Mysticism, Religion, Time

Living Water

“If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’”

Now this [Jesus] said about the Spirit, whom those who believed in him were to receive . . .

You are not the fool, no
You’re a beautiful one
You are like the sun
Cause this one river flows in you
You are not the no one
You just look for more here
Who does care because you are the one with it inside

 

****

Jesus answered and said to her, “If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water.” She said to Him, “Sir, You have nothing to draw with and the well is deep; where then do You get that living water?  . . .

The Woman of Samaria, Church of the Saviour on the Spilled Blood, Saint-Petersburg, Russia

Jesus answered and said to her, “Everyone who drinks of this water will thirst again; but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life.”

****

You will say in that day:  . . .

“Behold, God is my salvation;
I will trust, and will not be afraid;
for the Lord God is my strength and my song,
and he has become my salvation.”
With joy you will draw water from the wells of salvation.

****

“Come, everyone who thirsts,
    come to the waters;
and he who has no money,
    come, buy and eat!
Come, buy wine and milk
    without money and without price.

****

Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

****

And He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write: for these words are true and faithful.

And He said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.

****

How To Read Dostoevsky (video) Rowan Williams, 104th Archbishop of Canterbury

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Mysticism, Religion, Time

Omega Days of the Alpha Liar

Heart mine which is that of my Mother, Whole Heart mine which is that of my birth, Let there be no estoppel[1] against me through evidence, let no hindrance be made to me by the divine Circle; fall thou not against me in presence of him who is at the Balance  . Thou art my Genius, who art by me, the Artist who givest soundness to my limbs. Come forth to the bliss towards which we are bound; Let not those Ministrants who deal with a man according to the course of his life give a bad odour to my name.[2] Pleasant for us, pleasant for the listener, is the joy of the Weighing 𓍝 of the Words. Let not lies be uttered in presence of the great god. Lord of the Amenta.* Lo! how great art thou as the Triumphant one.

Egyptian Book of the Dead [3]

* amenta: the Duat or Underworld, hieroglyph 𓇽 ; in Neapolitan (Kingdom of Naples) dialect: “mint” (coins). Plural of āmentum: a sandal-strap (Egyptian 𓋹Life”), band or thong, especially on a missile weapon.

Compare the Pentalpha “star” (Egyptian 𓇼 dawn sun) engraved stone ring in the Testament of Solomon, for command over “male and female” demons.[4] 

An alternate form of capital Omega Ω resembles an underlined superscript omicron: 24th and final Greek letter =Phoenician/Paleo-Hebrew 15th letter ayin “eye”; Egyptian “eye” 𓁹 jr (ḏ+r), mA (m + 3); rs; mAj; schp or some forms of Latin Q (17th letter; =Phoenician/Paleo-Hebrew pē, “mouth”, Egyptian 𓂋 “r” p(kh)ar).

A trader* who uses false balances, Who loves to overreach.†

— Book of Hosea

tekel*—You have been weighed in the balance, and found wanting.

Book of Daniel

* כְּנַעַן Canaan: “lowland”. 1. progenitor of the Phœnicians.
2. land west of Jordan river conquered by Israelites. 3. merchant, trader[5]
† wrong,
violate, defraud, extort, oppress, get deceitfully[6]

* means weighed or shekel [7]
חַסִּיר (Chaldean): of weight, too light, deficient [8]

 

Today, the fourteenth (14) day of May in the year 2020 anno Domini (“In the year of (our) Lord”), is the seventy-second (72) anniversary of the Declaration of Independence of the nation state of Israel.[9]

An alternate form of capital Omega Ω resembles an underlined superscript omicron (15th Greek letter; =Phoenician/Paleo-Hebrew Ayin “eye”; Egyptian “eye” jr (ḏ+r), mA (m + 3); rs; mAj; schp) or some forms of Latin Q (17th letter; =Phoenician/Paleo-Hebrew Pē, “mouth”, Egyptian 𓁹 “r”).

On 14 May 1948, the thirty-third (33) President of the United States, thirty-three (33°) degree freemason Harry S. Truman, was the first world leader to officially recognise the rebirth of “the Jewish State,” eleven (da’at: ‘intimate’ knowledge”) minutes later.[10]

On the midnight close of that day, the British Mandate for Palestine formally ended. Thus began the 1948 (or First) Israeli-Arab War. 

If we see that Germany is winning the war we ought to help Russia and if Russia is winning we ought to help Germany and that way let them kill as many as possible… [11]

New York Times, June 24, 1941

Those with training in first aid will know the telltale signs that a living soul has deceased, or “passed on.” In absence of catastrophic damage or spilled lifeblood evidencing an act of violence, or fixed and dilated pupils suggesting that the “light of the eyes” has gone out, the most obvious is that their breast no longer rises and falls.

Yet another sign that their vital air or the “breath of life” has ceased “to go in and to go out” freely from the body’s “inner world” may be seen in the failure of their nostrils to “fog a mirror.”

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nfr “nefer” 𓄤 

“beautiful,” “good,” “perfect,” “fine,”
zero (0) in accounting, architecture, construction

 

In the Hebrew tongue, the word for this vital air is a feminine noun, נְשָׁמָה nᵉshâmâh, meaning breath, spirit, wind, the puff or pant of those who are angry; also intellect. It is derived from a primitive verb נָשַׁם nâsham, to puff or pant, used of a woman in labour; properly, to blow away, destroy.[12]

The Hebrew word for “living” and “life” is חַי ḥay, pronounced “chai.” It is derived from a root verb חָיָה châyâh meaning to live; causatively, to sustain, preserve, restore, revive.[13] The letter ה is a mater lectionis (“Mother of reading”); used as a suffix (as here) it denotes the feminine, the object to which men are directed. In Aramaic, the first alphabetical letter (א ālap) is used to denote the feminine instead.

Chai (ḥay, “living”) in Ktav Ashurit (“Assyrian”) sacred script

There is another spelling for the Hebrew verb “to live” (חָיָה châyâh). Its letter forms and pronunciation differ only slightly. Indeed, the sole difference is a small vertical stroke downward, transforming the letter yod י into a vav ו . The word châvâh (חָוָה) means to breath, to live; properly, to breath out, to declare, to show, to make known.[14]

Stated another way, in the snake oiled salesman’s English tongue of ‘New Age’ gurus and Judeo-‘Christian’ televangelists, it means to manifest … in particular, your ‘words of power.’

verb (transitive)

    1. To show or demonstrate plainly; reveal
    2. a. To record in a ship’s manifest.
      b. To display or present a manifest of (cargo).

In Aramaic, the spoken tongue of common Judeans in antiquity—biblical ‘Hebrew’ being a sacred writing language reserved for the literate elite (c. 3%)[15]—this word is spelled חֲוָא chăvâʼ : the Mother letter ה replaced with an aleph א. Its primary meaning is to show, interpret, explain, inform, tell, declare.[16]

An observant reader may notice that the Hebrew root חיה chayah (“to live, sustain, restore”) appears to contain the name of the biblical deity “Yah”,[17] prefixed by the eighth letter et or chet ח (“courtyard”). It is derived from the Egyptian hwt-(ḥut) 𓉗 (palace, temple or tomb), possibly via the Canaanite word ḥasir.

The deity’s name “Yah” is composed of the fifth (and Mother) letter ה and the tenth letter yod י . It is derived from a Canaanite glyph for the word yad  “hand”. This derives from an Egyptian hieroglyph for the uniliteral sign ayin   “eye” (whence ancient Greek ninth letter iota, Latin and English “i”), depicting a forearm with palm facing up 𓂝  .[18]

More light, on this to come.

Take a moment … to dwell on that thought.

Double entendres intended.

Oxford Illustrated Prehistory of Europe (Barry Cunliffe, Oxford Press 1994)

The idler is most honored, the tiller of the soil most scorned; he is held in highest honor who lives by war and robbery.

Their princes, however, unlike the rest of their countrymen, worship Hermes ☿ above all gods and swear only by him, claiming him for their ancestor.

Herodotus, Histories [19]

The broad, broad realms of Lycurgus . . . where stretches icy Rhodope to Haemus with its shades, and sacred Hebrus drives his headlong waters forth.

Ovid, Heroides 2. 111 ff.

Hebros (Hebrus), you flow, the most beautiful of rivers, past Ainos (Aenus) into the turbid sea, surging through the land of Thrake (Thrace)* . . .

Alcaeus, Fragment 45a

* From Latin Thrācia, from Ancient Greek Θρᾴκη (Thrā́ikē), from Θρᾷξ (Thrâix, Thracian), from base of θράσσω (thrássō, to trouble, stir”) and -ιξ (-ix), compare Φοῖνιξ (PhoînixPhoenician).

In ancient Egyptian culture, there developed over three thousand years a highly sophisticated system of funeral rites. The renowned English Egyptologist, Orientalist, philologist and British Museum curator, Sir E.A. Wallis Budge, described these as consisting of “spells and incantations, hymns and litanies, magical formulae and names, words of power and prayers, and they are found cut or painted on walls of pyramids and tombs, and painted on coffins and sarcophagi and rolls of papyri.”[20]

No small injustice is done these by our lamentably brief summary. Time set aside for their study is commended as time well spent, and this not only for the appreciation of a culture whose extraordinary achievements have enthralled and—as we will see—shaped and influenced humankind for millennia. For in addition, the knowledge gained is sure to re-cast the brazenly deceitful claims of some to a divinely ordained “chosen”-ness, exclusivity, originality, superiority, a “promised” inheritance of “eternal” Levantine land rights, and a global ‘utopian’ slave theocracy ruled from Uru-šalim*, in a revelatory new light.

* from West Semitic yrw, “to found, to lay a cornerstone”, and Shalim, a Canaanite god of the setting sun and the Underworld. He is one half of a pair of deities—Dioskouroi, a la the Greco-Roman twins Castor and Pollux—named šḥr w šlm (Shahar and Shalim). Known as ‘the Devourers’ for their having insatiable appetites, “(one) lip to the earth and (one) lip to the heaven,” they represent the liminal (ambiguous, transformative) horned planet Venus in its opposite pair, dawn and twilight aspects: the Beginning and End of the life-light of day (ym ים “yôm”)†, the Morning and Evening Star. The name Š-L-M is the triconsonantal root of many semitic words and names, including Solomon, the biblical paragon of wisdom, and ruler of demons. It has a base meaning of “completion” (in the sense of death), sunset, well-being, safe, and wholeness, whence the greetings in Hebrew (“shālôm”) and Arabic (“salām”) — peace.[21]

ym ים “day”: Canaanite pictograph of the hand (yad) representing work, and another of rippling (troubled, stirred) water (מים mayim). It means “working water”.[22]

“Ten million” (yod  ) plus “five more” (Mother letter   ,
and Egyptian god Ḥeḥ 𓁨 “million”=“infinity”, “flood”)
=“Yah”, proper name of Canaanite copper serpent deity[17]
=Fifteen (samekh ): serpent spine, the Devil &/or Lust

In gematria, no. 15 is written with the ninth and sixth letters
(ṭēt + vav, 9+6) to avoid spelling the ‘ineffable name

Vesper. Lynd.

“Vesper. I do hope you gave your parents hell for that.”

 

Sorry for our length.

Also, for our volume and weight. Hopefully we are still able to command your attention.

We may have neglected to mention that the Egyptian royal cubit (meh niswt), a unit of length measurement, was represented using the same glyph as that adopted by the Canaanites for yad (“hand”), but with the palm turned down 𓂣 . Each ‘rod’ was seven (7) palms (20.61 to 20.83 in) long.[23]

In order to reach the Kingdom of Osiris, ruler of the Underworld in one’s afterlife, the Egyptian petitioner trusted in the cleverness of the moon-god, Thoth (later, Greek Hermes ☿ Roman Mercury), ruler of wisdom, writing, measurement, arts, sciences, philosophy, magic and trickery; an aggressive, overtly virile dog-faced baboon or ibis-headed deity, with the power of divine boundary-crossing.

Book I, XIV, Hieroglyphics of Horapollo, tr. Alexander Turner Cory, (1840)

To denote the moon, or the habitable world, or letters, or a priest, or anger, or swimming, they pourtray a CYNOCEPHALUS. And they symbolise the moon by it, because the animal has a kind of sympathy with it at its conjunction with the god. For at the exact instant of the conjunction of the moon with the sun, when the moon becomes unillumined, then the male Cynocephalus neither sees, nor eats, but is bowed down to the earth with grief, as if lamenting the ravishment of the moon: and the female also, in addition to its being unable to see, and being afflicted in the same manner as the male, ex genitalibus sanguinem emittit [Latin: “emits blood from the genital organ”]: hence even to this day cynocephali are brought up in the temples, in order that from them may be ascertained the exact instant of the conjunction* of the sun and moon.

* 🜓 cinnabar, Mercury Sulphide: source of vermillion, “warm hues from bright orange-red to a duller reddish-purple that resembles fresh duck liver [foie gras].”
Projection (Pisces). 🝮 hour. ʒ dram. ounce. scruple. 🝤 Putrefaction. Neptune, god of the sea.

The animal is moreover consecrated to Hermes [Thoth], the patron of all letters. And they denote by it a priest, because by nature the cynocephalus does not eat fish, nor even any food that is fishy, like the priests. And it is born circumcised, which circumcision the priests also adopt. And they denote by it anger, because this animal is both exceedingly passionate and choleric beyond others:—and swimming, because other animals by swimming appear dirty, but this alone swims to whatever spot it intends to reach, and is in no respect affected with dirt.[24]

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Before we continue, a digression, for words of caution.

This essay is written with a conscious intention. As indeed will others that, for considerations of length, weight, and volume[25] (pointed puns intended), must, God willing, necessarily follow. Our aim is to shatter the tempered glass foundational ceiling of main-streamed theologico-historical beliefs. Cryptic, pointed, paradoxical, mixed metaphors intended. Many have been promoted for millennia as truths beyond question.

There is a white irony in this.

Our intention is analogous to that of the reviled dukhifat or shamir, the “rock-splitter” of ancient mythology, and Jewish demonology: trying to reach its children, trapped under a plane of translucence by a cunning thief. Indeed, this very subject is one of many on which we will have reason to learn rather a lot more in future.

Solomon said to him: I need nothing from you. I want to build the Temple and I need the shamir for this. Ashmedai [Prince of demons] said to him: The shamir was not given to me, but it was given to the angelic minister of the sea. And he gives it only to the wild rooster, also known as the dukhifat or the hoopoe, whom he trusts by the force of his oath to return it.[26]

The shamir was the seventh of the ten marvels created in the evening twilight of the first Friday, and it was followed, significantly enough, by the creation of writing, the stylus, and the two tables of stone.[27]

Hearts, Chalices or Cups  Spades, Swords or Athamés
Clubs, Rods, Staves or Wands ♣
Diamonds, Pentacles, Coins, Discs or Rings

“You Know My Name” sung seven (7 zayin) times in finale,
eight (8 et, chet) times in total.

 

And while [Jesus] yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords ♠ and staves* ♣, from the chief priests and elders of the people.

— Gospel of St. Matthew [28]

* Ancient Greek ξύλον xýlon: ‘wood’; a cudgel or club; a beam or cross to which a prisoner is bound with bands or thongs 𓋹 ; fetters (‘bonds’, ‘stocks’) made from ‘wood’; bench, table, espec. a money-changer’s table.[29]

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undercurrent of sarcasm in her voice,” “Her beauty’s a problem,”
“any woman with half a brain,” “overcompensates by wearing
slightly masculine clothing,” “a somewhat prickly demeanour.”

