Occult Aristocracy’s 400 year-old Molestation Network

Tracking Britain's Pederast Secret Societies

Copyright ©2026 by Independent History and Research

www.Revisionisthistory.org

PART ONE

(In Part Two we will elucidate Renaissance England’s esoteric vision of Queen Elizabeth I as Witch and Patroness of a Conspiracy which rules Britain to this day).

Prolegomenon

We are undertaking an excursus into the chaos sorcery which originated in 15th century Renaissance sodomite “Catholic” Florence and was subsequently transmitted to Rome and Elizabethan “Protestant” London in the 16th century.

The very act of associating these two seeming opposites will provoke indignation from Protestants schooled to believe that Cardinal Nicholas of Cusa’s coincidentia oppositorum could not apply to strait-laced Reformation England.

In Part II we hope to demonstrate that the monumental unifying factor was the mutual lust to acquire the wonder-working sorcery of ancient Egypt from which the circles of theurgy both in Florence and Rome — as well as London — drew for guidance, direction, and power over Creation.

Renaissance humanism, about which centuries of university lectures have been expended, and mountains of books have been penned, have nearly all concealed the truth that humanism is ultimately centered on acquiring the secrets of Pharaonic sorcery in order to become like God by increasing human brain power to omnipotent levels through unnatural means.

The Bible does not deny, it affirms that “When Aaron’s staff turned into a serpent, Pharaoh’s sorcerers did the same: each one threw down his staff and it became a snake” (Exodus 7:11).

The Bible does not contest that when “Aaron stretched out his hand over the waters of Egypt, and the frogs came up and covered the land of Egypt, the magicians did so with their enchantments, and brought up frogs on the land of Egypt. (Exodus 8:6-7). Concerning Satanic wonders cf. Matthew 24:24, 2 Thess. 2:9 and Rev. 13:13-15.

In fulfillment of the Kabbalistic mandate to “repair” God’s “imperfect” cosmos, Christendom’s Renaissance érudits talmudiques on both sides of the denominational aisle were inspired by the teaching in the Babylonian Talmud (Kiddushin 49b), as follows: “Ten measures of witchcraft were given to the world; Egypt received nine while the rest of the world received one.”

In Cusa’s restatement of the alchemical coincidentia oppositorum doctrine, the adept was taught to discern how apparent opposites are reconciled and how they can coincide without contradiction.

Under Pope Nicholas V, Cusa (1400-1464) was promoted to cardinal and served as a papal legate. “In the earliest of his works—a Christmas sermon preached at Coblenz in 1430—Nicholas (of Cusa) brought together the most diverse types of material...sources which presage the beginning of a new epoch: the Bible and the Talmud…

“The change was the consequence both of Nicholas’ ever-deepening commitment to the...idea of man’s dignity…Nicholas’…synthesis represents a high-water mark in the evolution of the new understanding of reality which appeared in Western Europe...With respect to the creator, man is a ‘human god’ or a ‘second god’…

“During the period of his engagement at the Council of Basle (1432-1437), he had broadened immensely his knowledge of the philosophical traditions of late antiquity…Whereas in his earliest sermons he had drawn on Macrobius for Platonic opinions, he now began to make use of Plato himself—especially the Timaeus of Philo, Proclus, Pseudo Dionysius…” (Charles H. Lohr, “Metaphysics,” in The Cambridge History of Renaissance Philosophy (1992), pp. 548, 550, 553 & 556).

The remains of Cardinal Cusa rest in his own titular church in Rome. He was honored just a year after his death with an effigy sculpted in relief by the renowned Italian artist Andrea Bregno (1418-1506). The inscription over his tomb reads, “Quae latent et vas, Nicolaus peregrinans hoc opus erexit; cetera marmor habent” (“The hidden things and the vessel the pilgrim Nicholas erected; the rest is marble”).'

The Peregrination of Secret Societies through British History