FORBIDDEN GATES-PART 6
By Thomas R. Horn
September 2, 2010
AUGMENTED BY HUMAN BELIEF, RITUAL AND SACRIFICE
As described in the last entry by Dr. Michael Bennett, opening supernatural gateways that exist inside the earth, the heavens, and the mind using altered mental states induced by psychoactive drugs is but one of several “spirit-gate” mechanisms. New Age esotericists like Robert Hieronimus—one of the world’s foremost authorities on the symbolism of the reverse side of the Great Seal of the United States (of which we have written extensively in Apollyon Rising 2012)—view the circular design and symbolism on the Great Seal to be an “initiatory mandala” that can unconsciously invoke contact with the spirit world.
Mandalas, from the Hindu term for “circle,” are concentric diagrams, such as is familiar in Tantrism, Buddhism, and Hinduism, having ritual and spiritual use for “focusing” or trance-inducing aspirants and adepts who seek mystical oneness with the cosmos or deeper levels of the unconscious mind. Related to the design of the Great Seal, Hieronimus, as an occultist, views the geometric patterns as representing a type of mandala or microcosm embodying the cosmic or metaphysical divine powers at work in the secret destiny of America, including the god or universal forces represented in the diagram that herald a coming new age of gods and demigods.
Occultists often use mandalas based on the concept of a “protective circle” or variation, which they believe allow certain doorways into the supernatural to be opened or closed, and entities compelled accordingly, as in the magical, five-pointed pentagram circle. This is similar to an initiatory mandala used in Hindu and Buddhist Tantrism, in which deities are represented by specific locations in the diagram. In Yoga: Immortality and Freedom, scholar Mircea Eliade explains the importance of this part of the mandala design:
At the periphery of the construction there are four cardinal doors, defended by terrifying images called “guardians of the doors.” Their role is twofold. On the one hand, the guardians defend consciousness from the disintegrating forces of the unconscious; on the other, they have an offensive mission—in order to lay hold upon the fluid and mysterious world of the unconscious, consciousness must carry the struggle into the enemy’s camp and hence assume the violent and terrible aspect appropriate to the forces to be combated. Indeed, even the divinities inside the mandala sometimes have a terrifying appearance; they are the gods whom man will encounter after death, in the state of bardo. The guardians of the doors and the terrible divinities emphasize the initiatory character of entrance into a mandala.… The typical initiatory ordeal is the “struggle with a monster”…both spiritual (against evil spirits and demons, forces of chaos) and material (against enemies)…who [attempt] to return “forms” to the amorphous state from which they originated.