STAR WARS ONE WORLD RELIGION OF ANTICHRIST

JOSEPH CAMPBELL, JESUITS, & JESTERS

TIME magazine interview with George Lucas

Cinema: Of Myth And Men

A conversation between Bill Moyers and George Lucas on the meaning of the Force and the
true theology of Star Wars

By Bill Moyers Monday, Apr. 26, 1999

http://content.time.com/time/magazine/article/0,9171,990820,00.html

http://letsrollforums.com//truth-behind-star-wars-t18992.html?
s=fb626f7cc06a0e6a9307e8b79fbbd077&

INTERVIEW:

MOYERS: What do you make of the fact that so many people have interpreted your work as
being profoundly religious?

LUCAS: I don't see Star Wars as profoundly religious. I see Star Wars as taking all the issues that
religion represents and trying to distill them down into a more modern and easily accessible
construct--that there is a greater mystery out there. I remember when I was 10 years old, I asked
my mother, "If there's only one God, why are there so many religions?" I've been pondering that
question ever since, and the conclusion I've come to is that all the religions are true. They just
see a different part of the elephant.

MOYERS: Is one religion as good as another?

LUCAS: I would say so. Religion is basically a container for faith. And faith in our culture, our
world and on a larger issue, the mystical level--which is God, what one might describe as a
supernatural, or the things that we can't explain--is a very important part of what allows us to
remain stable, remain balanced.

MOYERS: One explanation for the popularity of Star Wars when it appeared is that by the end of
the 1970s, the hunger for spiritual experience was no longer being satisfied sufficiently by the
traditional vessels of faith.

LUCAS: I put the Force into the movie in order to try to awaken a certain kind of spirituality in
young people--more a belief in God than a belief in any particular religious system. I wanted to
make it so that young people would begin to ask questions about the mystery. Not having
enough interest in the mysteries of life to ask the question, "Is there a God or is there not a
God?"--that is for me the worst thing that can happen. I think you should have an opinion about
that. Or you should be saying, "I'm looking. I'm very curious about this, and I am going to
continue to look until I can find an answer, and if I can't find an answer, then I'll die trying." I
think it's important to have a belief system and to have faith.

MOYERS: Do you have an opinion, or are you looking?

LUCAS: I think there is a God. No question. What that God is or what we know about that God,
I'm not sure. The one thing I know about life and about the human race is that we've always
tried to construct some kind of context for the unknown. Even the cavemen thought they had it
figured out. I would say that cavemen understood on a scale of about 1. Now we've made it up
to about 5. The only thing that most people don't realize is the scale goes to 1 million.

MOYERS: You said you put the Force into Star Wars because you wanted us to think on these
things. Some people have traced the notion of the Force to Eastern views of Godparticularly
Buddhist--as a vast reservoir of energy that is the ground of all of our being. Was that conscious?

LUCAS: I guess it's more specific in Buddhism, but it is a notion that's been around before that.
When I wrote the first Star Wars, I had to come up with a whole cosmology: What do people
believe in? I had to do something that was relevant, something that imitated a belief system that
has been around for thousands of years, and that most people on the planet, one way or
another, have some kind of connection to. I didn't want to invent a religion. I wanted to try to
explain in a different way the religions that have already existed. I wanted to express it all.

MOYERS: You're creating a new myth?

LUCAS: I'm telling an old myth in a new way. Each society takes that myth and retells it in a
different way, which relates to the particular environment they live in. The motif is the same. It's
just that it gets localized. As it turns out, I'm localizing it for the planet. I guess I'm localizing it
for the end of the millennium more than I am for any particular place.

MOYERS: Is it fair to say, in effect, that Star Wars is your own spiritual quest?

LUCAS: I'd say part of what I do when I write is ponder a lot of these issues. I have ever since I
can remember. And obviously some of the conclusions I've come to I use in the films.

MOYERS: The psychologist Jonathan Young says that whether we say, "I'm trusting my inner
voice," or use more traditional language--"I'm trusting the Holy Spirit," as we do in the Christian
tradition--somehow we're acknowledging that we're not alone in the universe. Is this what Ben
Kenobi urges upon Luke Skywalker when he says, "Trust your feelings"?

LUCAS: Ultimately the Force is the larger mystery of the universe. And to trust your feelings is
your way into that.

MOYERS: One scholar has called Star Wars "mysticism for the masses." You've been accused of
trivializing religion, promoting religion with no strings attached.

LUCAS: That's why I would hesitate to call the Force God. It's designed primarily to make young
people think about the mystery. Not to say, "Here's the answer." It's to say, "Think about this for
a second. Is there a God? What does God look like? What does God sound like? What does God
feel like? How do we relate to God?" Just getting young people to think at that level is what I've
been trying to do in the films. What eventual manifestation that takes place in terms of how they
describe their God, what form their faith takes, is not the point of the movie.

MOYERS: And stories are the way to ask these questions?

LUCAS: When the film came out, almost every single religion took Star Wars and used it as an
example of their religion; they were able to relate it to stories in the Bible, in the Koran and in
the Torah.

MOYERS: Wendy Doniger, who is a scholar of mythology at the University of Chicago, says that
myths are important because they remind us that our lives are real and our lives are not real. We
have these bodies, which we can touch, but we also have within us this omnipotent magical
world of thought.

LUCAS: Myths tell us these old stories in a way that doesn't threaten us. They're in an imaginary
land where you can be safe. But they deal with real truths that need to be told. Sometimes the
truths are so painful that stories are the only way you can get through to them psychologically.

MOYERS: When Darth Vader tempts Luke to come over to the Empire side, offering him all that
the Empire has to offer, I am taken back to the story of Satan taking Christ to the mountain and
offering him the kingdoms of the world, if only he will turn away from his mission. Was that
conscious in your mind?

LUCAS: Yes. That story also has been retold. Buddha was tempted in the same way. It's all
through mythology. The gods are constantly tempting. Everybody and everything. So the idea
of temptation is one of the things we struggle against, and the temptation obviously is the
temptation to go to the dark side.

