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1. The use of the word Abaddon.
2. That the ceremony of the Black Room describes the crucifixion to be a “dire calamity”
because of the defeat of Satan.
3. The agape of the third point. An important factor here is to distinguish between an
orthodox and heterodox viewpoint. As a Catholic priest, Hannah would have been a
supporter of the one, holy, and undivided orthodox Catholic church led by the Pope as
the source of doctrinal authority. He condemns freemasonry as heterodox, that is heretical,
because it deviates from accepted doctrine (this has been stated in four papal Bulls—
most recently that of Leo XII in 1884), most particularly because it promotes syncretism.
This is because freemasonry in general holds that all faiths can participate in its rituals
and that all are equal paths to the gaotu [“Great Architect of the Universe”—Ed]. That
it is a latter-day mystery cult.
Hannah’s three points can be addressed as follows:
1. Abaddon is from Revelation 9:11. He is the Angel of the bottomless pit. Its relevance
is to the doctrinal significance of the three days that Christ was dead following the
crucifixion and before the resurrection. This period has been described as the harrowing
of Hell and was the subject of much art during the medieval age—it alludes to the view
that those in Hell would be redeemed by Christ. Esoterically it concerns the doctrine
that to pass into a higher world the initiate must overcome his shadow form—the dweller
on the threshold—which symbolises our material base nature and attitudes. By knowing
his name the candidate has brought his own “demon” under control. He is not worshipped
or used as a source of power.
2. The Black Room is part of a mystery play. It represents the moment of the crucifixion
and the loss at that point is mourned. As is the case in church services on Good Friday
the vestments are black and the attitude is one of loss. The ritual of the Red Room
makes clear that it is in the mystical Christ that the candidate is perfected. Hannah has
no mystical insight into the symbolism. Again I would say that the ritual is probably
heretical but not Satanic.
3. The third point uses neither a consecrated host nor a parody of the Mass. It is a ritual
meal founded on the principles of fraternity. I would also argue that the known authors
of the ritual were Christian mystics and thaumaturgists.
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