The Lion Path
includes an illustration of a ‘divine eye’ with a hieroglyph which, the caption tells us, means ‘Lord of the Nine’. This must be the Great Ennead. Why does Musaios specifically use the term ‘the Nine’?
The ultimate aim of the Lion Path is, we are told, the formation of a ‘liaison group’ of humans with the intelligences on Sirius. As Musaios wrote in 1985:
The future of humanity depends on its most developed and highest evolved representatives. To form as complete a liaison group of them as possible is the great opportunity... that is offered humanity until 1994: an emergency door to an evolutionary process that would otherwise be aborted. Thereafter the liaison group continues the process.
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This liaison group is to have a momentous task:
Nothing less is in the offing than the possibility of the course of human history being changed via the group of persons who will have availed themselves of the various starting times and who will have followed through for the development called for.
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(The original exercises for the Lion Path were intended to culminate in April 1994; however, as that date approached a new edition of the book announced that the Path had been extended to 23 November 1998.)
The intention appears to be the creation of a group of people who have done the spiritual exercises of the Lion Path and successfully achieved contact with Sirius. Then they will rule - or at least speak for - the world.
Musaios sums up the objective of the Lion Path with this quote from the Book of the Dead: ‘Now I speak with a voice and accents to which they listen and my language is that of the star Sinus.’
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(It should be pointed out that this is Musaios’ own translation of this passage. R.O. Faulkner’s rendition is: ‘I have spoken as a goose until the gods have heard my voice, and I have made repetition for Sothis.’
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)
Attempts to contact beings from Sirius are not, by now, unfamiliar to this investigation. Not only do the Council of Nine claim that their chosen followers on Earth are conduits for Siriun communications, but Alice Bailey also wrote of the Path of Sirius as being the highest aspiration a seeker could have. But what is Musaios’s intention with his Lion Path? And who is the man behind the pseudonym?
It is not difficult to discover his true identity. ‘Musaios’ is none other than Dr Charles Muses, the internationally renowned mathematician and cyberneticist. We know, not just from suspicions arising from the way Musaios frequently references Musès’s work, and indeed vice versa, but also - significantly - from the fact that John Anthony West reveals the identity of the two in Serpent in the Sky when discussing
The Lion Path.
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Undoubtedly, Musès is one of the most erudite and brilliant thinkers of today. A highly respected mathematician, inventor of the complex theory of “hypemumbers‘, Muses’s work, in the words of his biography, ‘span[s] problems on the complex interfaces between sociology, biology, psychology, philosophy, and mathematics. ’
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He has also written extensively on mythology. Muses is also famed as a neural cyberneticist: tellingly, however, in the early 1960s he worked with Warren S. McCulloch,
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who was Andrija Puharich’s mentor in his early work on electronic implants, such as tooth radios and the like. Curiously, Musès’s master work, entitled
Destiny and Control in Human Systems
came out the same year that his pseudonymous
The Lion Path
was published, yet the contrast between the two is, at first, inexplicably extreme. On the one hand, his masterwork is scholarly and erudite, revealing an immense breadth of learning, and providing astonishingly astute insights, yet on the other he produces what many of his academic admirers would dismiss as quaint and — frankly — almost mindless New Age pap. What on earth was Musès up to?
Perhaps it is significant that he was also one of the pioneers of the idea of extraterrestrial visitations in mankind’s early history. In the late 1950s, he undertook a study of certain Babylonian legends, reaching the same conclusions as Robert Temple in
The Sirius Mystery:
that they were actually accounts of visitations by amphibious aliens.
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Temple never mentions Musès’s work, which is curious because they were both close to the same hugely influential man: Arthur M. Young. Musès was the editor of the journal of Young’s Institute for the Study of Consciousness, and also co-edited a book with Young. Temple - as we have seen - was Young’s protégé, and briefly secretary of the Foundation For the Study of Consciousness.
