home Women Ritual sacrifices of children during black masses in the West have been put on stream. The largest mass child sacrifice in human history

Ritual sacrifices of children during black masses in the West have been put on stream. The largest mass child sacrifice in human history

Frater Aten

“For the highest spiritual work one should always choose the victim who has the greatest and purest power. The most suitable object in this case is an innocent and mentally developed male child."(Aleister Crowley, Magic in Theory and Practice)

“Sacrifice livestock, large and small, but first a child.”(Aleister Crowley, The Book of the Law)

It's time to analyze a topic that is one of the most slippery and dangerous topics, usually ignored out of caution. In my memory, there has not been a single serious attempt at philosophical and psychological understanding of this issue, with the exception of those sources that will be given in this article. As you can easily guess from the title of this work and the epigraphs, we are talking about child sacrifice. It is necessary to understand what the true meaning of this symbol is.

To this day, opponents Aleister Crowley, in their extreme lack of education, take these words literally. The absurdity of this situation is obvious - only a complete idiot could assume that, being in America and being one of those who constantly attracted the attention of the police and journalists, Crowley could carry out 150 human sacrifices a year, as is written in the note to the above quote.

The obvious provocativeness of the statements that Crowley makes in Chapter XII of “Magic in Theory and Practice” apparently has a different, deeper meaning that must be realized in order to reach a fundamentally different level of understanding.

Literal interpretation of symbols is an obvious sign of psychological and occult illiteracy, which invariably manifests itself whenever another, unknown tradition is discussed. In the same way, based on the call of the New Testament to “be like children,” an outsider might decide that Christians lie down in a cradle, are swaddled, and they, becoming dumb, like babies, defecate directly into the diapers. No matter how blind Christians were, no one reached such an absurdity in interpreting their symbols.

It would be possible to cite other passages of the Gospel that are even more absurd in the case of a literal interpretation, such as, for example, a call to self-mutilation, but this is not the issue under consideration in this topic. It is common knowledge that accusations of bloody child sacrifice have been repeated throughout human history. At different periods, according to prejudiced critics, Jews, Christians, Cathars and Bogomils, Templars, Masons... This list can be continued indefinitely. Almost any alternative religious movement was invariably suspected of child sacrifice by conservatives, but once the movement became mainstream, the same accusations were leveled against its competitors.

Opponents may object to this that, unlike the groups listed above, Crowley himself gives rise to such suspicions. However, the use of “forbidden imagery” is quite natural for traditions based not on dogma, but on direct work with the deep layer of the unconscious. For example, one of the classical Zen teachers, Li Ji, claims that “it is impossible to achieve enlightenment without killing your father and mother,” after which an analysis of the meaning of this symbol is given.

Symbols of murder and incest are equally often found in the tantric tradition and modern psychoanalysis, but for some reason it never occurs to anyone to accuse psychoanalysis of promoting incest and murder; in the same situation, the same absurd accusations are thrown at Tantra quite easily, although it is obvious that in both cases we are talking about a phenomenon of the same order.

An interesting fact is that the modern bard of Christian mysticism Sergei Kalugin uses the same image of “mother murder” in one of his songs, which indicates the universality of this motif.

According to my observations, not all Thelemites understand this image widely enough. Usually this passage of the ICC is considered either as a provocation, stated in order to protect the doctrine from fools, or as an allegory for the practice of sexual magic. Fortunately, the provocation works to this day, making the teaching of Thelema very elitist, while the second assumption, although to some extent corresponds to the truth, is only one of the possible readings, something like the tip of a symbolic iceberg manifested at the level of direct action, then how the symbolic basis of this action is much deeper. In the following we will analyze the connection between sexuality and the discussed topic of sacrifice, turning to the psychological discoveries that have been made Carl Jung.

If, when discussing any other text left by Crowley, it is quite possible to proceed from the hypothesis of provocation or allegory, then when it comes to a book that is dictated by a higher power, such interpretations will be deliberately limited: Book of the Law represents revelation on a symbolic rather than a literal or allegorical level. The difference between symbol and allegory has long been known. If an allegory is just an allegory expressing something quite concrete and belonging to the material world, then the symbol appeals to the spiritual world and is a mediator between consciousness and the archetype. A symbol is a living psychic force through which the connection between consciousness and the archetype is carried out. The Book of the Law is the highest of the symbols currently manifested in human culture, simple contact with which through reading can already give a prepared individual a connection with the forces of a higher plane. Each verse of the Book of the Law is a separate universe, which is comprehended through long meditation, on the one hand, and the most careful analysis, on the other.

But let's return to the ICC. Magic in Theory and Practice is one of the key studies of magic from a scientific point of view. Crowley even introduced a special term - Magicka, which was supposed to emphasize the unity of magic and science. Of course, Crowley's assertion that “this book is written for the banker or the housewife” is downright provocative. To adequately understand MTP, the broadest knowledge in the fields of philosophy, psychology, religious studies, mythology and the occult is required. It is difficult to compile even an approximate list of literature that must not only be read, but comprehended in the deepest way in order to gain a real understanding of what magic is in the tradition of Thelema. To understand the essence of the archetype of child sacrifice, it is necessary, first of all, to comprehend one psychological research, written not so long ago, with which Crowley was undoubtedly familiar. It's about work Jung "Libido: Metamorphoses and Symbols", another name for this work is “symbols of transformation.”

Writing “Symbols of Transformation” was a turning point for the author himself. This book was the first step towards intellectual independence and the beginning of the creation of my own teaching. It is here that we can find the necessary clues to the symbol of child sacrifice, and the last chapter of the mentioned study is called “Sacrifice.”

Symbols of Transformation is based on the fantasies of a certain Miss Miller, which were published. Jung himself did not know Miss Miller personally, which was an important part of the analysis, since it was not her personal unconscious that was analyzed, but those universal motives that appeared in her fantasies. The analysis of fantasies was carried out through mythological parallels: for the first time, Jung used his method of amplification.

Jung viewed these fantasies as spontaneous activity of the unconscious, the purpose of which is to liberate the ego from the despotism of parental imagoes and infantile libido. The culmination is the death of the hero of her fantasies, which is interpreted as a sacrifice of the infantile ego. Here is the key: the sacrifice of a child is a symbol of the sacrifice of oneself, one’s infantile ego, which, by the way, Crowley also talks about in a note to Chapter XII.

The sacrifice of a child is, first of all, the sacrifice of ideal ideas and the acceptance of life as it is. This is a rejection of infantile ideas associated with the power of the matriarchal principle, the waters under the abyss, (In the Jungian tradition, it is customary to separate the matriarchal, that is, the maternal, ancient instinctive principle and the feminine, that is, the feminine, erotic principle. In the symbolism of the Tarot, this division is represented by choice between the “old” Eve and the “new” Lilith, that is, mother and lover)

Jung points out that “Initially, the evil in man strives to return to the womb of the mother, and the trick invented by Seth is nothing more than an incestuous desire to return back.”, this is very similar to Crowley’s statement regarding the power of the waters, and the XII arcana “The Hanged Man”: “But water is the element of Illusion; this symbol can be considered the evil legacy of the old Zon. If we resort to an anatomical analogy, then this is spiritual appendicitis. It was water and the Dwellers of Water that killed Osiris; crocodiles threatened Khur-Pa-Kraat. There is some strange, immemorial, outdated beauty in this map.” (Aleister Crowley "The Book of Thoth"). This parallel indicates to us that the analysis of this symbol should be carried out in the context of the symbolism of growing up on the one hand, and the XII arcana “The Hanged Man” on the other.

“The fundamental basis of incestuous desires is not the desire for sexual intercourse, but a peculiar desire to become a child, to return to parental protection, to find oneself again in the mother’s womb.”, writes Jung. These aspirations must, first of all, be ruthlessly sacrificed, and in this Jung's analytical psychology is completely in agreement with the teachings of the Book of the Law.

And it is here that there is a clear boundary line between the genuine occult tradition and the scientific approach, on the one hand, and infantile religiosity, despotism of emotions and the Christian “be like children”, on the other.

It is necessary to pay attention to Jung's ambivalence regarding Christianity. On the one hand, he clearly condemns the Christian ideal of asceticism and a one-sided focus only on the spiritual. This can be seen from the following quote: “It’s time to replace the medieval ideal of life for the sake of death with a more natural view of life, which would fully take into account the natural needs of man”. On the other hand, a few pages later, Jung writes about the importance of the Christian symbol, which suggests "complete sacrifice of the entire infantile personality", but not "partial sacrifice of some instincts".

This duality becomes clear when we turn to the symbolism of the Tarot. XII Arcana - The Hanged Man, represents, on the one hand, the infantile ego, dependent on the mother. He hangs over the waters, the power of which represents the power of the primordial matriarchal principle, and a snake bites his heel. XII Arcanum is a typical ideal of “humility” in Dostoevsky’s aesthetics, and the infantilism of this ideal to modern man seems obvious.

However, on the other hand, the very symbolism of the XII Arcana implies the possibility of sacrificing this infantile ego, its crucifixion, destruction, so that rebirth on a fundamentally different level becomes possible. Note that with all the negativity of this Arcanum, Crowley mentions that for the eon of Osiris « this map represented the highest formula of adeptship, for the figure of a drowned or hanged person has a special meaning.”. Jung writes about the same thing, but in different words: “Now that we have come to reject the ideal of Christianity, it is necessary to understand why we accepted it in the first place.”.

However, the symbolic understanding of child sacrifice should in no case serve as a hypocritical, politically correct smoothing of corners regarding Christianity. The confrontation is expressed quite clearly - on the one hand, "be like children", with another “Sacrifice livestock, large and small, but, above all, a child.”, and the transfer of this confrontation to the realm of the symbol in no way softens the confrontation.

Moreover, this opposition is not associated exclusively with Christianity, but implies opposition to any possible form of infantile existence, within the boundaries of any ideology. For, as it is said in the second chapter of the Book of the Law - “You are opposing people, my chosen ones”.

Let's take a closer look at what the baby symbolizes and is to be sacrificed. In The Book of Thoth, Crowley gives a fairly specific answer: “The main goal of the wise should be to deliver humanity from this impudence of self-sacrifice, from this disaster of chastity; faith must be killed by confidence, chastity must perish from ecstasy.”. Chastity is called a disaster, and is again associated with an infantile attitude. Here we again find an intersection with Jung’s ideas expressed in “Symbols of Transformation”: “The neurotic refuses full erotic experience in order to be able to remain a child”.

Here we come to a deeper understanding of the essence of sexual magic, which also turns out to be associated with the symbol of child sacrifice. Attitudes towards sexuality are the borderline dividing healthy and pathological spirituality.

The sexual aspect of sacrifice is represented in the symbolism of the sixth lasso, where the choice is made between Eve and Lilith, that is, between mother and lover.

Another aspect of the child archetype is innocence, that is, ignorance. Here the act of sacrifice is the conscious knowledge of the world and oneself, including the dark sides of both. The infantile consciousness is always ready to hide in the cozy home of its illusions, but the Magician has no right to them, and they must be sacrificed first. Obviously, such a sacrifice in the global sense does not occur so often, but at the local level it must occur constantly. In one of his later works, Jung wrote that “the truth must be discovered anew, every morning - through the same torment and doubts as the first time, otherwise, at one fine moment, the living truth will be replaced by dead dogma”. This echoes Crowley's statement that he “Sacrificed a child, about one hundred and fifty times a year.”.

It is interesting that these two aspects of child sacrifice, such as conscious knowledge and full enjoyment of sexuality (at the highest level, sex magic), surprisingly have something in common, at least in the fact that in the biblical word sexual intercourse is denoted by the verb “knew”.

In this regard, it is interesting to mention the symbolism of one of the truly magical masterpieces of the great Russian director Andrei Tarkovsky, “Sacrifice.” The main character, faced with the destruction of the world, must perform a double sacrifice - go to the maid, who turns out to be a witch, and sleep with her. At the moment of erotic fusion, ascension from the earth occurs, after which the hero wakes up and, wearing a robe with the Tai Chi symbol, which indicates acquired androgyny, commits symbolic suicide, which is the second part of the mystical sacrifice. It is characteristic that it is “sacrifice” that is least appreciated by the majority of “purely spiritual” fans of his work, while to me it seems to be the pinnacle of the master’s achievement. People of the infantile type could not even comprehend and formulate this unconscious rejection, although the reason was always obvious - understanding the religious, sacred meaning of sexuality, which appears here not as a sin (infantile vision), but as redemption.

To finally understand this issue, let us quote Alan Watts, an American popularizer of Zen, Taoism, Tantrism and other occult traditions: “For a conservative (read infantile consciousness), the identification of sexuality with the sacred poses a much greater danger than the most overt and crude vulgarity”. Thus, the boundary that is drawn here does not even imply the possibility of a compromise between an elitist and an infantile vision. The victories of the sexual revolution turned out to be illusory, since the main bastion of the enemy was not taken - the separation of spirit and flesh. As a result, sexuality formally received much greater freedom, but at the same time the original spirit was lost, and instead of integration there was enantiodromia, which can be observed in the example of the modern approach to the erotic.

