Nature

Balance

Advertisements
Standard
Time

Why Economics Needs Repentance, Not Reformation

 

The only way for economists to earn public faith in their profession, is to repent, and cease from practicing cabalists’ magic.

One year ago, economists were trusted far less than hairdressers, and the ordinary man or woman in the street.

Today, as the curtain closes on a tumultuous year Two Thousand Seventeen of the Common (until recently, Christian) Era, and the portents of war, of financial, social, ecological and civilisational collapse, and the gloomy dawn of a new Dark Age ruled by a small cabal of neo-feudal globalist oligarchs hang ominously in the air, the economics profession continues to do what it does best.

Bicker in the piazza. While all around, Rome is burning.

Case in point.

A recent protest by rebel economists invoked the 500th anniversary of Martin Luther’s fabled[1] 95 Theses. In reply, the hierarchy issued a pontifical bull defending their “unhealthy intellectual monopoly” (my emphasis):

It has become routine to assault the “dismal science” with a dismal ignorance of what economics actually involves. Writers, students and even some social scientists from other disciplines who have very little exposure to what economists do are quick to point the finger and declare economics as a veil for vested interest, and dismiss it as a way of thinking that is fossilised in numbers.

Sometimes, though, the criticism can even come from within the economics bubble itself.

Oh the irony.

Economic theory has always been a veil for vested interest: the interest of the Usurocracy.

Economists’ “way of thinking” has been fossilised in numbers since the thirteenth century rise of cabalist theurgy: the magic equilibrium numerological ‘science’ of angelology and demonology.

Economists exist in a bubble of historical ignorance. They broadly fail to search outside their prescribed textbooks for knowledge and understanding of the true origin of the fundamental ideas and beliefs within their own discipline. Heterodox economists calling for a Reformation, or revolution in economic thinking, are just as endarkened as the orthodoxy.

Consider a singular example often cited by a leading economic rebel:

Economics doesn’t need a Reformation: it needs a scientific revolution, similar to that triggered by Copernicus’s publication of “On the Revolutions of the Heavenly Spheres” in 1543. [..] This was the first great scientific revolution, and it inverted our understanding of the Universe: rather than the Sun orbiting the Earth, the Earth orbited the Sun; rather than the stars being nearby, they were far away; and gravity, not God, told the “Heavenly Bodies” how to move. [..] The revolution in astronomy that Copernicus triggered with his fundamentally different paradigm took over a century. Galileo played a key role here, by building the first serious telescope and observing four of Jupiter’s moons… [..] This revolution didn’t come peacefully, and it wasn’t led by the Ptolemaic astronomers themselves, but by new entrants to the field—including, crucially, Isaac Newton, whose equations of motion provided a mathematical explanation for why the orbits of planets were elliptical rather than circular.

Let’s unpack this. Historical context is vital.

In the Battle of Ideas between ‘science’ and ‘superstition’, as always, it’s about money:

Then, as now, all wars are bankers’ wars.

Copernicus spent many years in Italy. Evidence suggests that ‘his’ idea crystallised while studying at the University of Padua.[2] This was the seat of libertas scholastica (academic freedom) near Venice: the fertile ground for ideas and schemes offering ‘utility’ in the confrontation, or subversion, of political or religious threats to the Venetian Republic’s profits and power. Its first offered subjects were law, and theology. Copernicus himself is said to have attributed the discovery of heliocentrism to the ancient Greek astronomer, Aristarchus of Samos.[3][4]

Galileo was a paid agent and likely dupe of Paolo Sarpi, chief of the Venetian intelligence and philosophical ridotto (think tank) networks. The controversy between Galileo and the Church was masterminded by Sarpi – his trial represented “one of the greatest public relations successes of all time.” Galileo’s status as Europe’s premier scientist followed the publication of ‘his’ astronomical findings. Sarpi was the “advisor, author, and director” of the entire project. In March 1610 he wrote that a telescope had been found in Holland two years before (my emphasis):

Once this was found, our mathematician [Galileo] of Padua and some of our other people who are not ignorant of these arts began to use the telescope on celestial bodies, adjusting it and refining it for the purpose….”[5]

Paolo_Sarpi_2

Paolo Sarpi (Source: Wikipedia – Mezzotint by William Dickinson, 1777, after F. Zucchero, 1777)

The fame of alchemist and cabalist Isaac Newton and his alleged “discoveries” was also engineered by the Venetian “Deep State” network, for financial and political gain, in context of Anglo-French rivalries. The mastermind was Padua native and member of the Venetian nobility, Antonio Schinella de Conti, the duplicitous intermediary in the Leibniz-Newton calculus controversy.[6][7]

Screen Shot 2017-12-31 at 9.58.14 PM

Père Conti of the French Mission in Rome, caricature by Pier Leone Ghezzi, 1674–1755. (Source: Artnet.com)

The Church hierarchy may have been empirically wrong in upholding the geocentric model of the Universe. However, the weight of emphasis given to these key historical events by modern academia abjectly fails to identify the vested financial motives underpinning the ‘scientific revolution’.

Throughout the Renaissance – also known as the Hermetic Reformation[8] – the immensely powerful Venetian oligarchy employed its sophisticated pan-European network of agents in active promotion of any ideas convenient to its financial interests. Its chief opponent, and perennial on-again-off-again antagonist or ally, was Europe’s moral and financial regulatory authority: the Catholic Church.

The Church’s teachings on usury, and a spiritual kingdom – in essence, a moral paradigm of patient endurance in suffering, and of doing good in the service of others in this life, in anticipation of spiritual reward – were anathema to a usurious patrician nobility and merchant oligarchy possessed of centuries-old envies and aspirations for earthly rule, through money and the sword.

