4岁就被父塞dick的悉尼共济会员之女借论文揭露巫术邪法

历史和新闻几乎被当权者垄断,还原真相需要捕捉蛛丝马迹……

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4岁就被父塞dick的悉尼共济会员之女借论文揭露巫术邪法

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TERROR, TRAUMA AND THE EYE IN THE TRIANGLE:
THE MASONIC PRESENCE IN CONTEMPORARY ART AND CULTURE

Lynn Brunet MA (Hons)
Doctor of Philosophy
November 2007

二战后长大的这个女孩长大成人后,都垂垂老矣,读了个博士,才以『心理分析』的名义写了这篇冗长的论文,
揭露了共济会乃至玫瑰十字会等是如何通过虐待强奸等邪法来实现『通灵』获得『enlightment』的。

阴谋论吗?想想当初英国首相Cameron被爆出在大学参加兄弟会(共济会预备组织)期间把dick放进猪嘴巴辞职的事情吧,
他当初就是受组织的指示进行对自我的凌辱,才得以晋级,之后还被留了录像,在不听组织话的时候就被爆出来让他被迫下台。

想想Epstein那个性奴岛上招待了多少权贵之外,还招待了多少学术界名人,包括政治学家、经济学家甚至包括物理学家。他为什么恰恰在监控照不到的时间用身边仅有的工具一条毛巾去『自杀』?

想想最近在印度尼西亚巴厘岛的死去的青年情侣吧!他们被印度尼西亚警方公布为30多人作证是男方先杀了女方,再自杀。太讽刺了,30多人都目睹了吗?没有一个人去试图阻止?还是本来他们就是杀手,2者就是祭品?
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Re: 4岁就被父塞dick的悉尼共济会员之女借论文揭露巫术邪法

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minquan 写了: 5月 18, 2023, 10:06 am TERROR, TRAUMA AND THE EYE IN THE TRIANGLE:
THE MASONIC PRESENCE IN CONTEMPORARY ART AND CULTURE

Lynn Brunet MA (Hons)
Doctor of Philosophy
November 2007
下载地址
https://anonfiles.com/w1C3e5sbz8/Abuse_Mason_zip

ATTACHMENT01

p6
The project originated with a discovery of the depiction in
my own artwork, produced in the context of a professional art career, of traces of terrifying
early initiatory experiences in the context of a Masonic Lodge and using Masonic ritual and
regalia.

p7
This deeper layer of trauma, acknowledged since the
1980s as ritual abuse, has led to the development of scholarly investigation into cult
practices of all types. However,until now, research into Masonic ritual abuse, apart from an
acknowledgement by some scholars that it exists, has been minimal, possibly due to its
association with the Establishment. This thesis will suggest that artists may be illustrating
its presence, both consciously and unconsciously, in the latter half of the twentieth and
early twenty-first centuries.

p10 石匠会自己的作家得意的介绍非常规仪式 (initiation)

As Alan Axelrod observes, ‘irregular’ Lodges, existing outside of the rules, may be considered by Grand Lodge as sites
of immoral behaviour.

This concept of ‘irregular’ practice, a common term used in the
Order, acknowledges that initiatory knowledge can be used in corrupt ways for debased
purposes and for the use of power over others. A number of key Masonic authors, as will be
discussed in Chapter Two, suggest that such corruption has been woven into the Order
since its inception and is present amongst the vast array of loosely related variations of the
basic Craft degrees.

In its irregular usage the boundaries between the symbolic spiritual
practices of the men in the Lodge and the older more primordial expression of initiation
practices
appear to have become blurred. This thesis will examine the traces of such
irregular practices as they appear in contemporary art.
The tradition of initiation practice has, since classical times, been subject to codes of
secrecy. However, for Freemasonry this has contributed greatly to its negative reputation



p12 小时候受凌辱的事改变了我的一生, 但是我终于打入共济会办画展了哈哈
I am a practising artist and academic, and havebeen creating artwork all my adult life,
aware that art making for me has been profoundly important. To put it bluntly I would say
that if it weren’t for art, I probably would have lost my mind. Making art has been an
obsessive occupation and in my early thirties I began to see a pattern in the work that spoke
of trauma.