The next aspect of child sacrifice is a radical break with the values of the parental home. In the book "The Hero with a Thousand Faces" Joseph Cambell indicates that the symbolic departure from home is the beginning of the hero's path, which in itself is the path of individuation of the ego. In this regard, it is interesting that in the same chapter XII Crowley connects the idea of sacrifice with his own experiment at Boleskine, where he crucified a toad as Christ. This ritual may seem to an outsider to be a manifestation of cruelty and sadism, but if it were so, Crowley would have repeated it not once or twice, but regularly throughout his life, which was not the case - it is known that this action was performed once . The purpose of this action was a final break with the values of the world of the parents (as is known, Crowley’s parents were orthodox Protestants, one of the most intolerant religious denominations - the so-called “Plymouth Brethren”), who identified themselves as Christian. This was Crowley's personal ritual, which was intended to help him sacrifice his personal child - that part of his libido that was associated with the parental home. For those who are fundamentally opposed to causing harm to any representative of the animal world, this ritual is naturally replaced by any personal, bloodless action. It is only important that this action is done with the utmost awareness of its goals and is not projected onto any external realities.

At this stage of child sacrifice there is a danger of identifying with the role of an eternal fighter against the parents. A connection through hatred remains the same connection, and there is always the danger of enantiodromia - which is why, for example, many Satanists end up returning to Christianity. Stuck at the stage of confrontation must be avoided, and internal sacrifice must be lightning fast, but effective. Further activity after the sacrifice should be aimed at affirming one’s values (freedom for), and not resisting the values of the parents, which should be completely neutralized by the sacrifice.

“Sentimentality is nothing more than repressed animal cruelty”, - writes Jung in the chapter “sacrifice,” and therefore sentimental illusions must be just as ruthlessly sacrificed. Here I want to turn to another source - the novel Milan Kundera's "The Unbearable Lightness of Being", where he analyzes the psychology of totalitarianism, based on the aesthetics common to a totalitarian state of any type - the aesthetics of kitsch. Kitsch is a dictatorship of emotions, transparent and two-dimensional art, built on sentimental cliches. Under totalitarianism, every citizen is the child of a “great father”, the ruler, and a great mother, the country, so sexuality, naturally, is prohibited. The linearity and naivety of kitsch aesthetics is a direct continuation of totalitarianism, which is always “absolutism of emotions.” I strongly recommend a careful study of this brilliant novel in order to gain a comprehensive understanding of what exactly must be sacrificed.

“Be like children” in our time is far from being exhausted by Christian values, and this message permeates the vast majority of teachings that have become the property of the crowd. If initially psychology and psychoanalysis were quite elitist, and even in materialistic psychoanalysis the theme of child sacrifice prevailed, now the situation has changed: Already James Hillman I am forced to state “the general obsession of psychotherapy with the archetype of the child,” which does not bring benefit, but harm. There is no doubt that work with the child archetype must be done, but the obsession with this archetype, which has recently been passed off as work, must be eliminated.

To sum up, we can say that the sacrifice of a child is a symbol of the highest importance, ignoring which inevitably leads to the infection that we know as infantile pseudo-spirituality. Ninety percent are infected with infantile pathos modern world From theosophy to modern psychology, the topic of child sacrifice is carefully avoided, or at best it is present formally. Thelema is one of the few exceptions. The essence of the symbol of child sacrifice is the complete renunciation of one’s own infantile illusions, unrealistic claims, and weakness passed off as chastity. In the symbolism of the Tarot Arcana, the sacrifice of a child is associated primarily with the Arcana “The Hanged Man,” which rather represents what must be sacrificed. The sacrifice can be carried out slowly, through pertification, which corresponds to the XIII Arcanum “Death”, or instantly, through the explosion and destruction of all usual boundaries, symbolized by the Arcanum “Tower”. Sacrifice is also associated with the archetype of choice between healthy sexuality and passion and an infantile and castrated existence, presented in the sixth Arcana.

Application

Essay “They kill a child, taken from the encyclopedia
"25 Key Books on Psychoanalysis" by Pascal Marson
Kill a child

The murder of a child is a phantasm deeply hidden in the unconscious of the individual, which is the theme of Serge Leclerc’s essay “They Kill a Child.” In order to live, it is necessary to kill a child, a figment of the imagination and desires of the parents, to break with the primary narcissistic feelings that this child represents, and this is forced to do by the desire for death.

Psychoanalysis is the most effective means of getting rid of an idealized child so that it does not influence the fate of a real, flesh and blood baby. After all, only psychoanalysis can destroy what has the status of the unconscious.

Thus, by discussing the unconscious and repressed, thanks to the transparency of words that transmit hidden meaning, a space is recreated where speech is revived, where the voice of desire is heard.

MAIN TOPICS OF THE ESSAY “THE CHILD IS KILLED”

Serge Leclerc was born on July 6, 1921, a psychiatrist and psychoanalyst, former director of a clinic, and one of the followers of Lacan. IN different time he served as secretary of the French Society of Psychoanalysis (1959-1963), teacher at the High Normal Bola (1965-1968), and director of the seminar (1969-1971). Founded the Department of Psychoanalysis at the University of Saint-Denis in the VIII, suburban district of Paris.

In the essay “They Kill a Child,” Serge Leclerc talks with all directness and frankness about what it means to want to kill a child - one of many innate phantasms, that is, products of the imagination that are born with the person himself.

But what kind of child is this that needs to be killed, why does this murder require a break with primary narcissism, and, finally, in what form does Serge Leclerc portray psychoanalysis and the psychoanalyst? These are the main questions that we will try to answer in this chapter.

KILL A CHILD

A child-king, a child-tyrant - this is the ideal, albeit unconscious, image that lives in the hearts of all parents, especially mothers. This is the child of their hopes, their dreams, their deepest desires:

A wonderful child is an unconscious, innate idea with which the hopes, longings and desires of every person are most closely connected.”

Serge Leclerc says about this performance:

And it allows the transparent reality of the child to see, almost without veils, the real embodiment of all our desires.”

To abandon this idea means to lose all meaning in life, but:

“Pretending to adhere to it is the same as dooming yourself to a complete absence of life.”

“...always somewhat reminiscent of blurry photographs of UFOs (flying saucers), which indicates the innate and insurmountable inability of our conscious registration mechanisms to capture the elements of the unconscious system in all their absolute alienness.”

The symbolic murder of a child is inevitable; if this is not done, then the idea of it will determine the fate of the baby of flesh and blood, a real child. And no one can avoid this.

“We have to experience every day this death of a child - wonderful or terrifying - such as we ourselves were in the dreams of those who brought us into the world or were present at our birth.”

The disappearance of this child is absolutely necessary, since life itself depends on him.

“To reject it means to die, to lose the meaning of life.

Thus, the necessity of killing a child is the most important law governing our lives, since “those who do not put an end to this image of a wonderful child again and again - as he should ideally be - remains in a state of uncertainty and in the fog of expectation, without enlightenment and without hope.”

Serge Leclerc then elaborates:

“He who thinks that he has done away with this image of a tyrant once and for all, thereby moves away from the origins of his own spirit, considering his character strong enough to resist the dominance of pleasure.”

But what do they mean when they talk about life? Those who get a profession, get married, and in turn have children - don’t they live?

For Serge Leclerc, living means creating yourself. The author recalls in this regard the case of Pierre-Marie. This boy was the second in the family and took the place of his deceased older brother Pierre in his mother’s heart. However, the mother’s idea of Pierre-Marie, the comforting child, differed from the image of the living, real Pierre-Marie. She needed to kill the comfort child in order to begin creating the image of the subject Pierre-Marie, a child of flesh and blood. Psychoanalysis played a decisive role in this.

But living also means opening your heart to love. Thus, a person experiences the pleasure “associated with the relationship with the phallus.” “Any person, no matter whether he is a man or a woman, can experience this kind of pleasure only with the help of another.” This is how “the space of love opens” and a person becomes acquainted with the phallus. This concept symbolizes love and is different from the penis as a sexual organ. The phallus is “the golden sign that brings into order the truth of the unconscious.”

Break the connection with the primary narcissistic presenter (representative)

Serge Leclerc distinguishes between the concepts of the primary narcissistic representer and the idea of the narcissistic representer; the latter is figuratively understood as an integral part of the former. This is exactly how the incarnations of an imaginary child are perceived: “a child worthy of glorification”, “an all-powerful child”, “a tyrant child”, “a terrifying child”...

To kill this primary narcissistic representation, that is, the infans, means to cause the awakening of the subject.

“At the very moment when the performance begins to be killed, a person begins to speak; to the extent that the killing continues, the person continues to speak sincerely, to desire.”

Thus, to kill a child means to destroy the primary narcissistic idea, the child that lives in our soul.

The driving force behind the break with this primary narcissistic idea is the desire for death. If the desire for life is played out in the theater of our desires, our sexuality, the search for the phallus, then the desire for death carries out the work of denial. This desire is difficult to define as a concept, it is impossible to imagine, but we experience it, first of all, in the form of anxiety. It is with the desire for death that the immortal child we dream of is connected.

Thus, to break with the primary narcissistic representative means to destroy the image of an imaginary and idealized child, which determines the fate of the real child. Declaring war on unconscious representatives is a necessary condition for our relations with them.

"Killing" these images means giving the unconscious representative its true status and awareness of the unpaid debt that binds us to the phallic referent.

PSYCHOANALYSIS AND PSYCHOANALYST

In order to Kill a child, it seems that the ordinary weapons of dreams and even free associations interpreted in accordance with the rules are not enough classical psychoanalysis. If the symptoms do not disappear, if the person’s psyche remains sick or simply dysfunctional, a completely different weapon should be used.

Of course, psychoanalysis is the only way to destroy, to break something that has the status of the unconscious - in this case, the primary phantasm of killing a child. In essence, the therapeutic technique proposed by Serge Leclerc is to make this unconscious, consisting of countless ideas or signifiers, speak, so that another story hidden behind the obvious story can be expressed.

However, the unconscious representing sprouts “sprouts”, which the individual still knows about to one degree or another - even if they are then repressed, that is, they become objects of now Secondary repression. And in the course of psychoanalysis, it is precisely these “sprouts” of the unconscious representing that are used, since it is precisely them that can be “grabbed.” But the treatment is not limited to this, otherwise it would be too superficial. His goal is “accounting for the primary process as such.”

“Before embarking on psychoanalysis, it is imperative for the analyst to study the hidden phantasm that pushes. him to choose the profession of a demon hunter."

Next, Serge Leclerc paints a very frank portrait of a psychoanalyst, with all his strong and weaknesses. In order to understand what is happening between him and his patient, the analyst must undergo psychoanalysis and transference himself. He must be attentive, neutral, but most importantly, “What is absolutely necessary for a psychoanalyst is knowledge from experience of what the spoken words mean, what significant omissions they conceal, what they say about the subject who expressed them.”

Because: “It is known from experience that phantasms tend to repeat themselves, and this allows each time to discover grains of something new in them; our knowledge allows us to comprehend the meaning contained in them, and in the events that happened to the patient, we can certainly recognize what touches him to the quick.”

The psychoanalyst, like a child, is endowed with an insatiable curiosity. It is the driving force of the healing process, although the doctor himself remains outwardly motionless and does not leave his chair. Of course, the analyst, although he strives to be neutral, still cannot completely get rid of either some of the features of his personality or his own fantasies that manifest themselves in the process of treatment and even in its scientific works. A psychoanalyst is sometimes compared to an ear - greedy, attentive, curious - and Serge Leclerc does not object to this. But still, to no less an extent, the analyst remains a person. He is not at all an asexual being, and risks falling in love with a patient who openly talks about her female problems, speaks freely about what gives her pleasure, and wants “to have her sexual specificity recognized.”

But adventures in psychoanalysis “usually go beyond” a simple “bodily act” and may even lead to the birth of true love - and why not?

Finally, Serge Leclerc does not agree that there can be some kind of universal psychoanalysis - it is impossible due to the difference between the sexes. Each specific case requires its own language, its own logic - the logic of the unconscious. In other words, the psychoanalyst listens to the patient’s confession and looks for zones of shadow and light behind his words, which have suddenly become transparent.

ORIGINAL INTERPRETATION

But the novelty of his work lies in the exposure of a phantasm that people deny, reject because it frightens them and is subject to intense repression: the phantasm of the murder of a child.

Serge Leclerc describes this fantasy and proves its existence, although for some it may be shocking, or even unsettling. In his work, Oedipus is no longer considered a parricide. He ceases to be an active character - a man who killed his father and tore his mother's heart to pieces. He became a victim. Thus, Serge Leclerc does not agree with Freud - for him, the murders of the father and mother look secondary, “concomitant” in comparison with the murder of the main being - the child - because without him life itself is impossible.

