Video Summary
Bill Schnoebelen describes his path from witchcraft and Druidism into high-degree Freemasonry and occult groups.
He outlines Masonic structure (Blue Lodge, Scottish/York Rites) and claims higher-degree teachings hide sinister practices.
Schnoebelen alleges a 'royal secret' at elite levels tied to sexual alchemy and claims about immortality (his account).
He traces parallels between Freemasonry and Mormon temple rituals based on his personal experience as an elder.
After a crisis and a born-again conversion, he says deliverance nullified prior oaths and he now warns others to renounce those vows.
He alleges that elite branches teach sexual-alchemical ideas tied to a promise of immortality, claiming some factions justify abuse — this is presented as his first-hand account from advanced rites.
He says he progressed from studying witchcraft and Druidic ceremonial magic into the Masonic lodge in the 1970s, eventually advancing through Scottish Rite degrees and affiliating with other secret societies.
Based on his experience as a Mormon elder and having attended temple rites, he points to shared symbols, handshakes, oaths and structural parallels, asserting Joseph Smith borrowed Masonic ritual elements.
He recounts a life crisis, a born-again conversion at a Protestant/charismatic event, and a deliverance experience that he says nullified prior covenants and freed him from demonic influence.
No — the podcast presents Schnoebelen's testimony and research. He frames these as his direct experiences and interpretations; listeners are advised to judge the claims for themselves.
"We're going to lead you through this oath, but it's a long and ultimately blood-curdling oath."
The speaker recalls being the youngest member in the lodge by twenty years, hinting at a lack of understanding among older members about the dark energy present within Freemasonry.
He describes his experience of becoming a Sublime Prince of the Royal Secret and seeks to uncover the enigmatic nature of the Royal Secret, which is understood by very few Masons.
"Today's guest is someone who has explored the darkest levels of spirituality, one of them being Freemasonry."
Bill Schnoebelen, the guest, shares that he became a 33rd Degree Mason and part of high-level secret societies, fearlessly discussing what he is typically not supposed to disclose.
He emphasizes that regardless of prior knowledge about Freemasonry, viewers will learn much from the insights shared during the interview.
"If you want to be like Christ, then you need to do what he did, and he went to the east and studied with the gurus in India."
The speaker describes his aspiration to be a priest and discusses a theology class where a priest encouraged him to study the occult as part of his spiritual journey.
This moment served as a catalyst, directing him towards reading occult material, including "Diary of a Witch" by Sibyl Leek, which posited that witches are not evil but part of an ancient pagan mystery religion.
"I went there and I got initiated as a witch."
After corresponding with a well-known witch, the speaker initiates into witchcraft, advances to become a high priest, and establishes covens in various locations.
The narrative continues to explore the development of his practice and the influential figures he encountered in the realm of occultism.
"We didn't believe in the devil; we thought we were worshiping a goddess, a moon goddess, and a horn god."
The speaker clarifies that their practice of witchcraft was not about worshiping the devil but was centered on a dualistic belief in a goddess and a horn god.
He discusses the significant distinctions in witchcraft practices, particularly between Alexandrian styles and more traditional witchcraft forms, emphasizing their focus on ceremonial magic.
"We encountered this fellow called Eli, who was the Grand Master Druid of North America."
The speaker recounts his experiences with Druidism, where he received comprehensive occult training and was made a high priest by the end of the summer.
As they delve deeper into the occult, he is introduced to Anton LaVey's "Satanic Bible," which stretches his understanding of magic and draws him further into dark practices.
"If you really want to understand luciferian energy, you need to join the Freemasonic Order."
The Druid mentor, Eli, urges the speaker to join the Freemasonic Order for a deeper understanding of luciferian energy and further spiritual exploration.
The suggestion to join the Mormon Church is also mentioned as a facade for those deeply involved in witchcraft, highlighting various intriguing connections and notions within the discussion.
"Freemasonry, it's very rare to actually talk to former masons because it's something that you're not supposed to talk about."
The speaker describes their background, starting with joining the Masonic Lodge in the early 1970s and progressing to becoming a Master Mason. During this time, they were also involved in Satanism and witchcraft, sharing that only their inner circle was aware of both their Masonic and occult affiliations.
They mention an organized group from Michigan called the Order of the Black Ram, which embraced more hardcore Satanic practices, along with another group in Chicago known as The Brotherhood.
The speaker explains the initiation process into Freemasonry, detailing how new members are instructed to wear a specific garment (akin to pajamas) and undergo rituals that involve blindfolds and symbolic acts, which they find unsettling.