Modern science did not begin with rare enlightened “free thinkers”, armed with reason and experimental evidence, courageously challenging the authority of superstitious obscurantism.

Nor did economic ‘science’ develop as a result of “physics envy”.

Modern science – including physics, and the ‘science’ of economics – began with thirteenth century cabalist theurgy.

Black (under cover of “white”) magic.

While the Church promoted God as the invisible force telling the Heavenly Bodies how to move (“by the Word of God”), the Venetian oligarchy promoted cabalist theurgy as the means by which man could gain control over the “spirits” controlling the motions of the Sun (gold), Moon (silver) and the planets Above. These heavenly “powers” were the key to the universal order of creation, including the world Below.

Rather than God as the invisible, personal force who could be humbly petitioned to grant requests for health and wealth “according to His will”, cabalist theurgy promoted the idea of acquiring power to command the invisible, intermediary forces responsible for health and wealth.

The secret gnosis (knowledge) of how to do this, was the Art of magic words – magic letters, embedded with magic numbers.

Magic mathematics.

The Duality Principle embedded in the double entry bookkeeping of medieval Italian merchants, and in the “rational”, pleasure/profit-maximising, magic equilibrium assumptions and equations of modern economists, is the “Enlightened” modern gnostics’ scientific title for ancient Babylonian occult philosophistry.

Story-telling, with numbers added.

As proponents of black magic, the Venetian Usurocracy was initially hostile to the flourishing development of empirical science in rival Florence during the early Renaissance. Around 1600 however, the Paolo Sarpi network began rebranding the Venetian Republic as the embodiment of the most advanced and sophisticated science, representing the highest expression of scientific values.[9]

Over ensuing centuries, the Usurocracy’s network successfully smuggled its cabalist theurgic principles into all areas of modern science, promoting formalism, reductionist materialism, and in a supremely ironic example of cabalist-derived Orwellian doublethink, the fetishism of institutional (i.e, academic ‘expert’) authority.

Economists have an immensely important role in shaping the policies, regulations, and values of modern society. Few, if any, have the faintest clue that by conflating biological, material, and moral values using the balance sheet ‘logic’ of double entry, the Venetian Giammaria Ortes, and subsequent luminaries of the British Radical liberal philosophical school such as Jeremy Bentham, cleverly eliminated the “moral element”[10] from their ‘scientific’ discipline: one that was once called Moral Philosophy.

Those who do not study history, or who restrict their search for knowledge and truth to within safe reading and thinking distance of academically-approved, textbook lines of inquiry, will never discover the true origin and sign-ificance of the ideas, and (amoral) values that they practice and preach.

One wonders if St. Peter may not have been forecasting the coming of modernity’s neo-Babylonian economic theurgists, and not merely pseudo-Christian theologians, when he wrote his Second Epistle warning against false teachers:

These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.

For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.

While they promise them liberty, they themselves are the servants of corruption…

St. Peter the Apostle

 
************

FOOTNOTES

[1] E. Michael Jones, “The Jewish Revolutionary Spirit and its Impact on World History”, Fidelity Press (2008), p. 257 – “On October 31, 1517, Martin Luther sent 95 objections to the Catholic Church’s doctrine on indulgences to Archbishop Albrecht of Mainz. According to legend, he also nailed the theses to the door of the Schlosskirche in Wittenberg.”

[2] Jerzy Dobrzycki and Leszek Hajdukiewicz, “Kopernik, Mikołaj”, Polski słownik biograficzny (Polish Biographical Dictionary), vol. XIV, Wrocław, 1969, p. 6 (cited in Wikipedia, Nicolaus Copernicus In Italy, fn. 55; online 31 Dec 2017)

[3] Owen Gingrich, “Did Copernicus Owe a Debt to Aristarchus?”, Journal for the History of Astronomy, vol. 16, no. 1 (February 1985), pp. 37–42. (cited in Wikipedia, Nicolaus Copernicus, fn. 6; online 31 December 2017) – “Copernicus was aware of Aristarchus’ heliocentric theory and cited him in an early (unpublished) manuscript of De Revolutionibus (which still survives), though he removed the reference from his final published manuscript.” (note A)

[4] George Kish, “A Source Book in Geography”, Harvard University Press (1978), p. 51 (cited in Wikipedia, Aristarchus of Samos, fn 2; online 31 December 2017) 

[5] Webster G. Tarpley, “Against Oligarchy: How the Dead Souls of Venice Corrupted Science”, The American Almanac, January, 1996.

[6] Richard S. Westfall, “Never at Rest: A Biography of Isaac Newton”, Cambridge University 1983, p. 771ff (cited in Wikipedia, Antonio Schinella Conti, fn 1; online 31 December 2017)

[7] Webster G. Tarpley, “Against Oligarchy: How the Dead Souls of Venice Corrupted Science”, The American Almanac, January, 1996.

[8] James D. Heiser, Prisci Theologi and the Hermetic Reformation in the Fifteenth Century, 2011

[9] Webster G. Tarpley, “Against Oligarchy: How the Dead Souls of Venice Corrupted Science”, The American Almanac, January, 1996.

[10] John Ruskin, “Unto This Last” (1860), E.P. Dutton and Company, 1921 Edition, Essay IV Ad Valorem, p. 89.

Standard
Poetry

Carried Worlds

Caught between many worlds,
Three years I carried them all,
Saviour, stranger, danger, betrayer.
The scarlet thread, said to bind eternal,
Whitens when pure sacrifice accepted.
With salted sight I die outside your walls,
Wondering if you kept your half,
Or wrapped it all around my horns.