“The Magical Records of Brother Perdurabo make it clear that from 1912 to 1928 he performed such sacrifices an average of 150 times a year. Wed. famous novel Karl Huysmans Down There, which describes a perverted form of magic of a similar order." (Aleister Crowley, Magic in Theory and Practice)
By the way, one unfortunate philosopher managed to take this call to self-mutilation literally, and as a result was deprived of the opportunity to accept the priesthood. Having basic knowledge of the history of Christianity, it is not difficult to guess that we are talking about Origen. A literal understanding of the symbol is also characteristic of some marginal Christian sects, eunuchs and Khlysty, but the Christians themselves do not believe that the presence of such characters discredits the symbol.
The flaws of the Christian archetype are analyzed in more detail in my essay “Antichrist,” written for the centenary of the birth of the Book of the Law. Here we will highlight only one of the traps of this illusion.
Not really though. In psychoanalysis, turning to the symbols of incest, parricide and murder of a child occurs with the goal, having worked through these fantasies, to lock the analysand within the boundaries of the “principle of reality”, which, from the point of view of any serious occult tradition, is enslavement. Turning to forbidden symbols in the occult aims at liberation from the power of the world and unconditionality, which will undoubtedly cause greater fear. On the other hand, the benefits of psychoanalysis are obvious, for in order to be able to perceive truths of a higher order, it is necessary to completely deal with the attics and basements of the personal unconscious. As it is said in the apocryphal gospel, “how will you understand about heavenly things if you do not understand about earthly things?”
“This is a spiritual sacrifice of oneself. Both the development and innocence of the child are the perfect understanding of the Magician himself, his only goal, free from the desire for results. And he must be male, for it is not material blood that is sacrificed, but his creative power.” (Aleister Crowley “Magic in Theory and Practice”) From the last phrase, it is already obvious to the attentive reader that we are talking about a symbol.
For example, allusions and symbols of the “Book of the Ruby Stele”.
In our opinion, this application, although taken from a parallel psychoanalytic school, is one hundred percent consistent with the topic of our essay. In particular, I want to draw attention to the author’s passages regarding the phallus, which surprisingly intersect with the issue under discussion.

River Okavango remarkable in that it does not dry out all year round and flows not to the ocean, but to the Kalahari Desert. The river delta is home to primitive tribes whose culture is unimaginable to us and whose living conditions are impossible. People here are forced to fight every day for their existence, fleeing from malarial mosquitoes and wild predators, but the worst thing is the rituals of child sacrifice, which are performed by shamans calling on the mercy of the Rain God...

Okavango tribe has lived by its own laws for many years. They have long been known as nomadic shepherds, but in recent decades a lot has begun to change. Men of the tribe often go to work in the mines in South Africa in search of income. The remaining representatives of the stronger sex are usually engaged in agriculture.

As a rule, women are occupied with everyday household chores. They cultivate the fields where maize is grown, carry water, collect firewood, cook porridge and even go fishing. By the way, any modern fisherman would envy their dexterity in fishing: using spears and special traps, they catch a lot of fish, which, by the way, is considered a delicious delicacy.

The main responsibility of men is to maintain the home in order; this is a special round house, surrounded by a high, strong fence, which should serve as protection from numerous predators. Local residents often suffer from constant encounters with representatives of the local fauna. Their concerns, of course, are specific: a rhinoceros will dig up a garden, a crocodile will drag a child into the water, or a malaria mosquito will bite. There is another problem associated with rivers - the spread of the Belkhasia insect, which is a carrier of a deadly disease: once under the skin, it affects the internal organs, literally corroding them. Panaceas for Belkhasia have not yet been invented; whiskey is considered the best preventive medicine, which is already quite eloquent.

The most horrific ritual in Okavango culture is child sacrifice. Turning to the God of Rain, local residents have long asked for the desired moisture in exchange for the life of a child. The child was planted under a tree, a special ceremony was performed, at the end of which the baby fell dead. Scientists are still puzzling over what the sorcerers did to innocent children; according to one version, the cause of sudden death could be strong hypnosis. Now such rituals are officially prohibited, but there is an opinion that the inhabitants of the tribe perform them to this day.

Human sacrifice is not uncommon in the history of our civilization. About it

"For higher spiritual work

you should always choose a victim,

possessing the greatest and purest power.

The most suitable object

in this case is

innocent and mentally developed

male child"

(Aleister Crowley, Magic in Theory and Practice).

“Sacrifice livestock, large and small,

but first - a child"

(Aleister Crowley's Book of the Law).

It's time to analyze the topic, which is one of the most slippery and dangerous topics, usually ignored out of caution. In my memory, there has not been a single serious attempt at philosophical and psychological understanding of this issue, with the exception of those sources that will be cited in this article. As you can easily guess from the title of this work and the epigraphs, we are talking about the sacrifice of a child. It is necessary to understand what the true meaning of this symbol is.

To this day, Crowley's opponents, in their extreme ignorance, take these words literally. The absurdity of this situation is obvious - only a complete idiot could assume that, being in America and being one of those who constantly attracted the attention of the police and journalists, Crowley could carry out 150 human sacrifices a year, as is written in the note to the quotation presented (1)

The obvious provocativeness of Crowley's statements in the twelfth chapter of the ICC apparently has a different, deeper meaning that must be realized in order to reach a fundamentally different level of understanding.

The literal interpretation of symbols is an undoubted sign of psychological and occult illiteracy, which invariably manifests itself whenever another, unknown tradition is discussed. In the same way, based on the New Testament’s recommendation to “be like children,” an outsider might decide that Christians lie down in a cradle, are swaddled, and they, becoming speechless, like babies, defecate directly into the diapers. No matter how blind Christians may be, no one has reached such an absurdity in interpreting their symbols.

It would be possible to cite other passages of the gospel that are even more absurd in the case of a literal interpretation, such as the call for self-mutilation (2), but this is not the issue under consideration in this topic.

(3) It is common knowledge that accusations of bloody child sacrifice have been repeated throughout human history. At different periods, according to prejudiced critics, Jews, Christians, Cathars and Bogomils, Templars, Masons, however, this list can be continued indefinitely. Almost every alternative religious movement was suspected of child sacrifice by conservatives, but as soon as this movement became generally accepted, the same accusations were thrown at their opponents.

Opponents may object to me that, unlike the groups listed above, Crowley himself gives rise to such suspicions. However, the use of “forbidden imagery” is quite natural for traditions based not on dogma, but on direct work with the deep layer of the unconscious. For example, one of the classical Zen teachers, Li Ji, claims that “it is impossible to achieve enlightenment without killing your father and mother,” after which an analysis of the meanings of these symbols is given.

Symbols of murder and incest are found equally in the tantric tradition and in modern psychoanalysis. However, no one would think of accusing psychoanalysis of promoting incest and murder. In the same situation, these absurd accusations are thrown at Tantra quite easily, although it is obvious that in both cases we are talking about a phenomenon of the same order. (4)

An interesting fact is that the modern bard of Christian mysticism Sergei Kalugin uses the image of “mother murder” in one of his songs, which indicates the universality of this motif.

According to my observations, not all Thelemites understand this image widely enough. Usually this passage of the ICC is seen either as a provocation to protect the doctrine from fools, or as an allegory for the practice of sexual magic. Fortunately, the provocation works to this day, making the teachings of Thelema exclusively elitist. And the second - despite the fact that to some extent corresponds to the truth - is only one of the possible readings, something like the tip of a symbolic iceberg, manifested at the level of direct action, while the symbolic basis of this action is much deeper. In the following, we will analyze the connection of sexuality with the discussed topic of sacrifice, turning to the psychological discoveries made by Carl Jung.

When discussing the content of any of Crowley's works, the hypothesis of provocation or allegory may well be considered, but when it comes to a book that is dictated by a higher power, such interpretations will be inherently limited. The Book of the Law represents revelation on a symbolic rather than a literal or allegorical level. The difference between symbol and allegory has long been known. If an allegory is only an allegory of something quite concrete and belonging to the material world, then the symbol appeals to the spiritual world and is an intermediary between consciousness and the archetype. A symbol is a living psychic force through which the connection between consciousness and the archetype is carried out. The Book of the Law is the highest of the symbols currently manifested in human culture, simple contact with which through reading can already give a prepared individual a connection with the forces of a higher plane. Each verse of the Book of the Law is a separate universe, which is comprehended through long meditation, on the one hand, and the most careful analysis, on the other.

But let's return to the ICC. Magic in Theory and Practice is one of the key studies of magic from a scientific point of view. Crowley even introduced a special term - Magicka, which was supposed to emphasize the unity of magic and science. There is no doubt about the frank provocation of Crowley's phrase, which states that “this book is written for the banker or the housewife.” To adequately understand MTP, the broadest knowledge in the fields of philosophy, psychology, religious studies, mythology and the occult is required. It is difficult to compile even an approximate list of literature that must not only be read, but comprehended in the most profound way in order to gain a real understanding of magic in the tradition of Thelema.

To understand the essence of the child sacrifice archetype, it is necessary first of all to comprehend a certain psychological study written not so long ago, with which Crowley was undoubtedly familiar. We are talking about Jung’s work “Libido: Metamorphoses and Symbols”, another name for this work is “Symbols of Transformation”.

Writing “Symbols of Transformation” was a turning point for the author himself. This book became his first step towards intellectual independence and the beginning of the creation of his teaching. It is here that we can find the necessary clues to the symbol of child sacrifice, and the last chapter of the mentioned study is called “Sacrifice.”

Symbols of Transformation is based on the fantasies of a certain Miss Miller, which were published. Jung himself did not know Miss Miller personally, which was an important part of the analysis, since it was not her personal unconscious that was analyzed, but the universal motives manifested in her fantasies. The analysis of fantasies was carried out by drawing mythological parallels: for the first time, Jung used his amplification method.

Jung viewed these fantasies as spontaneous activity of the unconscious, the purpose of which is to free the ego from the despotism of the parental imago and infantile libido. The culmination is the death of the hero of her fantasies, which is interpreted as a sacrifice of the infantile ego. Here is the key - the sacrifice of a child is a symbol of the sacrifice of oneself, one’s infantile ego, which, by the way, Crowley also talks about in a note to the twelfth chapter (5).

The sacrifice of a child is, first of all, the sacrifice of ideal ideas and the acceptance of life as it is. This is a rejection of infantile attitudes associated with the power of the matriarchal principle, the waters under the abyss (6) (In the Jungian tradition, it is customary to separate the matriarchal, that is, maternal, ancient instinctive principle and the feminine, feminine, erotic principle. In the symbolism of the Tarot, this division is represented by the choice between the old Eve and the new Lilith, between mother and lover).

Jung points out: “The original evil in man strives to return to the womb of the mother, and the trick invented by Seth is nothing more than an incestuous desire to return back.” This is very similar to Crowley’s statement regarding the power of the waters and the twelfth arcana, “The Hanged Man”: “But water is the element of Illusion; this symbol can be considered the evil legacy of the old Zon. If we resort to an anatomical analogy, then this is spiritual appendicitis. It was water and the Dwellers of Water that killed Osiris; crocodiles threatened Khur-Pa-Kraat. There is some strange, immemorial, outdated beauty in this card” (Aleister Crowley, “The Book of Thoth”). This parallel indicates to us that the analysis of this symbol should be carried out in the context of the symbolism of growing up on the one hand and the 12th lasso “The Hanged Man” on the other.

“The fundamental basis of incestuous desires is not the desire for sexual intercourse, but a peculiar desire to become a child, to return to parental protection, to find oneself again in the mother’s womb,” writes Jung. These aspirations must first of all be ruthlessly sacrificed, and in this Jung's analytical psychology is completely in agreement with the Book of the Law.

And it is here that there is a clear boundary line between the genuine occult tradition and the scientific approach on the one hand and infantile religiosity, despotism of emotions and the Christian “be like children” on the other.

It is necessary to pay attention to Jung's ambivalence regarding Christianity. Jung clearly condemns the Christian ideal of asceticism and a one-sided focus only on the spiritual, as can be seen from the following quote: “It is time to replace the medieval ideal of life for the sake of death with a more natural view of life, which would fully take into account the natural needs of man.” However, a few pages later, Jung writes about the importance of the Christian symbol, which involves “the complete sacrifice of the entire infantile personality,” and not “the partial sacrifice of certain instincts.”

This duality becomes clear when we turn to the symbolism of the Tarot. 12th Arcana - “The Hanged Man”, represents the infantile ego, dependent on the mother. He hangs over the waters, the power of which symbolizes the power of the primordial matriarchal principle, and a snake bites his heel. The twelfth lasso is a typical ideal of “humility” in Dostoevsky’s aesthetics. The infantilism of this ideal seems obvious to modern man.

However, on the other hand, the symbolism of the twelfth lasso implies the possibility of sacrificing this infantile ego, its crucifixion, destruction, so that rebirth on a fundamentally different level becomes possible. Note that with all the negativity of this arcana, Crowley mentions that for the eon of Osiris, “this card represented the highest formula of adeptship, for the figure of a drowned or hanged person has a special meaning.” Jung writes about the same thing, but in different words: “Now that we have come to reject the ideal of Christianity, it is necessary to understand why we accepted it in the first place.”