Tarot (“rō′tāt”) Major Arcana traditional trump no.
8. Justice variable with 11. Strength
(pun intended) since late 19th century due ‘British’ influence:
Rider-Waite-Smith and Hermetic Order of the Golden Dawn

 

But not today.

In earnest and empathetic awareness of the risk of causing offence with informing criticism, our hope is that the reader will be drawn to carefully and prayerfully contemplate the material presented, with this thought held in front of mind.

However troubling you may find the content following, know this. There is a silver chord of pure, inspirational, joyous, divine truth, deeply buried, it must be said, and yet running still, through a truly colossal mountain of malodorous lies.

In seeking to shatter the frosted glass pane of word magicians—the thieves and concealers of truth—it is our intention to liberate the truth, in the bright light of day. It is hoped that others will find these and latterly elaborated discoveries to be faith affirming, rather than the opposite.

In the longue durée, despite our often ignore-ant, foolish, and yes, evil ideas and actions, it is evident that God exists. A Supreme, knowable power who, with a readily perceptible character of infinite Patience, softly and silently labours to re-form, or re-shape, good outcomes (unity, harmony, order, peace, joy) from our self-created evil ones (division, disharmony, disorder, war, grief). And in this comprehension, we will perceive that the doctrine of an afterlife—of regeneration, or rebirth—rings true.

This we will also see in the progressive revelation of pathologically obsessive, narcissistic efforts to muddy our waters—puns intended—and so obscure this truth; stealing and hiding the keys to eternal life.

The concept of rebirth has appeared in many permutations and glosses throughout human history. The secret of its fruition is in a clear recognition, an understanding, and a humble acceptance, of whose power, judgement, wisdom, and free will choice it is that makes an individual’s regeneration, or re-form-ation possible.

A further re-cognition too, is necessary. In the long run, liars and cheats never prosper.

Contrary to all the sophistication and complexity of ancient Egyptian through Jewish Cabalist letter, “name” and number magic formulae—and notwithstanding aid sought from ‘good’ demons—no human intellect can outwit a Supreme Intellect. It is perhaps the ultimate manifestation of egotistical and foolhardy self-delusion to think oneself smart enough to deceive the Ultimate Judge with ‘magic’ wordplay. Especially when the destiny of one’s soul hangs in the balance.

For both Yeshua [Jesus], who sets people apart for God, and the ones being set apart have a common origin — this is why he is not ashamed to call them brothers when he says,

“I will proclaim your name to my brothers; in the midst of the congregation I will sing your praise.”[a]

Also,

“I will put my trust in him, . . .”[b]

and then it goes on,

“Here I am, along with the children God has given me.”[c]

Therefore, since the children share a common physical nature as human beings, he became like them and shared that same human nature; so that by his death he might render ineffective the one who had power over death (that is, the Adversary) and thus set free those who had been in bondage all their lives because of their fear of death.

Book of Hebrews [30]  

Alas, the religion of “God’s chosen people” has progressed not one whit—nor iota (but I repeat myself)from ancient Egyptian hubris.

Let us consider the words of an exemplary case in point: the Kabbalist Who Would Be King of a New Jewish Monarchy in Israel. A rabbi described by a former student as a paradox: “On the one hand he is a brilliant thinker, an innovator, has a great sense of humor, wide knowledge of Kabbalah as well as the sciences. On the other hand, this person disseminates racist and violent preaching.” This ‘brilliant’ mind has yielded such pearls of wisdom and holiness as “the best goy is a dead one,” and “There is something infinitely more holy and unique about Jewish life than non-Jewish life”:[31]

The unknowable, superconscious head [Hebrew letter reish ר “head”, from the Egyptian hieroglyph 𓁶 ] of the first day of Rosh HaShanah is the secret of “‘for My thoughts are not your thoughts, neither are your ways My ways,’ says G-d, ‘for as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.’” These two verses precede the verse: “Seek G-d while He may be found, call upon Him while He is near…”

This is the secret of “lift up the head of the Children of Israel.” The root to lift up in Hebrew, נָשָׂ֣א *, means the power to bear the opposites, the divine paradox of the unknowable head.[32]

This is the first of many examples of “The Power of Ambiguity”[33]to wit, multiple meanings, often diametrically opposed—that is all-pervasive in the Jewish peoples’ supposedly ‘holy’ tongue; a brazen lie which, we will discover, lies at root of more lies than the Edomite and Israelite copper serpent deity’s “sand of the sea” promise.

* נָשָׂ֣א nâsâʼ he lifted, raised, carried, carried off, married, swept away, destroyed, forgave, pardoned; also he claimed a debt, and (Hiphil) he deceived, beguiled [34]

cf. נָסָה nâśâ’, nâsâh to lift up, bear up; Arabic (to occur, esp. to arise in the mind) نشا to smell, to try by the smell, to try, to prove anyone. 1 Kings 10:1, “the queen of Sheba came, לְנַסֹּתוֹ בְּחִידוֹת to prove him with hard questions;” to examine the wisdom of Solomon, 2 Chronicles 9:1.[35]

The letters “n” (נ nun) and “s” (ס samekh, alternates with שׂ shin) derive from Egyptian hieroglyphs of a resting snake (cobra), and the spinal column of the supreme deity.[36] In Jewish esotericism, these are associated with the reversal or inversion of nature’s laws. In occult sex magic ritual, and bank credebt ‘lending’ by double entry bookkeeping, they are associated with the ‘art’ of stealing the seed of the woman.

“As to the serpent cobra, it is the color of sand. If it bites someone, he will feel pain in one half [of his body] where he has not been bitten and will not feel pain in the half that has been wounded. [..] This is a manifestation of Sēth. The bitten does not die.[37]

In early Egyptian mythology, Set was a god seen in a positive light: lord of the red desert land, accompanying Rā (the Sun-god) on his nightly journey through the Underworld to repel the dark chaos serpent, Apep. Due to his adoption as the supreme god of the Hyksos or Shepherd-Kings“asiatic” invaders who ruled lower Egypt in the Second Intermediate periodfollowing the expulsion of the “asiatics” into Judea the Egyptians recast Set (pun intended) in a wholly negative light. He became the desert storm god of envy, trickery, chaos, destruction, disorder, who had killed his own brother Osiris, hoping to usurp the throne. Osiris’ death was avenged in combat with Horus, the son of Osiris. Thanks to the ‘cleverness’ of Thoth in the Judgement Hall of the Gods, Osiris became lord of the Underworld. Significantly, and worthy of note for viewers of Casino Royale, Set was defeated only after blinding Horus in one eye.

Endless volumes have been written on the nature and identity of “Jewishness”. In express context of the rebirth of “the Jewish State”, it is inarguable—by any person having even a distant relationship with honesty and objectivity—that the Jewish religion has played, and continues to play, directly and/or indirectly, a fundamental, essential role in the history, psychology, and behaviour, of all persons self-identifying as “Jews,” whether overtly or covertly, with good intention or ill.

To speak plainly and simply: in absence of the Jewish religion, with its claims to a ‘divine’ historicity, and a messianic ‘utopian’ futurity, there would be no Jewish identity.

As we will discover, the supposedly ‘divine’ history of Judaism is a colossal mountain of lies. From its Genesis onward.

The Hebrew bible is a classic example of history being written and re-written by the ‘winners’. The line “And I will replace you” in the Casino Royale title track could not be more apt.

Seen in holistic view, the entire biblical narrative pivots around the tales of brothers—often twins—in lineages purportedly tracing back to the first human parents. In the signature examples, one brother is clearly portrayed as envious, lying, cheating, deceiving, thieving, murdering; stopping at nothing in the quest to gain an exclusive monopoly on ‘divine’, and more specifically, hereditary preference. Revealingly, the most famous example depicts a younger twin conniving with his similarly dishonest Mother to trick their old Blind Father, and cheat the heir of his inheritance rights.

“And I will replace you.”

These fraternal conflicts, and the no conscience, amoral depravities portrayed, are arbitrarily disregarded, or worse, given ‘divine’ sanction by the alleged “blessings” of a deity clearly projected in its authors’ own image, and after their likeness. Indeed, the titular patriarchal hero and namesake of the “Jewish State” features as the exemplar of a demon prince masqueraded as an angel of light: Jacob (יַעֲקֹב “heel-catcher”, i.e., usurperlayer of snares), renamed Israel (יִשְׂרָאֵל “contender”).

So let us not mince words.

Judaism is the religion of the obsessive compulsive. The psychotic. The Cluster B and C personality disorder. The histrionic. The borderline psychotic. The narcissist. The psychopath.

It is the religion of the “homoerotic,” “misogynistic,” sexuality-obsessed, paedophilic ‘sage’.[38][39]

It is a religion that equates the Jewish penis and the tongue: the ‘divine’ organs of ‘creation’.[40]

Judaism is the religion of doublethink. In the words of George Orwell, a “vast system of mental cheating.”[41]

The God of Judaism is an “oxymoronic ‘male androgyne'”: a male form of supposedly formless deity, possessing all characteristics of, and having dominion over, both the female and male genders.[42]

For Judaism, all knowable and unknowable reality is divided into a binary: male and female, good and evil. This, an essentially gnostic theosophical worldview is contradicted by another non falsifiable abstraction—otherwise known as a fantasy or delusion—and a fundamental predilection of Judaism: the paradoxical insistence that all manifestations of reality, all forces, good and evil, originate in the one source, the Divine Intellect.

It would seem that the (little “d”) ‘divine’ intellects of the ‘Sages’ are unable—or perhaps, simply un-willing—to recognise, understand, and accept, that darkness and light, good and evil are not equal opposite forces, or ‘powers’. They are not +1 | -1 numbers on a double entry bookkeeping ledger.

Dark is the result of an absence, obstruction, or rejection of Light.

Evil is the result of an absence, obstruction, or rejection of Good.

The aspiration of Judaism is to become “like God”: to wit, the kind of “God” that its ‘Sages’ say is “God”. A ‘pure’ intellect. A “superconscious” Creator of all paradoxes. All ‘opposites’. All unreason, and illogic. All circularity. All stupidity. All chaos, and confusion. All conflict, disorder, anger, anomie, nihilism, and death.

In other words, the purpose of Judaism is to become as its ‘Sages’ imagine God to be: a ‘divine’ doublethink-er.

But not in the next world. In “the World to Come” right here.

Goyim were born only to serve us. Without that, they have no place in the world; only to serve the People of Israel. Why are gentiles needed? They will work, they will plow, they will reap. We will sit like an effendi and eat.

Chief Sephardi Rabbi of Israel, Ovadia Yosef [43]

[The] Kabbalists in Spain cultivated a violent, demonic form of magical Kabbalah intended to destroy the prevailing historical and religious order, including [especially – CM] Christianity, for the sake of bringing the Messiah.

Moshe Idel [44]

As Rabbi Ginzburg, The Kabbalist Who Would Be King explains:

In Torah, both reward and punishment have the same ultimate aim—the rectification of the soul to merit to receive G-d’s light to the fullest extent.

Reward and punishment imply that a man is free to choose between good and evil. [..] The Rambam (Maimonides), in particular, places great stress upon free choice as being fundamental to Jewish faith. According to the Rambam, the World to Come, the time of reward, is a completely spiritual world, one of souls without bodies. On this point the Ramban (Nachmanides) disagrees and argues that since complete freedom of choice exists only in our physical world, the ultimate rectification of reality—the reward of the World to Come—will also be on the physical plane. Kabbalah and Chassidut support the opinion of the Ramban.[45]

The Egyptians believed Thoth, the lord of the Balance, to be not only the heart and mind of the Creator, but his clever tongue as well:

…he at all times voiced the will of the great god, and spoke the words which commanded every being and thing in heaven and in earth to come into existence. His words were almighty and once uttered, never remained without effect. He framed the laws by which heaven, earth and all the heavenly bodies are maintained; he ordered the courses of the sun, moon, and stars; he invented drawing, design and the arts; the letters of the alphabet and the art of writing; and the science of mathematics. At a very early period he was called the “scribe (or secretary) of the Great Company of the Gods,” and as he kept the celestial register of the words and deeds of men, he was regarded by many generations of Egyptians as the “Recording Angel.” He was the inventor of physical and moral Law and became the personification of JUSTICE; and as the Companies of the Gods of Heaven, and Earth, and the Other World appointed him to “weigh the words and deeds” of men. His verdicts were unalterable, and he became more powerful in the Other World than Osiris himself. Osiris owed his triumph over Set in the Great Judgment Hall of the Gods entirely to the skill of Thoth of the “wise mouth” as an Advocate, and to his influence with the gods in heaven. And every follower of Osiris relied upon the advocacy of Thoth to secure his acquittal on the Day of Judgment, and to procure for him an everlasting habitation in the Kingdom of Osiris.[46]

Spells and other magical texts written by Thoth for the benefit of the deceased were called “Chapters of the Coming Forth by (or, into) the Day.” These compositions were greatly reverenced, as they would “make a man victorious upon earth and in the Other World; it would ensure him a safe and free passage through the Tuat (Underworld); it would allow him to go in and to go out, and to take at any time any form he pleased; it would make his soul to flourish, and would prevent him from dying the [second] death.”[47]

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In great papyri of the Book of the Dead such as those of Nebseni, Nu, Ani, Hunefer, etc., the Last Judgment, or the “Great Reckoning,” is made the most prominent scene in the whole work… The most complete form of it is given in the Papyrus of Ani… Since the heart was considered to be the seat of all will, emotion, feeling, reason and intelligence, Ani’s heart is seen in one pan of the Balance, and in the other is the feather 𓆄 , symbolic of truth and righteousness.

While his heart lies in the Balance, Ani repeats the words from the Book of the Dead quoted at top this essay.

Then Thoth, the Judge of Truth, of the Great Company of the Gods who are in the presence of Osiris, saith to the gods, “Hearken ye to this word: In very truth the heart of Osiris hath been weighed, and his soul hath borne testimony concerning him; according to the Great Balance his case is truth (i.e., just). No wickedness hath been found in him. He did not filch offerings from the temples. He did not act crookedly, and he did not vilify folk when he was on earth.”

And the Great Company of the Gods say to Thoth:

“This that cometh forth from thy mouth of truth is confirmed (?) The Osiris, the scribe Ani, true of voice, hath testified. He hath not sinned and [his name] doth not stink before us; Amemit (i.e., the Eater of the Dead) shall not have the mastery over him. Let there be given unto him offerings of food and an appearance before Osiris, and an abiding homestead in the Field of Offerings as unto the Followers of Horus.”

In all the copies of the Book of the Dead the deceased is always called “Osiris,” and as it was always assumed that those for whom they were written would be found innocent when weighed in the Great Balance, the words “true of voice,” which were equivalent in meaning to “innocent and acquitted,” were always written after their names. It may be noted in passing that when Ani’s heart was weighed against Truth, the beam of the Great Balance remained perfectly horizontal. This suggests that the gods did not expect the heart of the deceased to “kick the beam,” but were quite satisfied if it exactly counterbalanced Truth. They demanded the fulfilment of the Law and nothing more, and were content to bestow immortality upon the man on whom Thoth’s verdict was “he hath done no evil.”[48]

The Last Judgment or “Great Reckoning” (Papyri of Ani)

On successfully passing the Weighing of the Scales, and presentation before Osiris, the deceased “comes forth by day” as a living god in the Underworld (dwꜣt Duat); the abode of the sun that has set:

𓇽

 

sets as Osiris with all the splendour of the Glorified and of the gods of the Amenta for he is the one, the marvellous in the Tuat, the exalted soul in the Netherworld, Unneferu who exists for ever and eternally.