Standard
Mysticism, Time

On Bitcoin Bubbles, Blue Garters, and Blue Aprons

(William Hogarth, The South Sea Scheme, 1721)

See here ye Causes why in London,
So many Men are made, & undone,
That Arts, & honest Trading drop,
To Swarm about ye Devils shop, (A)
Who Cuts out (B) Fortunes Golden Haunches,
Trapping their Souls with Lotts and Chances,
Shareing em from Blue Garters down
To all Blue Aprons in the Town.
Here all Religions flock together,
Like Tame and Wild Fowl of a Feather,
Leaving their strife Religious bustle,
Kneel down to play at pitch and Hussle; (C)
Thus when the Sheepherds are at play,
Their flocks must surely go Astray;
The woeful Cause yt in these Times
(E) Honour, & (D) honesty, are Crimes,
That publickly are punish’d by
(G) Self Interest, and (F) Vilany;
So much for monys magick power
Guess at the Rest you find out more.

The South Sea Company was a British stock company founded in 1711. The company was part of the treaty during the War of Spanish Succession, which was traded in return for the company’s assumption of debt run up by England during the war. The South Sea Company was plagued with financial speculation, corruption and credulity that caused the south sea bubble in 1720 (Sperling 5). Hogarth illustrates a scene that reflects the reality of the corruption behind the bubble. When the bubble burst because of rising stock prices due to speculation, a large portion of company investors were left broke as the company crashed. These company investors were people in all walks of society. As a fraud between the company’s directors and cabinet ministers surfaced, political scandal began to cause mass chaos.

The print shows a London scene, with a statue of a giant to the left; a column to the right is erected, its base originally reads “Erected in memory of the destruction of the City by the Great Fire in 1666” but Hogarth alters the inscription to “This monument was erected in memory of the destruction of the city by the South Sea in 1720” (Stevens, 8).  Hogarth does this to achieve equalizing the tragic results of the two events.  St. Paul’s Cathedral is in the background. The monument represents the city’s greed juxtaposed with St. Paul’s, which represents the city’s charity (Stevens 9). In the center of the print is a large construction, which seems to represent a merry-go-round of figures representing all levels of society, indicating the ways in which the South Sea Bubble affected all classes of people. These figures include a clergyman, a prostitute, a hag, and a Scottish nobleman (Walcot 415). A goat sits atop a sign that says “Who I Ride.” [“Who’l Ride” – CM]. In the upper left, a long line of women are entering a building with a sign that says “raffling for husbands with lottery fortunes in here”. On top of the building is a set of stag antlers (Walcot 413), which is symbolic of women cuckolding or leaving husbands who have lost their money in the crash [or is it? — CM]. To the left, “Fortune” hangs by her hair, blindfolded as the devil chops off parts of her body and throws them to the crowd below (Tate). She is hanging from a balcony of the Devil’s shop, aka Guild Hall (Walcot 413). To the right, the figure of “Honesty” is broken upon a wheel of self-interest (416). A man who represents Villainy, whip in hand and a mask upside down between his legs, stares at a figure representing “Honor” as if ready to beat him. Beneath Villainy stands a monkey wearing [taking, stealing – CM] the cloak of Honor, representing mimicry (Walcot 416). A Puritan, a Jew, and a Catholic stand at bottom left, ignoring the chaos and focused on the gambling, not having learned the harsh lesson about speculation. Finally, the figure of Trade, at the very front, appears to be dead. The corpse of Trade is easy to overlook in the ensuing chaos. [1]


Let us discover what William Hogarth meant in saying that the “Devil trap[s] their Souls .. Shareing [th]em from Blue Garters down, To all Blue Aprons in the Town.”

A superficial interpretation would be that he was referring to the entire hierarchy of English society, from the highest down to the lowest classes.

In 1348, King Edward III had founded the Most Noble Order of the Garter, the highest order of English chivalry. Membership is limited to the Sovereign, the Prince of Wales, and no more than 24 members, or Companions. The garter itself is made of blue velvet trimmed with gold, and is worn on the left leg, below the knee:

When the ‘Garter’ was instituted, about 1348, its color was light blue — like the color of the regalia in private English Lodges — but soon after the accession of George I, in 1714, this light blue was changed to the present deep blue shade.[2]

But what of the “Blue Aprons”? Were the lowest classes in England associated in any way with this symbol? Not that I am aware.

There is another possibility.

William Hogarth was a freemason.[3] His father-in-law, Sir James Thornhill, was also an active member of the Craft, in “a period when to be a freemason was a fashionable activity in an environment where joining and attending clubs, coffee houses and various societies was very commonplace. Freemasonry stood out as an institution because of the quality and high ranking standing of those who had become members…”[4]

Hogarth “was born into an impoverished family, and he needed Thornhill’s introduction to join a suitable Lodge consisting of men well above his own social standing.”[5] He designed the Grand Steward’s Jewel for the Grand Lodge of England,[6] and eventually became a Grand Steward in 1734.[7]

Perhaps Hogarth, a renowned satirist, was mocking the victims of “The South Sea Scheme” at a deeper level than is commonly understood.

The Blue Apron is likely a cryptic reference to Freemasonry. A white lambskin or leather apron is said to be “the Badge of a Mason and [..] is more honorable than the Star and Garter or any other order that could be conferred upon him by King, Prince, Potentate or any other person except he be a Mason.”[8]

Recall that Hogarth depicted Villainy with a face mask that is hanging, inverted, over his groin.