---

Do movies like Star Wars teach people about morality and religion?

Let George Lucas speak for himself in this interview with Bill Moyers of TIME magazine:

The Power of Myth

https://vimeo.com/7314653
- Play first 4:22 minutes stopping after statements to comment

- Play from 8:54 - 9:54

- Play from 11:07 - 13:11

- He mentioned that Joseph Campbell was a big influence on him

---

JOSEPH CAMPBELL'S INFLUENCE ON GEORGE LUCAS AND STAR WARS

Lucas talks about Joseph Campbell and his great influence on him

https://www.youtube.com/watch?v=bSyyqctan2c

George Lucas was the first Hollywood filmmaker to credit Campbell's influence. Lucas stated,
following the release of the first Star Wars film in 1977, that its story was shaped, in part, by
ideas described in The Hero with a Thousand Faces and other works of Campbell's. The linkage
between Star Wars and Campbell was further reinforced when later reprints of Campbell's book
used the image of Mark Hamill as Luke Skywalker on the cover.[41] Lucas discusses this influence
at great length in the authorized biography of Joseph Campbell, A Fire in the Mind:

" I [Lucas] came to the conclusion after American Graffiti that what's valuable for me is to set
standards, not to show people the world the way it is...around the period of this realization...it
came to me that there really was no modern use of mythology...The Western was possibly the
last generically American fairy tale, telling us about our values. And once the Western
disappeared, nothing has ever taken its place. In literature we were going off into science
fiction...so that's when I started doing more strenuous research on fairy tales, folklore, and
mythology, and I started reading Joe's books. Before that I hadn't read any of Joe's books...It was
very eerie because in reading The Hero with a Thousand Faces I began to realize that my first
draft of Star Wars was following classic motifs...so I modified my next draft [of Star Wars]
according to what I'd been learning about classical motifs and made it a little bit more
consistent...I went on to read 'The Masks of God' and many other books."

It was not until after the completion of the original Star Wars trilogy in 1983, however, that Lucas
met Campbell or heard any of his lectures.[43] The 1988 documentary The Power of Myth was
filmed at Lucas' Skywalker Ranch. During his interviews with Bill Moyers, Campbell discusses the
way in which Lucas used The Hero's Journey in the Star Wars films (IV, V, and VI) to re-invent the
mythology for the contemporary viewer. Moyers and Lucas filmed an interview 12 years later in
1999 called the Mythology of Star Wars with George Lucas & Bill Moyers to further discuss the
impact of Campbell's work on Lucas' films.[44] In addition, the National Air and Space Museum
of the Smithsonian Institution sponsored an exhibit during the late 1990s called Star Wars: The
Magic of Myth, which discussed the ways in which Campbell's work shaped the Star Wars films.

Campbell also influenced other movies:

The Hero with a Thousand Faces has influenced a number of artists, musicians, poets, and
filmmakers, including Bob Dylan, Jim Morrison, and George Lucas. Mickey Hart, Bob Weir, and
Jerry Garcia of the Grateful Dead had long noted Campbell's influence and agreed to participate
in a seminar with him in 1986, entitled "From Ritual to Rapture".[10]

Stanley Kubrick introduced Arthur C. Clarke to the book during the writing of 2001: A Space
Odyssey.[

Christopher Vogler, a Hollywood film producer and writer, wrote a memo for Disney Studios on
the use of The Hero with a Thousand Faces as a guide for scriptwriters; this memo influenced the
creation of such films as Aladdin, The Lion King, and Beauty and the Beast. Vogler later expanded
the memo and published it as the book The Writer's Journey: Mythic Structure For Writers,
which became the inspiration for a number of successful Hollywood films and is believed to have
been used in the development of the Matrix series.

Many filmmakers of the late twentieth and early twenty-first centuries have acknowledged the
influence of Campbell's work on their own craft. Among films that many viewers have recognized
as closely following the pattern of the monomyth are The Matrix series, the Batman series and
the Indiana Jones series.

Stanley Kubrick introduced Arthur C. Clarke to the book during the writing of 2001: A Space
Odyssey.

Many scholars and reviewers have noted how closely J. K. Rowling's popular Harry Potter books
hewed to the monomyth schema.[19] To date, however, Rowling has neither confirmed that she
used Campbell's work as an inspiration, nor denied that she ever read The Hero with a Thousand
Faces.

The sixth and final season of Lost also recognizes Campbell's theories on the hero. During one of
the bonus features, the makers of the series discuss the journey of the main characters and how
each is a hero in their own way. Before each little segment of this particular feature, they quote
Campbell and then expound on that particular quote by discussing the various characters.

Mark Rosewater, head designer of the Magic: The Gathering trading card game, cites "The Hero's
Journey" as a major inspiration for "The Weatherlight Saga", an epic storyarc that went from
1997 to 2001, and spanned multiple cardsets, comic books, and novels.

Campbell influenced literature

After the explosion of popularity brought on by the Star Wars films and The Power of Myth,
creative artists in many media recognized the potential to use Campbell's theories to try to
unlock human responses to narrative patterns. Novelists,[49] songwriters,[50][51] video game
designers[52] have studied Campbell's work in order to better understand mythologyin
particular, the monomythand its impact.

Novelist Richard Adams acknowledges a debt to Campbell's work, and specifically to the concept
of the monomyth.[53] In his best known work, Watership Down, Adams uses extracts from The
Hero with a Thousand Faces as chapter epigrams.[54]

Dan Brown mentioned in a NY times interview that Joseph Campbell's works, particularly The
Power of Myth and The Hero with a Thousand Faces, inspired him to create the character of
Robert Langdon.

JOSEPH CAMPBELL

https://en.wikipedia.org/wiki/Joseph_Campbell

Joseph John Campbell (March 26, 1904 October 30, 1987) was an American mythologist,
writer and lecturer, best known for his work in comparative mythology and comparative religion.
His work covers many aspects of the human experience. His philosophy is often summarized by
his phrase: "Follow your bliss."

Joseph Campbell was born in White Plains, New York in an upper-middle-class Irish Catholic
family.