Amenta: the Underworld, horizon where the sun sets, west bank of the Nile, place of the dead.

Look at me, ye blessed ones, divine guides in the Tuat; grant that I may receive thy glory, that I may shine like the god of mysteries [..] I am the heir of Osiris, I receive the nemmes in the Tuat.

Look at me, I shine like one who proceeds from you, I become like him who (praises) his father, and who extols him.

Look at me, rejoice in me, grant that I may be exalted, that I may become like him who destroys his forms; open the way to my soul, set me on your pedestals; grant that I may rest in the good Amenta, show me my dwelling in the midst of you, open for me your ways, unfasten the bolts.

I am the favourite of Ra; I am the mysterious Bennu who enters in peace in the Tuat and goes out of Nut in peace.

I am the lord of the thrones above, traversing the horizon in the train of Ra; the offerings for me are in the sky in the field of Ra, and my portion on earth in the garden of Aarru; I journey in the Tuat like Ra; I weigh the words like Thoth, I march as I will, I hasten in my course like Sahu the mysterious one, and I am born as the two gods.[49]

“I”.

“I” “i” “i” “i” “i”.

Mmmm .

Good luck with that, moonshine

You may not get any more sympathisers if you draw a crook hand.

******************

REFERENCES

Omega /ˈmɪɡə, ˈmɛɡə/ (capital: Ω, lowercase: ω; Greek ὦ, later ὦ μέγα, Modern Greek ωμέγα) is the 24th and last letter of the Greek alphabet. In the Greek numeric system/Isopsephy (Gematria), it has a value of 800. The word literally means “great O” (ō mega, mega meaning “great”), as opposed to Ο ο omicron, which means “little O” (o mikron, micron meaning “little”).

[1] Estoppel is a judicial device in common law legal systems to prevent or “estop” a person from making assertions or from going back on their word. Estoppel may prevent someone from bringing a particular claim. The Legal Dictionary describes estoppel as “a legal principle that bars a party from denying or alleging a certain fact owing to that party’s own previous conduct, allegation, or denial.”

The verb estop comes from Middle English estoppen, borrowed from Old French estop(p)erestouper, presumably from Vulgar Latin *stuppāre ‘to stop up with caulk, tow’ [coarse broken flax, Middle English, possibly from Old English tow-, spinning (in towcræft, spinning craft, spinning)], from Latin stuppa, ‘broken flax’, from Ancient Greek stuppē, ‘broken flax’.

Compare Matthew 12:20, cit. Isaiah 42:3:

A bruised reed [by impl. a pen] shall he not break, and smoking flax shall he not quench: he shall bring forth judgment unto truth.

[2] See (e.g.) Book of Tobit (chapters 6-8), “13” secret ingredients of Temple incense. See Gideon Bohak, Ancient Jewish Magic: A History (New York: Cambridge University Press 2008), p.89 on story in Book of Tobit, “probably written in the fourth or third century bce, perhaps by a Babylonian Jew”:

The technique itself consists of fumigating the heart and liver of a certain fish from the Tigris river (the fish’s gall also serves to heal Tobit’s eyes, but not by way of exorcism),* and Raphael promises the young Tobias that this will drive away any demon or evil spirit and keep them away forever (6.8, 16–17). Before the consummation of his marriage with Sarah, Tobias indeed places the fish’s liver and heart on an incense burner, and the resulting odors drive the evil Ashmedai all the way from Persian Ecbatana to Upper Egypt, where Raphael quickly binds him up (8.2–3).

*For Babylonian precedents, see von Soden 1966

[3] Sir Peter Le Page Renouf and Prof. E. Naville, The Egyptian Book of the Dead: Translation and Commentary (London: Harrison and Sons 1904), p.75

[4] Maria Carmela Betrò, Hieroglyphics: The Writings of Ancient Egypt (New York: Abbeville Press 1996), p. 179 Sandal –

𓋸 This hieroglyph represents a very simple form of sandal: a sole with two strips of leather or other material to keep the foot in place. They are present in tombs from as early as the First Dynasty at Abydos (the beginning of the third millennium B.C.). [..] The cosmetic palette of King Narmer, dating from the end of the fourth millennium B.C., shows a high functionary (perhaps even a vizier) immediately behind the king, carrying the king’s sandals. Shoes at this time were a status symbol: the wearing of sandals was an unequivocable indication of rank. In the Old Kingdom, sandals were still the prerogative of kings, priests, and high dignitiaries: everyone else walked unshod. [..] During the Middle Kingdom, sandals became quite common: for example, they were given to the members of expeditions about to cross the desert.

Narmer’s Palette from Hierakonpolis (end 4th millennium BC). Cairo, Egyptian Museum (source: M.C. Betrò, Hieroglyphics 1996)

p. 155 The Otherworld –

𓇽 A star (dwꜣt, morning, place where the sun is born) in a circle: this is the symbol for the otherworld. Initially in the Pyramid Texts, this sign stood for the place in the sky where the sun and the stars reappeared after having been invisible; then it began to represent the otherworld, whether celestial or subterranean. [..] When the destiny of the deceased began to be associated with the symbolic death of the god Osiris, the otherworld began to be envisioned as an underground space with an intricate and detailed geography. The dead moved through this subterranean otherworld with the help of funerary rites and the so-called “guides” to the otherworld… The circle of the Duat is a symbol of cyclical rebirth. Like other Egyptian metaphors for life in the afterworld, it is a closed internal space that is naturally associated with the image of the female womb, the point of departure and hoped-for destination.

For the Testament of Solomon (F.C. Conybeare transl.) see esotericarchives.com (online)

[5] Canaan (כְּנַעַן), Brown-Driver-Briggs (BDB) Hebrew and English Lexicon (online)

[6] ‛âshaq (עָשַׁק), Brown-Driver-Briggs (BDB) Hebrew and English Lexicon (online)

[7] Tekel (תְּקֵל), Brown-Driver-Briggs (BDB) Hebrew and English Lexicon (online)

[8] chassı̂yr (חַסִּיר), Brown-Driver-Briggs (BDB) Hebrew and English Lexicon (online)

[9] The Declaration of Independence, archives.gov.il (retrieved 10 May 2020)

[10] Recognition of Israel, Harry S. Truman Presidential Library and Museum, truman.gov (retrieved 10 May 2020)

[11] Harry S. Truman: Decisive President, New York Times archives, (retrieved 10 May 2020)

[12] nᵉshâmâh (נְשָׁמָה), Strong’s Concordance (online)

[13] chay (חַי), Strong’s Concordance (online)

[14] châvâh (חָוָה), Gesenius’ Hebrew-Chaldee Lexicon (online)

[15] M.O. Wise, Language and Literacy in Roman Judaea: A Study of the Bar Kokhba Documents (New York: Yale University Press, 2015). Meir Bar-Ilan speculated c. 3% Jewish literacy in antiquity.

[16] chăvâʼ (חֲוָא), Gesenius’ Hebrew-Chaldee Lexicon (online)

[17] Yah, proper name of God, for biblical refs see Gesenius’ Hebrew-Chaldee Lexicon (online)

[18] Brian Colless (The Origin of the Alphabet, Antiguo Oriente, volumen 12, 2014, pp. 71–104, a critical review of Orly Goldwasser theory)

[19] Herodotus, The Histories Book V (A.D. Godley, Ed.), perseus.tufts.edu (retrieved 13 May 2020)

[20] E.A.W. Budge, The Ancient Egyptian Book of the Dead (New York: Quarto Publishing Group 2016), p.3

[21] Shalem (Deity), The Anchor Bible Dictionary (online, retrieved 13 May 2020). Compare Karel Van Der Toorn, Bob Becking, Pieter W. Van Der Horst, Dictionary of Deities and Demons in the Bible (xxx: 1999 Second Edition), pp. 100 and 109-11:

ASHERAH: Apart from mention in sacrificial and pantheon lists, the goddess also appears in two theogonic texts, KTU 1.12 i and 1.23, the former describing the birth of ‘the Devourers‘ to the handmaids of Athirat and Yarihu, the latter describing two wives of EI (seemingly Athirat and perhaps Shapsh) who consummate their marriage with him, and give birth to →Shahar and →Shalem, the →Dioskouroi. These texts have a bearing on several biblical traditions, such as Gen 16, 19:30-38, Ps 8 etc. (WYAlT 1993). The goddess’ name appears in the longer title rbt art ym, meaning perhaps ‘the Great Lady who walks on the Sea‘ (the name therefore apparently understood as ‘Walker’) . . .

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ASTARTE: The divine name Astarte is found in the following forms: Ug ‘trt (‘Athtart[u]’); Phoen ‘štrt (‘Ashtart’); Heb ‘Aštoret (singular); Aštarot (generally construed as plural); Eg variously ‘sṯrt, ‘sṯrṯ, istrt; Gk Astarte. It is the feminine form of the masculine ‘ttr (‘Athtar’. ‘Ashlar’) and this in turn occurs, though as the name of a goddess. as Akkadian→Ishtar. The Akkadian tar-[tum?] is used of her (AGE 330). The etymology remains obscure. It is probably, in the masculine form, the name of the planet Venus, then extended to the feminine as well (cf. A.S. YAHUDA, JRAS 8 [1946] 174-178). [..] Both god and goddess are probably, but not certainly, to be seen as the deified Venus (HEIMPEL 1982: 13-14). This is indeed the case, since if the morning star is the male deity (cf. Isa 14: 12), then the goddess would be the evening star: as she is in Greek tradition. (The two appearances of Venus are also probably to be seen as deified, cf. →Shahar and →Shalem.)

Egypt. Astarte is mentioned a number of times in texts from Egypt. In one instance, her name is written ʼntrt. Even if this is simply a misspelling, as LECLANT (1960:6 n.2) suggests, it is still ‘revealing’ (but cf. ANET 201a n. 16). In the Contendings of Horus and Seth (iii 4), →Seth is given Anat and Astarte. the daughters of →Re, as wives. This is a mythologisation of the importing of Semitic deities into Egypt under the Hyksos and later, and the New Kingdom fashion for the goddesses in particular. Seth and Baal were identified. [..] Anat and Astarte are described in a New Kingdom text (Harris magical papyrus iii 5 in: PRITCHARD (1943:79]) as “the two great goddesses who were pregnant but did not bear“, on which basis ALBRIGHT (1956:75) concludes that they are “perennially fruitful without ever losing virginity”. He also asserts that “sex was their primary function”. Both assumptions are questionable, not to say mutually incompatible! As wives of Seth, who rapes rather than makes love to them, their fruitless conceptions are an extension of his symbolism as the god of disorder, rather than qualities of their own. In the fragmentary ‘Astarte papyrus’ (ANET 17-18; see HELCK 1983) the goddess is the daughter of →Ptah and is demanded by the →Sea in marriage.

[22] ym ים “day”, Ancient Hebrew Lexicon (online, retrieved 12 May 2020)

[23] Cubit#Ancient_Egyptian_royal_cubit, Wikipedia (online, retrieved 12 May 2020)

[24] Alexander Turner Cory, The Hieroglyphics of Horapollo Nilous (1840), (online, retrieved 13 May 2020)

[25] Sefer HaChinukh (“Book of Education”) 259 (Spain c.1255 – c.1285 AD):

The commandment of having just scales, weights and measures: To have just scales, weights and measures and to be very careful about them, as it is stated (Leviticus 19:36), “You shall have just scales, just weights, a just eiphah, and a just hin.” And the language of Sifra, Kedoshim, Chapter 8:7 [is] “‘Just weights’ – justify the scales precisely” – meaning to say, that the scales be righteous. And the matter is well-known regarding scales that there are important adjustments to make, as it is possible to do many types of falsehood with them. “‘Just weights’ – justify the weights precisely” – also with weights, it is also possible to do many types of falsehood, and similar to that which they, may their memory be blessed, said (Bava Metzia 61b), “I will repay in the future anyone who submersed his weights in salt.”

cf. Babylonian Talmud Bava Metzia 61b:

Rav Yeimar said to Rav Ashi: Why do I need the prohibition that the Merciful One wrote with regard to weights: “You shall do no unrighteousness in judgment, in measure, in weight, or in volume” (Leviticus 19:35)? It is merely another form of robbery. Rav Ashi said to him: It is referring to a seller who buries his weights in salt, in order to lighten them.

The Sages taught: The verse states: “You shall do no unrighteousness in judgment, in measure, in weight, or in volume [uvamesura]” (Leviticus 19:35). “In measure”; this is referring to the measurement of land, e.g., this means that in a case where two people are dividing their jointly owned field, one may not measure the land to be given to one during the summer and measure the land to be given to the other during the rainy season, because the length of the measuring cord is affected by the weather conditions. “In weight”; this is referring to the fact that he may not bury his measuring weights in salt. And “in volume”; this teaches that one may not froth the liquid one is selling, creating the impression that there is more liquid in the vessel than there actually is.

[26] Babylonian Talmud Gittin 68a, William Davidson translation (online, retrieved 8 May 2020)

[27] Shamir, Jewish Encyclopedia 1906, Wilhelm Blacher, Ludwig Blau (online, retrieved 11 May 2020)

This last account is Babylonian in origin, and both language and content prove that it was a legend of the people rather than a tradition of the schools, as is the case with the stories mentioned above. There were, however, learned circles in Palestine which refused to credit the use of the shamir by Solomon (Mek., Yitro, end). Others, however, believed that Solomon employed it in the building of his palace, but not in the construction of the Temple, evidently taking exception to the magical element suggested by a leaden box as a place of concealment, for in magic brass is used to break enchantment and to drive away demons (Soṭah 48b; Yer. Soṭah 24b).

[28] Matthew 26:47, The Holy Bible King James transl., (online, retrieved 12 May 2020)

[29] xýlon, Liddell-Scott-Jones and Thayer’s Expanded Edition lexicons (online, retrieved 13 May 2020)

[30] Hebrews 2:11-15, The Holy Bible Complete Jewish Bible translation (online, retrieved 13 May 2020)

[31] Natan Odenheimer, The Kabbalist Who Would Be King of a New Jewish Monarchy in Israel, Jewish Forward October 14, 2016 (online, retrieved 13 May 2020)

[32] Yitsḥaḳ Ginzburg, Avraham Arieh Trugman, Moshe Yaakov Wisnefsky, The Alef-beit: Jewish Thought Revealed Through the Hebrew Letters (Oxford: Rowman & Littlefield 1991)

[33] Yehuda Shurpin, Why No Vowels In The Torah?, chabad.org (online, retrieved 12 May 2020)

[34] נשׁא, Klein Dictionary, sefaria.org

[35] nâśâ’, nâsâh (נָסָה), Gesenius’ Hebrew-Chaldee Lexicon (online)

[36] Brian Colless, Op. Cit.

[37] Maria Carmela Betrò, Hieroglyphics: The Writings of Ancient Egypt (New York: Abbeville Press 1996), p.113, cit. the Egyptian Treatise on Ophiology – “The strange observation about the pain of the bite finds no comparison in modern medical texts.