On March 17th 1721 – shortly after the South Sea bubble had burst – the first Grand Lodge ordained that:

“None but the Grand Master, his Deputy and Wardens shall wear their Jewels in Gold or gilt pendant to Blue Ribbons about their Necks, and White Leather aprons with Blue Silk; which Sort of Aprons may also be worn by former Grand Officers.”

This was the first official mention of Blue Silk as a trimming for aprons, and it is clear that the Blue was originally reserved for Grand Officers. The Rawlinson MS., c. 1740, mentions: “Two Grand Masters aprons Lined with Garter blue silk and turned over two inches with white silk strings.”[9]

Originally Garter Blue was a very pale blue, “of a watery tinge”, changed under Edward VI to a mazarine or light sky blue and changed again during the Hanoverian period [probably 1745] to the current darker hue.[10]

So we see that there is clearly a connection between the Blue Garter of the Most Noble Order of royal chivalry, and the Blue-trimmed Apron of the Grand Masters of Freemasonry.

However, there is still more here than meets the eye.

The Blue Garter is also a symbol of the Sacred Marriage:

“Something Old, Something New, Something Borrowed, Something Blue, and a Silver Sixpence in her Shoe.”

1056314_Wedding_tradition_garter_c28921a7ed620ed764ac090341745314

It represents purity, virginity, and fidelity … and, a confirmation of the deflowering of the bride:

[T]he garter toss originates from an early 14th century French tradition called “Fingering the Garter”. [..] Post-wedding ceremony, couples would retire to the wedding chamber to consummate their marriage in order to make it all legally binding and ascertain the bride was an untouched virgin (and thus all offspring were genetically linked to the groom and his inheritance). Guests were then invited up to the room to see the groom’s deflowering handiwork, usually in the form of showing off the bed linens with their telltale post-virgin blood stain OR claiming the bride’s garter as a symbol of said consummation (likely a leftover from the tradition of the wedding girdle removal). In French the term for this was “fingering the garter,” guests checking to see if the bride was no longer a virgin by feeling near her garter. [..] In English traditions, guests would sneak into the marriage chamber to then attempt to throw discarded lingerie and stockings on the couple, whoever hit the noses of the couple with a stocking being the next to marry. In order to protect the bride from this groping crowd, grooms began throwing the garter to the mobs in order to keep them at a distance from their new bride.[11]

It is also a symbol of good fortune … to the man, other than the husband, who gets his hands on it first.[12]

The Devil traps their souls with lotts and chances,
Shareing them from Blue Garters down,
To all Blue Aprons in the Town

Perhaps what Hogarth really meant, was that the Devil had share-d the souls of the Most Noble (“Blue Garters”), down To” all the Grand Master Masons (“Blue Aprons”).

In light of the revelations of corruption and “fraud between the company’s directors and cabinet ministers”, our interpretation may be more than merely, err, speculative.

Pun intended.

What does all of this have to do with Bitcoin?

You decide.

For a deeper interpretation and exposition of the occult (hidden) meaning of the stag antlers over the building marked “Raffleing for Husbands with Lottery Fortunes in Here”, see Stags and Unicorns: The Alchemical Root of the Normalisation of Cheating.

 

FOOTNOTES

[1] Hogarth Satires, The South Sea Scheme (online; accessed 20 December 2017)
[2] Leon Zeldis FPS, 33°, PSGC, Supreme Council of the Scottish Rite for the State of Israel Honorary Adjunct Grand Master, Masonic Blue (online; accessed 20 December 2017)
[3] Grand Lodge of British Columbia and Yukon, A few famous masons (online, accessed 20 December, 2017)
[4] W. Bro. Yasher Beresiner, William Hogarth: The Man, The Artist, and His masonic Circle (online, accessed 20 December 2017)
[5]
ibid.
[6] Grand Lodge of British Columbia and Yukon, William Hogarth (online, accessed 20 December, 2017)
[7] Masonic Dictionary, William Hogarth (online, accessed 20 December, 2017)
[8] Brooks C. Dodson, Jr., Masonry and the Order of the Garter (online, accessed 20 December 2017)
[9] Bro. F.R. Worts, M.A., P.A.G.D.C., The apron and its symbolism (online, accessed 20 December 2017)
[10] Grand Lodge of British Columbia and Yukon, Masonic blue (online, accessed 20 December 2017)
[11] Nuptial Adventures, Traditions: Fingering the Garter, Symbols of Virginity, and Public Mortification (online; accessed 20 December 2017)
[12] ibid., “Weddings in most cultures have been considered a special moment to transfer luck or fortune, be it money, land, inheritance, good fortune, the possibility of future weddings, etc. In ye olden European wedding traditions, obtaining a trinket from the bride was always thought to be a harbinger of luck or at least future nuptials. After the couple exchanged vows, the attendees would sometimes rush up to the bride, ripping sections of her wedding finery off of her in order to obtain some of her wedding providence. The bride, in order to protect herself and her fashion choices, would then sometimes throw favors to the crowd, scarves, tokens, ribbons, garters, in order to make it to her own reception. If not quick enough though, her clothing and her garter would be forcibly removed, attendees flipping over the bride to remove her garters with her skirts over her head.”

Standard
Mysticism, Time

Stags and Unicorns: The Alchemical Root of the Normalisation of Cheating

The Book of Lambspring, Musaeum Hermeticum, Frankfurt 1625. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

The Sages say truly
That two animals are in this forest:
One glorious, beautiful, and swift,
A great and strong deer;
The other an unicorn.
[..]
He that knows how to tame and master them by Art,
To couple them together,
And to lead them in and out of the forest,
May justly be called a Master.
For we rightly judge
That he has attained the golden flesh,
And may triumph everywhere;
Nay, he may bear rule over great Augustus.