They emphasize the peculiar contradiction they perceive, noting the prevalence of Christians among Freemasons and questioning how someone could align with Freemasonry while claiming to have Jesus in their heart. This contradiction fuels their concerns over the spiritual implications of being part of such a secret society.
"The basic thing is what's called the Blue Lodge, and that consists of three degrees: Entered Apprentice, Fellow Craft, and Master Mason."
The speaker outlines the structure of Freemasonry, starting with the Blue Lodge, which consists of three main degrees. Many Masons do not progress beyond these degrees.
They delve into the rigorous initiation process, noting that initiates must memorize various rituals and participate in symbolic acts, such as kneeling at an altar and taking oaths that carry severe consequences for divulging secrets.
The initiation culminates in a moment where the blindfold is removed, revealing a Bible along with the square and compass, which represent essential elements of Masonic belief. This ritual is characterized as the mildest form of initiation, hinting that subsequent initiations delve into even darker elements.
"Masonry is a religion and it's an anti-Christ religion."
The speaker argues that despite Freemasonry's claims of being non-religious, it indeed possesses the characteristics of a religion: a belief in a deity, ritualistic expressions of that belief, and a system of ethics or morality.
They stress the implications of being part of Freemasonry, particularly highlighting how it aligns with anti-Christian sentiment, which could conflict with the values of those who identify as Christians.
They reference influential Masonic writers like Albert Pike and Arthur Edward Waite, who were involved in occult practices and thus reinforce the connections between Freemasonry and darker spiritual influences.
The speaker's assertion is supported by their own research documented in their book, where they argue that many prominent occultists of the late 19th and early 20th centuries were often Freemasons, emphasizing the close ties between these two worlds.
"Lots of pages of footnotes, because I'm not just making this stuff up."
The speaker references significant authors and works within Freemasonry, highlighting Arthur Edward Waite and Manly P. Hall. These authors have contributed extensive literature on the subject, and the speaker has included numerous citations in their own writings to substantiate claims about Freemasonry.
Manly P. Hall, an influential occultist and 33rd degree Mason, emphasizes in his book "Lost Keys of Freemasonry" that becoming a Master Mason equates to wielding extensive, dark powers. This includes access to what he describes as the "seething energies of Lucifer."
"Yet most Freemasons have no idea about this because they don't read the books."
The speaker expresses that many Freemasons join the organization for social or business networking opportunities rather than a true understanding of its deeper, darker meanings.
Historically, the Masonic Lodge served as a referral network for professionals who could not advertise, particularly lawyers and doctors, resulting in many joining due to familial ties or peer influence rather than genuine interest.
"There's this very dark, evil energy, which is very sexualized."
The speaker warns about the negative influences associated with Freemasonry, suggesting that men drawn into the organization often engage in moral decline and inappropriate behavior.
The potential spiritual ramifications extend beyond individuals to affect families, particularly during pivotal developmental stages of children. This could lead to troubling behaviors linked to Masonic influences.
"In America, after Blue Lodge, it forks off in two directions: Scottish Rite or York Rite."
The structure of Freemasonry includes foundational degrees (Blue Lodge) followed by paths to either the York Rite, which has seven degrees, or the Scottish Rite, which has 29 degrees.
The pinnacle of the Scottish Rite is the 33rd degree, which is an honorary title reserved for highly influential individuals, further emphasizing the exclusivity and complexity of Freemasonry's hierarchical system.
"In Europe, there's what’s called the Rite of Memphis-Mitzrayim, and that is 360 degrees."
Beyond the commonly known degrees of Freemasonry, the speaker mentions the Rite of Memphis-Mitzrayim, which introduces additional layers of secrecy and complexity to the Masonic experience.
The speaker claims to have reached the 96th degree, expressing that this advanced knowledge is largely unknown to most Masons, reinforcing the idea that there are hidden depths to the organization that many are unaware of.
"The royal secret is that you can live forever by sexually vampirizing children."
The speaker was introduced to the higher degrees of Freemasonry, specifically the 33rd degree, where he encountered unsettling concepts such as sexual alchemy and supposed immortality.
Despite being initiated as a “Sublime Prince of the Royal Secret,” he found that even long-time Masons couldn’t provide clarity on what this royal secret truly entailed.
He later discovered, through involvement with the Rite of Memphis Mysterium, that a sinister belief existed among certain factions regarding immortality linked to the abuse of children.
It's crucial to note that while a disturbing ideology exists at the top levels of these organizations, most Masons are unaware and perceive it as a moral club rather than a sinister entity.
"Every time a Mason kneels at the altar and swears an oath, the devil gets energy from that."
The narrative shifts to the concept of energy drawn from worship, particularly within Masonic rituals.