[38] Jay Michaelson, Kabbalah and Queer Theology: Resources and Reservations, Theology & Sexuality, Vol. 18 No. 1, January, 2013, cit. Elliot Wolfson, Circle In The Square: Studies in the Use of Gender in Kabbalistic Symbolism (New York: State University 1995)

[39] Elliot Wolfson, Language, Eros, Being: Kabbalistic Hermeneutics and Poetic Imagination (New York: Fordham University Press 2005)

[40] Aryeh Kaplan, Sefer Yetzirah, The Book of Creation (Revised Edition), p. 32

[41] George Orwell, Nineteen Eighty-Four (2003 Plume Centennial Edition), p. 218

[42] Jay Michaelson, Op. Cit.

[43] Marcy Oster, Sephardi leader Yosef: Non-Jews exist to serve Jews, The Forward, 18 October 2010 (online, retrieved 13 May 2020)

[44] Moshe Idel, Kabbalah in Italy (1280-1510): A Survey (New Haven: Yale University Press 2011), p.198 –

Although a proclivity toward magic was conspicuous in an important circle of Spanish Kabbalists during the 1470s, it took a totally different direction. Unlike the magia naturalis , accepted by Ficino, Pico, Alemanno, and to a lesser degree David Messer Leon, the group of Kabbalists in Spain cultivated a violent, demonic form of magical Kabbalah intended to destroy the prevailing historical and religious order, including Christianity, for the sake of bringing the Messiah. It was a redemptive rather than a natural magic, focused upon solving historical rather than personal problems

[45] Yitsḥaḳ Ginzburg, Avraham Arieh Trugman, Moshe Yaakov Wisnefsky, Op. Cit. p.52

[46] E.A.W. Budge, Op Cit, p. 12

[47] ibid., p. 6

[48] ibid., p. 29

cf. the Forty-Two Negative Confessions

[49] Sir Peter Le Page Renouf and Prof. E. Naville, Op Cit., p. 365-6

 

Standard
Mysticism, Poetry, Religion, Time

The Bankers’ Trick and Identity of the Devil in Psalm 92

A senseless man has no knowledge,
Nor does a stupid man understand this

The tsaddiq* will flourish like the palm tree,
He will grow like a cedar in Lebanon.[1]

* “righteous man”

 

There’s a lady who’s sure all that glitters is gold
And she’s buying a stairway to heaven.
When she gets there she knows, if the stores are all closed
With a word she can get what she came for.
Ooh, ooh, and she’s buying a stairway to heaven.

There’s a sign on the wall but she wants to be sure
‘Cause you know sometimes words have two meanings.
In the tree by the brook, there’s a songbird who sings,
Sometimes all of our thoughts are misgiven.

Ooh, it makes me wonder,
Ooh, it makes me wonder.

Palindrome ΝΙΨΟΝ ΑΝΟΜΗΜΑΤΑ ΜΗ ΜΟΝΑΝ ΟΨΙΝ
(Nipson anomemata me monan opsin, Wash your sins, not only your face)
inscribed in ancient Greek upon a holy water font outside the site of
Saint Hagia Sophia church in Constantinople. The phrase can be read
from left to right or from right to left.
[2]

 

What is your favourite poem or song?

Imagine it being performed by two people. As in a duet.

Now, imagine that each performer begins with the verse at opposite ends – the first and the last – crossing over at the middle verse. Each performs one-half verse alternately, moving up and down, down and up the verses, like rungs on a ladder. Like Jacob’s angels, ascending and descending on their stairway to heaven.

Jacob’s Dream by William Blake (c. 1805, British Museum, London)

What do angels do? Sing psalms (תהילים tehilim, “praises”) to God.

 

The verses of the poem or song as performed would give birth to new, composite verses, quite different to those appearing in the text as written.

Now, unless the artist has deliberately constructed his poem or song to be performed in this way, these composite verses would likely be nonsensical gibberish.

Oh, say, can you see?

O’er the land of the free

By the dawn’s early light

and the home of the brave!

What so proudly we hailed

Oh, say, does that star

at the twilight’s last gleaming;

-spangled banner yet wave?

Whose broad stripes and bright stars,

Gave proof through the night

through the perilous fight,

that our flag was still there:

O’er the ramparts we watched

And the rocket’s red glare,

were so gallantly streaming.

the bombs bursting in air.

O’er the land of the free

Oh, say, can you see?

and the home of the brave!

By the dawn’s early light

Oh, say, does that star

What so proudly we hailed

-spangled banner yet wave?

at the twilight’s last gleaming;

Gave proof through the night

Whose broad stripes and bright stars,

that our flag was still there:

through the perilous fight,

And the rocket’s red glare,

O’er the ramparts we watched

the bombs bursting in air.

were so gallantly streaming.

A truly clever artist, however, could include hidden meanings within such a work. Sprinkle in a double entendre, a euphemism, a subtle wordplay or two, and he might even succeed in – oh let’s say – mocking his co-performer of the work, without their knowing it.

Psalm 92 is not considered one of the most difficult pieces of poetry in the Psalter. Its vocabulary and syntax are quite clear and its meaning is the subject of a general consensus. Apparently, the poet compares the temporary prosperity of the wicked with the durable experience of divine blessing reserved for the righteous.

Several elements, however, point to an additional and deeper level of meaning. The first is the elusive nature of both the conflict and the protagonists’ identity. The second is the lack of consensus concerning the genre of this song.

This vagueness originates in the singular mixing, in this psalm, of verses of praise (vv. 2-6, 9, 11, 13–16) and of condemnation of the wicked (vv. 7–8, 10, 12).[3]

In other words, it is a hieros gamos (“holy marriage”); a coniunctio oppositorum[4] (“union of opposites”) in sacred song.

The road up and the road down are the same thing.

Heraclitus (cit. in HippolytusRefutation of All Heresies)

But one half is cheating, with forked tongue double meanings, and cunningly attacking the other.

Ancient Greek: διάβολος diábolos: a slanderer, false accuser
from διαβάλλω diabállō : I throw over, “I throw across,
“I slander”, “I deceive by false accounts”, “I set at variance” or “I make a quarrel between”
from διά (diá, “across”, through”, “between”) and βάλλω (bállōI throw)
Translation from Hebrew שָׂטָן satan: adversary, opponent

diá (two, double)
from *δισα (disa), from Proto-Indo-European *dwís (related to δίς (dístwice) and δύο (dúotwo))
bólos (a throw with a casting net, or dice)

diábolos (devil): a double-thrower

Agent noun from διαβάλλειν diaballein “to slander, attack
from diá (across, through, divide) and ballein (“to throw” a weapon, e.g. a stone or arrow [or word – CM])

This is exactly what happened in the newly monotheistic temple cult at Jerusalem during the Persian Empire (c. 538–330 BC). Yahweh-worshipping poet-singers from the southern Canaanite region of Edom were integrated into the temple elite by Ezra, the High Priest and Scribe. Their counterparts – or opposites – and the official cultic performers, were Asaphites. According to the book of Ezra, they were descendants of the Jerusalem elite who had been exiled to Babylon in the early sixth century BC.

It has been taught: R. Yosé says . . . “Even though the Torah was not given through [Ezra], through him was given the accepted form of writing and of speech.”

Rabbi says, “The Torah was given in Assyrian characters, and when they signed, it was turned into Raas* characters for them. But when, in the time of Ezra, they attained merit, it was turned into Assyrian characters for them.”

[“Return to your stronghold, O prisoners of hope;] today I declare that I will restore to you double” (Zech. 9:12).

“And when he sits on the throne of his kingdom, he shall write for himself in a book a copy of this law, [from that which is in charge of the Levitical priests]” (Deut. 17:18). This will be in a form of writing [71c] which can be changed.

Yerushalmi (Palestine) Talmud, Meg. 1:9 [5]

*Hebrew slang, from Arabic “bujaras” meaning “nuisance”. From Arabic وجع راس (waja3 raas) meaning “headache”; cf. Hebrew רֹאשׁ‎  rósh “head”; רָעַשׁ râ‛ash “to shake”, “to quake”.

Unlike the ex-Babylon immigrants, the Edomites had retained their ancient liturgical and musical traditions.

A cult of YHWH in Edom is only elusively mentioned in the Bible. However, the origin of YHWH in Seir/Edom is stated outright (Seir: Deut 32,2; Judg 5,4; Teman/Paran: Hab 3,3), independently of Israelite Yahwism and even preceding it.

[T]his superiority of the musical traditions of the psalmist and his companions fits their identification as Ezrahites because the sons of Zerah were apparently reputed among the Israelites for their cleverness and wisdom (1 Kgs 5,11) [4:31]* and, consequently, for their ability to craft poetic riddles. Their musical tradition is also very ancient. According to Gen 4,19–22, poetry and music are rooted in the lineage of Cain, itself closely related to Edom/Seir. This is why the Ezrahite musicians and poets may deem themselves to be carriers / trustees of the musical and poetic traditions of Canaan.

* This is confirmed by the association of wisdom with Edom in Jer 49,7 and Obad 8.[6]

If there’s a bustle in your hedgerow, don’t be alarmed now,
It’s just a Spring clean* for the May queen.
Yes, there are two paths you can go by, but in the long run
There’s still time to change the road you’re on.
And it makes me wonder.

And as we wind on down the road
Our shadows taller than our soul.
There walks a lady we all know
Who shines white light and wants to show
How everything still turns to gold.
And if you listen very hard
The tune will come to you at last.
When all is one and one is all
To be a rock and not to roll.

And she’s buying a stairway to heaven.

*Persian خانه‌تکانی : literally “shaking the house”.

Lyrics: Robert A. Plant, son of “gypsy” Annie Celia Plant (née Cain),
viz. a woman who “took everything without giving anything back.”

Palestine/Arabian saw-scaled viper (Echis coloratus) has a characteristic threat display,
rubbing sections of their body together to produce a “sizzling”
שׂ warning sound.

“Why is this script called Ashurit [אשורית A-shur-it]? Because it ascended with the Jewish people from Ashur when they returned from their exile in Babylonia.” (Sanhedrin 22a:2)

L-R: vav or waw (6th letter, value: 6)
Shin or Šin (21st letter, value: 300)
Four-tooth Shin feat. on left side of tefillin
represents “the World to Come”

 

The allegory of the wise and “subtil” (עָרוּם ʻârûwm, shrewd, cunning; pun עָרוֹם ʻârôwm, naked, Gen 2:25) serpent in the Garden of Eden, who tempted the first woman with “forbidden fruit”, that makes one ‘wise’ (שָׂכַל sâkal) “as gods” (אֱלֹהִים ʼĕlôhîym), a product of the Tree of Knowledge of Good and Evil – in other words, a ‘fruit’ born of the knowledge of how to mix together opposite “voices”, a “sense” voice and an “anti-sense” voice, a Good one and an Evil one, a plus one (𓂻)* and a minus one (𓂽) – will be illuminated in later essays.

Woodcut by Jost Amman from Jacob Rueff, De conceptu et generatione hominis, Frankfurt, 1587. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

* Hieroglyph of feet walking forward 𓂻 : in Egyptian mathematics “make in going”; to square, double (i.e.) to multiply by oneself … and, esoterically, one’s self. [7]

A History of Mathematical Notations (Florian Cajori)

Ezra’s assimilation of more skillful Edomite poet-singers into the Jerusalem temple cult resulted in intense rivalry with the returned Asaphites.[8] The biblical and later, the rabbinic narrative, insists that these distant descendants of patriarchal twin brothers, Jacob (יַעֲקֹב “heel-catcher”, i.e., usurper, layer of snares; renamed Israel יִשְׂרָאֵל “contender”) and Esau (עֵשָׂו “hairy”, renamed Edom אֱדֹם “red”; compare Adam אָדַם “to be red”, “ruddy”), have shared a long history of acrimonious relations.

[T]he Psalter of songs [reflects] violent conflicts surrounding the question of integrating foreign (Ezrahite) singers in the Jerusalem temple. In this retaliation, the most efficient weapon is probably the ability to compose songs that carry a concealed meaning too subtle to be understood by members of the opponents’ group. By this device, poets may express their superiority, articulate their closeness to YHWH, and mock their opponents.

Such a stratagem seems to be fully in action here. Psalm 92 is a conflictive poem disguised as a piece of liturgy composed for official worship in the temple.

Psalm 92 is not the only biblical poem in which the Ezrahites reference their enemies in the post-exilic community. Briefly expressed scorn by the Ezrahites against their opponents is already identified at the end of Psalm 112, the song which, together with Psalm 111, was apparently composed (again, in complex antiphonal fashion) for their new investiture as cultic singers at the Jerusalem temple…

The contrasting situation (Asaphite singers attacking the Ezrahites) is also identified in the Psalter. In Psalm 14, for example, the opponents (here, the Ezrahites) are called vile hypocrites (pōʿalêy ʾāwen)*, mainly because they are accused of exploiting their new status of cultic singers in the Jerusalem temple for the secret promotion of their own theology at the expense of the Israelite one while having been appointed and supported by the post-exilic community.

* “workers” (פֹּ֪עֲלֵ֫י) of “wickedness” (אָ֥וֶן); “makers” of “trouble”

The multiple references to the psalmist’s foreign traditions and theology in Psalm 92 indicate that the accusation formulated in Psalm 14,4 is far from unfounded. The verbal violence in this conflict reaches its climax in Psalm 137, a song of Asaphite obedience that explains the reason for appointment of the foreign (Ezrahite) singers in the Jerusalem temple (the loss of musical tradition of the Israelite singers in exile, as noted in vv. 1-6) and immediately afterwards expresses their bitter detestation of the Edomite people, with whom these foreign singers are identified (vv. 7–9):

Remember, YHWH, the children of Edom [on] the day of Jerusalem,

How they said, “Lay it bare, lay it bare, down to its foundations!”

Vassal of Babylon [=Edom] doomed to be destroyed,

Blessed shall he be who repays you with what you have done to us!

Blessed shall he be who takes your little ones

And dashes them against the rock!

If the title of the psalm [92] dates from the time of its composition, we may assume that it represents an ultimate stratagem. Disguising this conflicting poem as a psalm devoted to the Sabbath liturgy is a subtle way of inducing its author’s opponents to perform it every week without understanding its genuine content and implications. Indeed, a situation of people devotedly singing a sentence such as “The brutish man cannot know; The stupid cannot understand this” (v. 7) without understanding that it refers specifically to them is a comic demonstration of the rightness of the psalmist who claims his art to be superior to that of his opponents and rivals. The insertion of this song into the Psalter, and even the preservation of the reference to the Sabbath liturgy in the title, reveals the repeated success of such a stratagem, generation after generation.[9]

“Complex antiphony” is the technical term for this mode of poetic or musical performance. It mixes two opposing voices, reciting or singing the same text, but in the inverse order of its verses.

[T]he text of the song divides in two parts, each one sung by another voice. The text of these two parts divides in small antiphonal units designed to be paired during the performance. [..] the homolog fragments from the two parts, once paired as composite verses, yield a coherent composite text displaying structural features characterizing biblical poetry.[10]

Antiphony is alternation between two choirs. This mode of performance is extensively attested in the ancient Near East, especially in cultic context. [..] It would appear from these [biblical] instances that antiphony was also a privileged mode of performance of the cultic songs in the Jerusalem temple—as it has been long argued by many scholars.

