Many say that the Jesuits created modern Islam, as a global religion, if you read a book from the 1950s and before you will know this religion as Mohemadism, not Islam. Islam is a more modern creation to create a religious dichotomy on Earth. That is true. But what people do not know is that it is actually the Jesuits who were influenced by an esoteric and dark counterpart of Islam.
Book about Muslim esoterism, the pyramid.
But even before that, when Islam was known as Mohamedism, it is known that there was a sect called the Ismailtes, or the Hashashins, who practiced an esoteric version of this faith, or a negative counterpart, just like the counterpart of Christianity is satanism. In this religion, practices such as Jinns’ demonic activity, black magic, dealing with these demons, psychic powers, shape-shifting, entering other dimensions through drugs, etc, were common. They were ruled by an old man in the mountains of Syria who conducted Assassins to kill the princes, even in Europe, to maintain his power.
According to Svali, these are the same exact practices of the Jesuits, the Jesuits do black magic, shape-shifting, which they learned from the natives, etc. They have just maintained these same practices, they just changed over time. The Spaniards, like Ignatius of Loyola, were possibly very influenced by this sect, due to the supposed Arabic influence, even if it is not how they historically tell us, of course. Not only that but it is also said that the Knights Templars also learned much from the Assassins, and Ignatius was a Knight Templar, or connected to an order of the same kind of worship and structure. It is said that they both had a rivalry from the control of these secret practices and hidden influence. This rivalry is represented in games like Assassins’s Creed, which is coincidentally, developed by a French Catholic Jesuit company, Ubisoft, because they have the money to create that game and they know the true history, and they are the Creed of the Assassins, as we will explain later.
Not only that, it is known to gamers that Assassins Creed does not only make reference to those ancient medieval times but also references the times of France, when the Medicis were in power, around the 1500s, because there’s a connection between the Jesuits, and the Medicis and the Merovingians, as we spoke in the last post making reference to the Knights Templars. In AC Unity they also base the game on the French Revolution, and they show Jesuits-trained agents like Joseph Ignace Guillotin, Athanasius Kircher, and others because they are just showing their history through these video games. This is the complete list, if you analyze, you will know these events are all related to the enterprises and revolution of the Jesuits, the Knights Templars, and the Hashashins.
Assassin’s Creed (2007) – The Third Crusade (1191 AD)
Assassin’s Creed II (2009) – The Italian Renaissance (late 15th century)
Assassin’s Creed Brotherhood (2010) – Continuation of Assassin’s Creed II, set in Rome during the Renaissance
Assassin’s Creed Revelations (2011) – Continuation of Assassin’s Creed Brotherhood, set in Constantinople during the Renaissance
Assassin’s Creed III (2012) – The American Revolution (late 18th century)
Assassin’s Creed IV: Black Flag (2013) – The Golden Age of Piracy (early 18th century)
Assassin’s Creed Rogue (2014) – Set during the Seven Years’ War (mid-18th century), from the perspective of a Templar
Assassin’s Creed Unity (2014) – The French Revolution (late 18th century)
Assassin’s Creed Syndicate (2015) – The Industrial Revolution (19th century)
Assassin’s Creed Origins (2017) – Ancient Egypt (Ptolemaic period, 1st century BC)
Assassin’s Creed Odyssey (2018) – Ancient Greece (Peloponnesian War, 5th century BC)
Assassin’s Creed Valhalla (2020) – The Viking invasion of Britain (9th century AD)
The Jesuits like to show their history through video games, movies, series, TV shows, etc. They are just showing their power, they are just telling you their history and literally placing themselves in these video games. Yet people have not realized that these are the Jesuits showing their power. Others of the same kind, like the Masons, the Pirates, these orders and groups, such as the Pirates, are indirectly related to the Knights Templars too, because that’s what they had to do when they escaped Europe. Other video games, like The Prince of Persia, show occult history and are based around this oriental esoteric notion, others like Watchdog, reflect the AI-based future they want to build on Earth, and of which they already possess technology far superior to public knowledge.
