows, imposed upon other people by means of pathological egotism. We can observe marginal Christian sects today whose beginnings were doubtless of this nature.
If a religion which later fell apart into numerous doctrinal variations had such a beginning, the above-mentioned regenerative processes effected by healthy common sense will bring about a point of advancement that the said religion’s ministers perceive to be a threat to the religion’s existence. Protecting their own faith and social position will then cause them to employ violent means against anyone daring to criticize or bring about liberalization. The pathological process begins anew. Such is the state of affairs we may be actually witnessing today. 
Once religion is dominated by pathological individuals it has ceased to become anything remotely resembling spiritual guidance: “The religious idea then becomes both a justification for using force and sadism against nonbelievers, heretics, and sorcerers, and a conscience drug for people who put such inspirations into effect,” thereby allowing religious institutions to become enablers of far reaching, pathocratic directives.  In some instances, this can reach almost tragi-comical proportions such as the 1568 edict from the Catholic Church elect which condemned the entire population of the Netherlands to death for heresy. 
The Cult of Catholicism
Today, we face the same mass inculcation to obey authority under an array of disguises led by governments and agencies of the United States, Britain and Israel with suitable reactions of “paramoral indignation” should anyone criticise their imperialistic policies. And sometimes, large numbers of the population die for exactly the same reasons they did hundreds of years ago. As author Graham Green so aptly pointed out: “Heresy is only another word for freedom of thought.”
A community-based, dogma-free spirituality incorporating basic psychological knowledge of ponerology may be far better suited to prevent pathogenic infection of the kind that has characterised the genocide and totalitarianism of religious history of the last two thousand years. What will be crucial is a gnosis that infuses the foundations of a spiritual reality with its outward appearances as close to the truth as possible. Such a break from ponerogenic influence may only be achievable as Łobaczewski terms it, “… whenever a given religion represents a current of gnosis and faith which was originally authentic enough.” 
All this encapsulates and symbolises the cover-up of historical truth so prevalent in the twisting and early Christian myth-making that took place around the man called Jesus. It is the arrogance and self-righteous denial fused with the rigidity of “faith” that seals up the cracks in the walls of Pathocracy serving to extend its presence and adaptive qualities. To admit that the infestation of child rapists and molesters has come about because of the Church rather than despite it, can shake the very foundations of that faith. When that faith is inverted, it becomes the new “crusade” that creates conflict when confronted with objective reality. Psychopaths thrive on the warm, dark corners of our minds that harbour such illusions. They are then able to inhabit the outward structures of those beliefs at great expense to our inner life.
The balm of Religion can guide and heal with its myths. The structural precepts of the Church however, appear to be designed for control. When ponerogenesis has taken place the original foundations of truth have no option but to crumble in the face of the physical manifestation of the debasement of truth: abuse, thus organised religion has become a “safe heaven” for paedophiles. A systematic cover-up of this age-old tradition of abuse was already present and enforced through threat of excommunication. Once the flood-gates began to open, the Church used every tactic in the theological book to coerce its members into remaining silent and to toe the line.
These entropic dynamics allow us to understand just how easily monotheistic religion lends itself to abuse in past epochs being a civilised version of an acceptable Cult in the most literal sense. This allows other cults to lodge themselves within the Church as parasitical leeches on a dying host. Focolare, Communion and Liberation, the NeoCatchumenate and the Spanish, Ultra-Conservative Opus Dei, are all examples of ultra-traditionalist movements engaging in secret initiation ceremonies, brain-washing techniques, intimidation and dangerous “psychotherapeutic” practices. 
Not content with refusing to engage in constructive discourse with his critics, the late Pope John Paul II chose to ride the spotlight of celebrity through the auspices of the Opus Dei movement, active in the world of finance, politics and journalism. He granted special legal status to the organization making it exempt from supervision. This is especially worrisome due not only to its fascist past, but its very real cult status which appeals to the young in ways the Vatican never could. The tacit approval of the late Pope John Paul acted as the perfect PR channel to extend the influence of these nested cults far beyond any rule or statute.
A Gnostic inversion of the sort experienced by Nazi Germany could easily have befallen the Vatican. Indeed, according to the late Jesuit priest and eminent theologian, Father Malachi Martin, there was a conscious Satanic component to the child molestation at the heart of the Catholic Church Corporation. Martin was convinced that Satanists had gradually infiltrated the Vatican which had led to a “… culmination of the rites of ‘The Enthronement of the Fallen Archangel Lucifer’ in the Vatican” and which took place after the installation of Pope Paul VI in 1963.
With the preceding 1962 Vatican document prohibiting all discussion of sexual abuse outside the remit of high level clergy it is hard not to dismiss this warning of Satanism out of hand. Martin was adamant that Vatican Satanists clandestinely installed “Lucifer” through this ceremony which had been initiated at the St. Paul’s Chapel. While Catholic paedophilia has been located in almost every country that has dioceses, the Satanic references are seldom mentioned. Fr. Martin believed that: “The systematic organizational links of the network that had been established between certain clerical homosexual groups and Satanist covens had inordinate power and influence.” 
Whether or not these specific causes are true, the subversion of the Catholic Church was a forgone conclusion based around such sectarian ideology. The destruction of the Church however, which still gives meaning and direction to so many, begs the question, if the Vatican is rotten to the core, what will replace it?
Fr. Martin and others have interpreted the religious visions (and hoax) of the “Third Secret of Fatima” as the beginning of a redemptive period and the beginning of persecution of Christians in order that the Catholic Church may be renewed once again. Pope John Paul spoke in such terms in 1980 when he said:
“We must be prepared to undergo great trials in the not-to-distant future; trials that will require us to be ready to give up even our lives and a total gift of self to Christ and for Christ. Through your prayers and mine, it is possible to alleviate this tribulation, but it is no longer possible to avert it, because it is only in this way that the Church can be effectively renewed. How many times, indeed, has the renewal of the Church been effected in blood? This time, again, it will not be otherwise.” 
The destruction of the Catholic Church and its consequent “renewal” could be seen as the inner elect emerging as wasps from a fruit having eaten up the insides. Only the shell remains on which a “New Order” may be formed. Much as the Church built on ancient Christianity and its perennial truths, so too, with the dissolution of monotheistic religion will the danger of a new branch develop, reconstructed into a new form of Pathocratic Rule. (See: The Light Bringer II: The Lucis Trust)
In 2003, the Archbishop of Manila died at the age of 76. He was hugely revered and greatly missed. His name was Cardinal Sin.  Let’s hope, unlike the Cardinal who seems to have acted as an example for his flock, that the Catholic Church can rid itself of its institutional “sin” in the same way either to transform or go to its meet its maker with a clear conscience. After all, the only authority that we need in our lives as responsible adults is the conscience of our own souls.
As comedian George Carlin expressed: “I have as much authority as the Pope, I just don’t have as many people who believe it.”