When the walls of Jerusalem are consecrated in Neh 12:27–41, singers and musicians form two distinct choirs designated as תּוֹדֹת (todah; “confession”, “thanksgiving”). They perform while walking on/near the city walls, each one in a different direction, finally meeting at the temple where they combine their voices in an apparently antiphonal fashion (vv. 31, 40, 42).[11]

By structuring a composition this way, a skilled creative artist causes his passive text to “give birth” or “bear fruit,” to flower in its active performance. Or, to borrow the ancient Egyptian way with words, to “make [square2] in going” 𓂻 ; to multiply by oneself. The combined flow of two opposing voices reveals new information that otherwise remains hidden in a normal, linear recital of the verses by a single voice.

Samuelis Baruch, des Juden Rabbi, Astrologi und Philosophi, gebohren aus dem Stamm Abrahams, Isaacs, Jacobs und Judä, welcher erlernet das grosse Geheimniss des grossen Meisters Tubalkains aus dessen Tabell, gefunden von Abrahamo Eliazare, dem Juden. Erfurt, 1735. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Concentric symmetry invests the text of a song with palindromic properties and, especially, the ability to read its verses in both ascending and descending order. From the perspective of complex antiphony, this property suggests that Psalm 92 was designed for dialogic performance between a “sense voice” (first choir), which sings the text in ascending order of verses, and an “antisense voice” (second choir) that responds by singing the same text in descending order. Such a pattern, already identified in biblical poetry, has been defined as cross responsa.[12]

Translation as proposed by Amzallag (2017).
“Tormentors” and “counterparts” used for
untranslatable double entendres.

In Psalm 92, the pairing of corresponding verses from the sense and antisense voices yields a series of composite verses (CVs) centering on an echo performance of verse 9 (identified above as the pivotal axis), after which both the ranking and the precedence of paired verses become inverted: 2//16 → 3//15 → 4//14 → 5//13 → 6//12 → 7//11 → 8//10 → 9//9 → 10//8 → 11//7 → 12//6 → 13//5 → 14//4 → 15//3 → 16//2. [..] The only monocolic verse in this song (v. 9) can be paired only with itself, exactly as observed here.

Cancer (Latin: crab): fourth sign of zodiac
Approx. June 22 to July 22 in classical antiquity
July 17 +/- 2 days = Sirius’ heliacal rising, herald of Nile inundation
Alchemists’ symbol for dissolutionCompare
🝢 in Basil Valentine,
A Table of Mediaeval Alchemical Symbols, The Last Will and Testament (1670)

 

Scholars have identified verse 9, an expression of praise (“You, YHWH, are on high forever”), as the rhetorical center of Psalm 92—the pivotal verse that stresses YHWH’s supremacy and his indifference to the stratagems fomented by the psalmist’s enemies, evoked in the two verses that flank it (vv. 8, 10). This pivotal function of verse 9 is confirmed by its position at the exact numerical center of the song (52 words before and after) and by the central (fourth) mention among the seven mentions of the name YHWH.[13]

The selection of verse number 9 (Hebrew ninth letter ṭet ט “good”, from Phœnician/Paleo-Hebrew ⊗ “wheel”) as pivotal would seem to be of great significance. Observe that the first verse, “A psalm. A song; for the Sabbath day” is titular. Its four Hebrew words are not included in the 52 before/after verse 9. Meaning, the turning point verse 9 is really verse 8 (khet or et ח , from Paleo-Hebrew , Phœnician , “courtyard”). This also means that there are only fifteen verses. Not sixteen.

The fifteenth Hebrew letter samekh ס derives from the Phœnician and Paleo-Hebrew “pillar”, “support”, “stability”; from the ancient Egyptian “djed”. Their symbol 𓊽 represents the spinal column of the demiurge creator god Ptah; later, the underworld and afterlife supreme god of the dead, Osiris.

But since in reality Big Brother is not omnipotent and the Party is not infallible, there is need for an unwearying, moment-to-moment flexibility in the treatment of facts. The key word here is blackwhite. Like so many Newspeak words, this word has two mutually contradictory meanings. Applied to an opponent, it means the habit of impudently claiming that black is white, in contradiction of the plain facts. Applied to a Party member, it means a loyal willingness to say that black is white when Party discipline demands this. But it means also the ability to believe that black is white, and more, to know that black is white, and to forget that one has ever believed the contrary. This demands a continuous alteration of the past, made possible by the system of thought which really embraces all the rest, and which is known in Newspeak as doublethink.[14]

In gematria, the number 15 is written with Tet and Vav, (9+6) to avoid the normal construction Yud and Hei (10+5) which spells a name of God. Similarly, 16 is written with Tet and Zayin (9+7) instead of Yud and Vav (10+6) to avoid spelling part of the Tetragrammaton.

Tet is also one of the seven letters which receive special crowns (called tagin) when written in a Sefer Torah.[15]

Teth – Ktav Ashurit (“Assyrian”) script

In the Torah there are many applications to the “law of similars.” One of them is that in order to kill a snake you must be like a snake.

In gematria, Mashiach [“Messiah”, “Anointed”] (משיח ,358) equals snake (נחש). As extreme opposites they are in fact similar, numerically identical.

Mashiach is the one soul that is capable of killing the evil snake, the evil inclination in the heart of man.[16]

Now this rabbit hole is deep, dear Alice. It is one that takes us back 5500+ years, through many ancient cultures, and through the rise of astrotheology, metallurgy, sciences, arts, the development of speech, language, abstraction, writing, symbolism, mysticism and magic, to early pre-dynastic Egypt. So it needs be explored at another time. To whet the appetite, consider only this:

XXXII (32). When they would represent delight they depict the number 16*; for from this age men begin to hold commerce with women, and to procreate children.

XXXIII (33). To denote sexual intercourse they depict two numbers 16. Cum enim sedecim voluptatem esse diximus; congressus autem, duplici constet, maris ac fœminæ, voluptate, propterea alia sedecim adscribunt.

Hieroglyphica (I) by Horapollo (c. 500 AD) [17]

*From Pliny (Nat. Hist. V. 10.) we may infer that number 16 as a procreative symbol references the rising waters of the Nile:

While it is rising it has been pronounced criminal for kings or prefects even to sail upon its waters. The measure of its increase is ascertained by means of wells. … When the water rises to only twelve cubits, [Egypt] experiences the horrors of famine; when it attains thirteen, hunger is still the result; a rise of fourteen cubits is productive of gladness; a rise of fifteen sets all anxieties at rest; while an increase of sixteen is productive of unbounded transports of joy.[18]

Like the crest of a peacock, like the gem
on the head of a snake, so is mathematics
at the head of all knowledge.

Vedāṅga Jyotiṣa by Lagadha (c. 500 BC)[19]

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The structure and vocabulary of Psalm 92 reveal the same under-lying principles as those found in Jewish esotericism (Cabala), and in double entry bookkeeping. These ancient gnostic principles are the foundation of modern accounting, banking, finance, equilibrium economic theories, and thus, of worldly power and control of others.

Jewish gnosticism unquestionably antedates Christianity, for Biblical exegesis had already reached an age of five hundred years by the first century C.E. Judaism had been in close contact with Babylonian-Persian ideas for at least that length of time, and for nearly as long a period with Hellenistic ideas. Magic, also, which … was a not unimportant part of the doctrines and manifestations of gnosticism, largely occupied Jewish thinkers. There is, in general, no circle of ideas to which elements of gnosticism have been traced, and with which the Jews were not acquainted. It is a noteworthy fact that heads of gnostic schools and founders of gnostic systems are designated as Jews by the Church Fathers.

Jewish Encyclopedia 1906

These principles are already found in the ‘magical’ art of extispicy and Šumma Izbu: ancient Mesopotamian divination, using sheep livers and malformed foetuses.[20]


We have previously referred to these principles (e.g., here, here) as the Union of Opposites and the Law of Inversion (or Reversal); and, as the Paradox of Opposite Perspectives.

With bank loans – ‘money’ created out of Nothingness by double entry bookkeeping – the ‘magic’ trick is hidden in the cunning wordplay used to describe what the bank owes (debt) to its customers (“Accounts Payable”). This debt owed to its customers is, simultaneously – and legally – the banks’ asset (‘unsecured’ “Client Deposits”).

In essence, all the ‘money’ in all the banks is owned by the banks, and by the customers. Simultaneously. Truth be told however, all the ‘money’ is merely bookkeeping entries: records of the banks’ promises to pay out the physical cash money (legal tender) that is owed by the banks to their customers.

In other words, it does not exist. All the ‘money’ in all the banks, is just an illusion. A word and number magic trick.

On its creation as a +1|-1 (= 0) double entry bookkeeping record, the new ‘loan’ instantly becomes a new ‘deposit’.

Robert Fludd, Utriusque Cosmi Maioris scilicet et Minoris Metaphysica Physica Atque Technica Historia, 1617-1621. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

In the fulness of that unceasing reality we call the flow of Time, the true value of the one (1) Interest-bearing Liability record called the “Client Deposit”, is not equal to the true value of the same one (1) Earning Asset record called the “Loan”. This hidden-in-plain-sight, income-‘earning’ (i.e. extracting) inequality between the opposites is also embedded in the structure and vocabulary of Psalm 92.

Azoth (from Arabic al-zā’būq: “Mercury”) | Fourth woodcut from Basil Valentine’s Azoth (1613). © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

The fundamental profits of banking come from the Net Interest Margin. This is the (usually) small, subtle difference between the rate of usury (“interest”) that a bank pays on ‘deposits’, and the rate of usury that it ‘earns’ on loans.

The primary business of a bank is managing the spread between deposits that it pays consumers and the rate it receives from their loans. In other words, when the interest that a bank earns from loans is greater than the interest it pays on deposits, it generates income from the interest rate spread.

Investopedia

In other words, banking is just a practical analogue of the mythical self-generation powers of Creator deities in ancient religion.

Recall our earlier observation that Psalm 92’s pivotal verse number 9 (“wheel”) is really verse number 8 (“courtyard”). This monocolic verse number 9 (i.e. 8) is performed in echo. The remaining verses are cola pairings (dicola) – four half-verses, performed alternately. However, the two verses immediately preceding and following the pivotal verse 9 (8) are the exceptions.

Scholars have identified verse 9 … [as] … the pivotal verse that stresses YHWH’s supremacy and his indifference to the stratagems fomented by the psalmist’s enemies, evoked in the two verses that flank it (vv. 8, 10).[21]

Verses number 8 (i.e. 7) and 10 (i.e. 9) are tricolic: each comprises six half-verses. These two verses, number 7 (ז zayin, from Proto-Sinaitic glyph zaynu  “sword” or ḏiqqu “manacle”, slang “penis”) and 9 (“wheel”), bespeak the destruction of the Edomite psalmist’s opposition. The following quotation uses the scholar’s (incorrect) numbering, which considers Psalm 92’s title as verse 1.

After alluding to those who are unmindful of the subtleties of this art [CV6]* the poet now devotes the next composite verse to his opponents. The first pair designates them as evildoers (rešāʿîm, 8a) and, by so doing, summarily transforms them into enemies of YHWH (10a).

*Nb. the author’s composite verse numbering [CV] 1-15 could be viewed as supporting my assertion of error.

The expression pōʿalêy ʾāwen is generally translated as evildoers. In Psalm 141,9, it is associated with the setting of snares [cf. יַעֲקֹב Jacob, aka “Israel”: “layer of snares” – CM], a malicious furtive mode of action. The very same perfidy is attributed to pōʿalêy ʾāwen in Prov 30,20. In Psalm 14,4, the term pōʿalêy ʾāwen specifically evokes people who live in the Jerusalem temple and, while involved in the official cult of YHWH, are accused of corrupting it intentionally. Accordingly, if the opponent group refers to cultic singers working at the Jerusalem temple, it seems that pōʿalêy ʾāwen designates them as people of righteous and virtuous appearance who secretly do evil to their peers, the psalmist and his companions. It should therefore be translated as vile hypocrites.

The appellation as pōʿalêy ʾāwen in the second and third pairs (8b and 10c respectively) reveals the nature of their misconduct: they strive furtively to discredit the psalmist and his companions in the eyes of the Israelites.

The inversion of precedence between verses 8 and 10, in CV9 introduces a new element. Now, the perdition of the psalmist’s enemies (v. 10) is revealed through the vegetal metaphor (v. 8). Since this latter is closely related to the musical worship of YHWH in the temple, we may conclude that the poet considers the rival group’s poor musical and poetic performances the most blatant evidence of their perdition.[22]

There is more evidence that the ‘devilish’ trickery embedded in the complex antiphonal singing of the Jerusalem temple cult is a precise analogue of ‘modern’ bank credebt creation. It is found in the Hebrew words used to describe this ancient musical system.

The sacred singing of the opposites – of ascending and descending ‘voices’ of “praise” and “thanksgiving” – was believed to cause the theophany (literally “appearance”) of the Canaanite serpent deity, that is known by a ‘magic’ four-letter word having the same ‘hidden’ procreative connotation as a word that rhymes with “buck”.[23]

The spontaneous revelation of YHWH provoked by his musical worship is explicitly mentioned in I Sam 10,5–6.10–11, where the presence of a musical / choral procession stimulates spontaneously a ›spirit of prophecy‹ among the participants.[24]

A proverb from Egypt’s Middle Kingdom (c. 1938–1630 BC) says:

Ye shall offer to me with what is in your hands; if there chance to be nothing in your hands, ye shall say with your mouths.[25]

The implication is that you are commanded to make sacrifices – to the ruling elite, presumably, as earthly representatives of the deity/s – but if you have nothing of value to offer, then words of praise are an acceptable substitute. Exactly the same principle is hidden in the Hebrew bible. Particularly in the words of the psalmists.

As we have seen above, the Greek word diábolos (devil), meaning “slanderer”, “false accuser”, “I deceive by false accounts”, equivalent to Hebrew satan, derives from root words meaning double-thrower, to throw or cast a net, stones or arrows.

The Gemara asks: How could she possibly become pregnant in such a manner? Didn’t Shmuel say: Any semen that is not shot like an arrow cannot fertilize?

Babylonian Talmud (Chag. 15a.2)

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The Hebrew word lehōdôt (להודות), often mis-translated as “praise” or “thanksgiving”, is a Hifil (causative active voice) form of the Hebrew verb root ידה yâdâh – literally, to use (i.e. hold out) the hand. Yâdâh means to throw, shoot, cast; in (Qal) form, to shoot (arrows); (Piel) to cast, cast down, throw stones; (Hithpael) to confess (sin), or to give thanks. In other words, its primary (Qal) meaning and derivative conjugates convey identical concepts to the ancient Greek diábolos; including, most importantly, the possibility of double meanings.

The verb להודות (identified as hifil of ידה) is usually approached as a generalized expression of praise / thanksgiving to Yhwh.

A different semantic of להודות in the religious context is apparently expressed in a single instance, when the speaker turns to Yhwh to acknowledge his or her sins (Ps 32:5).

These meanings [praise, thanksgiving, confession or acknowledgement of sin] are not always easy to distinguish from one another in the biblical text. That is why most scholars have attempted to integrate them by assuming that the confessional and the musical dimensions of להודות are closely related to the act of praise, which is approached as the essential sense. However, this assumption is by no means indisputable, especially in light of the clear-cut distinction established in Egyptian and Akkadian between the notions of praise, confession, and thanksgiving.[26]

In a musical context, the verb להודות lehōdôt is translated as to sing antiphonally.[27]

[T]he verb להודות never designates the act of sacrifice.