American free-mason investigator, Dudley Wright, reveals the secret connection between the Islamic esoteric societies and the Jesuits:.
The story of the origin of the religious confraternity known as the Society of Jesus, or the Jesuits, is one that is generally overlooked in favor of the history of the developments of the Society, to which historians have always paid considerable attention. In 1521, Ignatius was wounded in both legs when defending Pampeluna against the troops of Francis I. The reading of the Flowers of the Saints during his convalescence led to his conversion, and he resolved to devote the remainder of his life to the service of God. His first idea was to become a kind of religious Don Quixote and make war against the Moors of Catalonia and Aragon, where, at that period, the Mohammedans were very numerous, and commerce was in the hands of the Jews and Mussulmans. The Moors and Moriscos were not then assimilated with the Jews and placed under the surveillance of the Inquisition: they could meet together without fear of disturbance, provided they exercised prudence and tact. The incurable lameness of Ignatius, a permanent result of the conflict in which he had been engaged, rendered the accomplishment of this aim impossible, and he then announced that he had received from God a special mission to undertake the conversion of the Mohammedan peoples, particularly those resident in the Holy Land. He was on his way to the Shrine of Our Lady at Montserrat to ask a blessing on his enterprise when he encountered a Saracen of lofty mien, one who had put on a thin mantle of Christian profession in order that he might remain unsuspected and unmolested in Spain.
As the twain traveled together, the farther the Moor got from the town and the ears of inquisitive listeners, the more pronounced became his expressed contempt for the Christian faith, until presently he uttered an insult to the Virgin Mother of Christ. It was then that the warrior spirit in Ignatius was aroused and sword, hesitated as to whether he should follow and slay the blasphemer but left the place as the operations of these societies were very widespread and the membership in all countries where Mohammedans dwelt a very large and secret one. At Montserrat, Ignatius lighted upon a copy of the Spiritual Exercises of Garcia of Cioneros, a collection of mystical meditations and ascetic practices designed to be repeated innumerable times until a condition of vague unconsciousness is reached—the same as happens with the Mohammedan initiate. Attention is directed in both the Mohammedan and the Ignatian societies as to the posture of the body during prayer and meditation and the gaze has to be directed to and kept fixed upon a certain point. St. Ignatius prescribed a special method of prayer, which he set out in the following words: “The third method of prayer is that with each breath or respiration, one is to pray mentally, saying one word of ‘Our Father’ or of any other prayer that is being recited, so that one word only is said between one breath and another; and in the length of time between one breath and another, one is to look chiefly on the meaning of such a word, or to the person to whom one recites it, or to one’s lowly estate, or to the difference between such high estate and such reliance of man.”
This practice was known to the Moslems of the ninth century. The Kadriyas, in particular, had the practice laid down in their rituals of praying “in measure” or “in time”, that is to say, of giving to each respiration or breath one of the names of Allah or one of the attributes of God, forcing themselves to hold the breath for as long a time as possible on the name or attribute, and the great care is never to have more than one name or attribute uttered between two breaths. In the Exercises of St. Ignatius, great attention is paid to what is called “the application of the senses”. The first point is to see the person with the sight of the imagination, meditating and studying, in particular, their circumstances and gathering some fruit from the sight. The second is to hear with the ear of imagination the things that they say or may say and reflect upon them, then wisely gather some profit. The third is to smell and taste the infinite fragrance and sweetness of the Godhead of the soul and its virtues, reflecting inwardly and gathering thence some profit. The fourth is to touch with the touch of imagination, to embrace and kiss the place where such persons tread, always contriving to gather profit thence.
Qadiri order
This was a practice with both Gnostics and Mussulmans, who sought “to see, touch, hear, feel, and taste the object of their meditations”, for example, “Paradise, the place of eternal delights, which God has prepared for prophets and believers” or “the torments of Gehenna, or Hell”. Thus, Ignatius said: “In the first place, I see with the eyes of imagination those immense fires and the reprobate souls enclosed within the body of fire. In the second place, I hear by the aid of imagination the groanings, the cries, the blasphemies against Jesus Christ, our Saviour, and against all the saints. In the third place, I imagine to myself that I inhale the fumes, the sulfur, the stench of a sink of vice, and of putrefying matter. In the fourth place, I imagine myself tasting bitter things, such as tears, sadness, and the raging sea of conscience. In the fifth place, I touch these avenging flames and force myself lively to comprehend how they surround and burn the souls of the reprobate.”