In 1921 Campbell graduated from the Canterbury School in New Milford, Connecticut.

Canterbury was founded in 1915 on the aspiration of two men: Henry O. Havemeyer, scion of a
wealthy family which made its fortune in sugar refining, and Nelson Hume, a Catholic
schoolmaster. They intended to establish a Roman Catholic school where young men could be
guided in their religion and be prepared to attend Ivy League universities

Joseph Campbell's Mythic Journey

by Jonathan Young

New Perspectives Magazine -- July 1994

Mythologist Joseph Campbell was a masterful storyteller. He could weave tales from every
corner of the world into spell-binding narratives. His lifelong quest from childhood days as a
devout Catholic altar boy to fame as the world's most noted scholar in comparative mythology
makes for a fine heroic story.

Campbell's influences
Campbell often referred to the work of modern writers James Joyce and Thomas Mann in his
lectures and writings, as well as to the art of Pablo Picasso. He was introduced to their work
during his stay as a graduate student in Paris.

JAMES JOYCE

https://en.wikipedia.org/wiki/James_Joyce

James Augustine Aloysius Joyce (2 February 1882 13 January 1941) was an Irish novelist and
poet, considered to be one of the most influential writers in the modernist avant-garde of the
early 20th century.

Joyce was born in 41 Brighton Square, Rathgar, Dublinabout half a mile from his mother's
birthplace in Terenureinto a middle-class family on the way down. A brilliant student, he
excelled at the Jesuit schools Clongowes and Belvedere, despite the chaotic family life imposed
by his father's alcoholism and unpredictable finances.

Joyce had begun his education at Clongowes Wood College, a Jesuit boarding school near Clane,
County Kildare, in 1888 but had to leave in 1892 when his father could no longer pay the fees.
Joyce then studied at home and briefly at the Christian Brothers O'Connell School on North
Richmond Street, Dublin, before he was offered a place in the Jesuits' Dublin school, Belvedere
College, in 1893. This came about because of a chance meeting his father had with a Jesuit
priest who knew the family and Joyce was given a reduction in fees to attend Belvedere.[7] In
1895, Joyce, now aged 13, was elected to join the Sodality of Our Lady by his peers at
Belvedere.[8] The philosophy of Thomas Aquinas continued to have a strong influence on him
for most of his life

(The Sodality of Our Lady (also known as the Sodality of the Blessed Virgin Mary is a Roman
Catholic Marian Society founded in 1563 by young Belgian Jesuit, Jean Leunis (or Jan), at the
Collegio Romano of the Society of Jesus.The Ignatian lay group, Christian Life Community, traces
its origins to the first Sodality.

Although first established for young school boys, the Papal bull, Superna Dispositione, Sodalities
for adults, under the authority of the Superior General of the Society of Jesus(the Black Pope!),
were allowed to be established.)

He acknowledged the debt he owed to his early Jesuit training. Joyce told the sculptor August
Suter, that from his Jesuit education, he had 'learnt to arrange things in such a way that they
become easy to survey and to judge'

One of Campbell's biggest influences was a Jesuit!

NEWT GINGRICH SAYS JEDI ARE LIKE THE JESUITS @ 0:08

https://www.youtube.com/watch?v=iXBUNehDxpM

The works of Arthur Schopenhauer and Friedrich Nietzsche had a profound effect on Campbell's
thinking; he quoted their writing frequently.

FRIEDRICH NIETZSCHE

Nietzsche's views on Christianity:

"When we hear the ancient bells growling on a Sunday morning we ask ourselves: Is it really
possible! This, for a jew, crucified two thousand years ago, who said he was God's son? The
proof of such a claim is lacking. Certainly the Christian religion is an antiquity projected into our
times from remote prehistory; and the fact that the claim is believed - whereas one is otherwise
so strict in examining pretensions - is perhaps the most ancient piece of this heritage. A god who
begets children with a mortal woman; a sage who bids men work no more, have no more courts,
but look for the signs of the impending end of the world; a justice that accepts the innocent as a
vicarious sacrifice; someone who orders his disciples to drink his blood; prayers for miraculous
interventions; sins perpetrated against a god, atoned for by a god; fear of a beyond to which
death is the portal; the form of the cross as a symbol in a time that no longer knows the function
and ignominy of the cross -- how ghoulishly all this touches us, as if from the tomb of a primeval
past! Can one believe that such things are still believed?"

- from Nietzsche's Human, all too Human, s.405, R.J. Hollingdale transl.

ARTHUR SCHOPENHAUER

Arthur Schopenhauer (22 February 1788 21 September 1860) was a German philosopher. He
is best known for his 1818 work The World as Will and Representation, in which he characterizes
the phenomenal world, and consequently all human action, as the product of a blind, insatiable,
and malignant metaphysical will.[2][3] Proceeding from the transcendental idealism of
Immanuel Kant, Schopenhauer developed an atheistic metaphysical and ethical system that has
been described as an exemplary manifestation of philosophical pessimism.

He was an atheist.

He was a eugenicist:

Schopenhauer believed that personality and intellect were inherited

This view of the importance for the species of whom we choose to love was reflected in his
views on eugenics or good breeding. Here Schopenhauer wrote:

" With our knowledge of the complete unalterability both of character and of mental faculties,
we are led to the view that a real and thorough improvement of the human race might be
reached not so much from outside as from within, not so much by theory and instruction as
rather by the path of generation. Plato had something of the kind in mind when, in the fifth book
of his Republic, he explained his plan for increasing and improving his warrior caste. If we could
castrate all scoundrels and stick all stupid geese in a convent, and give men of noble character a
whole harem, and procure men, and indeed thorough men, for all girls of intellect and
understanding, then a generation would soon arise which would produce a better age than that
of Pericles."

In another context, Schopenhauer reiterated his antidemocratic-eugenic thesis: "If you want
Utopian plans, I would say: the only solution to the problem is the despotism of the wise and
noble members of a genuine aristocracy, a genuine nobility, achieved by mating the most
magnanimous men with the cleverest and most gifted women. This proposal constitutes my
Utopia and my Platonic Republic".