The speaker explains a belief from his days in Satanism that Satan derives power from being worshiped, drawing a parallel to Masonic practices where oaths are sworn at altars.
The majority of Masons would find this notion outrageous, often viewing their brotherhood as benign and moral in nature.
"I’ve talked to dozens of people over the years in ministry who came to us... who were gang-raped by high-level Masons."
The speaker recounts harrowing testimonies from individuals who suffered severe abuse as children at the hands of Masons.
These abuses included being taken to Masonic Lodges after hours and being subjected to horrific acts, often underscoring the predatory nature of certain individuals within these secretive societies.
"If you want to go any further and become a Satanic priest, you need to sell your soul to the devil."
The speaker describes a significant moment in his life when he was invited to become a Satanic priest, an advancement that required a pact with the devil.
He recounts being taken to a secluded park in Chicago where he made a public oath to serve Satan for seven years, signing his name in blood.
The dark irony is presented; he was to recruit others into the same fate, creating a “multi-level marketing” scheme for the devil, which he later deeply regretted.
"Literally, within 24 hours, it was like I was hit with a freight train. I lost all my occult power."
After performing the pact, the speaker experienced a dramatic decline in his life circumstances—losing his job, sickness, and a disintegrating lifestyle.
He illustrates his desperation by noting that despite his status as a supposed high-ranking Satanist, he was living a life of poverty and despair.
In a moment of confusion and desperation, he turned to Lucifer for answers, highlighting how lost he felt despite adhering to the tenets of Satanism at the time.
"I got this check, and I just scoffed at it... and literally, within 24 hours, it was like I was hit with a freight train."
A twist in the narrative occurs when a check he wrote to the Church of Satan was returned with a note from a woman saying she would pray for him.
This unexpected act triggered a series of unfortunate events, pushing him into a crisis that culminated in him reaching out to the very entity he had turned away from.
He describes a peculiar turn of fate when teenage girls, interested in Satanism, visited him bearing Christian comic books that contained messages about the dangers of the occult.
"I was an elder and later, I was made an elders quorum president."
The speaker describes his journey within the Mormon Church, detailing how he was initially baptized and then progressed to becoming an elder after fulfilling certain requirements, such as paying tithing.
An elder holds an administrative role underneath the bishop, who oversees a local congregation known as a ward.
"Joseph Smith... was made a Master Mason... and kind of stole most of the Masonic ritual to create this temple ceremony."
The speaker discusses the rituals performed in the Mormon temple, noting their similarities to Masonic practices.
After being instructed by a Grand Master Druid, he went through these rituals, which included receiving a temple recommend, engaging in secret oaths, and various Masonic handshakes.
He highlights how the temple ceremonies are extensive and involve a washing and anointing process that parallels Masonic rites.
"This apostle guy... said, I bury you my solemn testimony."
Following their temple experience, they were granted an audience with an apostle of the Mormon Church, which is a significant hierarchy within the church composed of a Prophet, the First Presidency, and the Twelve Apostles.
During the meeting, the speaker shares his vision of a disturbing ritual that involved chanting "Hail Lucifer," reflecting the secrecy that surrounded Mormon temple activities at the time.
"If you go to Temple Square you’ll see Masonic handshakes, the all-seeing eye, the sun, the moon, and the stars."
The speaker points out the various Masonic symbols present in the Mormon temple, such as the absence of Christian iconography and the use of specific handshakes and oaths resembling Masonic traditions.
He explains that the rituals involve three levels, and within each level, participants learn secret handshakes and are required to take oaths similar to those in Freemasonry.
"The five points of fellowship are foot to foot, knee to knee, hand to back, breast to breast, and mouth to ear."
In the temple ceremony, the speaker describes a rite involving the “five points of fellowship,” a concept borrowed from both Freemasonry and witchcraft.
He details how participants embrace an unseen figure beyond a veil, embracing this unknown entity while being instructed on receiving a sacred name, which has notable parallels to practices found in occult rituals.
"The details of Mormonism and Freemasonry are different, but the structure is very similar."
The individual recounts the profound similarities between the foundational teachings of Mormonism and Freemasonry, particularly noting how Joseph Smith's Masonic background influenced Mormon doctrines.
Despite the differences in details, he emphasizes that the overarching structure connects these two belief systems, suggesting a shared thematic essence in their teachings.
"It was better, but of course, part of that was because I was no longer actively worshiping the devil."
Describing his early struggles, the narrator explains that joining the Mormon Church was an attempt to improve his life and become a better person. He mentions a significant positive change after ceasing his previous vices, including drug use.
As he rose to the position of Elders Quorum president in the early 1980s, he describes the demanding responsibilities associated with this role, which required him to dedicate numerous hours to church activities without any financial compensation.