The Kadriyas had, and have, five tests for every initiate after emerging from the retreat. They were: 1, serving the poor in imitation of the “saint” who founded the Order, who walked along the streets carrying a leathern bottle filled with fresh water and offering a drink to the poor people and weary travelers; 2, making a pilgrimage to Mecca or to the tomb of a Sheikh venerated in the Order; 3, performing domestic duties for a period; 4, teaching the Koran to the people; 5, serving as a preacher for a stated period. The Jesuits have precisely the same tests after the candidate has been accepted and when he has passed satisfactorily through the retreat. He has: 1, to serve the sick poor for a month, in memory of the sojourn of St. Ignatius at Manresa, where he tended the infirm and pilgrims; 2, to make a pilgrimage to some sanctuary selected for him; 3, to engage in menial work allotted to him at the seminary; 4, to teach children; 5, to preach as directed. In the Islamic Orders promotion is at the will of the Sheikh; in the Society of Jesus, it is at the will of the General or his representative. The General can retain a member of the Society for any period he wills in any class or reduce him to any position, even the lowest, he has already passed through, or he may promote him to the highest grade. In Mussulman confraternities the authority of the Sheikh is absolute. As a guide, he takes the place of Mohammed and the candidate takes an oath that he will obey the Sheikh as he would obey God. The rule is absolute despotism. By the constitutions of the Society of Jesus.
, the same despotic principle prevails. The General must be obeyed as God would or should be obeyed. The candidate for admission into Islamic Orders in existence in Ignatius’s day, when he was accepted, banded over to the Sheikh all flocks, goods, and property that he possessed. Likewise, all that the Jesuit owns passes, on his admission, into the exchequer of the Society. The Mussulman in the hands of his Sheikh is told to be a body in the hands of the washer of the dead. The Jesuit is told that he must permit himself to be moved and directed by his superiors just as if he were a corpse. In this adoption, or adaptation, of the Islamic monastic constitutions by St. Ignatius, a criterion was set for what became, after years, a not uncommon practice of Jesuit priests engaged in missionary labors. In the work issued under the initials “B. N.” entitled The Jesuits, their Foundation and History, published by Burns and Oates, we read (p. 371, vol. 1): “The Jesuits, as has been seen, had made an attentive study of the peculiar character of the Chinese, had come to the conclusion that the chief obstacle preventing them from embracing Christianity was an intense attachment to certain national customs. . . . They . . . finally adopted a rule, which has since been given by the Holy See to Vicars-Apostolic in foreign missions, that the missionaries were not to oblige the people to change their ceremonies, customs, or manners unless these were contrary to religion or morality.”
Then there is the case of Father Robert de Nobili, an Italian of Roman birth and a nephew of Bellarmine, who is described as “one of the greatest of Jesuit missionaries”, whose career certainly is of singular interest. The following description of the methods he adopted for the conversion of the Brahmins is taken from the work quoted above: “He resolved to become a Brahmin himself and to renounce all intercourse with Europeans and with members of the lower castes. By this means alone could he hope to gain influence with those whose welfare he had at heart. . . . He announced himself to be a Roman Rajah, or noble, and a Saniassi, or one who had renounced the pleasures of the world, two perfectly accurate statements. He separated entirely from the other Jesuits, who, by mingling with the Pariahs, had lost caste in the eyes of the higher classes; and having adopted the language, costume, and manners of a Brahmin, he retired to a hut built of turf and surrounded himself with a mysterious prestige well-calculated to excite curiosity and interest. One of the chief crimes of the Europeans, in the opinion of the Brahmins, was their use of meat and strong liquors, and Fr. de Nobili conformed himself strictly to the mode of life observed by the native doctors: rice, herbs, and water were his only food once in twenty-four hours; his solitude was only broken by visits from the Brahmins; prayer and study were his constant occupations.