Analysts have suggested that Schopenhauer's advocacy of anti-egalitarianism and eugenics

influenced the neo-aristocratic philosophy of Friedrich Nietzsche, who initially considered
Schopenhauer his mentor.

Campbell's ideas regarding myth and its relation to the human psyche are dependent in part on
the pioneering work of Sigmund Freud, but in particular on the work of Carl Jung, whose studies
of human psychology greatly influenced Campbell. Campbell's conception of myth is closely
related to the Jungian method of dream interpretation, which is heavily reliant on symbolic
interpretation. Campbell met Carl Jung and participated in the Jungian Eranos Conferences in
Switzerland.

Jung's insights into archetypes were heavily influenced by the Bardo Thodol (also known as The
Tibetan Book of the Dead). In his book The Mythic Image, Campbell quotes Jung's statement
about the Bardo Thodol, that it "belongs to that class of writings which not only are of interest to
specialists in Mahayana Buddhism, but also, because of their deep humanity and still deeper
insight into the secrets of the human psyche, make an especial appeal to the layman seeking to
broaden his knowledge of life... For years, ever since it was first published, the Bardo Thodol
has been my constant companion, and to it I owe not only many stimulating ideas and
discoveries, but also many fundamental insights."[22]

The Tibetan Book of the Dead

The Bardo Thodol Liberation Through Hearing During the Intermediate State, is
a text from a larger corpus of teachings, the Profound Dharma of Self-Liberation through
the Intention of the Peaceful and Wrathful Ones, revealed by Karma Lingpa (1326
1386). It is the best-known work of Nyingma literature,known in the West as the Tibetan
Book of the Dead.
The Tibetan text describes, and is intended to guide one through, the experiences that the
consciousness has after death, in the bardo, the interval between death and the next
rebirth. The text also includes chapters on the signs of death and rituals to undertake
when death is closing in or has taken place.
The Psychedelic Experience, published in 1964, is a guide for LSD-trips, written by
Timothy Leary, Ralph Metzner and Richard Alpert, loosely based on Yvan-Wentz's
translation of the Tibetan Book of the Dead.[17][18] Aldous Huxley introduced the
Tibetan Book of the Dead to Timothy Leary.[18] According to Leary, Metzer and Alpert,
the Tibetan Book of the Dead is:
" ... a key to the innermost recesses of the human mind, and a guide for initiates, and
for those who are seeking the spiritual path of liberation."
They construed the effect of LSD as a "stripping away" of ego-defenses, finding parallels
between the stages of death and rebirth in the Tibetan Book of the Dead, and the stages
of psychological "death" and "rebirth" which Leary had identified during his research.
[20] According to Leary, Metzer and Albert it is....:
" ... one of the oldest and most universal practices for the initiate to go through the
experience of death before he can be spiritually reborn. Symbolically he must die to his
past, and to his old ego, before he can take his place in the new spiritual life into which
he has been initiated."

In 1924 Campbell traveled to Europe with his family. On the ship during his return trip he
encountered Jiddu Krishnamurti; they discussed Asian philosophy, sparking in Campbell an
interest in Hindu and Indian thought. Campbell would encounter Krishnamurti several more
times during the 1920s but his last visit occurred in 1929 when he went to hear Krishnamurti
speak in Eerde, Holland.

JIDDU KRISHNAMURTI

https://en.wikipedia.org/wiki/Jiddu_Krishnamurti
Jiddu Krishnamurti (/ddu krnmrti/; 11 May 1895 17 February 1986) was a speaker and
writer on matters that concerned humankind.

His subject matter included psychological revolution, the nature of mind, meditation, inquiry,
human relationships, and bringing about radical change in society. He constantly stressed the
need for a revolution in the psyche of every human being and emphasised that such revolution
cannot be brought about by any external entity, be it religious, political, or social.

His birthplace was the small town of Madanapalle in Madras Presidency (modern-day Chittoor
District in Andhra Pradesh). He came from a family of pious[4] Telugu-speaking Hindu
Brahmins[5] and his father, Jiddu Narayaniah, was employed as an official of the British colonial
administration. Krishnamurti was fond of his mother Sanjeevamma, who died when he was ten.
[6] His parents had a total of eleven children, of whom six survived childhood.

Krishnamurti's father retired at the end of 1907, and, being of limited means, sought
employment at the headquarters of the Theosophical Society at Adyar. In addition to being a
Brahmin, Narayaniah had been a theosophist since 1882. He was eventually hired by the Society
as a clerk, moving there with his family in January 1909.[12] Narianiah and his sons were at first
assigned to live in a small cottage which was located just outside the society's compound.

In April 1909, Krishnamurti first met Charles Webster Leadbeater (33rd Degree Freemason), who
claimed clairvoyance. Leadbeater had noticed Krishnamurti, on the Society's beach on the Adyar
river, and was amazed by the "most wonderful aura he had ever seen, without a particle of
selfishness in it."[a] Ernest Wood, an adjutant of Leadbeaters at the time, who helped
Krishnamurti with his homework, considered him to be "particularly dim-witted".[15]
Leadbeater was convinced that the boy would become a spiritual teacher and a great orator; the
likely "vehicle for the Lord Maitreya"in Theosophical doctrine, an advanced spiritual entity
periodically appearing on Earth as a World Teacher to guide the evolution of humankind.[15]

In her biography of Krishnamurti, Pupul Jayakar quotes him speaking of that period in his life
some 75 years later: "The boy had always said, 'I will do whatever you want'. There was an
element of subservience, obedience. The boy was vague, uncertain, woolly; he didn't seem to
care what was happening. He was like a vessel, with a large hole in it, whatever was put in, went
through, nothing remained."[16]