"Even a broken clock is right twice a day, and they're very good at taking care of their people."
He acknowledges that while Mormons excel in community care, particularly in supporting neighbors in need, he felt overwhelmed by the workload and the lack of formal compensation for his efforts.
He reflects on his experiences visiting members of the congregation, particularly noting the story of a long-time deacon who struggled with addiction and exemplified the harsh realities of the church's expectations.
"If this is the true church... then why... didn't that work?"
The narrator begins to question the efficacy of his priesthood powers when he observes that they fail to produce tangible results in helping others overcome their challenges, such as addiction.
These personal doubts catalyze a significant shift in his worldview, as he grapples with the realization that the church's teachings may not hold the transformative power it claims.
"I prayed the prayers in the back of that comic book, and I got born again."
Amidst personal turmoil, the narrator discovers a prophecy seminar while seeking employment, which introduces him to Protestant teachings and challenges his previous convictions.
He experiences a pivotal moment upon encountering a scripture from Acts, which sparks a profound spiritual revelation leading him to pray for salvation in the context of a new understanding of faith, ultimately marking the beginning of his journey as a true Christian.
"When I got saved, that wiped out that stupid covenant. It took the power of the devil off of me because I became a child of God."
The speaker recounts a transformative experience at a Charismatic Church where they underwent deliverance, claiming they were set free from a legion of demons.
They share that before accepting Jesus in 1984, they had made a covenant with the devil in 1979, promising seven years of allegiance.
Upon accepting Christ, they believe this covenant was nullified, releasing them from the devil's power.
They emphasize the importance of renouncing all previous oaths and covenants, including those taken in Freemasonry, Mormonism, and even previous religious commitments, such as those made in the Catholic Church.
"When I went to the Masonic Lodge... I could feel this darkness… I felt something dark and evil and oppressive, just pushing down on me."
The former Mason describes a visit to a Masonic Lodge shortly after experiencing their spiritual rebirth, noting how the atmosphere felt drastically different compared to previous visits.
They detail sensing a pervasive dark presence because they now have the Holy Spirit within them, leading them to leave before dessert—a notable act for them at the time.
The speaker connects their experience to biblical scripture from Ezekiel that portrays the idol worship and darkness associated with Freemasonry, particularly its practices of facing east during rituals.
They note that this understanding led them to recognize the Masonic Lodge's rituals as antithetical to true worship, prompting them to request the removal of their name from the Lodge's rolls shortly afterward.
"If Baal is God, serve him; but if the Lord is God, serve him."
The speaker offers advice to various groups, starting with witches and Satanists, warning that they are worshiping power that ultimately stems from the devil.
They express that many involved in these practices might rationalize their beliefs, dismissing the reality of the devil, which they consider a dangerous misunderstanding that could cost their souls.
Addressing Masons, the speaker highlights the struggle Christian Masons face in maintaining their faith while being part of the lodge, which they believe drains spiritual vitality.
Regarding Mormons, they assert that the worship of a false god and a misleading plan of salvation leads to spiritual deception, characterizing Mormonism as darker than Masonry due to its leadership being fundamentally corrupt.
"You need to find a good Christian church that believes in the Bible, and renounce your baptism and temple vows."
The speaker emphasizes the importance of leaving the Mormon church and finding a genuine Christian community that aligns with biblical teachings.
He advises individuals to formally renounce their Mormon baptism and any vows taken at the temple before getting baptized by a Christian pastor. This process is viewed as a fundamental step towards spiritual liberation.
"All three of those paths ultimately will end in the same place, even though the ones seem much darker than the other two."
The speaker discusses various spiritual paths, noting that they may appear different on the surface but ultimately lead to the same spiritual outcome.
He highlights that deceptive spiritual influences exist, referencing biblical scripture about the devil's ability to disguise himself as "an angel of light," which serves to mislead individuals away from true faith.
"Trust in Yeshua, Jesus Christ. Don't trust in Joseph Smith, the false Christ of Masonry, or Satan."
Stressing the importance of putting faith in Jesus Christ, the speaker cautions against relying on other figures, such as Joseph Smith or Hiram Abiff, who are associated with Mormonism and Freemasonry, respectively.
This assertion is a call to discernment, advocating for a direct relationship with Christ as opposed to following figures who represent false teachings.
"Unfortunately, Bill is a very busy man… I'm trying to get him on the show again."
The speaker reflects on their limited time with a guest named Bill, expressing a desire to continue the conversation in future episodes.
He encourages viewers to explore Bill’s content for a deeper understanding of the topics discussed, suggesting his books as valuable resources for anyone interested in the experiences and insights shared on the podcast.