If nothing else, the Musaios story reveals that some of the finest minds in the world are being co-opted, or volunteering themselves, into a network of people willing to contact beings from Sirius. Yet do people such as Muses — and indeed, James Hurtak — really believe that such things are possible? And can they really find no better representatives for our home planet Earth than ‘flaky’ New Age channellers?
The heart of the matter
Secret Chiefs, Hidden Masters, initiates and higher beings from Sirius: all may appear to swirl around each other like individual bees, but their motivations - and their secrets — lie in their membership of the same hive. We can now see that apparently unconnected cults and esoteric groups share certain key figures and beliefs - surprisingly, even suspiciously, few, in fact. These are the ingredients in a heady mix now being expertly moulded into nothing less than a new religion for the twenty-first century by those with very much their own design in mind.
We conclude that the Council of Nine’s communications have definite antecedents in the occult and mystical milieu of the late nineteenth and early twentieth centuries. Some of the Council of Nine material of today is strikingly similar to its earlier manifestations, and this is obviously not coincidental. For example:
* Aleister Crowley’s ‘Aiwass’ communications, which began in 1904, led to his creation (or perhaps reformation) of the Argenteum Astrum, his magickal order that laid great emphasis on Sirius. In postwar California, Aiwass and the ‘Secret Chiefs’ (nonhuman intelligences) of the A∴A∴ came to be identified as extraterrestrial rather than occult entities. Then began a tortuous, but undeniable, chain of influence: a member of the Californian A∴A∴, Harry Smith, became an acknowledged influence on Arthur M. Young - Puharich’s ‘second-in-command’ at the Round Table Foundation in the 1950s - who directly inspired the writing of
The Sirius Mystery
by Robert Temple. This book has, in turn, been extremely influential on the New Egyptology and the belief in extraterrestrial involvement in the origins of Egyptian (and other) civilisations.
*
Certain of R.A. Schwaller de Lubicz’s ideas - such as the Nine Principles - turn up in the earliest communications from the Council of Nine. He was a member of the Theosophical Society and a leader of the Synarchist movement, which has close connections with societies of which Crowley was a member and which are part of esoteric traditions in which groups of nine are important. Schwaller de Lubicz has become the godfather of the New Egyptology, inspiring many of its leading researchers.
*
Alice Bailey’s ‘Tibetan’ communications are the most obvious precursor to those of the modern Council of Nine. Vinod’s 1952 communications are virtually a continuation of Bailey’s, just as Hurtak’s
The Keys of Enoch
is essentially an update of her work. Her career also began in the Theosophical Society, and the direct influence of Sirius and its inhabitants on Earth was a key part of the Tibetan’s doctrine. Moreover, Bailey’s communications also made a direct connection between Sirius and Freemasonry, an idea that was possibly already circulating among the higher ranks of American Freemasonry but which in any case would have been brought to their attention by her husband, Foster Bailey. Another prominent American Mason, who, as a student of Theosophy, was open to Bailey’s ideas was Henry Wallace, who was a major backer of Puharich’s Round Table Foundation. To clinch matters, Puharich is known to have studied the works of Alice Bailey shortly before beginning his research at the Round Table Foundation in the late 1940s.
*
Other information channelled by famous and influential psychics such as H.C. Randall-Stevens and Edgar Cayce, while not having direct connections with the Nine — as far as we know - does show remarkable similarities with their teachings.
Underpinning the apparently disparate systems of Schwaller de Lubicz, Crowley and Bailey was an unquestioning acceptance of Madame Blavatsky’s basic principles, such as the idea of ‘root races’. Essentially they were Theosophist in background and fundamental belief, no matter how different their own developed systems may appear to be.
The initial contact with the Council of Nine at the Round Table Foundation in 1952 — 3 seems to draw the main sets of communications together into one coherent scheme. But how do we explain these connections? Basically, there are two options:
(1) The various communications in the early part of this century - through Crowley, Bailey, Cayce and Randall-Stevens - may represent some kind of genuine, non-Earthly intelligence, who are making contact through ‘psychic’ (telepathic) means with several different people in various guises. The variations could have been part of a deliberate plan, or have been merely the side effects of difficulties in ‘coming through’ different psychics. But in this scenario, the final ‘coming out’ of the Council of Nine solved the problem by focusing on a group of ‘accredited’ and ‘official’ conduits (such as Phyllis Schlemmer), effectively making sense of the overall story.