In 1999 I created a body of textile/collage images that were
quite surreal; they all included bird-headed figures that appeared to be in some form of
ritual space. A series of embroidered vesica piscisshapes accompanied the larger images. I
called the series The Mason’s Daughter. (Fig. 2) While the work was on exhibition ABC
television screened a documentary on Freemasonry, which took the viewer inside Sydney
Grand Lodge to watch one of the rituals.


p13
Growing up in a post World War Two Masonic family in Sydney, my conscious memories
of this institution had been so insignificant that even until my late forties I had barely
counted it as an influence.

In my conscious memory my limited experience of the Order did not explain the
immensity of the terror I was experiencing much later in my adult life. The hornet’s nest of
memories that now surfaced seemed totally unbelievable and certainly unprovable.

p14
In the United States, Canada and Britain in particular there have been
multiple reports of Masonic ritual abuse. It also led to the realisation that I had now been
plunged into the mire of conspiracy theories that sees Freemasonry responsible for many of
the woes of the world. The resulting study, looking at the presence of its influence in the
work of contemporary artists, has been an attempt to wade through this mire, to sort the
rubbish from the facts and to try to understand the principles behind this institution.

p16Lewis这个词在Mason的暗号里是擦鞋垫,父母的垃圾桶的意思
Like the tool that carries the weight of the
stone, the lewis, as the Mason’s child, has to carry the weight of his or her father’s pain.
The following thesis will expound this relationship in more detail.

p18 石匠会的凌辱等级链
Here, the stark realities of patriarchal power can appear in
a very basic form that Kate Millett describes as a twofold principle in which “male shall
dominate female, elder male shall dominate younger.”

As the following discussion will outline, in the context of Masonic ritual abuse it is the older men,
who utilise their hierarchical or ‘priestly’ power over the children as well as over the younger men in the
group, who control both the type and degree of violence that is used.



p235 石匠会员是勇猛的战士,当然要经受凌辱的训练!
In male secret societies, he argues, the birth symbolism, such as the vesica piscisworn on the Grand Masters’ aprons, is an example of the appropriation of female symbolism in response to this
envy. It denotes the Grand Master’s capacity to ‘rebirth’ the initiates into the patriarchal
context where toughness, the ability to dissociate from pain and the capacity to suffer
humiliation are the marks of survival in a warrior culture.


p237 终于来重点了,小时候是怎么被爸爸安排得妥妥的
The oral rape of a child, for example, conducted quietly in the familyhome, can take place
in a matter of minutes leaving no external scars, but changing the inner life of the child
completely.
In such an act the child, through shock and trauma, confronts his or her own
death and through dissociation may totally forget the experience until much later in her
adult years
. If the perpetrator is her father, the consequences, as we know, are massive;
many women have carried the burden of their father’s pain in their psyches for most of their
lives. But what is different if her father is an initiated man? The concept of taboo, as Mary
Hamer notes, is not that a practice is outlawed altogether, but that it is “set apart for or
consecrated to a special use orpurpose; restricted to the use of a god, a king, priests or
chiefs, while forbidden to general use …”The initiated man who has entered the realm of the sacred
through war may well be categorised as similarly ‘set apart’.