Following his discovery by Leadbeater, Krishnamurti was nurtured by the Theosophical Society in
Adyar. Leadbeater and a small number of trusted associates undertook the task of educating,
protecting, and generally preparing Krishnamurti as the "vehicle" of the expected World Teacher.
Krishnamurti (often later called Krishnaji)[17] and his younger brother Nityananda (Nitya) were
privately tutored at the Theosophical compound in Madras, and later exposed to a
comparatively opulent life among a segment of European high society, as they continued their
education abroad. Despite his history of problems with schoolwork and concerns about his
capacities and physical condition, the 14-year-old Krishnamurti was able to speak and write
competently in English within six months.[18] Lutyens says that later in life Krishnamurti came to
view his "discovery" as a life-saving event. Often, he was "asked in later life what he thought
would have happened to him if he had not been 'discovered' by Leadbeater. He would
unhesitatingly reply, 'I would have died'."[19]

During this time, Krishnamurti had developed a strong bond with Annie Besant and came to
view her as a surrogate mother. His father, who had initially assented to Besant's legal
guardianship of Krishnamurti,[20] was pushed into the background by the swirl of attention
around his son. In 1912, he sued Besant to annul the guardianship agreement. After a protracted
legal battle, Besant took custody of Krishnamurti and Nitya.[21] As a result of this separation
from family and home, Krishnamurti and his brother (whose relationship had always been very
close) became more dependent on each other, and in the following years often travelled
together.[22]

(QUICK SIDE NOTE - A LITTLE MORE ABOUT ANNIE BESANT:

In 1902, she established the first overseas Lodge of the International Order of Co-
Freemasonry, Le Droit Humain. Over the next few years she established lodges in many
parts of the British Empire. In 1907 she became president of the Theosophical Society,
whose international headquarters were in Adyar, Madras
"Against the teachings of eternal torture, of the vicarious atonement, of the infallibility of
the Bible, I leveled all the strength of my brain and tongue, and I exposed the history of
the Christian Church with unsparing hand, its persecutions, its religious wars, its
cruelties, its oppressions. (Annie Besant, An Autobiography Chapter VII).")

In 1911, the Theosophical Society established the Order of the Star in the East (OSE) to prepare
the world for the expected appearance of the World Teacher. Krishnamurti was named as its
head, with senior Theosophists assigned various other positions. Membership was open to
anybody who accepted the doctrine of the Coming of the World Teacher. Controversy soon
erupted, both within the Theosophical Society and outside it, in Hindu circles and the Indian
press.

Life altering experience

At Ojai in August and September 1922, Krishnamurti went through an intense "life-changing"
experience.[43] This has been variously characterised as a spiritual awakening, a psychological
transformation and a physical reconditioning. The initial events happened in two distinct phases:
first a three-day spiritual experience, and two weeks later, a longer-lasting condition that
Krishnamurti and those around him referred to as the process. This condition recurred, at
frequent intervals and with varying intensity, until his death.[44]

According to witnesses, it started on 17 August 1922, when Krishnamurti complained of a sharp

pain at the nape of his neck. Over the next two days the symptoms worsened, with increasing
pain and sensitivity, loss of appetite, and occasional delirious ramblings. He seemed to lapse into
unconsciousness, but later recounted that he was very much aware of his surroundings, and that
while in that state he had an experience of "mystical union". The following day, the symptoms
and the experience intensified, climaxing with a sense of "immense peace".[45] Following, and
apparently related to, these events,[46] the condition that came to be known as the process
started to affect him, in September and October that year, as a regular, almost nightly
occurrence. Later the process resumed intermittently, with varying degrees of pain, physical
discomfort and sensitivity, occasionally a lapse into a childlike state, and sometimes an apparent
fading out of consciousness, explained as either his body giving in to pain or his mind "going off".
[d]

These experiences were accompanied, or followed, by what was interchangeably described as,
"the benediction," "the immensity," "the sacredness," "the vastness" and, most often, "the
otherness" or "the other."[48] It was a state distinct from the process.[49] According to Lutyens,
it is evident from his notebook that this experience of otherness was "with him almost
continuously" during his life and gave him "a sense of being protected."[48] Krishnamurti
describes it in his notebook as typically following an acute experience of the process, for
example, on awakening the next day:

... woke up early with that strong feeling of otherness, of another world that is beyond all
thought... there is a heightening of sensitivity. Sensitivity, not only to beauty but also to all other
things. The blade of grass was astonishingly green; that one blade of grass contained the whole
spectrum of colour; it was intense, dazzling and such a small thing, so easy to destroy...[50]

This experience of the otherness would be present with him in daily events:

It is strange how during one or two interviews that strength, that power filled the room. It
seemed to be in one's eyes and breath. It comes into being, suddenly and most unexpectedly,
with a force and intensity that is quite overpowering and at other times it's there, quietly and
serenely. But it's there, whether one wants it or not. There is no possibility of getting used to it
for it has never been nor will it ever be..."

As news of these mystical experiences spread, rumours concerning the messianic status of
Krishnamurti reached fever pitch as the 1925 Theosophical Society Convention was planned, on
the 50th anniversary of its founding. There were expectations of significant happenings.[54]
Paralleling the increasing adulation was Krishnamurti's growing discomfort with it. In related
developments, prominent Theosophists and their factions within the Society were trying to
position themselves favourably relative to the Coming, which was widely rumoured to be
approaching. "Extraordinary" pronouncements of spiritual advancement were made by various
parties, disputed by others, and the internal Theosophical politics further alienated
Krishnamurti.

Break with the past

Over the next few years, Krishnamurti's new vision and consciousness continued to develop.
New concepts appeared in his talks, discussions, and correspondence, together with an evolving
vocabulary that was progressively free of Theosophical terminology.[62] His new direction
reached a climax in 1929, when he rebuffed attempts by Leadbeater and Besant to continue with
the Order of the Star.

Krishnamurti dissolved the Order during the annual Star Camp at Ommen, the Netherlands, on 3
August 1929.[63] He stated that he had made his decision after "careful consideration" during
the previous two years, and that:

"I maintain that truth is a pathless land, and you cannot approach it by any path whatsoever,
by any religion, by any sect. That is my point of view, and I adhere to that absolutely and
unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever,
cannot be organized; nor should any organization be formed to lead or coerce people along a
particular path. ... This is no magnificent deed, because I do not want followers, and I mean this.
The moment you follow someone you cease to follow Truth. I am not concerned whether you
pay attention to what I say or not. I want to do a certain thing in the world and I am going to do
it with unwavering concentration. I am concerning myself with only one essential thing: to set
man free. I desire to free him from all cages, from all fears, and not to found religions, new sects,
nor to establish new theories and new philosophies."