However, the symbolic understanding of child sacrifice should in no case serve as a hypocritical, politically correct smoothing of corners regarding Christianity. The confrontation is marked quite clearly - on the one hand, “be like children,” on the other, “sacrifice livestock large and small, but above all, a child,” and transferring this confrontation to the realm of the symbol in no way softens the confrontation.

Moreover, this opposition is not associated exclusively with Christianity, but implies opposition to any possible form of infantile existence, within the boundaries of any ideology. For it is said in the second chapter of the Book of the Law: “You stand against men, my chosen ones.”

Let's take a closer look at what is symbolized by the baby and should be sacrificed. In The Book of Thoth, Crowley gives a fairly specific answer: “The chief aim of the wise should be to deliver mankind from this impudence of self-sacrifice, from this scourge of chastity; faith must be killed by confidence, chastity must perish from ecstasy.” Chastity is called a disaster and is again associated with an infantile attitude. This again intersects with Jung's ideas expressed in Symbols of Transformation: “The neurotic refuses full erotic experience in order to be able to remain a child.”

Here we come to a deeper understanding of the essence of sexual magic, which also turns out to be associated with the symbol of child sacrifice (6). Attitudes towards sexuality are the borderline dividing healthy and pathological spirituality. It was already said above that the sexual aspect of sacrifice is represented in the symbolism of the sixth lasso, where the choice is made between Eve and Lilith, that is, between mother and lover.

Another aspect of the child archetype is innocence, that is, ignorance. Here the act of sacrifice is the conscious knowledge of the world and oneself, including the dark sides of both. The infantile consciousness is always ready to hide in the cozy home of its illusions, but the Magician has no right to them, and they must be sacrificed first. Obviously, such a sacrifice in the global sense does not occur so often, but at the local level it must occur constantly. In one of his later works, Jung wrote that “the truth must be discovered anew, every morning - through the same torment and doubts as the first time, otherwise, at one fine moment, the living truth will be replaced by dead dogma.” This echoes Crowley's own statement that he "sacrificed a child about one hundred and fifty times a year."

It’s interesting - these two aspects of child sacrifice, such as conscious knowledge and full enjoyment of sexuality (at the highest level - sexual magic), surprisingly have something in common. Let us recall at least the biblical word for sexual intercourse - “to know.”

In this regard, it is interesting to mention the symbolism of one of the truly magical masterpieces of the great Russian director Andrei Tarkovsky - the film “Sacrifice”. The main character, faced with the destruction of the world, must make a double sacrifice - go to the maid, who turns out to be a witch, and sleep with her. At the moment of erotic fusion, ascension from the earth occurs, after which the hero wakes up and, wearing a robe with the Taiji symbol (which indicates acquired androgyny), commits symbolic suicide, which is the second part of the mystical sacrifice. It is characteristic that this particular film is least appreciated by the majority of “purely spiritual” fans of Tarkovsky’s work, while to me it seems to be the pinnacle of the master’s achievement. People of the infantile type cannot even comprehend and formulate their unconscious rejection, although the reason is always obvious - this is the inability to comprehend sexuality in a religious, sacred meaning, which appears here not as a sin (infantile vision), but as redemption.

To finally understand this issue, let us quote Alan Watts, an American popularizer of Zen, Taoism, Tantrism and other occult traditions: “For a conservative (read: infantile consciousness), the identification of sexuality with the sacred poses a much greater danger than the most undisguised and crude vulgarity.” Thus, the boundary that is drawn here does not even imply the possibility of a compromise between an elitist and an infantile vision. The achievements of the sexual revolution turned out to be illusory, since the main bastion of the enemy - the separation of spirit and flesh - was not taken. As a result, sexuality formally received much greater freedom, but at the same time the original spirit was lost, and instead of integration there was enantiodromia, which can be observed in the example of the modern approach to the erotic.

The next aspect of child sacrifice is a radical break with the values of the parental home. In The Hero with a Thousand Faces, Joseph Campbell points out that the symbolic departure from home is the beginning of the hero's journey, the journey of ego individuation. In this regard, it is interesting that in the same twelfth chapter Crowley connects the idea of sacrifice with his own experiment at Boleskine, where he crucified a toad. This ritual may seem to an outsider to be a manifestation of sadism, but if it were so, Crowley would have repeated it (based on his inner need for cruelty) not once or twice, but regularly throughout his life, which was not the case. It is known that this action was performed once. His goal was the final break between the values of the world of his parents (orthodox Protestants of one of the most intolerant religious denominations - the “Plymouth Brethren”), who identified as Christian. This was Crowley's personal ritual, designed to help him sacrifice his personal child - that part of his libido that was associated with the parental home. For those who are fundamentally opposed to causing harm to any representative of the animal world, this ritual is naturally replaced by any personal, bloodless action. It is only important that this action is done with the utmost awareness of one’s goals and is not projected onto external realities.

At this stage of child sacrifice there is a danger of identifying with the role of an eternal fighter against the parents. A connection through hatred remains the same connection, and there is always the danger of enantiodromia - which is why, for example, many Satanists return to Christianity. We must avoid getting stuck at the confrontation stage. Internal sacrifice should be lightning fast, and further activity should be aimed at affirming one’s values (“freedom for...”), and not at resisting the values of parents, which should already be completely neutralized by sacrifice.

“Sentimentality is nothing more than repressed animal cruelty,” Jung writes in the chapter “Sacrifice,” and therefore sentimental illusions must be sacrificed just as ruthlessly. Here I want to turn to another source - Milan Kundera's novel “The Unbearable Lightness of Being”, which provides a complete analysis of the psychology of totalitarianism, based on the aesthetics common to a totalitarian state of any type - the aesthetics of kitsch. Kitsch is a dictatorship of emotions, transparent and two-dimensional art, built on sentimental cliches. Under totalitarianism, every citizen is the child of a great father-ruler and a great mother-country, therefore sexuality, naturally, is prohibited. The linearity and naivety of kitsch aesthetics is a direct continuation of totalitarianism, which is always “absolutism of emotions.” I strongly recommend careful study of this brilliant novel, which gives a comprehensive idea of what exactly must be sacrificed.

The slogan “be like children” in our time is far from being exhausted by Christian values. This message permeates the vast majority of teachings that have become available to the crowd. If initially psychology and psychoanalysis were quite elitist, and even in materialistic psychoanalysis the theme of child sacrifice prevailed, now the situation has changed. Already James Hillman is forced to state “the general obsession of psychotherapy with the archetype of the child,” which does not bring benefit, but harm. Undoubtedly, work needs to be done with the archetype of the child, but the obsession with this archetype, which has recently been passed off as work, must be eliminated.

Let's summarize. Child sacrifice is a metaphor, not an action. This metaphor symbolizes a complete renunciation of one’s own infantile illusions, unrealistic claims, and weakness disguised as chastity. In the symbolism of the Tarot arcana, the sacrifice of a child is associated primarily with the arcana “The Hanged Man,” which represents what must be sacrificed. The sacrifice can be carried out slowly, through pertification, which corresponds to the 13th lasso - “Death,” or instantly, through an explosion and destruction of all usual boundaries, which is symbolized by the “Tower” lasso. Sacrifice is also associated with the archetype of choice between healthy sexuality and passion and the infantile and castrated existence of the sixth lasso.

Child sacrifice is a symbol of the highest importance. Ignoring it inevitably leads to infection, which we know as infantile pseudo-spirituality. Ninety percent of the modern world is infected with infantile pathos. From theosophy to modern psychology, the topic of child sacrifice is carefully avoided or, at best, is present formally. And Thelema here is one of the few exceptions.

Application

Essay “Killing a Child”

taken from the encyclopedia "25 Key Books on Psychoanalysis" by Pascal Marson

Kill a child (7)

The murder of a child - this phantasm, deeply hidden in the unconscious of the individual, serves as the theme of Serge Leclerc's essay “They Kill a Child.” In order to live, it is necessary to kill a child - a figment of the imagination and desires of the parents, to break with the primary narcissistic feelings that this child represents, and this is forced by the desire for death. Psychoanalysis is the most effective means of getting rid of an idealized child so that it does not influence the fate of a real, flesh and blood baby. After all, only psychoanalysis can destroy what has the status of the unconscious.

Thus, by discussing the unconscious and repressed, thanks to the transparency of words that transmit hidden meaning, a space is recreated where speech is revived, where the voice of desire is heard.

MAIN TOPICS OF THE ESSAY “THE CHILD IS KILLED”

Serge Leclerc was born on July 6, 1921. Psychiatrist and psychoanalyst, former director of the clinic, is one of the followers of Lacan. At various times he held the positions of secretary of the French Society of Psychoanalysis (1959-1963), teacher at the High Normal Bola (1965-1968), and director of the seminar (1969-1971). Founded the Department of Psychoanalysis at the University of Saint-Denis in the VIII, suburban district of Paris.

And in the essay “They Kill a Child,” Serge Leclerc talks with all directness and frankness about what it means to want to kill a child - one of many innate phantasms, that is, products of the imagination that are born along with the person himself.

But who is this child who needs to be killed, why does this murder require a break with primary narcissism, and, finally, in what form does Serge Leclerc portray psychoanalysis and the psychoanalyst? These are the main questions that we will try to answer in this chapter.

KILL A CHILD

A child-king, a child-tyrant - this is the ideal, although unconscious, image that lives in the hearts of all parents, especially mothers. This is the child of their hopes, their dreams, their deepest desires:

“The miracle child is an unconscious, innate idea with which the hopes, longings and desires of every person are most closely connected.”

Serge Leclerc says about this performance:

“And it allows the transparent reality of the child to see, almost without veils, the real embodiment of all our desires.”

To abandon this idea means to lose all meaning in life, but:

“Pretending to adhere to it is the same as dooming yourself to a complete absence of life.”

There is, however, something terrible in this primary phantasm, something unacceptable, almost monstrous. All feelings rebel against this idea, which a person tries with all his might in vain to reject - on the one hand, because it repels him, on the other, because it is subject to innate repression. After all, the fantasy of killing a child belongs to the realm of the unconscious. It is repressed into the very depths of our consciousness, which can hardly imagine it. And indeed: not only is it disgusting in its essence, any unconscious idea, a product of innate repression, “... is always somewhat reminiscent of blurry photographs of UFOs (flying saucers), which indicates the innate and insurmountable inability of our conscious mechanisms registration to capture the elements of the unconscious system in all their absolute foreignness.”

The symbolic murder of a child is inevitable; if this is not done, then the idea of it will determine the fate of the baby of flesh and blood, a real child. And no one can avoid this.

“We have to experience every day this death of a child - wonderful or terrifying - such as we ourselves were in the dreams of those who brought us into the world or were present at our birth.”

The disappearance of this child is absolutely necessary, since life itself depends on him.

“To reject it means to die, to lose the meaning of life.”

Thus, the necessity of killing a child is the most important law governing our lives, since “those who do not put an end to this image of a wonderful child - as he should ideally be - remain in a state of uncertainty and in the fog of expectation, without light and without hope."

Serge Leclerc then elaborates:

But what do they mean when they talk about life? Those who get a profession, get married, and in turn have children - don’t they live?

CONNECTION WITH THE PRIMARY NARCISSISTIC REPRESENTATIVE

Serge Leclerc distinguishes between the concepts of the primary narcissistic presenter and the idea of the narcissistic presenter. The latter is figuratively understood as an integral part of the former. This is exactly how the incarnations of an imaginary child are perceived: “a child worthy of glorification”, “an all-powerful child”, “a tyrant child”, “a terrifying child”...

To kill this primary narcissistic representation, that is, the infans, means to cause the awakening of the subject.

“At the very moment when the performance begins to be killed, a person begins to speak; to the extent that the killing continues, the person continues to speak sincerely, to desire.”

Thus, to kill a child means to destroy the primary narcissistic representation of the child that lives in our soul.

The driving force behind the break with this primary narcissistic idea is the desire for death. If the desire for life is played out in the theater of our desires, our sexuality, the search for the phallus, then the desire for death carries out the work of denial. This desire is difficult to define as a concept, impossible to imagine, but we experience it, first of all, in the form of anxiety. It is with the desire for death that the immortal child we dream of is connected.

Thus, to break with the primary narcissistic representative means to destroy the image of an imaginary and idealized child, which determines the fate of the present child. Declaring war on unconscious representatives is a necessary condition for our relations with them.

"Killing" these images means giving the unconscious representative its true status and awareness of the unpaid debt that binds us to the phallic referent.

PSYCHOANALYSIS AND PSYCHOANALYST

In order to “kill a child,” it seems that the usual weapons of dreams and even free associations interpreted in accordance with the rules of classical psychoanalysis are not enough. If the symptoms do not disappear, if the person’s psyche remains sick or simply dysfunctional, a completely different weapon should be used.