她爸通过启动仪式,把Dick塞女儿嘴里,获得了『出体』的通灵体验。

p238 还是介绍这种巫术邪法的作用
A story quoted by Baudrillard depicts the act of incest as an entry into the liminal state that
is shared by both the father and daughter. The process includes a mutual ‘splitting’ or
dissociation process in which father and daughter “are levitated in the bedchamber … fly
out through a window and proceed to float above the surrounding countryside, petrified in
their never-ending embrace.”
The breaking of a taboo, as Freud notes, can be accompanied by amnesia.

p239 小孩子当然要当作父母的性沙包,出气筒啦,这是小孩子的『神圣』职责
Veronica Brady has suggested that there may be an economic value in incest.
In the post-war context this may be the case. The transaction between the child’s innocence and the parent’s knowledge of death becomes an exchange, in which the child becomes a reservoir
for the adult’s repressed pain, in return for his temporary relief from traumatic stress. For
the Masonic father it could be seen as a privately enacted ritual. As Turner notes, even
meek, law-abiding people are obliged to act in a disorderly manner in key tribal rituals,
regardless of their temperament and character.

This repression of collective grief into the liminal space via the bodies and psyches of the children then becomes a social enactment of the rite of Saturn, where the child’s more resilient psyche can accommodate the pain of their fathers, thus freeing the adults to go about the tasks of rebuilding the society through work and other orderly processes.

The child, through this near-death experience, thus takes on the role, in Bataille’sterms, of the ‘accursed share’ and the adult in this ritual is placed in a state mimicking that of spiritual elevation. The child retains this role forever afterwards. As the Lewis, she becomes the tool by which the adult enters the realms of the sacred, the whole process reenacting the ancient foundation sacrifice in sexual, cross-generational and familial terms. Such bonding, on a psychic level, may arguably provide the sort of group cohesion that Max Heindel’s comment at the beginning
of this chapter suggests.

p241 我爸加入共济会的经历
My father’s involvement with Freemasonry led him over the years to join both the Blue Lodge and the Red Lodge in our local area. This meant weekly or sometimes twice weekly attendances at Lodge as well as Lodge dinners, Christmas parties and other events that included the families. Now in his early eighties he still attends regularly.

By the time I was a teenager my father had also joined the Rosicrucian Order and when my
elder sister became an adult she joined as well.The family became a centre for
discussions of matters ‘mystical’, experiments in group hypnosis, of soirées with other
Rosicrucians, and a general interest in ‘enlightened’ pursuits of this kind.
My father made much of ‘seeing the light’ through a single transformational mystical experience and spent
many years trying to regain the sensation by all manner of means including building a lead-lined flotation tank in our backyard. He also preached his beliefs to us on a regular basis,
but nevertheless held to a secret that we could never know.


These one-sided discussions of mystical truth were always delivered to us individually
and were accompanied by the exhortation to regard solitude as one of the most important values.

My own response was one of deep resentment for the superiority of his enlightenment, but
as a young person I was never able to explain to myself why I felt this. He had always
seemed a gentle man, but I always felt, vaguelyand inexplicably, that he had used me for
his own spiritual gain.
The result was a resistance to joining the Rosicrucians until I was in
my late twenties, when I joined as a correspondence student. The first time I visited the

p242
Temple in Redfern, however, I had a terrifying sense of foreboding and withdrew from the
Order. As the years passed and I recalled my father’s sexual abuse of me as a young child,
the feelings seemed to be explained.


As I was to discover, sexual abuse and incest were woven through the family history for at
least three generations. My mother’s childhood years were spent in the military context of
the British Army as her musical father held the position of concertmaster for his regiment.
Early abuse experiences occurred for her while she was in Ceylon, which remained
repressed until she was in her forties. My father too, had experienced childhood sexual
abuse when he was raped by a Catholic priest at the age of eight.


(minquan在这里解释一下,耶稣口述,教会被耶和华强迫加入共济会,成为他们的附庸已经800年了,
一直是这样『传承』的,而且一旦神父们良心发现,要造共济会的反,共济会就把之前他们强奸男童的丑闻爆出来,
并断供肾上腺红。直到现任教皇开始用我的『虹光法』去驱魔,并祛除『肾上腺红』的毒瘾之后才停止。
于是教皇终于高兴的派下属炸毁了Georgia Guidestone)


There were also
incestuous relationships within his family. His embrace of Freemasonry may have partly
represented a rejection of the Catholic Church. Given the animosity between Freemasonry
and Catholicism at the time, his shift in allegiances, he said, would have horrified his
father.

p243 忏悔

In recent years, as the riddles of my own experience have been answered, I attempted to
talk to them both about what I was remembering. Thankfully, for my sake, my mother was
able to remember the night when my father had raped me at the age of four and
acknowledged, finally, her daughter’s experience.
The ritual abuse, however, was beyond
the comprehension of them both, which is in many ways understandable.