(2) It is possible that communications with the Council of Nine, begun by Puharich and Arthur Young, were consciously modelled on the earlier communications, perhaps as an elaborate experiment in the creation, and manipulation, of belief systems.
Neither solution is entirely satisfactory. There certainly seems to have been an element — to say the least — of manipulation on the part of Puharich, yet he himself appears to have genuinely believed in the possibility of such communications.
Another important factor in the postwar communications is the evident involvement of official government agencies such as the Pentagon and intelligence organisations like the CIA. We have seen their hand in the Round Table Foundation in the 1950s and in the events surrounding Lab Nine, as well as extending their influence into, and shaping, the daring new thinking of the 1970s.
Since that time, the Nine’s communications seem to have become more driven and purposeful, with a clearer agenda, linking their message to Cydonia and the mysteries of Egypt. And through works such as Hurtak’s
The Keys of Enoch,
the Nine are now reaching a considerably wider audience. Their message may not stand up to scrutiny, but few people know about their background - or their mistakes. Their impact, as a whole, is increasingly significant.
One scenario does make sense: the phenomenon of the prewar communications emerged spontaneously. Claims of contact with non-human entities were nothing new, but what was different was: (1) improved methods of communication that made it easy to spread the word and for connections to be made (books by Blavatsky, Crowley, Bailey, Cayce and Randall-Stevens were circulating in Europe and the United States simultaneously); (2) all of these contacts carry essentially the same message of coming global change, even if it is expressed in different terms — Crowley’s New Aeon of Horus, Bailey’s New Age, Cayce’s ‘return of the Great Initiate’, Randall-Stevens’s Age of Aquarius. This was a new phenomenon. Whereas, for example, the rise of spiritualism in the mid-nineteenth century had popularised the idea of communication with discamate beings, it had never been associated with any sense of impending upheaval.
It is easy to imagine that when this new trend in entity communication came to official notice, government agencies would have wanted to know what was going on. The corridors of power would have buzzed with urgent questions: Are the communications real? Will the prophesied changes actually take place? Is contact possible with nonhuman, extraterrestrial, beings, even with the old ‘gods’ themselves? Possibly as part of the new interest in psychological warfare and psychic abilities after the Second World War, the US government — through various outlets - seemed to focus attention specifically on the subject of communication with entities from the 1940s onwards. This might not have been official policy. All it needed was some individuals in the military and intelligence community to take the idea of contact seriously. If it was real, it could prove very useful.
It is a mistake to think that the military mind is inevitably coldly pragmatic. General Patton, for example, was a fervent believer in reincarnation, and Britain’s Air Marshal Dowding was a top spiritualist who believed himself to be in touch with dead airmen. By reaching Freemasons, Alice Bailey’s (or rather, the Tibetan’s) ideas also had a hotline to the movers and shakers of American society. It is hard to get much nearer to the top of the tree than the Vice-President, and Vice-President Henry Wallace was steeped in esoteric and mystical ideas. But the political and military mind is conditioned for expediency: its over-riding concern is to use anything and everything to further its goals or cause. If they were interested in contact with aliens, it would be to answer one question only: how can we turn it to our own advantage?
So if ‘they’ began to treat the idea of contact with other intelligences seriously, what would be the next step? It would seem logical to carry out experiments, which is precisely what Puharich’s Round Table Foundation did. In fact, there is no doubt about this: Terry Milner’s research shows that the Foundation was a front for the military to carry out psychological and medical experiments in the background of the public arena. Again, Henry Wallace’s involvement in funding the Foundation is significant. Puharich’s parapsychological experiments at Glen Cove centred specifically on people who, like Eileen Garrett, claimed communication with some kind of entity. This explains why Puharich first took Vinod there — and for whom he was working.