The Book Of Lambspring

 

To anyone paying attention, it should be obvious that the inverted moral value (vice) of infidelity that is actively and very profitably promoted in the half light of public consciousness, in adultery-themed “dating” sites, apps, and “reality” TV, is now being actively normalised by mainstream media, along with ‘liberal’ academia.

 

@PolNewsInfinity

 

This “normalisation” of cheating has exactly the same root as the accounting, banking, and money systems.

As we have seen recently, the first step in an alchemical experiment is called nigredo (“blackening”; a synonym for corruption, decay, sacrifice, death, negation).

In double entry bookkeeping, the foundation of the accounting, banking, and money systems, the first rule is also an act of negation:

For every debit there must be an equal credit, and for every credit there must be an equal debit.

In Cabala, the first act of creation by “Ein-Sof” (Infinite God) is said to be an act of self-negation (“tzimtzum”; contraction, concealment).

In mainstream “financial intermediation” theory of banking, the first principle is a pretence of self-negation: supposedly, the mere coupling together of two opposites, Savers and Borrowers.

This “normalisation” of cheating – a direct attack on the cornerstone social bonds of traditional marriage and family – aims to bring about the corruption – and destruction – of human society.

Or, as the “philosophers” of the “royal Art” prefer to frame it, the “transformation” of human society.

The first step in the “experiment”, is the decay, destruction, or negation, of traditional moral values. Only then can the alchemist bring forth “gold” from the “base”; the “higher”, from the “lower”; Order, out of Chaos.

“I hate purity, I hate goodness! I don’t want virtue to exist anywhere. I want everyone to be corrupt to the bones.”

“You will be hollow. We shall squeeze you empty, and then we shall fill you with ourselves.”

1984

Barent Coenders van Helpen series L'Escalier des Sages, Cologne, 1693_CH02

Barent Coenders van Helpen, L’Escalier des Sages (“The Stairs of the Wise”), Cologne, 1693. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Cui bono? (to whose benefit?)

The money-lenders.

Or, as I have taken to saying, the Usurocracy*.

It should not be necessary to spell out the myriad economic impacts of broken marriages, and broken homes, inclining “preferences” toward an increased “demand” (need) for debt: the Usurocracy’s exclusive monopoly “product”.

One can only wonder at the magnitude of economic inefficiencies – and wealth inequality – associated with the increased “need” to pay billions in fees to the “family” lawyer class, for example.

I would like to draw public attention to the alchemical symbolism evidencing this once covert, and now increasingly overt goal, of normalising infidelity – that is to say, lying and cheating.

In previous essays we have seen that the ancient “Art” of alchemy is an andocentric, misogynous, predatory sex magic system, whose hidden goal is the theft, manipulation, and domination, of the feminine birth-force (life, “growth”) energy, or “gynergy”.

For power and profit.

Throughout recorded history, alchemical adepts have advanced their deception by combining exoteric (outer) and esoteric (inner) doctrines, with the difference between the two cloaked in metaphor, allegory and symbolism – in particular, by means of the rebus (Latin rēbus “by means of objects”) or punning principle – thus hiding the truth in plain sight:

The Rebis (from Latin res bina, meaning dual or double matter) is the end product of the alchemical magnum opus or great work.

Sixth woodcut from Basil Valentine's Azoth

Heinrich Nollius, Theoria Philosophiae Hermeticae, 1617. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

As we have also seen, the alchemical “Art” is based on two philosophical principles: the Unity of Opposites (exoteric), and the Law of Inversion (esoteric).

The “profane” are gulled – enchanted – by the outward appearance of beauty, nobility and virtue. Only the “illuminated” understand that the appearance cloaks a diabolic inner doctrine of inversion, that is explicitly contra naturam.

To illustrate this, let us now consider the alchemical allegory of the Stag and the Unicorn, from the Book of [Abraham] Lambspring (Frankfurt, 1625):

It seems that this little book was first published under the title De Lapide Philosophico Triga Chemicum (Prague 1599) compiled by the Frenchman Nicolas Barnaud prominent in the alchemical circles around Rudolf II.

Appearing at face value to be a work of “spiritual” alchemy, “[i]ts verses point to the soul and spirit involved in the alchemical transformation and its fifteen emblems are evocative symbols of these inner processes.”

The parable of the “deer” and the Unicorn appears to explain that the forest is “the Body”, the deer is “the Soul” , and the unicorn “the Spirit”. Knowing how to master all three “by Art” appears to be the goal aspired to.

The tinctures in alchemy relate also to the substances of the Mass, the red wine, the blood, and the white wafer, the body of Christ. Administration of the Sacraments was seen as spiritualising the souls of the partakers. In alchemical terms these white and red stones or tinctures served much the same purpose, though the alchemists achieved this, not through the intermediacy of a priest but by their own inner work of transmutation. Here alchemy links directly with the Grail stories which use similar parallels between the Grail and the Sacraments. The red tincture was occasionally symbolised by a stag bearing antlers. The stag being seen as a noble masculine animal. This links in with the Unicorn as a symbol of the white or feminine tincture. In some alchemical illustrations, such as that of the late 16th century Book of Lambspring, the Stag and Unicorn meet in the forest of the soul as part of the process of inner transformation.

We have already learned, however, that the secret inner doctrine of alchemy is one of sexual magic, and that the inversion (or reversal) of values lies at its heart.