Following the dissolution, prominent Theosophists turned against Krishnamurti, including

Leadbeater who is said to have stated, "the Coming had gone wrong."[65] Krishnamurti had
denounced all organised belief, the notion of gurus, and the whole teacher-follower relationship,
vowing instead to work in setting people "absolutely, unconditionally free."[64] There is no
record of him explicitly denying he was the World Teacher;[66] whenever he was asked to clarify
his position, he either asserted that the matter was irrelevant,[67] or gave answers that, as he
stated, were "purposely vague."[

Later years

During the 1930s, Krishnamurti spoke in Europe, Latin America, India, Australia and the United
States. In 1938, he met Aldous Huxley. The two began a close friendship which endured for
many years. They held common concerns about the imminent conflict in Europe which they
viewed as the outcome of the pernicious influence of nationalism.

Krishnamurti attracted the interest of the mainstream religious establishment in India. He

engaged in discussions with several well known Hindu and Buddhist scholars and leaders,
including the Dalai Lama.[p] Several of these discussions were later published as chapters in
various Krishnamurti books. Those influenced by Krishnamurti include Toni Packer, Achyut
Patwardhan,[92]Dada Dharmadhikari.[93] and Bruce Lee.
----

The Hero with a Thousand Faces

https://en.wikipedia.org/wiki/Joseph_Campbell#The_Hero_with_a_Thousand_Faces

Originally titled How to Read a Myth, and based on the introductory class on mythology that he
had been teaching at Sarah Lawrence College, The Hero with a Thousand Faces was published in
1949 as Campbell's first foray as a solo author; it established his name outside of scholarly circles
and remains, arguably, his most influential work to this day. The book argues that hero stories
such as Krishna, Buddha, Apollonius of Tyana, and Jesus all share a similar mythological basis.
[67] Not only did it introduce the concept of the hero's journey to popular thinking, but it also
began to popularize the very idea of comparative mythology itselfthe study of the human
impulse to create stories and images that, though they are clothed in the motifs of a particular
time and place, draw nonetheless on universal, eternal themes. Campbell asserted:

"Wherever the poetry of myth is interpreted as biography, history, or science, it is killed. The
living images become only remote facts of a distant time or sky. Furthermore, it is never difficult
to demonstrate that as science and history, mythology is absurd. When a civilization begins to
reinterpret its mythology in this way, the life goes out of it, temples become museums, and the
link between the two perspectives becomes dissolved."

Campbell explores the theory that important myths from around the world which have survived
for thousands of years all share a fundamental structure, which Campbell called the monomyth.
In a well-known quote from the introduction to The Hero with a Thousand Faces, Campbell
summarized the monomyth:

" A hero ventures forth from the world of common day into a region of supernatural wonder:
fabulous forces are there encountered and a decisive victory is won: the hero comes back from
this mysterious adventure with the power to bestow boons on his fellow man."

In laying out the monomyth, Campbell describes a number of stages or steps along this journey.
The hero starts in the ordinary world, and receives a call to enter an unusual world of strange
powers and events (a call to adventure). If the hero accepts the call to enter this strange world,
the hero must face tasks and trials (a road of trials), and may have to face these trials alone, or
may have assistance. At its most intense, the hero must survive a severe challenge, often with
help earned along the journey. If the hero survives, the hero may achieve a great gift (the goal or
"boon"), which often results in the discovery of important self-knowledge. The hero must then
decide whether to return with this boon (the return to the ordinary world), often facing
challenges on the return journey. If the hero is successful in returning, the boon or gift may be
used to improve the world (the application of the boon).

Very few myths contain all of these stagessome myths contain many of the stages, while
others contain only a few; some myths may have as a focus only one of the stages, while other
myths may deal with the stages in a somewhat different order. These stages may be organized in
a number of ways, including division into three sections: Departure (sometimes called
Separation), Initiation and Return. "Departure" deals with the hero venturing forth on the quest,
"Initiation" deals with the hero's various adventures along the way, and "Return" deals with the
hero's return home with knowledge and powers acquired on the journey.

The classic examples of the monomyth relied upon by Campbell and other scholars include the
stories of Osiris, Prometheus, the Buddha, Moses, and Jesus, although Campbell cites many
other classic myths from many cultures which rely upon this basic structure. The alleged
similarities between these shared hero legends is one of the basic arguments of the Christ myth
theory.

Campbell used the work of early 20th century theorists to develop his model of the hero (see
also structuralism), including Freud (particularly the Oedipus complex), Carl Jung (archetypal
figures and the collective unconscious), and Arnold Van Gennep (the three stages of The Rites of
Passage, translated by Campbell into Separation, Initiation and Return). Campbell also looked to
the work of ethnographers James Frazer and Franz Boas and psychologist Otto Rank.

Campbell called this journey of the hero the monomyth.[5] Campbell was a noted scholar of
James Joyce (in 1944 he co-authored A Skeleton Key to Finnegans Wake with Henry Morton
Robinson), and Campbell borrowed the term monomyth from Joyce's Finnegans Wake. In
addition, Joyce's Ulysses was also highly influential in the structuring of The Hero with a
Thousand Faces.

Originally issued in 1949 and revised by Campbell in 1968, The Hero with a Thousand Faces has
been reprinted a number of times. Reprints issued after the release of Star Wars in 1977 used
the image of Mark Hamill as Luke Skywalker on the cover.