By degrees, his patience was rewarded. Attracted at first by his retired and mortified life, the Brahmins were fascinated by his learning and especially by his perfect knowledge of their Vedas or sacred books. Gradually he led them to the clear understanding of the Catholic faith, and conversions became numerous among the class in which the truth had hitherto encountered insuperable opposition.” Nobili was afterward authorized by a Bull from Pope Gregory XV, dated 31st January 1623, to pursue the course he had hitherto followed, which Bull justified him in all that he had done. One of the chief accusations against him had been that he allowed his disciples to paint a mark on their foreheads, made of a certain paste called sandal, and to wear cords or girdles composed of 800 yellow threads. The Bull decided that both those customs, being regarded merely as distinctive marks of nobility, might be allowed to the Christian Brahmins, on condition that the cords should be blessed by a priest and received from his hands. The Pope, after careful examination, was convinced that to abolish these practices, puerile in appearance, but in the eyes of the natives invested with extraordinary importance, would have been to render their conversion well-nigh impossible. This imposture continued throughout the seventeenth century, and on the death of Fr. de Nobili in 1656, it was claimed that he had made 100,000 high-caste converts and that one of his colleagues had made 30,000 converts. Henceforth XIV, by his Bull of 16th September 1711, authorized the Jesuits to have two classes of missionaries, one for the nobles and one for the pariahs.
Then there is the case of the Norwegian Jesuit Nicolai, who presented himself to the Protestant clergy at Stockholm and said that having spent some years at southern universities, he would like a place as a professor in the new college they were forming. He asked them to recommend him to the king, which in time they did, and he secured the appointment. He had been sent from Rome with instructions to act as he did. He seems to have held the chair of Lutheran theology for a considerable time until, eventually, he became rector of the college. Not only is the historical connection between Islamic monasticism and the Society of Jesus demonstrated by their likeness one to another, but their actual relationships are such as to prove the filiation possible, and, further, the hypothesis fits in with all the ascertained relevant facts.
–Dudley Wrigh
In summary, The Society of Jesus and esoteric Muslim societies share striking similarities in their initiation rituals and organizational structure:
Initiation Retreat: Both require candidates to undergo a retreat lasting about 30 to 40 days before initiation, emphasizing isolation, abstinence, and focused prayer or meditation.
Prayer Practices: Similar prayer methods involve repetitive vocal prayers and meditation, focusing on specific words or attributes. The use of breath and concentration on meaning resonates with both traditions.
Sensory Engagement: Both emphasize the “application of the senses” during meditation, involving imaginative experiences such as seeing, hearing, smelling, tasting, and touching spiritual elements.
Post-Retirement Tests: After the retreat, both societies have tests for initiates, which involve acts of service, pilgrimage, domestic duties, teaching, and preaching.
Authority Structure: Absolute obedience to a central authority figure is a fundamental principle. In the Society of Jesus, the General has absolute authority, while in esoteric Muslim societies, the authority of the Sheikh is supreme.
Despotic principles: Both organizations operate on despotic principles, with members surrendering their possessions and personal will to the higher authority.
Promotion and obedience: Promotion within society is at the discretion of the highest authority figure, emphasizing unwavering obedience to superiors.
Symbolic property: Initiates symbolically hand over their possessions to the Sheikh or Society, reinforcing the concept of being guided as if one were a corpse in the hands of a washer of the dead. These parallels illustrate shared elements in the spiritual and organizational aspects of the Society of Jesus and Muslim esoteric societies during the time of Ignatius.
Leader assassination: Killing of governors, princes, and kings which may be against their purposes, or which they may deem execrable if they are heretics or against their doctrines. They may do so through whatever means, publicly or privately, or through the control of third parties through which they operate, in a subtle and imperceivable way.
Black magic practices: secret doctrines and practices, like djinns, demonic activity, black magic, psychic powers, shape-shifting, drug-controlled powers, ascending and descending through dimensions. and many other of these occultic practices which refer to these practices found throughout all cultures.
