Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed (Luke 17:28-30).
Whether it is the recent sexpidemic of teachers seducing students, the growing pansexual hedonism of Burning Man-like festivals worldwide, the flood of overtly sexual content on television and the big screen, the casual intimate ‘hook-ups’ of modern college kids, or the deviant sex acts celebrated by people parading fully nude on public streets in broad daylight, something has been lost between the innocent days of the Great Generation’s public standards and the rapid erosion of contemporary decency.
Now, a researcher and author whose new book has skyrocketed up best-seller’s lists warns that the growing trend of hedonism may be supernaturally motivated.
In “Nephilim Stargates: The Year 2012 and the Return of the Watchers,” Thomas Horn ties moral abandonment to an ancient spirit, known in antiquity as the Greek god Dionysus (Roman Bacchus) who represented the personification of unrestrained sexuality.
“Followers of Dionysus imagined him as the presence that is otherwise defined within man as the craving that longs to ‘let itself go’ and to ‘give itself over’ to outlaw desires,” says Horn. “What puritans might resist as the lustful wants of the carnal man or the temptations of the Devil, the followers of Dionysus embraced as the incarnate power that would, in the afterlife, liberate man’s soul from the constraints of the present world and from customs which sought to define respectability through obedience to moral law.”
According to Horn, worshippers of Dionysus attempted to bring themselves into union with the god through ritual casting off of the bonds of sexual denial and primal constraint by seeking to attain a “higher state of ecstasy.”
The uninhibited rituals of ecstasy (Greek for “outside the body”) employed lascivious behavior, ecstatic communal dancing to the drums and flute, flicking of the head backward (as found in most trance inducing cults), and overt consumption of wine to bring the followers of Dionysus into a supernatural condition which enabled them to escape the temporary limitations of the body and mind and to achieve an orgiastic state of “enthousiasmos”, or “outside the body and inside the god.”
In this sense, Dionysus represented a dichotomy in the Greek religion, as the primary maxim of the Greek culture was one of moderation; “nothing too extreme.” Yet Dionysus embodied the absolute extreme in that he sought to inflame the forbidden passions of human desire.
“As students of psychology will understand,” Horn continues, “the willful abandonment of social restraints, which defined Dionysus-worship, actually gave the god of wine and revelry a stronger allure, not weaker, among many ancients who otherwise tried in so many ways to suppress and control the secret lusts of the human heart. Dionysus was a craving that demanded one partake of ‘the forbidden fruit’ and who threatened madness upon those who denied him free expression. Conversely, persons giving themselves over to the will of Dionysus were promised the lie of unlimited psychological and physical delights.”
In Nephilim Stargates, Horn records how the Dionystic idea of mental disease resulting from suppression of secret inner desires, especially aberrant sexual desires, was later reflected in the teachings of Sigmund Freud. Freudianism is therefore the grandchild of the cult of Dionysus, Horn concludes.
Such mythical systems of mental punishment and physical rewards based on resistance and/or submission to Dionysus were symbolically and literally illustrated in the cult rituals of the Bacchae, as the Bacchae women (married and unmarried Greek women had the legal right to participate in the mysteries of Dionysus) migrated in frenzied hillside groups, dressed transvestite in fawn skins and accompanied by screaming, music, dancing, and omnisexual behavior.
When for instance a baby animal was too young and lacking in instinct to sense the danger and run away from the revelers, it was picked up and suckled by bare-breasted women who participated in the hillside rituals. Yet when older animals sought to escape the marauding Bacchae, they were considered “resistant” to the will of Dionysus and were torn apart and eaten alive as a part of the fevered ritual.
Horn points to parallels of this condition in today’s United States. “What at one time would have been unthinkable – deviant sex acts conducted openly in major U.S. cities – is become acceptable, while ‘resisters’ of the new Dionysian cult are increasingly labeled enemies of free expression and threatened with hate-crime legislation.”
Before the ancient Greek/Roman festival was outlawed in 186 BC by a decree of the Senate – the so-called “Senatus consultum de Bacchanalibus”—as having become too debauched, human participants were increasingly subject to public orgiastic extremes, as the rule of the Bacchanalia became “anything goes,” including public sex acts, S&M type torture, bestiality, and even pedophilia.
According to Horn, the devil was literally in the details, and the tempter was seeking souls for destruction.
“The Hebrew people considered Hades – the Greek god of the underworld – to be equal with Hell and/or the Devil, and many ancients likewise saw no difference between Hades, in this sense the Devil, and Dionysus. Euripedes echoed this sentiment in the Hecuba, and referred to the followers of Dionysus as the ‘Bacchants of Hades.’ Heraclitus agreed, writing that, ‘Hades and Dionysus, for whom they go mad and rage, are one and the same.'”
Horn wonders if the ‘god’ Dionysus, a spirit historically identified with Satan, is rising from the underworld in modern Bacchanalian eroticism. “Is a psychological or supernatural force behind the growing flood of debauchery? Are we seeing evil supernaturalism in the birth pangs of a new occult Dionysianism?”