THE MASKS OF GOD

Published between 1959 and 1968, Campbell's four-volume work The Masks of God covers
mythology from around the world, from ancient to modern. Where The Hero with a Thousand
Faces focused on the commonality of mythology (the "elementary ideas"), the Masks of God
books focus upon historical and cultural variations the monomyth takes on (the "folk ideas"). In
other words, where The Hero with a Thousand Faces draws perhaps more from psychology, the
Masks of God books draw more from anthropology and history. The four volumes of Masks of
God are as follows: Primitive Mythology, Oriental Mythology, Occidental Mythology, and Creative
Mythology.

The book is quoted by proponents of the Christ myth theory.

Campbell writes, "It is clear that, whether accurate or not as to biographical detail, the moving
legend of the Crucified and Risen Christ was fit to bring a new warmth, immediacy, and
humanity, to the old motifs of the beloved Tammuz, Adonis, and Osiris cycles."

Luke Skywalker and other heroes of the movies all portray the same retelling of the coming
man of sin - the antichrist. Hollywood just keeps pumping out stories about the hero with a
thousand faces!

---

Campbell says the emphasis on Christ dying for our sins is WRONG

https://www.youtube.com/watch?v=Zzj8aE1KPPQ

- Play from 2:20 to end

Campbell mocks God the Father(calls him Yahweh), calls him a "trickster" for the tower of Babel
and flood

https://www.youtube.com/watch?v=JM10AvJ3bsM

- Play from 0:25 - 2:28

Campbell said the trickster was "the fool". The Fool is a card in the Tarot deck in the occult.

Campbell clearly understands the occult and integrates the occult meaning of The Fool tarot card
into his book "The Man with a Thousand Faces". His theme of the hero on a journey and many
other views he espouses are simply a regurgitation of The Fool tarot card:

OCCULT MEANING ON THE FOOL TAROT CARD (aka THE JESTER)

Taken from:

http://www.biddytarot.com/tarot-card-meanings/major-arcana/fool/

(an occult website explaining the tarot deck)

The Fool Tarot card is a card of potential, new beginnings and innocence.

In a Tarot reading, the Fool represents the need to set forth on a new journey, one that is
completely unknown and will take you to uncharted territories. The Fool is all about new
experiences, personal growth, development and adventure. The Fool Tarot card asks you to take
a leap of faith and to trust in the Universe in that if you begin a new journey, you will find
success. This Fool lives a carefree life, free from worry and anxiety. He does not seem to mind if
he does not really know what lies ahead.
The Fool Tarot card may represent a choice to be madeone of vital importance. However,
there are always many different options available and the choice must be made wisely. If you are
facing a decision or moment of doubt, the Fool encourages you to believe in yourself and
follow your heart no matter how crazy or foolish your impulses may seem. This is a time when
you need to truly believe and have faith in where the Universe is taking you.

THE FOOL from Wikipedia

In many esoteric systems of interpretation, the Fool is usually interpreted as the protagonist of
a story, and the Major Arcana is the path the Fool takes through the great mysteries of life and
the main human archetypes. This path is known traditionally in cartomancy as the "Fool's
Journey", and is frequently used to introduce the meaning of Major Arcana cards to beginners

THE JOURNEY OF THE HERO IS TAKEN FROM THE TAROT DECK

A book was written called, "Tarot and the Journey of the Hero" by Hajo Banzhaf. Here is the
summary:

This full-color, profusely illustrated book provides an insightful approach to the 22 cards of the
major arcana. Drawing on Jungian psychology and his own considerable knowledge of esoterica,
Banzhaf clearly shows how the major arcana of the Waite tarot deck tell the story of the hero's
journey. It is the world's oldest story, residing in our collective unconscious, as women and men
alike find themselves engaged in the heroic task of maturation.

MARK HAMILL ADMITS HE IS PLAYING THE ROLE OF THE FOOL

Finally for the nail in the coffin evidence that ties this all together and proves that this story of
the Fool's journey is exactly what they are doing in Star Wars and what Joseph Campbell was
writing about in Hero with a Thousand Faces, Mark Hamill admits in a recent interview with
Stephen Colbert about the new Star Wars movie that he has been playing the role of the
Trickster/Joker/Jester (the Fool) for years and he likes it:

Play from 10:24 - 10:42

https://www.youtube.com/watch?v=VVz-FHHH9sI

---

Life is without meaning. You bring the meaning to it. The meaning of life is whatever you ascribe
it to be. Being alive is the meaning.

Joseph Campbell
God is a metaphor for that which transcends all levels of intellectual thought. It's as simple as
that.

Joseph Campbell

I don't have to have faith, I have experience.

Joseph Campbell

The goal of life is to make your heartbeat match the beat of the universe, to match your nature
with Nature.

Joseph Campbell

Every religion is true one way or another. It is true when understood metaphorically. But when
it gets stuck in its own metaphors, interpreting them as facts, then you are in trouble.

Joseph Campbell

"All religions are true, but none are literal."

Joseph Campbell

Computers are like Old Testament gods; lots of rules and no mercy.

Joseph Campbell

He degrades the western religions, Judaism in particular, for sharply distinguishing God from the
world. "The Biblical image of the universe simply won't do any more", writes Campbell

Read more at
http://www.brainyquote.com/quotes/authors/j/joseph_campbell.html#4OimkrsTDxahiOTG.99

---

What does the Bible say about this "hero" with a thousand faces?
"[1] And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven
heads and ten horns, and upon his horns ten crowns, and upon his heads the name of
blasphemy.

[2] And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and
his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great
authority.

[3] And I saw one of his heads as it were wounded to death; and his deadly wound was healed:
and all the world wondered after the beast.

[4] And they worshipped the dragon which gave power unto the beast: and they worshipped the
beast, saying, Who is like unto the beast? who is able to make war with him?

[5] And there was given unto him a mouth speaking great things and blasphemies; and power
was given unto him to continue forty and two months.

[6] And he opened his mouth in blasphemy against God, to blaspheme his name, and his
tabernacle, and them that dwell in heaven.

[7] And it was given unto him to make war with the saints, and to overcome them: and power
was given him over all kindreds, and tongues, and nations.

[8] And all that dwell upon the earth shall worship him, whose names are not written in the
book of life of the Lamb slain from the foundation of the world.