Mylius version of Donum Dei Series_MD01

J.D. Mylius, Rosary of the Philosophers (Rosarium philosophorum sive pretiosissimum donum Dei), 1622. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

The Stag as a symbol is often associated with the Sun [Sola ☉, Mars ♂, Asset, active, creditor] and the Unicorn is usually linked with the Moon [Luna ☽, Venus ♀, Liability, passive, debtor]. These polarities are to be coupled together through the alchemist’s work.

Seen in this hidden ‘light’ – from the “other side” of the Sun or “Black Sun” – the parable of the Stag and the Unicorn is actually a metaphor for the infidelity and promiscuity (Latin infidēlitas: unfaithful, disloyal, treacherous) that is essential to the alchemists’ sex magic rituals; where, in the act of “coupl[ing] them together”, the initiated adept uses a cunning trick (upaya, method) to steal the seed of the woman for his own empowerment, and enrichment:

He that knows how to tame and master them by Art,
To couple them together,
And to lead them in and out of the forest,
May justly be called a Master.

Rather than the “deer” representing nobility of the Soul, for the alchemical adept it represents the rutting Stag’s “active” (creditor) sexual activity with all the females (debtor) in the herd.

stag (n.)
late 12c., probably from Old English stagga “a stag,” from Proto-Germanic *stag-, from PIE root *stegh- “to stick, prick, sting.” The Old Norse equivalent was used of male foxes, tomcats, and dragons; and the Germanic root word perhaps originally meant “male animal in its prime.”

Adjectival meaning “pertaining to or composed of males only” (as in stag party) is American English slang from 1848. Compare bull-dance, slang for one performed by men only (1845); gander (n.) also was used in the same sense. Stag film “pornographic movie” is attested from 1968. Stag beetle, so called for its “horns,” is from 1680s.

Rather than the Unicorn representing the Spirit, for the initiated it represents a cynical mockery of what is to him a mythical creature – the chaste and faithful female; symbolic also of the Holy Spirit, the Wisdom of God, the Virgin Mary, and the Christian saint.

Herodotus, a Greek historian who lived c. 490 to 425 BC, wrote that “the foulest Babylonian custom” was the practice of sacred prostitution. Once in their lifetimes, all women were required to sit in the temple of Ishtar/Inanna (“Aphrodite” to the greek Herodotus) and “have intercourse with some stranger” in return for money which was given to the temple:

Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. [..] So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four.

It is noteworthy that “a fraction of female gender researchers” dispute Herodotus’ account, claiming that the entire notion began with a few “patriarchal” Greek writers concocting defamatory tales about cultural or political enemies.

What is of importance is that the existence of “holy prostitution” in Babylon has been the widely-held belief, for thousands of years. Given this accepted milieu then, it is little wonder that the adepts of “Hermes, the Sage, the Babylonian” are seen in alchemical texts referring to the “base” subjects of their experiments as “whores”, and in at least one instance, as “the Babylonian whore”.

The final four verses of the parable clearly allude to what is the true goal of the alchemist: the attainment of “golden flesh”, that he may “triumph everywhere” and “rule over great Augustus” (the first Roman emperor).

As we saw in Cheating Females: The Production Of Inequality, By Illusions of Equality, the “gold” sought by the alchemists is threefold:

[T]he “Alchemy of life: he can make his life last as long as the sun and moon[; the] Alchemy of body: he can make his body eternally be but sixteen years old[; and the] Alchemy of enjoyments: he can turn iron and copper into gold”. These three experiments, then, primarily concern two goals: firstly the attainment of immortality, and secondly the production of gold, that is, material wealth.

I would draw your attention to two further points of special interest, before leaving you to contemplate the entire parable for yourself.

Firstly, bear in mind that the exoteric (public) doctrine actively promotes the idea of “equality” of the two “universal” genders. Then observe the subtle, egocentric misogyny implied by the lyrical praise of the Male (“glorious, beautiful and swift”, “great and strong”, etc), sharply contrasted by the absence of any adjectives, much less any superlatives, applied to the Female. One might get the impression (“The other an unicorn”) that the Female is merely an afterthought, barely worth mentioning at all.

Secondly, observe that the Stag is depicted as proudly boasting six (6) tines on each of its antlers, and bear in mind that a stag’s antlers function as objects of sexual attraction, and as weapons in fights for control over harems.

 

The Book of Lambspring,
A Noble Ancient Philosopher,
Concerning the Philosophical Stone;
Rendered into Latin Verse by
Nicholas Barnaud Delphinas,
Doctor of Medicine, a zealous Student of this Art.

Figure III

HEAR WITHOUT TERROR THAT IN THE FOREST ARE HIDDEN A DEER AND AN UNICORN

The Sages say truly
That two animals are in this forest:
One glorious, beautiful, and swift,
A great and strong deer;
The other an unicorn.
They are concealed in the forest,
But happy shall that man be called
Who shall snare and capture them.
The Masters shew you here clearly
That in all places
These two animals wander about in forests
(But know that the forest is but one).
If we apply the parable to our Art,
We shall call the forest the Body.
That will be rightly and truly said.
The unicorn will be the Spirit at all times.
The deer desires no other name
But that of the Soul; which name no man shall take away from it.
He that knows how to tame and master them by Art,
To couple them together,
And to lead them in and out of the forest,
May justly be called a Master.
For we rightly judge
That he has attained the golden flesh,
And may triumph everywhere;
Nay, he may bear rule over great Augustus.

 

For further reading on the topic of sexual “freedom”, I can recommend E. Michael Jones’ Libido Dominandi: Sexual Liberation and Political Control:

“Thus, a good man, though a slave, is free; but a wicked man, though a king, is a slave. For he serves, not one man alone, but, what is worse, as many masters as he has vices.”