The confessional context of להודות (Ps 32:5) corresponds to the “doxology in court” identified for תודה [“todah”] in Josh 7:19; Ps 26:7; Ezra 10:11.19.[28]

Ponder this in context of Psalm 92, and its analogous implications for bank credebt ‘loan’ creation by double entry bookkeeping. The “confessional” aspect of antiphonal ‘praising’ is – for one of the participants – really a covert public acknowledgment of sin before the divine judgment seat; and/or, a mocking (likely false) accusation made by the ‘superior’ party against their opponents.

According to L. C. Allen, “ידה” [yâdâh] in NIDOTTE, 2:406, “the thank-offering [= תודה-sacrifice] was accompanied by an individual song of thanksgiving, which was both a testimony to the congregation and a giving of thanks to God.”

Confirming as much is the use of תודה [todah] in a context of juxtaposition between music and animal sacrifice: “I will praise the name of God with a song, and will magnify Him with תּוֹדָּה. And it shall please Yhwh better than a bullock that has horns and hoofs” (Ps 69:31–32). The implication is that the musical performance was not approached as a mere ornament of the offering but rather as an essential feature.

This deduction is supported by G. Mayer, “יָדָה” [yâdâh] 5:437–438, who concludes that “without thanksgiving song there can be no thanksgiving offering. On the other hand, we hear of thanksgiving songs being sung without an associated sacrifice. A tôdâ can in fact take the place of sacrifice.”[29]

Likewise the banking system. It has been empirically proven, and openly admitted by central banks, that commercial banks do not lend from ‘reserves’. Nor do they lend out the savings of ‘depositors’.

There is no sacrifice by the bank. There is only a song of praise for “giving us your business”, and forked-tongue ‘confession’: that the magic numbers assigned to your “account” are real ‘money’, and that it is really your ‘money’.

Neither ‘confession’ is true.

It costs nothing to create new +1|-1 credebt entries, place a symbol in front of them, and then call those numbers by the magical name “dollar”, “euro”, or “pound”. And voila! on speaking (and writing) the magic name, the money god ‘appears’. Exactly like the theophany of the serpent deity in the psalms.

[There is] a relationship between the improvement of the knowledge (ידע) [yâdaʻ] of YHWH [in Ps 100:](3a) and the blessing [בָּרַךְ bârak] of his name (4d). A similar relation is observed between the two parallel members of Ps 76,2: »Known (נודע) in Judah [is] Elohim, In Israel great is his name (שמו)«. This relation is confirmed by the association frequently encountered in the Psalter between the cultic mention of the name of YHWH and the ›revelation‹ of the god.[30]

Recall that earlier we saw the Hebrew word תודה todah expressly referred to two half-choirs performing the Jerusalem wall rebuilding inauguration ceremony (Neh 12:27–41).

In its narration, the singers and musicians convoked for the ceremony were divided in two groups called תודות (Neh 12,31.38.40). [..] The description of their singing משמר לעומת משמר (Neh 12,24) strongly suggests that they were two half-choirs performing together in antiphonal fashion. This is not the only source associating todah with antiphony. A similar feature is encountered in Ps 147,7 »Respond (ענו) to YHWH in todah, sing to our God with the lyre«. Allusions to antiphony may also be identified in the corresponding verb form (להודות, hif. yadah). This verb is explicitly associated in Neh 11,17 to a musical performance involving two distinct choirs (one conducted by Mattaniah and another conducted by Abda). Also in Ezr 3,11 and in II Chr 7,6, the responsorial claim כי לעולם חסדו is associated with the verb להודות [lehōdôt].*

*In this latter case, להודות is associated with a dialogue between the Levites singing כי לעולם חסדו and the priests answering with their trumpets. Also in psalms 118 and 136, the verb להודות encountered in the first claim of the opening voice, may be interpreted as an invitation to respond turned to the second voice.[31]

Obvious analogy? The banker’s siren song: an invitation to respond … by completing and signing a Credebt Application.

Your head is humming and it won’t go, in case you don’t know,
The piper’s calling you to join him,
Dear lady, can you hear the wind blow, and did you know
Your stairway lies on the whispering wind?

As with the magic of bank loans by double entry, the “fruit” or “yield” of this union of opposite ‘voices’ (i.e. claimants on the deity named ‘money’) benefits the ‘divine emissary’.[32] The alchemist who has, with skill and cunning, mixed together the opposites, to ensure that it is not his opponent but the ‘holy man’ who flowers.

CV4 (vv. 5//13)

5aFor You have made me glad, YHWH, by Your work

13aThe righteous, like a palm tree he flourishes

5bAt the works of Your hands I sing for joy

13bLike a cedar in Lebanon he grows up

The verb prḥ (13a) is generally interpreted as to grow / develop, exactly as in Ps 92,8a and according to the parallel meaning of śgy (= to increase) in 13b. It also, however, denotes to flower (e.g., Isa 35,1-2; Hos 14,6; Hab 3,17), and this meaning fits especially the 5a//13a pairing.

The date palm is a dioecious species, in which the two complementary reproductive organs (male and female) develop in distinct individuals.

In the context of musical worship, the image of the blossoming date palm metaphorizes complex antiphony, in which the complementary components of the song are carried by distinct choirs that bear fruit (= produce the composite meaning) only when the separate claims are mixed with the help of wind / breath (= the voices).

Following this metaphor, the divine “work” (5a) as the source of joy is none other than the spontaneous emergence of composite meanings in the course of the complex antiphonal performance.[33]

 

The tsaddiq’s like the date palm, how he flowers. He flowers! Usually only the female flowers. A tsaddiq – a holy man – is a master of his male and female properties.[34]

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The antiphonal singing of the sacred song of “praise” to the $erpent god in Psalm 92 cleverly conceals / reveals another ancient practice continued to this day – or rather, to this mid night – by cabalist adepts the world over.

One of the esoteric secrets to ‘earning’ the ‘blessing’ of YHWH is to be awake in the late evening, hard at work studying the sacred books, thereby praising the deity. In this way, the cabalist mystic ‘unites’ with (sexually arouses) the deity’s ‘glory’: his ‘bride’, ‘queen’ and ‘crown’, the female Divine Presence – called the Shekhinah precisely at midnight. Arousal of the Queen of the Night is believed to provoke the arousal of Her divine spouse, causing Him to release “a shower of blessing”.

CV2 (vv. 3//15)

3aTo declare your steadfast love in the morning

15aThey still bear fruit in old age

3bAnd your faithfulness by night

15bEver full of sap and green they are.

[T]he first pair affirms the musical worship of YHWH (3a) as the source of vitality for the psalmist and his peers even in their advanced age (15a). Through the combination with v. 3a, which evokes hymns of praise, the verb nwb (= to bear fruit, 15a) alludes to the composition of hymns and liturgical works. The second pair (3b//15b) reiterates the claims that the musical worship of YHWH (3b) maintains the singers’ vitality (15b). Here, however, a nuance is introduced. The first pair of colas (3a//15a) evokes diurnal performances, a probable reference to the official worship of YHWH at the temple, which justifies their appointment. The second pair of cola (3b//15b) is suggestive of nightly performances independent of the official cult of YHWH at Jerusalem. It is noteworthy that the vitality educed in 15b through the adjectives dešēn and raʿănan is, for the psalmist and his companions, associated with their nocturnal private performances (3b) rather than the official diurnal worship of YHWH.

CV14 (vv. 15//3)

15aThey still bear fruit in old age

3aTo declare Your steadfast love in the morning

15bEver full of sap and green they are

3bAnd Your faithfulness by night

Exactly as in the corresponding CV2, the dual activity of the psalmist group is specified here: their appointment for the diurnal (official) worship of YHWH in the temple (1a//3a) and their nocturnal adoration of YHWH, probably independent of it (15b//3b). After an extensive exposition on the difference vis-à-vis his opponents in musical skill and performances in the previous composite verses (CV9-CV13), the psalmist now reveals the nocturnal activity, of which the opponents are ignorant, as the source of vitality / talent.[35]

As I was saying.

The present findings, together with the identification of foreign singers in the Jerusalem temple and the conflicts they fomented, suggest that other songs in the Psalter that mention persecution, perfidy, and other torments may also reflect the conflict between the Ezrahites and their opponents over authority in the musical worship of YHWH at Jerusalem in the Persian era. In this struggle, poetic riddles and double-entendre claims misunderstood by the rivals are exploited as signs of superiority and, as a consequence, of closeness to YHWH. This feature urges us to reconsider our approach toward these songs of conflict if we wish to avoid being systematically identified with the group mocked by their authors.[36]

A final observation.

What we have discovered here, in the ancient texts of the psalms, aligns perfectly with Hollywood’s stratagem of “confessing sins” in plain sight, while mocking the participating opponent (the paying audience) in ways too subtle for them to understand.

 

Spoiler Alert: if you’ve not seen this brilliant film…

“Convince me.”

— Colin McKay (@DerorCurrency) April 21, 2020

 

Σατανᾶς Satanâs, of Chaldee origin, corresp. to Hebrew מַעְבָּד maʻbâd (work, works); from prim. root עָבַד ʻâbad (to work, serve, labour)

“Therefore he knoweth their works [maʻbâd / satanâs] and he overturneth them in the night, so that they are destroyed.” (Job 34:25)

 

Addendum:

I asked Angie Bowie why her ex was involved in magick. She recalled that he heard that Led Zeppelin were involved in the occult, and so he wanted to be even cooler and scare Jimmy Page.

By 1970 Page was obsessed with Aleister Crowley, had a growing collection of Crowleyana and that same year bought one of the most treasured Crowleyan artefacts of all: Boleskine House on the shore of Loch Ness in Scotland which was Crowley’s estate from 1899 to 1913.

— Peter-Robert Koenig

 

REFERENCES

[1] Psalm 92:6,12 New American Standard Bible translation
[2] Christina Kekka from Athens, GreeceLight correction by Basile Morin – This file was derived from: Gregory of Nazianzus (4919335562).jpg, CC BY 2.0

All the letters are symmetrical vertically, with the N stylized Ͷ in the right part, as a result the sentence is not only a palindrome but also a mirror ambigram, that can be read the same way in either direction. The phrase was firstly written on the apex at the entrance of the church, and is attributed to Gregory of Nazianzus.

[3] N. Amzallag (2017) Foreign Yahwistic Singers in the Jerusalem Temple? Evidence from Psalm 92, Scandinavian Journal of the Old Testament, 31:2, 213-235
[4] K. Gersch Ph.D, The coniunctio (online, retrieved 27 April 2020)
[5] Jacob Neusner, Tzvee Zahavy, The Jerusalem Talmud: A Translation and Commentary (2010)
[6] N. Amzallag (2017) Foreign Yahwistic Singers in the Jerusalem Temple? Evidence from Psalm 92, Scandinavian Journal of the Old Testament, 31:2, 213-235
[7] Florian Cajori, A History of Mathematical Notions (1993 Courier Corporation), p.229 (online, retrieved 29 April 2020), op. cit. T. Eric Peet, The Rhind Mathematical Papyrus, British Museum 10057 and 10058 (1923), p.20, 135 –

That the conception of squaring was familiar is known to us from the problem of the truncated pyramid from the Moscow Papyrus. Here the phrase used for “square 4is ı͗·r·k 4 pn m 𓂽,* “You are to make this 4 in square.” No conjecture can be hazarded as to the reading of the sign here used for “square” : from the point of view of mathematical clarity it is unfortunate that the same sign should be used in Rhind No . 28 for addition.

No example of square root occurs in Rhind, but Pap. Berlin 6619, Pap. Kahun Pl. VIII, 1. 40 , and Pap. Moscow (unpublished) show that the idea of square root existed and that the technical term for it was nbt, literally “corner” or angle” the idea presumably being that the original number, say 16, represented the area. of a square, while the length of each of the two sides containing any corner of it was its square root, 4.

*Here facing as in the hieratic.

𓂻 “add,” 63
𓂻 “to square,” 20
𓂽 “to subtract,” 63

[8] N. Amzallag (2017) Foreign Yahwistic Singers in the Jerusalem Temple? Evidence from Psalm 92, Scandinavian Journal of the Old Testament, 31:2, 213-235; fn. 42 –

The integration of the Ezrahite singers (sons of Heman and of Jeduthun/Ethan of Seirite and Edomite origin respectively) into the Jerusalem clergy is reported in Nehemiah 7-11 (See Amzallag, Esau in Jerusalem, pp. 15-52, 121-144). It therefore occurred after the completion of the “house of YHWH” (Ezra 6,16).

The Babylonian Talmud (Kidd. 69b.2) raises questions as to the lineage of the returned exiles –

The Gemara answers that the wording of the mishna supports the opinion of Rabbi Elazar, as Rabbi Elazar says: Ezra did not ascend from Babylonia until he made it like fine flour, free of bran, i.e., he ensured that the lineage of those remaining was unsullied, and selected all of those in Babylonia who were of questionable lineage, and then he ascended with them to Eretz Yisrael.

[9] N. Amzallag (2017) Foreign Yahwistic Singers in the Jerusalem Temple? Evidence from Psalm 92, Scandinavian Journal of the Old Testament, 31:2, 213-235
[10] N. Amzallag (2014), The Meaning of todah in the title of Psalm 100, ZAW 2014; 126(4): pp. 535-545
[11] N. Amzallag (2015), Praise or Antiphonal Singing? The Meaning of לְהֹד֥וֹת Revisited, Hebrew Studies 56 (2015), pp. 115-128
[12] N. Amzallag (2017) Foreign Yahwistic Singers in the Jerusalem Temple? Evidence from Psalm 92, Scandinavian Journal of the Old Testament, 31:2, 213-235
[13] ibid.
[14] George Orwell, Nineteen Eighty-Four (2003 Plume Centennial Edition), p. 218
[15] Teth#Significance, Wikipedia (online, retrieved 27 April 2020)
[16] Snake Spine, Gal Einai, (online, retrieved 28 April 2020)
[17] Alexander Turner Cory, The Hieroglyphics of Horapollo Nilous (1840), (online, retrieved 28 April 2020)
[18] Pliny the Elder, The Natural History, Book V, Chapter 10 – The River Nile, (online, retrieved 28 April 2020)
[19] George. G. Joseph, The Crest of the Peacock: Non-European Roots of Mathematics (2011 Princeton University Press, Third Edition)
[20] This author, On Banks, Usury, And Doublethink In The Roman Empire – Part 2
[21] N. Amzallag (2017) Foreign Yahwistic Singers in the Jerusalem Temple? Evidence from Psalm 92, Scandinavian Journal of the Old Testament, 31:2, 213-235
[22] ibid.
[23] The Tetragrammaton (YHWH) is strictly only three letters (yod, heh, vav), but is imagined as having as many as 72 letters.
[24] N. Amzallag (2014), “The Meaning of todah in the title of Psalm 100″, ZAW 2014; 126(4): pp. 535-545. cf. footnote 42 –

This point is confirmed by the first mention of the presence of YHWH in the inaugurated temple in the verse evoking the first occurrence of antiphonal performance in this place (II Chr 5,13– 14). For the musical nature of the theophany of YHWH in Chronicles, see Kleinig, The Lord’s Song, 165–66 and ref. therein.

cf. footnote 43 – The epidemic character of such a musical revelation is explicitly confirmed in I Sam 19,20–24.

cf. Book of Acts chapter 2.