Of course, psychoanalysis is the only way to destroy, to break something that has the status of the unconscious - in this case, the primary phantasm of killing a child. In essence, the therapeutic technique proposed by Serge Leclerc is to make this unconscious, consisting of countless ideas, speak, or to make another story hidden behind the explicit story be expressed.

However, the unconscious representing sprouts “sprouts”, which the individual still knows about to one degree or another - even if they are then repressed, that is, they become objects of now Secondary repression. And in the course of psychoanalysis, it is precisely these “sprouts” of the unconscious representing that are used, since it is precisely them that can be “grabbed.” But the treatment is not limited to this, otherwise it would be too superficial. Its goal is “accounting for the primary process as such.”

Psychoanalysis removes all veils from the fantasy of killing a child. This is one of the ways to get rid of painful symptoms, get out of the rut of repression, and recreate a space in which speech is revived, where the voices of desire begin to sound again. To do this, one must go through a transference: “Before embarking on psychoanalysis, the analyst urgently needs to study the hidden phantasm that pushes him to choose the profession of a demon hunter.”

Next, Serge Leclerc paints a very frank portrait of a psychoanalyst, with all his strengths and weaknesses. In order to understand what is happening between him and his patient, the analyst must undergo psychoanalysis and transference himself. He must be attentive, neutral, but most importantly,

“What is absolutely necessary for a psychoanalyst is knowledge from experience of what the spoken words mean, what significant omissions they conceal, what they say “about the subject who expressed them.”

“It is known from experience that phantasms tend to repeat themselves, and this allows each time to discover grains of something new in them; our knowledge allows us to comprehend the meaning contained in them, and in the events that happened to the patient, we can certainly recognize what touches him to the quick.”

The psychoanalyst, like a child, is endowed with an insatiable curiosity. It is the driving force of the healing process, although the doctor himself remains outwardly motionless and does not leave his chair. Of course, the analyst, although he strives to be neutral, still cannot completely get rid of some of the characteristics of his personality, or his own fantasies, which manifest themselves in the process of treatment and even in his scientific works. A psychoanalyst is sometimes compared to an ear - greedy, attentive, curious - and Serge Leclerc does not object to this. But still, to no less an extent, the analyst remains a person. He is not at all an asexual being and risks falling in love with a patient who openly talks about her female problems, speaks freely about what gives her pleasure, and wants “to have her sexual specificity recognized.”

But adventures in psychoanalysis “usually go beyond” a simple “bodily act” and may even lead to the birth of true love - and why not?

ORIGINAL INTERPRETATION

But still, the novelty of his work lies in the exposure of the phantasm that people deny, reject (because it frightens them) and intensively try to repress. This is a fantasy about the murder of a child.

Serge Leclerc describes and proves its existence, although this may shock and even unbalance some. In Leclerc's work, Oedipus is no longer considered a parricide. He ceases to be an active character - a man who killed his father and tore his mother's heart to pieces. He becomes a victim. Thus, Serge Leclerc does not agree with Freud - for him, the murders of the father and mother look secondary, “concomitant” in comparison with the murder of the main being - the child - because without him life itself is impossible.

NOTES

The Magical Records of Brother Perdurabo indicate that from 1912 to 1928 he performed such sacrifices an average of 150 times a year. Wed. Huysmans's famous novel Down There, which describes a perverted form of magic of a similar order. (Aleister Crowley, Magic in Theory and Practice).

By the way, one unfortunate philosopher managed to take this call for self-mutilation literally and, as a result, was deprived of the opportunity to accept the priesthood. Having a basic knowledge of the history of Christianity, it is not difficult to guess that we are talking about Origen. A literal understanding of the symbol is also characteristic of some marginal Christian sects of the Skoptsy and Khlysty, but the Christians themselves do not believe that the presence of such characters discredits the symbol.
The flaws of the Christian archetype are analyzed in more detail in my essay “Antichrist,” written for the centenary of the birth of the Book of the Law. Here we will highlight only one of the traps of this illusion.
Not really. In psychoanalysis, turning to the symbols of incest, parricide and child murder occurs in order to work through these fantasies and lock the analyzed person within the boundaries of the “principle of reality”, which, from the point of view of any serious occult tradition, is enslavement. Turning to forbidden symbols in occultism aims to free oneself from the power of the world and gain unconditionality, which will undoubtedly cause greater fear. On the other hand, the benefits of psychoanalysis are obvious, for in order to be able to perceive truths of a higher order, it is necessary to completely deal with the attics and basements of the personal unconscious. Remember the apocryphal gospel: “How will you understand the things of heaven if you do not understand the things of the earth?”
“This is a spiritual sacrifice of oneself. Both the development and innocence of the child are the perfect understanding of the Magician himself, his only goal, free from the desire for results. And he must be male, for it is not material blood that is sacrificed, but his creative power” (Aleister Crowley, “Magic in Theory and Practice”). From the last phrase it is already obvious to the attentive reader that we are talking about a symbol.
For example, allusions and symbols of the “Book of the Ruby Stele”
In our opinion, this application, although taken from a parallel psychoanalytic school, is one hundred percent consistent with the topic of this essay. In particular, I want to draw attention to the author’s passages regarding the phallus, which surprisingly intersect with the issue under discussion.

Catholic Popes and Child Sacrifice (translated from English)
(18+)

From ITCCS Tribunal press releases.

Source of the text from which this translation was made:
[When this article is published, the Proza.ru website system automatically removes this link address from the text. An interested reader will be able to find this address using a fragment of text through a search engine in copies of the article. - author]

REQUIRED WARNING FROM THE TRANSLATOR:

The series of publications and translations about satanic ritual violence, which this material continues, is intended for those who have strong nerves, a stable psyche and a specific goal - to understand the real structure of the power system in our world.

History is made not by “transnational corporations”, “committees”, parties or even governments, but by specific people in these systems and structures. People who are united by their common spiritual qualities, passions and objects of worship. Only by tracking these qualities and objects of worship can we explain to ourselves the created conditions of life around us.

This article is dedicated to children who are current or past victims of the Ninth Circle Cult of Satanic child sacrifice - rape, torture and murder, perpetrated by representatives of the Vatican and the global elite. And in memory of the more than 50,800 missing children who are laid to rest in 34 Catholic mass graves across Canada, Ireland and Spain. The perpetrators of these crimes continue to live carelessly, without bearing any responsibility for them.
Our prayers are for these innocent children and we must stop this child holocaust that church, government and corporate leaders continue to perpetrate.

An investigator has gone missing after submitting evidence to the International Court of Common Law in Brussels that Pope Francis Bergoglio and ex-Pope Joseph Ratzinger committed child sacrifices in rituals of the Cult of the Ninth Circle of Satanic child sacrifices. The missing investigator provided testimony from 14 witnesses who were unable to testify at the International Common Law Court (ICLCJ) because they were murdered, died of unknown causes, or were imprisoned or in a mental hospital without any charges being brought.

The 'Ndrangheta gangster syndicate, which organizes the supply of children for the rituals of the Cult of the Ninth Circle, has presented a "black mark" to key officials of the ICLCJ court, including Kevin Annett. Apparently, representatives of the British royal court wanted to get their hands on Annette. Canadian pastor, Annette, was due to arrive in Ireland this weekend to participate in the ICLCJ court's investigation. The subject of the investigation was to be the remains of almost 800 child victims of ritual abuse buried in a sewer.
Catholic mother and child home in Tuam.

On August 15, through the interaction of the Montreal police and the ICLCJ court, two members of the Ninth Circle Cult were arrested, allegedly preparing another child sacrifice
After their arrest, another member of the Cult of the Ninth Circle was identified and the dates of the cult’s rituals by representatives of the global elite were clarified. The arrested cult member was given protection and five judges and 27 ICLC court officials were hidden for their safety.

This was a necessary measure. The 'Ndrangheta crime syndicate works with the Vatican to supply children for the Ninth Circle Cult's sacrifices. The 'Ndrangheta, at the direction of the Vatican, issued its "warrant" for the assassination of key officials of the ICLCJ court, including Kevin Annett.

As Secretary of the International Tribunal for Crimes of Church and State (ITCCS), Kevin Annett has led investigations into child murders by members of the Ninth Circle Cult since 2011. A Belgian police source says: “There is information that the 'Ndrangheta has put a price on Annett's head. My informants say that this task is entrusted to the Holy Alliance." (The Holy Alliance is a special service of the Vatican that employs spy-killers on its staff.)

Annette has already faced threats on several levels. The Irish government has agreed to extradite Annett to a special administrative prison in London after he arrives in Ireland this weekend to open an independent investigation into the Tuam child murders, an Irish national police source said.
Last July, the bodies of 796 children were found in a sewer at St Mary's Catholic Mother and Baby Home in Tuam. The murders were associated with the Cult of the Ninth Circle of Satanic child sacrifices created under the auspices of the Catholic Church. The rituals of the cult were attended by popes, cardinals and representatives of the world elite, including hierarchs of the Anglican Church (the state Christian church in England) and members of the British royal family. An Irish investigator told the ICLCJ court: “Forensic experts say that all the murders followed the same scenario, beheadings and dismemberments show that these were ritual murders.”

The ICLCJ court formed a commission tasked with determining the role of the 'Ndrangheta crime syndicate and large banks in laundering drug money and international child trafficking. Annett was due to travel to Ireland this weekend to begin the commission's investigation, but he had to change his travel itinerary to exclude countries sympathetic to the Vatican or under the jurisdiction of the British Crown. Annett said today in an exclusive interview: “I am conducting an independent investigation into the activities of the 'Ndrangheta and the major banks in drug money laundering and international child trafficking. But ritual killings in Ireland will continue as planned on September 1.”

In 2014, five international judges and 27 representatives of the ICLCJ court are working overtime. The tribunal said it would provide key evidence for the trial of Pope Francis, Archbishop of Canterbury Justin Welby and Jesuit General Adolfo Pachon by no later than September 1, including information about their involvement in the Ninth Circle Cult of Satanic child sacrifice.

The ICLCJ court did not anticipate that their informants could be killed after July 3rd. The investigator disappeared after providing the court with documents from the Vatican's secret archives. One of them, called Magisterial Privilege, stated that every incoming Pope was required to participate in the murder of infants and drink their blood as part of the Cult of the Ninth Circle ritual of Satanic child sacrifice.

Some of the sixty eyewitnesses who testified before the ICLCJ court indicated that the rituals of this cult were performed in the presence of Pope Francis, former Pope Ratzinger, Jesuit General Adolfo Pachon, Queen Elizabeth and some Catholic cardinals. In February 2013, the tribunal's guilty verdict
https://www.youtube.com/watch?v=ormOIlOi4Vc
against 30 members of the world elite, including Pope Ratzinger, was passed just days after his unprecedented resignation. Pope Francis recently said he might resign.

Another document from the Vatican archives provided to the tribunal showed that in January 2012, Archbishop of Canterbury Justin Welby, on the orders of Queen Elizabeth, destroyed evidence of the murders of child victims of the Ninth Circle Cult. Two eyewitnesses testified that they, as children, were present during this murder in the basement under the west wing of the Mohawk Children's Home in Branton, Ontario, Canada. Two eyewitnesses claimed to have seen a six-year-old girl, gagged and bound on an altar, repeatedly raped, murdered, disemboweled and dismembered. Her blood was drunk by nine red-robed ritual participants, including a member of the British royal family.

Queen Elizabeth and her husband Prince Philip were convicted by the ICLCJ in 2013. The British royal couple were found guilty of the disappearance of ten Canadian children from a Catholic orphanage in British Columbia, Canada, on October 10, 1964. The parents never saw their children again.

Since 2008, 32 mass child graves have been discovered at Catholic children's residential schools across Canada. The remains of Mohawk children were found in a mass grave in Branton, Ontario. But none of the 32 burials were recognized by either the Catholic Church or the Canadian government.

Another mass child burial in Spain involves Pope Francis, who collaborated with the military junta during Argentina’s Dirty War, when thousands of children of political prisoners disappeared from Catholic orphanages.

Seven eyewitnesses were killed shortly before their scheduled testimony at the ICLCJ tribunal. Six British and Canadian citizens were illegally detained by order of Queen Elizabeth.

Kevin Annett said: "My friends Chief Louis Daniels, Harriet Nahanee, Nora Bernard, Johnny Bingo Dawson, William Combes, Ricky Lavallee and Harry Wilson were killed, while Steve Finney, David Compan and his wife Laurent Louis and Vivian Cunningham were forcibly drugged and imprisoned. Only because they all wanted to make the rape, torture and murder of children public. They are truly martyrs and prisoners of conscience in the hands of the Vatican and the British Crown, trying to cover up the crimes of the Ninth Circle Cult."

The International Tribunal for Crimes of Church and State (ITCCS) has established common law courts with a total staff of 450 in nine countries. In the United States, there are common law courts in 31 states. Investigations have been launched in common law courts in the United States, Canada, Ireland, England, Belgium, Holland, Germany, New Zealand and Australia against government, church and corporate officials for human rights violations. criminal conspiracy, murder and child trafficking.