[9] If any man have an ear, let him hear." - Revelation 13:1-9

What are the consequences of worshipping the beast?

"[9] And the third angel followed them, saying with a loud voice, If any man worship the beast
and his image, and receive his mark in his forehead, or in his hand,

[10] The same shall drink of the wine of the wrath of God, which is poured out without mixture
into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence
of the holy angels, and in the presence of the Lamb:

[11] And the smoke of their torment ascendeth up for ever and ever: and they have no rest day
nor night, who worship the beast and his image, and whosoever receiveth the mark of his name."
- Revelation 14:9-11

The Bible warns about being deceived by the power of Satan to worship the beast:
"[3] Let no man deceive you by any means: for that day shall not come, except there come a
falling away first, and that man of sin be revealed, the son of perdition;

[4] Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that
he as God sitteth in the temple of God, shewing himself that he is God.

[5] Remember ye not, that, when I was yet with you, I told you these things?

[6] And now ye know what withholdeth that he might be revealed in his time.

[7] For the mystery of iniquity doth already work: only he who now letteth will let, until he be
taken out of the way.

[8] And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his
mouth, and shall destroy with the brightness of his coming:

[9] Even him, whose coming is after the working of Satan with all power and signs and lying
wonders,

[10] And with all deceivableness of unrighteousness in them that perish; because they received
not the love of the truth, that they might be saved.

[11] And for this cause God shall send them strong delusion, that they should believe a lie:

[12] That they all might be damned who believed not the truth, but had pleasure in
unrighteousness." - II Thessalonians 2:3-12

"[14] And no marvel; for Satan himself is transformed into an angel of light." - II Corinthians
11:14

END SHOW
---

STAR WARS FILM DEPICTS NEW AGE MESSIAH

by Thomas Horn

An important part of New Age theology is the belief that God is animistic or pantheistic and
that humans are divine members of the whole "that God is." Animism is the theory of the
existence of a principle or Force inseparable from matter and to which all life and action are
attributable. Pantheism is the doctrine that the Force totals the whole of the universe and is
God. According to New Ageism, Jesus came to reveal this animistic or pantheistic nature of God
and to teach humanity how to live in harmony with "the God of Forces," or as George Lucas
coins, the Force. New Agers believe that Jesus was a divinely born master who ascended to a
place of distinction to live among other

Masters of the Spiritual Hierarchy - Buddha , Krishna, (Yoda?) etc. - after illustrating the
principles of the Force.

According to New Agers the "Force" is revealed during significant times in world history, and
modern followers look for the imminent appearing of the next divinely born World Teacher who
will, as Jesus did, illustrate the divine Force living within and around us. In this way, New Age
theology prepares the world for the coming of the False Prophet and thus the Antichrist.

This is the picture:

* A group of divinely born and ascended masters are in tune with the Force.

* Because of divine birth, the Force lives in the blood of each master.

* Occasionally, a new master is born equally in tune with the Force.

* The new master illustrates how others can live in harmony with the Force then takes his
place among the ascended masters.

* Another master will come along at the right time to help us feeble humans.

Some note the unusual parallel between New Age theology and the Star Wars Jedi. In Lucas's
film, THE PHANTOM MENACE, Jedi Qui-Gon wipes a patch of blood from the youth Anakin's arm
and makes an analysis of the blood. He's looking for midi-chlorians. What are midi-chlorians?

ANAKIN : Master, sir...I've been wondering...what are midi-chlorians?

QUI-GON : Midi - chlorians are microscopic life forms that reside within all living cells and
communicates with the Force.

ANAKIN : They live inside of me?

 QUI-GON : In your cells. We are symbionts with the midi - chlorians.

ANAKIN : Symbionts?

QUI-GON : Life forms living together for mutual advantage. Without the

midi-chlorians, life could not exist, and we would have no knowledge of the Force. They
continually speak to you, telling you the will of the Force.

ANAKIN : They do??

QUI-GON : When you learn to quiet your mind, you will hear them speaking to you.

ANAKIN : I don't understand.

QUI-GON : With time and training, Annie...you will.

[Earlier in the film Qui-Gon discovers the midi - chlorian count is off the

charts with Anakin ]:

OBI-WAN : Strange. The transmission seems to be in good order, but the reading's off the
chart...over twenty thousand.

OBI-WAN : Even Master Yoda doesn't have a midi-chlorian count that high!

[Qui-Gon visits with Anakin 's mother, Shmi, and discovers that, not only is Anakin's midi-
chlorian count unprecedented, but he was divinely conceived]:

QUI-GON : You should be proud of your son. He gives without any thought of reward.

SHMI : He knows nothing of greed. He has...

QUI-GON : He has special powers.

SHMI : Yes...

QUI-GON : He can see things before they happen. That's why he appears to have such quick
reflexes. It is a Jedi trait.

SHMI : He deserves better than a slave's life.

QUI-GON : The Force is unusually strong with him, that much is clear. Who was his father?

SHMI : There was no father, that I know of...I carried him, I gave him

birth...I can't explain what happened.

[Qui-Gon thinks he knows how Anakin was divinely conceived]:

 QUI-GON :... his cells have the highest concentration of midi-chlorians I

have seen in a life form. It is possible he was conceived by the

midi-chlorians.

Parallels between the recent Star Wars film and New Age theology is strong. What does the
Bible say about such things?

* Anakin (anakim, sons of Anak) were supernaturally conceived of Satan or demons according
to Biblical and extra-biblical histories.

* As Jesus was the divinely conceived "seed of the woman," the Antichrist will be the "seed of
the serpent," i.e. the son of Satan or demons.

* The Antichrist will nevertheless present himself as an enlightened world teacher or savior.

* The God of the Antichrist will be "the God of Forces" (Dan. 11:38), also

known in antiquity as Baalhazor, the god of munitions and war and protector of fortresses.

----------------

FRANCIS FORD COPPOLA INFLUENCED GEORGE LUCAS

COPPOLA FINANCES PEDOPHILE DIRECTOR KNOWINGLY

http://www.redicecreations.com/article.php?id=16469

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