[25] B. Lumpkin, Mathematics Used in Egyptian Construction and Bookkeeping (The Mathematical Intelligencer 24(2):20-25, 2002)
[26] N. Amzallag (2015), Praise or Antiphonal Singing? The Meaning of לְהֹד֥וֹת Revisited, Hebrew Studies 56 (2015), pp. 115-128
[27] N. Amzallag (2017) Foreign Yahwistic Singers in the Jerusalem Temple? Evidence from Psalm 92, Scandinavian Journal of the Old Testament, 31:2, 213-235, fn 3, cit. N. Amzallag, Praise or Antiphonal Singing? The Meaning of לְהֹד֥וֹת Revisited, Hebrew Studies 56 (2015), pp. 115-128
[28] N. Amzallag (2015), Praise or Antiphonal Singing? The Meaning of לְהֹד֥וֹת Revisited, Hebrew Studies 56 (2015), pp. 115-128
[29] ibid.
[30] N. Amzallag (2014), The Meaning of todah in the title of Psalm 100, ZAW 2014; 126(4): pp. 535-545
[31] ibid., and *fn 16.
[32] N. Amzallag (2012) The Identity of the Emissary of YHWH, Scandinavian Journal of the Old Testament: An International Journal of Nordic Theology, 26:1, 123-144
[33] N. Amzallag (2017) Foreign Yahwistic Singers in the Jerusalem Temple? Evidence from Psalm 92, Scandinavian Journal of the Old Testament, 31:2, 213-235
[34] Rabbi Yom Tov Glaser, TorahAnytime
[35] N. Amzallag (2017) Foreign Yahwistic Singers in the Jerusalem Temple? Evidence from Psalm 92, Scandinavian Journal of the Old Testament, 31:2, 213-235
[36] ibid.

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Poetry, Religion

Three Words of Strength

Lithograph portrait from 1905, captioned Friedrich von Schiller in recognition of his 1802 ennoblement

There are three lessons I would write, —
Three words — as with a burning pen,
In tracings of eternal light
Upon the hearts of men.

Have Hope. Though clouds environ now,
And gladness hides her face in scorn,
Put thou the shadow from thy brow, —
No night but hath its morn.

Have Faith. Where’er thy bark is driven, —
The calm’s disport, the tempest’s mirth, —
Know this: God rules the hosts of heaven,
The habitants of earth.

Have Love. Not love alone for one,
But men, as man, thy brothers call;
And scatter, like the circling sun,
Thy charities on all.

Thus grave these lessons on thy soul, —
Hope, Faith, and Love, — and thou shalt find
Strength when life’s surges rudest roll,
Light when thou else wert blind.

 

J.C. Friedrich von Schiller, Hope, Faith, and Love (c. 1786);
also known as “The Words of Strength”

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Religion

Sounds Like Russian Soul (Русская душа)

Alfred Edersheim (1825-89)

“If any one wishes to be rich, let him go north; if he wants to be wise, let him come south.” Such was the saying, by which Rabbinical pride distinguished between the material wealth of Galilee and the supremacy in traditional lore claimed for the academies of Judaea proper. Alas, it was not long before Judaea lost even this doubtful distinction, and its colleges wandered northwards, ending at last by the Lake of Gennesaret, and in that very city of Tiberias which at one time had been reputed unclean! Assuredly, the history of nations chronicles their judgment;1 and it is strangely significant that the authoritative collection of Jewish traditional law, known as the Mishnah, and the so-called Jerusalem Talmud, which is its Palestinian commentary,2 should finally have issued from what was originally a heathen city, built upon the site of old forsaken graves.

But so long as Jerusalem and Judaea were the centre of Jewish learning, no terms of contempt were too strong to express the supercilious hauteur, with which a regular Rabbinist regarded his northern co-religionists. The slighting speech of Nathanael (John 1:46), “Can there any good thing come out of Nazareth?” reads quite like a common saying of the period; and the rebuke of the Pharisees to Nicodemus (John 7:52), “Search, and look: for out of Galilee ariseth no prophet,” was pointed by the mocking question, “Art thou also of Galilee?” It was not merely self-conscious superiority, such as the “towns-people,” as the inhabitants of Jerusalem used to be called throughout Palestine, were said to have commonly displayed toward their “country cousins” and everyone else, but offensive contempt, outspoken sometimes with almost incredible rudeness, want of delicacy and charity, but always with much pious self-assertion. The “God, I thank Thee that I am not as other men” (Luke 18:11) seems like the natural breath of Rabbinism in the company of the unlettered, and of all who were deemed intellectual or religious inferiors; and the parabolic history of the Pharisee and the publican in the gospel is not told for the special condemnation of that one prayer, but as characteristic of the whole spirit of Pharisaism, even in its approaches to God. “This people who knoweth not the law (that is, the traditional law) are cursed,” was the curt summary of the Rabbinical estimate of popular opinion. To so terrible a length did it go that the Pharisees would fain have excluded them, not only from common intercourse, but from witness-bearing, and that they even applied to marriages with them such a passage as Deut. 27:21.3

But if these be regarded as extremes, two instances, chosen almost at random—one from religious, the other from ordinary life—will serve to illustrate their reality. A more complete parallel to the Pharisee’s prayer could scarcely be imagined than the following. We read in the Talmud (Jer. Ber. iv. 2) that a celebrated Rabbi was wont every day, on leaving the academy, to pray in these terms: “I thank Thee, O Lord my God and God of my fathers, that Thou has cast my lot among those who frequent the schools and synagogues, and not among those attend the theatre and the circus. For, both I and they work and watch—I to inherit eternal life, they for their destruction.”

The other illustration, also taken from a Rabbinical work, is, if possible, even more offensive. It appears that Rabbi Jannai, while travelling by the way, formed acquaintance with a man, who he thought his equal. Presently his new friend invited him to dinner, and liberally set before him meat and drink. But the suspicions of the Rabbi had been excited. He began to try his host successively by questions upon the text of Scripture, upon the Mishnah, allegorical illustrations, and lastly on Talmudical lore. Alas! on neither of these points could he satisfy the Rabbi. Dinner was over; and Rabbi Jannai, who by that time no doubt had displayed all the hauteur and contempt of a regular Rabbinist towards the unlettered, called upon his host, as customary, to take the cup of thanksgiving, and return thanks. But the latter was sufficiently humiliated to reply, with a mixture of Eastern deference and Jewish modesty, “Let Jannai himself give thanks in his own house.” “At any rate,” observed the Rabbi, “you can join with me,” and when the latter had agreed to this, Jannai said, “A dog has eaten of the bread of Jannai.”

Impartial history, however, must record a different judgment of the men of Galilee from that pronounced by the Rabbis, and that even wherein they were despised by those leaders of Israel. Some of their peculiarities, indeed, were due to territorial circumstances. The province of Galilee—of which the name might be rendered “circuit,” being derived from a verb meaning “to move in a circle”—covered the ancient possessions of four tribes: Issachar, Zebulon, Naphtali, and Asher. The name occurs already in the Old Testament (compare Josh. 20:7; 1 Kings 9:11; 2 Kings 15:29; 1 Chron. 6:76; and especially Isa. 9:1). In the time of Christ it stretched northwards to the possession of Tyre on the one side, and to Syria on the other; on the south it was bounded by Samaria—Mount Carmel on the western, and the district of Scythopolis (in the Decapolis) on the eastern side, being here landmarks; while the Jordan and the Lake of Gennesaret formed the general eastern boundary line. [..]

Sketches of Jewish Social Life (Edersheim, 1876)

The mountainous part in the north of Upper Galilee presented magnificent scenery, and with bracing air. Here the scene of the Song of Solomon is partly laid (Cant. 7:5). But its caves and fastnesses, as well as the marshy ground, covered with reeds, along Lake Merom, gave shelter to robbers, outlaws, and rebel chiefs. Some of the most dangerous characters came from the Galilean highlands. A little farther down, and the scenery changed. South of Lake Merom, where the so-called Jacob’s bridge crosses the Jordan, we come upon the great caravan road, which connected Damascus in the east with the great mart of Ptolemais, on the shore of the Mediterranean. What a busy life did this road constantly present in the days of our Lord, and how many trades and occupations did it call into existence! All day long they passed—files of camels, mules, and asses, laden with riches from the East, destined for the far West, or bringing the luxuries of the West to the far East. Travellers of every description—Jews, Greeks, Romans, dwellers in the East—were seen here. The constant intercourse with foreigners, and the settlement of so many strangers along one of the great highways of the world, must have rendered the narrow-minded bigotry of Judaea well-nigh impossible in Galilee.

We are now in Galilee proper, and a more fertile or beautiful region could scarcely be conceived. It was truly the land where Asher dipped his foot in oil (Deut. 33:24). The Rabbis speak of the oil as flowing like a river, and they say that it was easier in Galilee to rear a forest of olive trees than one child in Judaea! The wine, although not so plentiful as the oil, was generous and rich. Corn grew in abundance, especially in the neighbourhood of Capernaum; flax also was cultivated. The price of living was much lower than in Judaea, where one measure was said to cost as much as five in Galilee.  Fruit also grew to perfection; and it was probably a piece of jealousy on the part of the inhabitants of Jerusalem, that they would not allow it to be sold at the feasts in the city, lest people should forsooth say, “We have only come up in order to taste the fruit from Galilee.”7 Josephus speaks of the country in perfectly rapturous terms. [..]

Some one has compared Galilee to the manufacturing districts of [Belgium]. This comparison, of course, applies only to the fact of its busy life, although various industries were also carried out there—large potteries of different kinds, and dyeworks. From the heights of Galilee the eye would rest on harbours, filled with merchant ships, and on the sea, dotted with white sails. There, by the shore, and also inland, smoked furnaces, where glass was made; along the great road moved the caravans; in field, vineyard, and orchard all was activity. The great road quite traversed Galilee, entering it where the Jordan is crossed by the so-called bridge of Jacob, then touching Capernaum, going down to Nazareth, and passing on to the sea-coast. This was one advantage that Nazareth had—that it lay on the route of the world’s traffic and intercourse. Another peculiarity is strangely unknown to Christian writers. It appears from ancient Rabbinical writings8 that Nazareth was one of the stations of the priests. All the priests were divided into twenty-four courses, one of which was always on ministry in the Temple. Now, the priests of the course which was to be on duty always gathered in certain towns, whence they went up in company to the Temple; those who were unable to go spending the week in fasting and prayer for their brethren. Nazareth was one of these priestly centres; so that there, with symbolic significance, alike those passed who carried on the traffic of the world, and those who ministered in the Temple.

[..]

It can scarcely surprise us, however interesting it may prove, that such Jewish recollections of the early Christians as the Rabbis have preserved, should linger chiefly around Galilee. Thus we have, in quite the apostolic age, mention of miraculous cures made, in the name of Jesus, by one Jacob of Chefar Sechanja (in Galilee), one of the Rabbis violently opposing on one occasion an attempt of the kind, the patient meanwhile dying during the dispute; repeated records of discussions among learned Christians, and other indications of contact with Hebrew believers. Some have gone further,11 and found traces of the general spread of such views in the fact that a Galilean teacher is introduced in Babylon as propounding the science of the Merkabah, or the mystical doctrines connected with Ezekiel’s vision of the Divine chariot, which certainly contained elements closely approximating the Christian doctrines of the Logos, the Trinity, etc. [..] Finally, the Midrash applies the expression, “The sinner shall be taken by her” (Eccl. 7:26), either to the above-named Christian Rabbi Jacob, or to Christians generally, or even to Capernaum, with evident reference to the spread of Christianity there.

Indeed, what we know of the Galileans would quite prepare us for expecting, that the gospel should have received at least a ready hearing among many of them. It was not only, that Galilee was the great scene of our Lord’s working and teaching, and the home of His first disciples and apostles; nor yet that the frequent intercourse with strangers must have tended to remove narrow prejudices, while the contempt of the Rabbinists would loosen attachment to the strictest Pharisaism; but, as the character of the people is described to us by Josephus, and even by the Rabbis, they seem to have been a warm-hearted, impulsive, generous race—intensely national in the best sense, active, not given to idle speculations or wire-drawn logico-theological distinctions, but conscientious and earnest.

The Rabbis detail certain theological differences between Galilee and Judaea. Without here mentioning them, we have no hesitation in saying, that they show more earnest practical piety and strictness of life, and less adherence to those Pharisaical distinctions which so often made void the law. The Talmud, on the other hand, charges the Galileans with neglecting traditionalism; learning from one teacher, then from another (perhaps because they had only wandering Rabbis, not fixed academies); and with being accordingly unable to rise to the heights of Rabbinical distinctions and explanations. That their hot blood made them rather quarrelsome, and that they lived in a chronic state of rebellion against Rome, we gather not only from Josephus, but even from the New Testament (Luke 13:2; Acts 5:37).

“These two Galilees, of so great largeness, and encompassed with so many nations of foreigners, have been always able to make a strong resistance on all occasions of war; for the Galileans are inured to war from their infancy, and have been always very numerous; nor hath the country been ever destitute of men of courage, or wanted a numerous set of them”. 

Josephus, War 3:41 f.

Their mal-pronunciation of Hebrew, or rather their inability to properly pronounce the gutturals, formed a constant subject of witticism and reproach, so current that even the servants in the High Priest’s palace could turn round upon Peter, and say, “Surely thou also art one of them; for thy speech bewrayeth thee” (Matt. 26:73)—a remark this, by the way, which illustrates the fact that the language commonly used at the time of Christ in Palestine was Aramean, not Greek. Josephus describes the Galileans as hard-working, manly, and brave; and even the Talmud admits (Jer. Cheth. iv. 14) that they cared more for honour than for money.

 

Sketches of Jewish Social Life (1876: 1994 Hendrickson Publishers Inc. Updated Edition). Available free online.

Excerpts from Chapter Three: In Galilee at the Time of our Lord.

Alfred Edersheim (1825-89) was a Vienna-born biblical scholar who converted from Judaism to Christianity. A veteran minister and missionary to the Jews of Romania, Edersheim left an enduring and priceless legacy to followers of Christ.

****

From Chapter 1, note 12 (1994 ed.): There can be no reasonable doubt, that colonies from some of these [Ten northern Hebrew] tribes are scattered far and wide. Thus descendants of them are traced in Crimea, where the dates on their gravestones are reckoned from “the era of the exile, in 696 B.C.; i.e., the exile of the ten tribes; not 586 B.C., when Jerusalem was taken by Nebuchadnezzar” (Dr. S. Davidson, in Kitto’s Cycl. of Bibl. Lit. iii. p. 1173). For notices of the wanderings of the ten tribes see my Hist. of the Jewish Nation, pp. 61-63; also the late Dr. Wolff’s researches in his journeys. How prone even learned Talmudical Jews are to credulity in the matter of the ten tribes may be gathered from the Appendix to Rabbi Schwartz’s (of Jerusalem) Holy Land (pp. 401-422 of the German ed.). The oldest Crimean inscriptions date from the years 6, 30, and 89 of our era (Chwolson, Mem. de l’Ac. de St Petersb. ix. 1866, No. 7).