More than 800 people are active in 24 local common law courts, coordinated by three clerks: Kevin Annett (North America), John Dufort (Western Europe) and Cameron Mottus (Asia and Australia-New Zealand). The Brussels branch can be reached at e-mail: ... [information removed to avoid violation of clause 4.2 of the rules for using the Proza.ru server - author]

Judy Byington, author of the book “Twenty-Two Faces: The Life of Jenny Hill in Her Twenty-Two Personalities” ... [information removed to avoid violation of clause 4.2 of the rules for using the Proza.ru server - author]. General practitioner, social activist, journalist, whose articles about the international network of child exploitation have been published on hundreds of websites and blogs. Director of the Family Mental Health Counseling Center. ... [information removed to avoid violation of clause 4.2 of the rules for using the Proza.ru server - author] If you have something to report on the issue of child abuse, please write to Judy at: ... [information removed in order to avoid violation of clause 4.2 of the rules for using the Proza.ru server - author]
We invite you to sign our petition to Congress to investigate the CIA's activities in child mind control at this link:
... [information removed to avoid violation of clause 4.2 of the rules for using the Proza.ru server - author]

Translation from English Sergey Maltsev

________________________

FROM THE TRANSLATOR

ABOUT THE INTERNATIONAL TRIBUNAL FOR CRIMES OF CHURCH AND STATE ITCCS AND ITS CREATOR KEVIN ANNETTE

The International Tribunal for Crimes of Church and State was created on the initiative of Kevin Annett. The Tribunal's mission is to expose evidence of child abuse and bring those involved to justice.

The Tribunal has more than 450 common law staff in 13 countries.

Kevin Annett is a former United Church pastor in Canada. While working as a clergyman, Kevin Annett came into contact with one of the most tragic secrets of the church. From conversations with representatives of the Indian population, he learned about what was happening in boarding schools for Indian children - institutions created under the authority of the church and state.

His own investigation into this activity of the church and attempts to make information about it public turned out to be a personal tragedy for Annett: he paid for it with everything that was in his life - family, work, position, name.

In the prologue to his book “UNREPENTANT. Exposing those in power" Annette writes:

“The years have covered the truth with thickets of blackberries, tall maples and elms, and hastily heaped earth. However, like the shell craters that remind us of past wars, the mass graves that dot the landscape tell the story of what really happened in the cold corridors of boarding schools.

Many children are buried here.

Under the cover of darkness, the tiny bodies of tuberculosis patients and beaten children were unloaded here. The youngest victims were babies born to rapists who wore a cross on their chests and spoke about God. Sometimes, fearing that their crime would come to light, the rapists burned their own children in school ovens. Undoubtedly, some of them even offered a prayer at the same time. And the rest of the children watched what was happening from the side or held the oven door...”

In order to finally break the spirit of the aborigines of North America, the Indians, throughout the twentieth century, Indian children - primarily the children of leaders - were forcibly taken from their parents, placed in special boarding schools, and there they were subjected to spiritual and physical destruction.

This did not happen in some dark Middle Ages, but right now, in our time, the time of computers, Martian expeditions, film festivals and high fashion shows.

Superintendent of Indian Affairs in Canada, Doctor of Science, President of the Royal Society of Canada Duncan Campbell Scott commented on the first results of the program launched jointly by the state and the church:

“...If these savages do not come to our boarding schools voluntarily, the law will have to force them to do so. The church will have no other choice. It is true that the mortality rate of Indian children dying in our schools from tuberculosis is very high, but it is consistent with the policy of our department aimed at the final solution of the Indian question ... "

More than half of the children died in boarding schools - a total of about 50 thousand. From infections, hunger, beatings, torture, rape, heartbreak...

Beginning with the facts of the genocide of Indian children in Canadian church boarding schools, the International Tribunal ITCCS, organized by Kevin Annett, in its investigation came to a global child trafficking network supplying “living material” for the rituals of the Ninth Circle Cult of Satanic child sacrifices.

Sergey MALTSEV

_________________________________

SERIES OF PUBLICATIONS AND TRANSLATIONS ABOUT SATANIC RITUAL VIOLENCE:

1) Transcript of testimony about ritual murders of children in Belgium

2) The child sacrifice ritual was disrupted, the Satanists were arrested. Executives from Cargill and Sinclair corporations are involved in the case.

3) Hunting for children as entertainment among members of European royal families

4) CIA and satanic sacrifices

5) The Vatican and the mafia remove witnesses to child sacrifices

6) Ritual abuse practiced by the hierarchs of the Roman Catholic Church, members of royal families, famous politicians, representatives of governments and big business, united in the Cult of the Ninth Circle of Satanic child sacrifices

7) Powered by an extensive Australian network of Satanists. Fiona Barnett says

8) United States of Psychopathocracy. Journalistic investigation of ritual violence in the USA

9) Drugs, electric shock and demons. A former psychocoding instructor for the Order of the Illuminati talks about

10) Transformation of America. The documented autobiography of Kathy O'Brien, a victim of the government's MK-ULTRA mind control program and its Central Intelligence Agency subprogram Project Monarch.

_______________________________________

Original article text in English:

CATHOLIC POPES AT CHILD SACRIFICES? MAFIA ISSUED HIT? MISSING WITNESSES MURDERED?

Thursday, August 28, 2014 12:24

This article is dedicated to children who are now or have undergone Vatican-sponsored and global elite Ninth Circle Satanic Child Sacrifice Cult rape, torture and murder, plus to the memory of over 50,800 missing children, some of who's remains rest in the mainly Catholic- owned 34 mass grave sites across Canada, Ireland and Spain. Their perpetrators continue to live elite lives free of responsibility for their ongoing crimes. Our prayers are with these innocents, and should be for ourselves if we allow this Child Holocaust by our church, corporate and government leaders to continue.

An investigator has gone missing after supplying the International Common Law Court of Justice in Brussels with evidence that Pope Francis Bergoglio and retired Pope Joseph Ratzinger may have performed child sacrifices in Ninth Circle Satanic Child Sacrifice Cult ceremonies. The missing Court investigator brings a total of 14 witnesses who, prior to their testimony before the ICLCJ Court, have been killed, died of mysterious causes, or incarcerated in a jail cell or mental institution without being charged with a crime.

The criminal syndicate Ndrangheta, which was said to supply children for these Ninth Circle child sacrificial rites, reportedly has issued a “hit order” against key ICLCJ Court officials including Kevin Annett. The British Crown was believed to be attempting to get their hands on Annett. The Canadian pastor was scheduled to arrive in Ireland this weekend to help the ICLCJ Court begin an inquiry into what has been reported as ritually abused remains of almost 800 children buried in a septic tank at a Catholic mother and baby home in Tuam.

On Aug. 15 ICLCJ Court deputies in conjunction with Montreal police, arrested two Ninth Circle Cult members apparently making preparations for a child sacrifice. After their arrest, one Ninth Circle Cult member revealed the locations and dates of the upcoming global elite’s Ninth Circle child sacrifice rituals. The cult member was granted protection and has gone into hiding, along with the five judges, 27 jury members and officers of the ICLCJ Court.

There was good reason to stay out of the public eye. The criminal syndicate Ndrangheta was believed to be working with an office at the Vatican to supply children for Ninth Circle sacrifice ceremonies. Ndrangheta, under direction of the Vatican, was said to have issued a “hit order” against key ICLCJ Court officials, including Kevin Annett.

As Field Secretary for the International Tribunal into Crimes of Church and State, Annett has helped prosecute Ninth Circle child torture and murder cases since 2011. According to a source in a Belgian police department,” There are rumors that a price has been put on Annett’s head by Ndrangheta. My contacts say it’s being planned with the Holy Alliance” (defined as the Vatican spy-assassination agency).

Annett faced threats on several levels. According to a source in Ireland’s national police, the Gardai, the Irish government has agreed to extradite Annett to a special administrative prison in London after he arrives in Ireland this weekend to open an independent inquiry into the apparent sacrificial murder of children in Tuam.

Last July there were 796 children found in a septic tank at the Catholic St. Mary's Mothers and Babies Home near Tuam. The killings have been linked to the Catholic-run Ninth Circle Satanic Child Sacrifice Cult that has been said to include popes, cardinals and other global elites including members of the Church of England and British Royal Family. An Irish police investigator told the ICLCJ Court, “The forensic people have told us that the configuration of the remains and evidence of continual decapitation and dismemberment resemble the usual signs of ritualistic murder.”

A ICLCJ Court Commission has been formed to define the role of the criminal syndicate Ndrangheta and major banks in drug money laundering, international child trafficking and murder. Annett was to be in Ireland this weekend to begin the Commission’s inquiry, but has reschedule his travel itinerary to avoid countries sympathetic to the Vatican or under jurisdiction of the Crown of England. Annett said today in an exclusive interview, “Even though I am prevented from being present, the independent inquiry into Ndrangheta, major bank money laundering, international child trafficking and the child mass graves and ritual murders in Ireland will proceed as scheduled on Sept.1 . The ongoing investigation is under the auspices of the ICLCJ Court’s Permanent Inquiry into Child Trafficking and Ritual Sacrifice.”

The five international judges of the 2014 ICLCJ Court, 27 jury members and Court officers have been working overtime. The Court has said it would release no later than Sept. 1, the key evidence that admires Pope Francis, Archbishop of Canterbury Justin Welby and Catholic Jesuit Superior General Adolfo Pachon of Crimes Against Humanity, including exposing their roles in Ninth Circle Satanic Cult child sacrifices.

The ICLCJ Court has now assumed that their whistleblower could have been murdered sometime after July 3. The investigator disappeared after supplying the ICLCJ Court with documents from secret archives at the Vatican. One called the Magisterial Privilege claimed that prior to each new Pope taking office, they were required to participate in killing infants and drinking their blood in Ninth Circle Satanic Cult Child Sacrifice rites.

Some of the over sixty eyewitnesses who have tested before the ICLCJ Court have named Pope Francis, the former Pope Ratzinger, Catholic Jesuit Superior General Adolfo Pachon, Queen Elizabeth and certain Catholic Cardinals as present with them as children during these Ninth Circle Satanic Cult child sacrifices . The Court's Feb. 2013 guilty verdict against 30 global elites including Pope Ratzinger, was followed a few days later by his unprecedented resignation. Pope Francis recently indicated that he may retire.

Another Court document from the Vatican archives provided to the Court showed that in Jan. 2012 UK Archbishop of Canterbury Justin Welby acted under the direction of Queen Elizabeth to destroy forensic remains of a Ninth Circle Satanic Cult child homicide. Two eyewitnesses tested that as children they were present during this same murder in a sub basement catacomb under the west wing of the Mohawk Indian Residential School in Branton Ontario Canada. The two eyewitnesses alleged that they saw a five or six year-old girl gagged, bound to an altar, repeatedly raped, killed, disemboweled and dismembered. Her blood was consumed by nine red-robed figures that included a member of the British Royal Family.

Queen Elizabeth and her husband Prince Phillip were also delighted in the 2013 ICLCJ Court. The UK royal couple was found guilty in the Oct. 10 1964 disappearance of ten native Canadian children from the Catholic-owned Kamloops Residential School in British Columbia. Parents haven't seen their children since.

Since 2008 there have been 32 child mass grave sites discovered at some of the 80 mainly Catholic-owned native children residential schools across Canada. Even though child human remains were found at the large Mohawk mass grave site in Branton Ontario, all 32 have been refused excavation by the Catholic Church and government of Canada.

Another child mass grave site in Spain was believed connected to Pope Francis, his meetings with the military Junta during Argentina’s Dirty War and the disappearance of thousands of children of political prisoners from Catholic orphanages.

Since the Queen’s conviction, seven eyewitnesses have died in apparent homicides just prior to their scheduled testimonies before the ICLCJ Court. Six UK and Canadian citizens have been illegally detained, apparently just for advertising Queen Elizabeth’s arrest warrant. Under UK and Canadian law, no one has been investigated, charged or seen the inside of a court room for the seven deaths or six incarcerations.

“My friends Chief Louis Daniels, Harriet Nahanee, Nora Bernard, Johnny Bingo Dawson, William Combes, Ricky Lavallee and Harry Wilson were killed, while Steve Finney, David Compan and his wife, Laurent Louis and Vivian Cunningham were cruelly drugged and imprisoned against them will. “All just because they were trying to expose the rape, torture and murder of children,” stated Kevin Annett. “They are truly martyrs and prisoners of Conscience at the hands of the Vatican and British Crown in efforts to hide proven crimes of the Ninth Circle Satanic Child Sacrifice Cult.”

The ITCCS and ICLJ has established Common Law Courts with 450 Peace Officers in nine countries. In the US county sheriffs have organized Common Law Courts in 31 states. The Common Law Courts in the US, Canada, Ireland, England, Belgium, Holland, Germany, New Zealand and Australia have commenced indictment of government, church and corporate officials for human rights violations, betrayal of oaths of public office, mortgage fraud, criminal conspiracy and child trafficking and murder.

