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Greer, John Michael Karnac Books PDF




19 September 2025: Chambersburg, Pennsylvania

The first church bell rang at twenty minutes to seven. Pete

Bridgeport, who was closing the door of his motel room, gave the air a quizzical look. Another joined it, and another; within moments, every bell in town was ringing.

He grabbed the railing of the motel balcony to steady himself. That could mean one of two things …

A car came down the street, horn blaring. The driver was shouting something out the window, and though Bridgeport couldn’t make out the words he didn’t think it involved

Chinese and Russian missiles on the way. He made himself go to the stairs and went down.

There was a crowd gathered around the front desk, staring at a television news program. “… been confirmed by the White

House,” the anchorman was saying. “We’re still waiting to hear from our news staff overseas, but certainly this is the most promising thing we’ve heard since the beginning of this crisis.

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5 September 2025: the White House,

Washington, DC

“Did they get everybody out of Nairobi?” Weed asked.

“Yes,” Greg Barnett said. “I’ve talked to Miller—he was our station chief there. He’s in Kisumu now, and we’ve got a secure diplomatic line open from there.”

“Well, that’s one bit of good news, at least.” The president ran a hand back through his hair. “We could use more.”

None of the members of the National Security Council had anything to say to that. Weed glanced around the room, and his gaze caught on the portrait of Teddy Roosevelt on horseback.

Damn the man, he thought. He made it look so easy. “What about the broader picture?”

“The business in Saudi Arabia is picking up,” said Barnett.

“The Saudis say it’s just a few protests and they’ve got it under control. Our people on the ground say there have been dozens of suicide attacks on police stations and government buildings, and what looks like urban guerrilla forces active in Qatif and

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One: The Unmentionable Crisis

Greer, John Michael Karnac Books ePub


The unmentionable crisis

It is a curious and recurring reality in social history that the crises that come to define entire eras are very often those that, until they burst into the forefront of public attention, no one affected by them was willing to discuss at all. Betty Friedan's cogent description of depression and anomie among post-war American women as “the problem that has no name” (Friedan, 1963) could have been applied with equal justice to the symptoms of other imminent crises—for example, the social costs of slavery in the antebellum South. In these and many other cases, a reality that would shortly become the focus of explosive controversy and dramatic social change remained unmentioned and unmentionable among those who were in the closest contact with it.

Central to the process of inattention that kept these issues out of the sphere of public discussion was an act of reframing that transformed a collective crisis into an individual pathology. Physicians in the slave states before the Civil War, for example, argued that people of African origin suffered from a peculiar mental illness called “drapetomania”, an irrational compulsion to run away from home. This convenient theory allowed the efforts of slaves to escape to freedom in the North to be understood, not as a response to the unmentionable social realities of slavery, but, rather, as a personal pathology that could be discussed and treated without reference to its collective context.

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Three: The Psychology of the Progress Myth

Greer, John Michael Karnac Books ePub


The psychology of the progress myth

Those religions that place their hopes in realms and beings that transcend ordinary human experience have certain advantages that are not shared by the civil religions discussed in the previous chapter. Even if the central hope of Christianity turns out to be wholly misplaced, for example, no Christian has to worry about having to face so daunting a prospect anywhere this side of the grave. The fulfilment of the Christian message, with its promise of redemption from sin and death through the sacrifice and resurrection of Jesus Christ, is by most branches of the tradition firmly relegated to the afterlife, where it cannot easily be tested by those who are still among the living.

That same habit of taking refuge in the unverifiable applies equally well to the apocalyptic side of the same faith. While the Second Coming is supposed to happen in the world of everyday experience, Christian churches have shown impressive ingenuity in redefining those scriptural prophecies that appear to date it to no more than a generation or so after the lifetime of Jesus. In this way, the fulfilment of prophecy has been moved off into the indefinite future, where the eye of faith can behold it but that of critical scrutiny cannot.

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Chapter Seven - The Tree Below the Veil

Greer, John Michael Aeon Books ePub

From the traditions and myths covered in the first part of this book to the detailed correspondences of the Spheres and Paths of the Tree—the subject of this second part—may seem like a substantial jump. The same principles of symbolism and symbolic thinking govern both, however, and the principles of the Hermetic Cabala provide the foundation on which the correspondences rest.

Traditionally, works covering the Tree of Life have presented the Spheres in their descending order, following the Lightning Flash of the way of Creation. By contrast, the three chapters of this section will follow the opposite order, rising from Sphere to Sphere and Path to Path along the route of the Serpent. This sequence, rather than the other, determines the order of practical work on the Tree—and it is in practical work that the Hermetic Cabala has its chief value.

Malkuth, the Tenth Sphere

Title: MLKVTh, Malkuth (Kingdom).

Name of God: ADNI, Adonai (Lord).

Archangels: MThThRVN, Metatron, Prince of Countenances;

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