– St. Augustine, City of God

Writing at the time of the collapse of the Roman Empire, St. Augustine both revolutionized and brought to a close antiquity’s idea of freedom. A man was not a slave by nature or by law, as Aristotle claimed. His freedom was a function of his moral state. A man had as many masters as he had vices. This insight would provide the basis for the most sophisticated form of social control known to man.

Fourteen hundred years later, a decadent French aristocrat turned that tradition on its head when he wrote that “the freest of people are they who are most friendly to murder.” Like St. Augustine, the Marquis de Sade would agree that freedom was a function of morals. Unlike St. Augustine, Sade proposed a revolution in sexual morals to accompany the political revolution then taking place in France. Libido Dominandi – the term is taken from Book I of Augustine’s City of God – is the definitive history of that sexual revolution, from 1773 to the present.

Unlike the standard version of the sexual revolution, Libido Dominandi shows how sexual liberation was from its inception a form of control. Those who wished to liberate man from the moral order needed to impose social controls as soon as they succeeded because liberated libido led inevitably to anarchy. Aldous Huxley wrote in his preface to the 1946 edition of Brave New World that “as political and economic freedom diminishes, sexual freedom tends compensatingly to increase.” This book is about the converse of that statement. It explains how the rhetoric of sexual freedom was used to engineer a system of covert political and social control. Over the course of the two-hundred-year span covered by this book, the development of technologies of communication, reproduction, and psychic control – including psychotherapy, behaviorism, advertising, sensitivity training, pornography, and plain old blackmail – allowed the Enlightenment and its heirs to turn Augustine’s insight on its head and create masters out of men’s vices. Libido Dominandi is the story of how that happened.

*******

Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

– Jesus of Nazareth (Sermon on the Mount; Matthew 5:27-28)

*******

* Credit for the term “Usurocracy” goes to Dr John Dunn, author of Renaissance: Counter Renaissance

REFERENCES

Abraham Lambspring, The Book of Lambspring, Nicholas Barnaud Delphinas Ed.
Adam McLean, A Threefold Journey Through The Book Of Lambspring
Adam McLean, Animal Symbolism In Alchemy
Herodotus, The Histories (1.199), A.D. Godley Ed., Cambridge. Harvard University Press. 1920
V. and V. Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism (2003), transl. by Mark Penny

Standard
Mysticism, Time

Ode To Debt (18+)

Come, my love, my dove, & pour
From thy cup the serpent wine
Brimmed & breathless -secret store
Of my crimson concubine
Surfeit spirit in the shrine-
Devil -Godess -Virgin -Whore.

Lyric of Love to Leah

Leah Hirsig as “Alostrael” (Source: Wikipedia)

In my recent two-part essay “Cheating Females” (Part 1, Part 2) we traced evidences back to circa 3200 BC showing that the ‘modern’ accounting, banking, and economic systems are built on two fundamental principles of cabalist alchemy – the Unity of Opposites, and the Law of Inversion – and are nothing less than a predatory, radically misogynous metaphor for ancient Babylonian sex magic.

A few quotations as a reminder:

“the woman … involved is an object, a representation of power … women are merely spiritual batteries..”

“In European alchemy the coarse starting material for the experiments is known as the prima materia and is of a fundamentally feminine nature. Likewise, as in the tantras, base substances such as excrement, urine, menstrual blood, part of corpses and so forth are named in the alchemic texts, no matter which culture they belong to, as the physical starting materials for the experiments. Symbolically, the primal material is described in images such as ‘snake, dragon, toad, viper, python’. It is also represented by every conceivable repulsive female figure — by witches, mixers of poison, whores, chthonic goddesses, by the ‘dragon mother’ so often cited in depth psychology. All these are metaphors for the demonic nature of the feminine…”

“These misogynous terms for the prima materia are images which on the one hand seek to describe the untamed, death-bringing nature; on the other one readily admit that a secret force capable of producing everything in the phenomenal world is hidden within ‘Mother Nature’. Nature in alchemy has at its disposal the universal power of birth. It represents the primordial matrix [▽] of the elements, the massa confusa, the great chaos, from which creation bursts forth.”

One text talks of ‘the transformation of the Babylonian whore into a virgin’..”

“The general term for body orifice, KA in Sumerian or bãbu in Akkadian, is expressly liminal because it also means door or gate. The vaginal opening, bãb uri and the anus bãb šuburri are imagined then as thresholds. From literary and incantation texts we know that the body and its orifices were regarded as sites of transition, especially when aroused.”

“In an Old Babylonian incantation (spell) .. the ‘chief tools of magic making are the female’s aroused body orifices’.”

“If one sips the sukra out of his mudra’s genitals with his mouth, then the process is described as being ‘from mouth to mouth’. [..] Through this oriental ‘Last Supper’ the power and the strength of the women are passed over to the man.”

Those who have read my two essays should now be able to recognise the alchemical and financial significance of key metaphorical concepts (eg, “spend”) embedded in the following poem written by the infamous ‘magician’, Aleister Crowley, to his “wisdom consort”, the Swiss-American Leah Hirsig:

In 1919, after seeking out Aleister Crowley due to her interest in the occult, she was consecrated as his Babalon or, “Scarlet Woman”, taking the name Alostrael, “the womb (or grail) of God.” Leah Hirsig wrote in her 1921 diary: “I dedicate myself wholly to The Great Work. I will work for wickedness, I will kill my heart, I will be shameless before all men, I will freely prostitute my body to all creatures”.