Over 800 people are active in 24 local branches of the Common Law Courts under the coordination of three Field Secretaries: Kevin Annett (North America), George Dufort (Western Europe) and Cameron Mottus (Asia and Australia-New Zealand). Organizing funds are available for common law groups wishing to apply. To contact the ITCCS, ICLCJ Court in Brussels or to volunteer, email: ... [information removed to avoid violation of clause 4.2 of the rules for using the Proza.ru server - author]

About the Author

Judy Byington, MSW, LCSW, retired, author of “Twenty Two Faces: Inside the Extraordinary Life of Jenny Hill and Her Twenty Two Multiple Personalities” ... [information removed to avoid violation of clause 4.2 of the rules for using the Proza.ru server - author] is a retired therapist, Public Speaker, Activist and investigative journalist whose articles on international child exploitation rings have been cited on hundreds of blogs and websites. The ex-Supervisor, Alberta Mental Health and Director Provo Family Counseling Center is the CEO of Child Abuse Recovery and Speakers Bureau ... [information removed to avoid violation of clause 4.2 of the rules for using the Proza.ru server - author]. If you have news tips about child abuse issues please email Judy ... [information removed to avoid violation of clause 4.2 of the rules for using the Proza.ru server - author]. You are invited to sign our petition to Congress for an investigation of the CIA mind control of children by clicking here: ... [information removed to avoid violation of clause 4.2 of the rules for using the Proza.ru server - author]

Child sacrifices in the Hebrew Bible and in the Deuteronomic version of the Book of Jeremiah.

Commentators rightly point out that in the final version of Jephthah's story, God responds with silence to Jephthah's vow to donate to him the first thing he encounters upon his return home. Sacrifice is not the wish of God, but a consequence of human pride. In this context, the story of Jephthah's daughter resembles in its tragedy the Greek idea of arrogance: Jephthah is trapped by his overconfident vow and is therefore forced to sacrifice his daughter.

Another argument put forward that the Israelites performed child sacrifices were urns containing bones found in burial caves at Gezer and elsewhere. However, the bones in these vessels have been shown to show no signs of burning. Therefore, these vessels are part of a funerary practice not associated with any type of child sacrifice, and even their dating to the Iron Age is unreliable. In fact, from everything that archaeologists have discovered so far, there is no trace of child sacrifice carried out in Iron Age Israel.

So, in the Iron Age, the Moabites, Phoenicians, Punians, Deir Allah and the Israelites practiced child sacrifice in various forms. The Moabites, and perhaps the inhabitants of Deir Allah, responded to crises with them, and the Phoenician-Punic and Israelite cultures performed child sacrifice rites on a regular basis. In Iron Age Israel, there were mainly two forms of child sacrifice: the sacrifice of the firstborn (Ex. 22:29; Ezek. 20:26) and milk-sacrifice. Both rituals were performed regularly. For the sacrifice of firstborns, various customs apparently took place: sometimes children of both sexes were sacrificed, and sometimes only firstborn boys. Additionally, the account of Jephthah's daughter confirms that children of all ages and genders were sacrificed in fulfillment of the vow. Child sacrifice, condemned in Jer. 7:31; 19:5 and 32:35 do not refer to firstborn sacrifices or votive sacrifices. Jer. 32:35 shows that they belong to the category milk-sacrifices, also condemned in other Deuteronomistic sources.

The following sections of the article are devoted to the question of the origin of child sacrifices in Israel and an analysis of Israeli prohibitions and criticism of sacrifices, as well as an analysis of replacement sacrifices. Such a review will allow us to obtain more detailed information about the rituals mentioned in Jer. 7:31; 19:5 and 32:35.

Excursion: child sacrifices in Canaan.

The languages of cultures that practice child sacrifice either belong directly to the Canaanite branch of the Northwestern Semitic languages, or are otherwise related to the Canaanite language, so it can be assumed that Phoenician, Punic, Moabite and Israelite child sacrifice, as well as the ritual described in DAT II, trace their roots back to Bronze Age Canaanite ritual. In the Late Bronze Age, such a ritual is indeed attested on several Egyptian military bas-reliefs from the times of Seti I, Ramesses II, Merneptah and Ramesses III.

These bas-reliefs depicting Canaanite cities being besieged by the armies of Pharaohs Seti I, Ramesses II, Merneptah and Ramesses III were collected and studied by Anthony John Spalinger. More or less well preserved on city walls or ramparts, the bas-reliefs show a group of dignitaries raising their hands and faces to heaven. One of the officials holds a vessel for burning incense, while one or two others throw dead children from the city wall. Vessels for incense were typical attributes of worship of Baal-Hamon. The scene is reminiscent of the sacrifice of the Moabite king Mesha, described in 2 Kings. 3:26-27. Based on biblical evidence, as well as texts from other sources, Spalinger reconstructs the elements of the ritual depicted in the bas-reliefs as follows:

(1) The people call upon Baal.
(2) Child sacrifices are performed.
(3) The action takes place under the pressure of circumstances, for example, a city is besieged by the enemy.
(4) In one case, a bag of flour was brought for the ritual.
(5) Censers containing incense are always present.
(6) People cry to heaven, not to Pharaoh.

Images on Egyptian war reliefs leave no doubt that the children sacrificed were not burned, but thrown dead from the city walls. This is the difference between these scenes and the descriptions of the sacrifices in Jer. 7:31; 19:5; 32:35 and other Deuteronomic sources.

That the Egyptians in the bas-reliefs did not invent abominable rituals to discredit their conquered enemies is evident from the cuneiform text discovered at Ugarit (RS 24.266 VI D = CTU 1.119 V 26-35). The text on the tablet talks about the ritual sacrifice of a child, which is performed when the city is attacked by a strong enemy.

When a strong enemy attacks your gates // warrior your walls,
Lift up your eyes to Baal and say:
O Baal, if you drive away a strong enemy from our gates // a warrior from our walls,
bull, Baal, we will sanctify,
vow, Baal, we will fulfill,
the firstborn, Baal, we will sanctify,
htp - offering, Baal, we will fulfill,
holiday, Baal, we will celebrate.
To the sanctuary, Baal, we will rise,
This way, Baal, we will go.
And Baal will hear your prayer:
he will take away a strong enemy from your gates // a warrior from your walls.

The evidence leaves little doubt that the Canaanites performed child sacrifices during the Late Bronze Age, at least when their cities were under siege by a powerful enemy. Based on brief description events of 2 Kings. 3:26-27, we can conclude that the ritual of the Moabite king is closest to the considered Canaanite ritual of the Bronze Age. The child sacrifice described in DAT II may also have been a response to extraordinary events. Thus, it seems plausible to assume that the ritual child sacrifices practiced by the heirs of the Canaanite culture go back to a single Canaanite prototype ritual.

It is possible that there is evidence in favor of regular child sacrifices in Canaan at the end of the Bronze Age. This practice, in turn, may have influenced the Israelite and Phoenician-Punic rites of child sacrifice. Several thousand fragments of human bones and several skeletal remains of animals were discovered in a small abandoned temple near the modern Amman airport. The main accumulations of bones were found in the cella of the temple and around the oven outside the structure. The bones, found in a fragmentary state, have traces of burning, which makes their examination much more difficult. Some bone fragments probably belonged to a teenager aged 14-18, others to a forty-year-old woman. The temple was active for one century, and the small number of skeletons indicates its infrequent use. Researchers believe that the main function of the ritual at the Amman temple was to cremate human bodies and scatter their remains within the structure and possibly beyond. There appear to be two possible explanations for this location. It was either a funerary temple or a temple in which human sacrifices were performed. A comparison of the condition and color of the bones from the Amman temple with the remains of a human victim discovered in Crete suggests that the bodies of recently killed people were burned: The burned bone remains have White color in the event that the flesh was drained of blood before being burned. Thus, the victims from Crete and from the Amman temple were probably killed shortly before cremation. There is a possibility that the temple discovered at the Amman airport was dedicated to human sacrifice. In this regard, it is of great interest that a significant part of the pottery discovered in the area of the Amman temple is characteristic of Mycenaean or Aegean cultures, which raises the question of whether the human sacrifices performed in the Amman temple were due to the influence of the Aegean religion. Unfortunately, there is not yet sufficient evidence to answer this question. But if the answer were yes, the differences between the Phoenician-Punic and Israelite rites of human sacrifice on the one hand, and the Canaanite sacrifices on the other, could be due to the Aegean influence on Phenicia and Israel. Since in the 13th and 12th centuries, the areas of Phenicia and Israel were subject to greater Sea Peoples influence than, for example, Moab or Transjordan, such a development would be far from surprising.

In contrast to the Canaanite and Moabite rites of child sacrifice, as well as the sacrifices performed by the inhabitants of Deir Alla, Phoenician-Punic and Israelite sacrifices appear to have been a regular ritual practice. However, the Phoenician-Punic rites differed from the Israeli ones, firstly, in the age of the child victims, and secondly, in the deity to whom the child was bestowed. As shown above, in Iron Age Israel there are several different types of regularly performed child sacrifices, but among them there is no evidence of a ritual performed in response to crisis events. On the other hand, a significant parallel between Israelite and Phoenician-Punic child sacrifices is seen in the fact that starting from the 6th century BC. and later, both cultures allowed the replacement of children intended for the ritual. At least in the post-exilic period, Israel abandoned the Phoenician-Punic religion and completely banned child sacrifice. The next section examines texts dealing with substitution and redemption of prepared sacrifices, as well as verses prohibiting or sharply criticizing child sacrifice, which might provide a clearer picture of the form of sacrifice condemned in Jer. 7:31; 19:5 and 32:35.

3. Substitution, prohibition and controversy against child sacrifice.

Along with the Punic and Phoenician cultures, the Israelite religion allows for the replacement of a child intended for sacrifice. During the captivity and post-exilic times, several religious laws prescribed such substitutions. A good example is the Deuteronomic addition to the story of the Exodus, Ex. 13:2, 11-13, which instructs:

Sanctify to Me every firstborn, who opens every lie among the children of Israel, from man to beast: they are Mine... And when the Lord brings you into the land of Canaan, as He swore to you and to your fathers, and gives it to you, you shall set aside for the Lord everything that reveals the lie; and all the firstlings of the livestock that you have, males, will be given to the Lord, and every donkey that breaks open, you shall replace it with a lamb. and if you do not replace it, buy it back; and you shall ransom every firstborn of man from your sons.

A similar injunction is given by the Priestly source (P) in Num. 18:15-16:
Everything that opens the lie of all flesh that is offered to the Lord, both man and beast, shall be yours; only the firstborn of men must be redeemed and the firstlings of unclean cattle must be redeemed; and the ransom for them: starting from one month, according to your estimate, take the ransom of five shekels of silver, according to the shekel of the sanctuary, which is twenty ger.

Elsewhere, P recognizes as a replacement even the Levites whom God takes for himself in place of the firstborn sons:
for they were given to Me from the children of Israel: instead of all the firstborn of the children of Israel, who open up all lies, I take them for Myself; (Num. 8:15-16).

Just like in Ezek. 20:26, firstborn children redeemed in Ex. 13:2, 11-13; and Num. 8:16; 18:15-16 are not limited to male children. The use of the expression פתר רחם (literally translated "that which first opens the mother's womb") indicates that the law applies to both the firstborn son and daughter.

A possible exception to the general practice of foreclosure may be Neh. 10:35-36:

[And we committed ourselves] to bring every year to the house of the Lord the firstfruits of our land and the firstfruits of every fruit from every tree; also to bring into the house of our God to the priests who minister in the house of our God, the firstborn of our sons and of our cattle, as it is written in the law, and the firstborn of our herds and flocks.

At first glance, this text from the book of Nehemiah does not provide the possibility of ransom, but as Joseph Blenkinsopp rightly noted, the “as written in the law” clause applies to sons and cattle in general, separating from them cows and sheep intended for sacrifice . Therefore, this clause can be considered an indirect indication of redemption.” But there remains another important difference between Her. 10:36 and Ex. 13:2, 11-13; Number 8:16; 18:15-16: in Neh. 10:36 We are talking only about boys.