However, in mid 2004 my father became ill with the onset of Alzheimer’s disease. In the initial crisis period, and in an altered state of consciousness, he began to talk to me about the dark side of his
Masonic involvement and confessed that he was aware of a range of cults that used
Masonic ritual in abusive contexts to initiate children. He stated that, “there are many of
these groups. A lot of people know about them, but don’t speak about it because it is
embarrassing.” He alternated between coherent discussions with me of his and other men’s
involvement with these groups and nightly ‘escapes’ from the nursing home where he
would climb trees in a military-style mission in order, he believed, to observe the cult
activities so as to “get the children out of the cult”. This strategically organized mission
lasted for about two weeks until he believed he had retrieved every one of the children,
after which he appeared to be very satisfied with his accomplishment and all signs of his
turmoil abated. One of the nurses reported that in one of his ‘escapes’ she had never seen a
man run so fast. The memories of these irregular Masonic practices had clearly been
allocated to another part of his psyche not normally available to consciousness and had
perhaps become interwoven with his war experiences. It is possible, that by raising the
issue I had plunged my father into an internal conflict, as his mental demise did seem to
begin after the date of my confrontation with him. However, his brief period of honesty
with me has undoubtedly contributed towards a mutual healing process. This confession,
combined with the accrued knowledge I have gained of the Order, have redirected my focus
so that it is no longer based on anger towards the man himself. Instead, I am driven now to
understand the principles behind these age-old ‘magical’ practices, which split the psyches
of individual men in two: on the one hand, dutiful citizens and family men, and on the other
puerile, senseless and cruel creatures at the baser end of the human spectrum.


p244 对自己的治疗方法……

The confrontation with my parents was only one part of the overall therapeutic process. As
stated in the Introduction, this process began soon after I had experienced the shock of
realization that my artwork was based on Masonic themes. I began to see a therapist in the
year 2000 who worked with victims of ritual abuse. Perhaps due to my own lack of trust
and a desire to maintain control, I visited this therapist only on three occasions where she
gave me a set of very useful strategies to deal with these frightening impressions. One year
prior to The Mason’s Daughter exhibition the memory of my father raping me appeared to
open the floodgates to the others; the rest of the memories followed after 1999 with the
greatest number surfacing throughout 2001 and then occasionally appearing until 2006. As
I was to discover the ritual abuse experiences happened on the average once a year
throughout my entire childhood up until the age of fifteen. Some years there were two or
three events.

The process of anamnesis involved an active visualisation method accompanied by a
specific technique of writing with the non-dominant hand. When disturbing bodily
sensations and states of fear would arise, I would visualise myself as a child and ‘answer’
the questions I had posed by writing with my left hand. It also involved drawing sketches
with my left hand. This method of using the non-dominant hand for memory retrieval
developed in the United States in the context of ‘inner child’ psychology and Transactional
Analysis in the 1960s and then Recovered Memory work in the 1980s.
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Re: 4岁就被父塞dick的悉尼共济会员之女借论文揭露巫术邪法

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周四药店关门了吗?
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Re: 4岁就被父塞dick的悉尼共济会员之女借论文揭露巫术邪法

帖子 minquan楼主 »

YouHi 写了: 5月 18, 2023, 10:27 am 周四药店关门了吗?
呵呵。2021年1月,也有人说川普支持者是疯子。现在阴谋论都证实了吧?
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Re: 4岁就被父塞dick的悉尼共济会员之女借论文揭露巫术邪法

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