18+  Do not read if extreme vulgarity offends.

Crowley’s own comments that “I think I’ll collect all my filth in one poem and mark it Leah..” and “an occasional publishable line thrown in when I weakened” should serve as fair warning.

My bold and/or italicised emphasis is added.

Leah Sublime

by Aleister Crowley

Cefalú, Italy
1920

MONDAY JUNE 21 1920
5.25pm to 5.15am

Against all principals, and in breach of two promises, I have sat up all night in the snows, writing a poem to Leah.
One long poem — an occasional publishable line thrown in when I weakened.
7.00 am: I think I’ll collect all my filth in one poem and mark it Leah in plain figures.
10.00 am: I think I did.

Leah Sublime,
Goddess above me!
Snake of the slime
Alostrael, love me!
Our master, the devil
Prospers the revel.

Tread with your foot
My heart til it hurt!
Tread on it, put
The smear of your dirt
On my love, on my shame
Scribble your name!

Straddle your Beast
My Masterful Bitch
With the thighs of you greased
With the Sweat of your Itch!
Spit on me, scarlet
Mouth of my harlot!

Now from your wide
Raw cunt, the abyss,
Spend spouting the tide
Of your sizzling piss
In my mouth; oh my Whore
Let it pour, let it pour!

You stale like a mare
And fart as you stale;
Through straggled wet hair
You spout like a whale.
Splash the manure
And piss from the sewer.

Down to me quick
With your tooth on my lip
And your hand on my prick
With feverish grip
My life as it drinks—
How your breath stinks!

Your hand, oh unclean
Your hand that has wasted
Your love, in obscene
Black masses, that tasted
Your soul, it’s your hand!
Feel my prick stand!

Your life times from lewd
Little girl, to mature
Worn whore that has chewed
Your own pile of manure.
Your hand was the key to—
And now your frig me, too!

Rub all the much
Of your cunt on me, Leah
Cunt, let me suck
All your glued gonorrhea!
Cunt without end!
Amen! til you spend!

Cunt! you have harboured
All dirt and disease
In your slimy unbarbered
Loose hole, with its cheese
And its monthlies, and pox
You chewer of cocks!

Cunt, you have sucked
Up pricks, you squirted
Out foetuses, fucked
Til bastards you blurted
Out into space—
Spend on my face!

Rub all your gleet away!
Envenom the arrow.
May your pox eat away
Me to the marrow.
Cunt you have got me;
I love you to rot me!

Spend again, lash me!
Leah, one spasm
Scream to splash me.
Slime of the chasm
Choke me with spilth
Of your sow-belly’s filth.

Stab your demonic
Smile to my brain!
Soak me in cognac
Cunt and cocaine;
Sprawl on me! Sit
On my mouth, Leah, shit!

Shit on me, slut!
Creamy the curds
That drip from your gut!
Greasy the turds!
Dribble your dung
On the tip of my tongue!

Churn on me, Leah!
Twist on your thighs!
Smear diarrhoea
Into my eyes!
Splutter out shit
From the bottomless pit.

Turn to me, chew it
With me, Leah, whore!
Vomit it, spew it
And lick it once more.
We can make lust
Drunk on Disgust.

Splay out your gut,
Your ass hole, my lover!
You buggering slut,
I know where to shove her!
There she goes, plumb
Up the foul Bitch’s bum!

Sackful of skin
And bone, as I speak
I’ll bugger your grin
Into a shriek.
Bugger you, slut
Bugger your gut!

Wriggle, you hog!
Wrench at the pin!
Wrench at it, drag
It half out, suck it in!
Scream, you hog dirt, you!
I want it to hurt you!

Beast-Lioness, squirt
From your Cocksucker’s hole!
Belch out the dirt
From your Syphillis soul.
Splutter foul words
Through your supper of turds!

May the Devil our lord, your
Soul scribble over
With sayings of ordure!
Call me your lover!
Slave of the gut
Of the arse of a slut!

Call me your sewer
Of spilth and snot
Your fart-sniffer, chewer
Of the shit in your slot.
Call me that as you rave
In the rape of your slave.

Fuck! Shit! Let me come
Alostrael—Fuck!
I’ve spent in your bum.
Shit! Give me the muck
From my whore’s arse, slick
Dirt of my prick!

Eat it, you sow!
I’m your dog, fuck, shit!
Swallow it now!
Rest for a bit!
Satan, you gave
A crown to a slave.

I am your fate, on
Your belly, above you.
I swear it by Satan
Leah, I love you.
I’m going insane
Do it again!

******

Source: Hermetic Library

UPDATE:

From Sigmund Freud and the Jewish Mystical Tradition (h/t twitter user @HereIsJorge). Emphasis in original:

In his essay on cocaine [Freud] gave an account of the religious practices associated with it among South American Indians. [..] These rather irresponsible activities in the quest for a “magical drug” to achieve mood modification, are reminiscent of the whole history of magic. As we shall see when we discuss his essay on demoniacal possession, Freud cites overcoming incapacity for work as a major motive for entering a pact with the Devil. [..] Indeed, perhaps, one of the important reasons for the aversion to “magical drugs” is that they are reminiscent of  black magic. A major psychological feature of black magic is that it provides immediate gains without immediate payment. The payment is feared as “really” both deferred and excessive. Thus deferred and excessive payment for immediate gain is characteristically associated with pacts with the Devil. The aversion towards usury, in current times as well as throughout the history of Christianity, is not completely coincidental. For usury is exactly a social expression of the Satanic Pact, immediate gains and excessive deferred payment.



Standard