Finally, in pre-exilic times, the pre-Deuteronomic version of the story of the sacrifice of Isaac (Gen. 22:1-19) confirms the replacement of child sacrifices with other forms of sacrifice. Commentators are almost unanimous that verses 15-18 (Gen. 22) are a late addition to the story of the sacrifice of Isaac. The way in which the angel calls to Abraham a second time in verse 15 interrupts the flow of the narrative, which continues only from verse 19. In addition to the story told in v. 1-14, art. 15-18 provide a theological interpretation of the sacrifice of Isaac in the light of promises to the patriarchs made elsewhere in the Pentateuch. Because Abraham obeyed God and was even willing to sacrifice his firstborn son, he is worthy of the promises and blessings given earlier and later repeated (cf. Gen. 22:16 with Gen. 26:3; Gen. 22:17 with Gen. 15:3; 24:60; 32:13 and Gen. 22:18 with Gen. 13:3; 18:18; 26:4; 28:14). Thus, with the help of Gen. 22:15-18, the promises and blessings given to the patriarchs become conditional, and the entire story is transformed into the idea of exclusive submission to God. The idea that the promises to the patriarchs were made on conditions of obedience to the God of Israel can be found in the book of Deuteronomy and in the Deuteronomic literature, where, like Gen. 22:15-18, the call to obedience is precisely what the fulfillment of divine promises rests on. The Deuteronomic character of the addition of Gen. 22:15-18 is also confirmed by the fact that Deuteronomy, like Gen. 22:15-18, views the promise of land to the Jews as a divine oath (see Deut. 1:8, 15; 6:10, 18, 23; 7:8, 13; 8:1; 9:5; 10:11; 11 :9, 21; 19:8; 26:3, 15; 28:11; 30:20; 31:7, 20, 21; 34:4). Fragment of Gen. 22:15-18 is thus also part of the Deuteronomic redaction, which links the story of Isaac's sacrifice to the rest of the Pentateuch and interprets patriarchal promises and blessings as conditional, contingent on Israel's obedience.

Thus, Gen. 22:1-14, 19 represents pre-Deuteronomic history belonging to the non-priestly materials of the Pentateuch. How was the sacrifice of Isaac understood in this earlier narrative? This version of the story made no mention of obedience or reward. The main idea of the story was the words of the angel addressed to Abraham (vv. 12-13).

“[The angel] said: Do not lay your hand on the child, nor do anything to him, for now I know that you fear God and have not withheld your son, your only son, for Me. And Abraham lifted up his eyes and saw: and behold , behind a ram, caught in a thicket by its horns. Abraham went, took the ram and offered it as a burnt offering in place of his son. "(Genesis 22:12-13)

What is really important here is the fear of God. It is not Isaac's sacrifice that matters, but Abraham's fear of the Most High. However, fear of God does not have to be expressed by actually sacrificing a child; God is satisfied with a ram in return. Therefore, the passage of Gen. 22:1-14, 19 in its older version justifies the replacement of a child sacrifice with a sacrificial animal.

The sacrifice of Isaac itself is characterized as a burnt offering (עלה). Although the phrases used in Deuteronomic literature and priestly sources to describe child sacrifices (העביר, שרף באש) are not used in Gen. 22:1-14, 19, and Abraham wants to slaughter Isaac before consigning him to the fire, the fact that Isaac must be burned brings the described ritual closest to milk-sacrifice.

The indicated differences between Gen. 22:1-14, 19 and milk-sacrifice, most likely caused by insufficient knowledge of the details of the ritual milk- sacrifices from the original narrator (author), or from a later editor.

Since the non-priestly materials of the Pentateuch are very difficult to date, one can hardly say more about the date of the original history than that it may belong to the pre-exilic period. This means that, with the possible exception of Gen. 22:1-14, 19, in ancient Israel evidence of substitution of child sacrifice appears at the same time as in the Phoenician and Punic cultures, i.e. in the 6th century BC

Unlike the Phoenician and Punic cultures, in Israel, starting from the time of exile, child sacrifice was generally prohibited. If there is any historical accuracy in the summary of 2 Kings. 23:10, then child sacrifice in Israel was first abolished during the religious reform of King Josiah, although it is quite possible that his followers revived the practice. Israel's rejection of child sacrifice is well documented in the Deuteronomic controversy against it, as well as in the laws mentioned at the beginning of this article. The same prohibition on child sacrifice can also be found in the post-exilic Holiness Code (Lev. 17-26), which states the following (Lev. 18:21, cf. Lev. 20:2-5):

Do not give any of your children to serve Molech, and do not dishonor the name of your God. I am the Lord.

A review of all the prohibitions against child ritual sacrifices shows that the only form of this practice that was prohibited and condemned was milk-sacrifice. Although the law commanding child sacrifices in Ezek. 20:25 - 26 is assessed negatively; in fact, there is no ban on the offering of the firstborn. This does not mean, however, that during the exile or post-exilic period the firstborn were still sacrificed to Yahweh. Quite the contrary, instead of prohibiting the sacrifice of the firstborn, Jewish religious legislation provided for ransom, after which the prohibition of this type of sacrifice became unnecessary.

We can conclude: in the Late Bronze Age, in cases of crises and emergencies, the inhabitants of Canaan practiced child sacrifice. Excavations of a temple at Amman Airport suggest that in addition to child sacrifice in extreme circumstances, regular human sacrifice also took place due to Aegean influence. Some Iron Age cultures, heirs of Canaanite traditions, such as the people of Deir Allah, Phenicia, Israel and Moab, continued the practice of child sacrifice, but formed their own specific forms. Israel sacrificed children to Yahweh until the end of the pre-exilic period. At least three different forms of child sacrifice can be noted in pre-exilic Israel: child sacrifice in fulfillment of a vow, milk-sacrifice, and the sacrifice of first-born children. The sacrifice of the firstborn concerned either only the firstborn boys, or also the firstborn daughters. Other forms of child sacrifice in Israel were not gender specific. At the very end of the captivity period, both Deuteronomistic and non-Deuteronomistic sources allow the replacement of firstborn children with sacrificial animals and prohibit other forms of child sacrifice. Beginning with the reforms of King Josiah, this process intensified during the exile period, excluding from the religion of Israel as pagan what had once been an integral part of the cult of Yahweh. The laws of the priestly source undoubtedly reflected the triumph of the polemics of the Deuteronomistic school. In the Israeli literature of the captivity period and later, evidence of child sacrifice is no longer found.

4. Child sacrifices in the Deuteronomic version of the Book of the Prophet Jeremiah.

How does the history of child sacrifice in the Israelite religion relate to the three quotations from the Deuteronomistic version of the book of Jeremiah (Jer. 7:31; 19:5; 32:35) related to child sacrifice? It is obvious that the verses of Jer. 7:31; 19:5 and 32:35 do not refer to firstborn sacrifices, emergency sacrifices, or votive sacrifices. Therefore, in these verses, as well as elsewhere in Deuteronomistic literature, the child sacrifices that the Deuteronomistic editor of the book of Jeremiah accused the Israelites of committing are milk- sacrifices. This is confirmed by the phrase למלך ("as milk-sacrifice") in Jer. 32:35. In my opinion, all the evidence for child sacrifices for Yahweh in the pre-exilic period, as well as texts such as Gen. 22:1-19, make it quite plausible to assume that milk-sacrifice, mercilessly denounced in Jer. 7:31; 19:5 and 32:35 were dedicated to Yahweh. But why then in Jer. Does 19:5 and 32:35 say that children were sacrificed to Baal?
The specific use of the name Baal in the book of Jeremiah helps answer this question. On the one hand, the name of Baal is mentioned in various layers of the book of Jeremiah when Israel is accused of worshiping other gods (Jer. 7:9; 9:13; 11:13, 17; 23:13). Some of these references go back to the prophet Jeremiah himself, others constitute the Deuteronomistic or later editorial layers of the book. On the other hand, the name of Baal could be used for polemical purposes, as a term associated with syncretism and pagan piety. In this manner, the name of Baal is often used to denounce certain religious activities in the cult of Yahweh. The word Baal is thus part of the anti-language and serves as a metaphor that discredits everything that is opposed to monolatric or henotheistic Yahwism. For example, in Jer. 2:8, the prophets opposed to Jeremiah are accused of prophesying in the name of Baal, although texts such as Jer. 28 show that they were in fact prophets of Yahweh. Moreover, the man accused of Baal worship (Jer. 2:23) claims that he did not follow Baal. And in the Deuteronomistic verse Jer. 9:13 explains that he who follows Baal follows the stubbornness of his heart, but not the law of Yahweh. Here, Baal is likened to the stubbornness of a condemned man.

How is the name of Baal used in Jer. 19:5 and 32:35? In these two verses, the meaning of Baal's appearance lies in the words of Yahweh - "what I have not commanded or spoken." The clarification that Yahweh did not call for child sacrifice suggests that someone actually argued the opposite. Otherwise, why would Yahweh clarify that he did not command that children be sacrificed to Baal? Moreover, although in Jer. 7:16-20, Israel and accused of worshiping other gods, Jer. 7:31 speaks only of the high places of Tophet, not of Baal. In Jer. 7:21-26, 7:31 the controversy against the Israeli cult of Yahweh continues. If the child sacrifices mentioned in Jer. 7:31 were intended for Baal, then it would have been more appropriate for the Deuteronomic editor writing the temple speech to place Jer. 7:31 after Jer. 7:16-20 to continue the polemic against Israel's worship of the sky goddess and condemn child sacrifices in honor of Baal. Moreover, like Jer. 19:5 and 32:35, Jer. 7:31 emphasizes that Yahweh did not command the sacrifice of children. Thus the verse of Jer. 7:31 should be understood as a condemnation of the Israelites who were actually sacrificing their children in honor of Yahweh. In turn, the statement in Jer. 19:5 and 32:35 that Israel sacrificed children in honor of Baal is a polemical move to reduce Yahwist sacrifice to non-Yahwist sacrifice. The Deuteronomic edition of the book of Jeremiah discredits child sacrifices in honor of Yahweh by presenting them as sacrifices to Baal. This move fits well with the attitude towards child sacrifices elsewhere in the Deuteronomistic literature (see, for example, Deut. 12:31; 18:10).

But why does the Deuteronomistic editor of the book of Jeremiah even mention child sacrifices? And why does he connect the Israelite temple cult with the practice of child sacrifice in Jer. 7:21-34? These questions can be answered by knowing the dating of the Deuteronomistic edition of the book of Jeremiah, as well as its goals and the goals of its opponents. I have shown above that the Deuteronomistic editor in Jer. 14:13 polemicizes with the prophets (Hag. 2:9 and Zech. 8:19), and Jer. 14:10-16 criticizes the preaching of the prophets Haggai and Zechariah and the theology of Zion. This, in turn, means that the Deuteronomistic editor of Jeremiah wrote shortly or during the restoration of the Jerusalem temple in 520-515. BC. In my opinion, the editor of the book of Jeremiah had a double goal: on the one hand, he explains the Babylonian exile as a consequence of the behavior of Israel in pre-exilic times, and on the other hand, he argues regarding the advisability of rebuilding the Jerusalem temple, discussing the consequences that cited the theology of Zion in 597 and 587. BC. According to the Deuteronomic editor Jeremiah, it was the hope of magical protection of Jerusalem through the temple and sacrificial cult that became one of the reasons for the destruction of Jerusalem in 587 BC. In the temple theology of the prophets Haggai and Zechariah, the editor sees a revival of this idea, according to which the sacrificial cult offered hope for stopping disasters such as famine (Hag. 1:2-11; 2:15-19). Once the temple is built, the nations will come to Mount Zion (Zech. 8:20-23) along with their treasures (Hag. 2:7-9).

Author Jer. 7:22 protests against the sacrificial cult associated with these hopes: for I did not speak to your fathers, nor did I give them a commandment in the day that I brought them out of the land of Egypt concerning burnt offerings and sacrifice.

It was not the temple sacrificial cult that the Lord of Israel commanded, but he asked for obedience from his people (Jer. 7:23). It is not on the temple and not on the sacrifices performed in it that Israel must rely; it is not from them, and not through magical rituals that Israel will receive salvation. Instead, he, Israel, must follow the commandments given to him. Thus, the Deuteronomistic editor Jeremiah's polemic against child sacrifice is an argument against the revived Jerusalem cult and the theology of Zion. Child sacrifice serves as an example to him of the lengths to which a sacrificial cult can go to achieve the goal of salvation and protection.

This reduction of the Jerusalem cult through child sacrifice is also found in other places. Likewise, the Deuteronomic addition to Micah (6:6-8) compares the sacrificial cult of the Jerusalem temple to child sacrifices:
“With what should I appear before the Lord, bow before the God of heaven? Shall I come before Him with burnt offerings and first-year-old calves? But is it possible to please the Lord with thousands of rams or countless streams of oil? Shall I give Him my firstborn for my transgression, and the fruit of my womb for the sin of my soul? Oh man! It has been told to you what is good and what the Lord requires of you: to act justly, to love mercy and to walk humbly with your God.”

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Ritual sacrifices of children during black masses in the West have been put on stream. The largest mass child sacrifice in human history

Application

Essay “Killing a Child”

taken from the encyclopedia "25 Key Books on Psychoanalysis" by Pascal Marson

Kill a child (7)

MAIN TOPICS OF THE ESSAY “THE CHILD IS KILLED”

KILL A CHILD

CONNECTION WITH THE PRIMARY NARCISSISTIC REPRESENTATIVE

PSYCHOANALYSIS AND PSYCHOANALYST

ORIGINAL INTERPRETATION

NOTES