 

“It’s frightening how free a Russian man’s spirit is, how strong is his will! No one has ever been so much torn away from his native soil, as he sometimes had to be; nobody ever took a turn so sharp, as he, following his own belief!”

Fyodor Dostoevsky

More: Dostoevsky on Russia’s mission (at Soul of the East)

REFERENCES

1. “The history of nations is the Nemesis of nations” (“Die Weltgeschichte is das Weltgericht”), writes Schiller

2. There are two Talmuds—the Jerusalem and the Babylonian—to the text of the Mishnah. The Babylonian Talmud is considerably younger than that of Jerusalem, and its traditions far more deeply tinged with superstition and error of every kind. For historical purposes, also, the Jerusalem Talmud is of much greater value and authority than that of the Eastern Schools.

3. Every one who is curious to see the lengths to which Pharisaical pride could go in its contempt of the country people should read Pes. 49, a and b. (online)

7. Pes. 8 b (online)

8. See the reference in Neubauer, p. 190

11. See generally, the learned volume of M. Neubauer, La Géographie du Talmud, p. 186, etc. Compare also, Derenbourg, L’Histoire et la Palestine, pp. 347-365

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Mysticism, Time

Anápausis

“Come to Me, all who are weary and heavy-laden, and I will give you rest.”

ἀναπαύω anapauō (an-ap-ow’-o):

Verb

    • to cause or permit one to cease from any movement or labour in order to recover and collect his strength
    • to give rest, refresh, to give one’s self rest, take rest
    • to keep quiet, of calm and patient expectation

Active: to refresh the soul of anyone: τιναMatthew 11:28τό πνεῦμα τίνος, 1 Corinthians 16:18; τά σπλάγχνα τίνος, Philemon 1:20.

The verb is a technical term of agriculture in Papyri Tebtunis I. 105.23 (B.C. 103), to rest land by sowing light crops upon it.

 

Church of the Savior on the Spilled Blood,
Saint-Petersburg (click to enlarge)

 

from a primary preposition and adverb ἀνά (aná, an-ah’): into the midst, in the midst, among, between

Properly, upward, up, denoting motion from a lower place to a higher, rare in the N.[ew] T.[estament] and only with the accusative [case] (Thayer)

“the rarest [preposition] in NT” (Abbott-Smith); “ἀνά survives almost exclusively in the limited uses seen in NT” (Moulton-Milligan)

Prefixed to verbs ἀνά signifies

a. upward, up, up to (Latin ad, German auf)
b. it corresponds to the Latin ad (German an), to (indicating the goal)
c. it denotes repetition, renewal, equivalent to dēnuōanew, over again
d. it corresponds to the Latin re, retrō, back, backward

From re- + *-trō, probably taken from intrō (from intrā within”: I enter, go into, penetrate; from earlier *interus (whence also interior), from Proto-Indo-European *hénteros “inner, what is inside”.)

and a primary verb παύω (paúō, pow’-o): “pause”

    • to make to cease or desist
    • to restrain a thing or person from something
    • to cease, to leave off
    • Passive, have got release from sin, i. e.  is no longer stirred by its incitements and seductions, 1 Peter 4:1

 

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“pause”: from Middle French pause, from Latin pausa,
from Ancient Greek παῦσις (paûsis)

 

“Take My yoke upon you, and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls.

For My yoke is easy and My burden is light.”

ἀνάπαυσις anápausis (an-ap’-ow-sis):

from ἀναπαύω anapauō (an-ap-ow’-o):

Noun Feminine

 

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When the Lamb broke the seventh seal,
there was silence in heaven for about half an hour.

σιγή : silence, “ready for sowing; :
cf. P Oxy XIV. 1635.6 (B.C. 44–37) κατοικικῆς γῆς σπορίμου,
P Oxy I. 45.11 (A.D. 95) κατοικικῆς σειτοφόρου σπορίμου,
“allotment corn land ready for sowing,” (Moulton-Milligan)

 

“souls” ψυχή psychḗ (psoo-khay’): breath (Latin anima), i. e.

    1. breath
      1. the breath of life
        1. the vital force which animates the body and shows itself in breathing
      2. of animals
    2. of men
      1. life
      2. that in which there is life
        1. a living being, a living soul
    3. the soul
      1. the seat of the feelings, desires, affections, aversions (our heart, soul etc.)
      2. the (human) soul in so far as it is constituted that by the right use of the aids offered it by God it can attain its highest end and secure eternal blessedness, the soul regarded as a moral being designed for everlasting life
      3. the soul as an essence which differs from the body and is not dissolved by death (distinguished from other parts of the body)

Standard

This brilliant documentary resonates loudly with me.

No puns intended.

Hat tip Vera Graziadeiveragraziadei.art

For silence is not God, nor speaking is not God;
fasting is not God, nor eating is not God;
loneliness is not God, nor company is not God;
nor yet any of all the other two such contraries.
He is hid between them, and may not be found
by any work of thy soul,
but all only by love of thine heart.

He may not be known by reason,
He may not be gotten by thought,
nor concluded by understanding;
but He may be loved and chosen
with the true lovely will of thine heart … .

Anonymous, Epistle of Discretion

 

Thou shalt not please Me
so well as thou dost
when thou art in silence,
and suffrest Me to speak
in thy soul.

A Short Treatyse Of Contemplation Taught By Our Lord Jesu Christ,
Or
Taken Out Of The Book Of Margery Kempe, Ancress Of Lynn

Mysticism, Nature, Poetry, Time

*I* disappear

Image
Mysticism, Nature, Time

Banks, Usury, and Doublethink in the Roman Empire – Part 2

The signs on earth just as those in the sky give us signals.
Sky and earth both produce portents.
Though appearing separately, they are not separate
(becausesky and earth are related (
.[1]

Babylonian Diviner’s Manual, c. 7th century BC

That wch is below is like that wch is above
& that wch is above is like yt wch is below
to do ye miracles of one only thing.

Hermetis Trismegisti (“Hermes the Thrice-Greatest”)
Tabula Smaragdina (The Emerald Tablet)
from كتاب سر الخليقة و صنعة الطبيعة أو كتاب العلل للحكيم بلنياس
(Book of Balinas the Wise on the Causes), c. 8th century AD
Sir Isaac Newton FRS PRS transl., c. 1680 AD (Keynes MS 28)

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(If you have not yet done so, I urge you to read Part 1 of this series, before continuing with this Part 2.)

 

Let us take a leap back to the future from our summary introduction to banks, usury, and doublethink in the Roman Empire, with a visit to the ancient Mesopotamian empires.

To fully appreciate the esoteric influences in our ‘modern’ systems of philosophy, politics, religion and economics (but I repeat myself), we must come to see that our long and winding roads all lead back to Bābili(m) (Babylon: “Gate of God”, “Gate of the Gods”). Built “between the two rivers” Tigris and Euphrates, descending from the Creator’s legendary Garden of Eden (“Paradise”, “heaven on earth”) – the Mother’s Womb where some say all life was first born – feeding the waters of life into the fertile valley delta Δ of the Fertile Crescent – the “Cradle of Civilisation”.

Babylon in Fertile Valley delta; Iraq (32°32′11″N 44°25′15″E)

“Good is on the right, evil on the left,
but the supreme excellence is above both…”[2]

 

We must also come to see that it is all about sex, and ‘gendered’ war. More sex than you can imagine. Most cleverly concealed in a vast matrix of metaphysical allegories, metaphors, puns, euphemisms, colours, numbers, and symbols.

MAN-kind has never gotten over his deep-seated fear of the unknown, the mysterious, the changing, that which is beyond HIS *control* … as embodied in the lunar, and human female menstrual cycles.

There you go. I just summarised the past 5+ millennia of human history.

@DerorCurrency (Colin McKay)

In order to better understand the hidden forces at work during the Roman Empire, in this and in subsequent essays we will closely examine the early development of these ‘magic’ systems of abstraction, manipulation, and concealment of information, knowledge and understanding by those “in the know”, and their weaponisation as tools of control over the majority who were, and are, not “in the know”.

“In the Knows”/nose – The Wizard of Oz

Perhaps the most important of these clever symbolic systems is hidden in plain sight. It is found in the very forms of the letters in our aleph-bets.

It is disguised in the combinations of those letters, and in the sounds that their forms re-present.

“Why is this script called Ashurit [A-shur-i]? Because it ascended with the Jewish people from Ashur when they returned from their exile in Babylonia.” (Sanhedrin 22a:2)

Its God-like power to create, to destroy, to transform reality, by manipulation and persuasion, is manifested by magicians in the art of evocative, enchanting, Mesmer-ising, spell-bindingly ‘sexy’ language (speech), and writing.

The supreme exemplar of this magic is he who attains the Philosopher’s ‘Stone’ – the alchemists’ Pow(d)er of Projection.

“Magick is the Science and Art of causing Change to occur
in conformity with Will.”

– Aleister Crowley, Magick in Theory and Practice

 

Know that all the souls come forth from supernal copulation [ziwwug elyon] from the drop of the five mercies and five strengths that are in the mind [da’at], as is known from the verse ‘And Adam knew his wife Eve’ (Gen. 4:1), for copulation is referred to as knowledge [yedi’ah] since the drop of the copulation [tippat ha-ziwwug] is drawn forth from the brain of the mind [moah ha-da’at].[3]

R. Ḥayyim Vital, Sha’ar ha-Pesuqim 3a (c. 1660 AD)

RABBI SIMEON answered and said: “The lower or passionate nature is always striving to imitate the actions of the higher, with this difference, that what is spiritual and pure it changes into the carnal and impure. The higher nature takes its origin from the right side of the sephirotic tree of life, but the lower from the left side, and is embodied in the female and becomes unified in it, as it is written, ‘His left hand is under my head and his right hand doth embrace me’ (Cant. ii. 6). Hitherto we have discoursed on a subject, exceedingly esoteric and unknown to ordinary minds, but now we will speak more clearly so that every one may comprehend and understand them.” On hearing this the student novitiates expressed their great desire to learn more of this mystery of sex.

Zohar [זֹהַר; lit. “Splendor,” “Radiance”] 49a, (c. 1300 AD)

Whether mainstream or alternative view, open or secret society, exoteric or esoteric doctrine, establishment or revolutionary power, beneath all it really is all about sex, and war. In one form or another.

“In the vigour of his age he married Gargamelle, daughter to the King of the Parpaillons, a jolly pug, and well-mouthed wench. These two did oftentimes do the two-backed beast together, joyfully rubbing and frotting their bacon ‘gainst one another.”

Rabelais, Gargantua and Pantagruel (c. 1532 AD)

Nothing has changed… in more than 5,000 years.

Or rather – if the carbon-dating of Palaeolithic cave paintings in Spain and France (that we will de-mystify in Part 3) is correct – in more than 40,000 years.

It really is time that humanity got over its adolescent obsessions, grew up, and started behaving like an independent, balanced adult. With a higher purpose in life than merely the maximisation of pleasuring our Self.

But we digress.

In recent years we have seen a leading accounting scholar identify the dualist (or “binary”) Input-Output principle of double-entry accounting in Mesopotamia’s clay token / bullae “envelope” record-keeping system of the 4th millennium BC:

[The] ancient people of the Middle East had record keeping systems, the basic logical structure of which was virtually identical to that of modern double entry.[4]

Schmandt-Besserat, “The Earliest Precursors of Writing” (Scientific American. June 1977, Vol. 238, No. 6, p. 50-58.)

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The prehistoric clay token accounting system gave birth, first to pictograms, and then, to cuneiform (“wedge”) writing:

SAG (“head”) sign

Stage 1: c. 3000 BC. Stage 2: c. 2800 BC. Stage 3: c. 2600 BC. Stage 4: contemporary to stage 3. Stage 5: late 3rd millennium. Stage 6: Old Assyrian, early 2nd millennium, as adopted into Hittite. Stage 7: as written by Assyrian scribes in the early 1st millennium, until the script’s extinction.

Cuneiform incorporated what later became known as the alchemists’ “Rebis”, or phonetic “rebus principle” (multivalency; multiple meanings or values for the same sign or sound, i.e., puns)…

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

…and eventually gave rise to the proto alephbets (alphabets) of our modern languages.

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It is also here, in Babylonia during the 19th–18th centuries BC, that we observe more evidence for the dualist gnōsis (esoteric, mystical “knowledge”) – the philosophical (or rather, theosophical) principle underpinning the dark arts of doublethink, double-entry accounting, and credebt-based usury intermediation.

It is found in the dark magic art of extispicy.

To the ancient Greeks, hepatomancy, and to the Romans, haruspicy.

The divination of omens.

By the examination of anomalies.

Lords of Time, forecasting the fortunes of future time.

In animal entrails.

Sheep livers, mostly.

(n.) secreting organ of the body, Old English lifer, from Proto-Germanic *librn.

Formerly believed to be the body’s blood-producing organ [Claudius Galen, c.129–200 AD]; in medieval times it rivaled the heart as the supposed seat of love and passion. Hence lily-livered, a white (that is, bloodless) liver being supposed a sign of cowardice…

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For the life of a creature is in the blood, and I have given it to you on the altar to make atonement for yourselves; for it is the blood that makes atonement because of the life.

Leviticus 17:11 (Complete Jewish Bible)

–––––––– SIDEBAR ––––––––

As with many biblical quotes, it is unlikely that ‘God’ ever said this to an Egyptian royal family adoptee named ‘Moses’. Even if so, there is a double meaning – an occult (“hidden”) reference to the female gamete (ovum, egg cell), “washed” from her body in conclusion of each monthly cycle, unless fertilised by the male spermatozoon. It is this “life in the blood” that alchemical magicians of the East and West have devised “silver-tongued” philosophistic ‘tricks’ to steal, both literally and analogically, in their pursuit of an “Elixir” of immortality, and the power of wealth, for millennia. The ovum is noteworthy for its Sun-like corona radiata. We will return to this in future, when we examine the Cabalists’ identification of the glans penis corona (“crown”) with the skull’s brain membrane as being female;[5] and, the alchemical ‘magic’ reversal of the natural “flow” of the male’s white “water of life”, whilst simultaneously stealing the female’s red “river of death”, containing her “life in the blood”. A circumcised tip for those who cannot wait: analogically contemplate the form and colour of the royal crowns of Upper (south) and Lower (north) Egypt: hedjet (white) and deshret (red). After reading the next few essays in this series, you may never accuse one seeming to play the fool of being a “dick head” ever again.

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Les Vaisseaux d’Hermes: “The ‘Vessels’ / ‘Ships’ of Hermes”

–––––––– SIDEBAR ––––––––

Yes, seriously.

The theosophical, ‘magic’ operative principle of ‘modern’ double entry accounting-based financial credebt intermediation, as the means to make war, by deception, and the manipulation of desires (“La passion”), in order to extract ‘blood’ – life energy, life time; usury – from the many, for the gain of the few, is found in Old Babylonian divination of good or evil fortune, by the colour and position of liver defects.

Or, by the nature and position of foetal birth defects, known as Šumma Izbu.

Just coincidentally, this is also the true explanation for the ancient, purportedly biblical insistence of ‘Moses’ that only “unblemished”, “pure” creatures may be given to the priests at the Temple cult slaughtering yard of justice (Ḥēth ח, 8th Hebrew letter, from an Egyptian hieroglyph for “courtyard”).

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Modern Tarot divination card systems often reverse
#8 Justice (Hod, left ‘foot’ of Cabalist “Adam Kadmon”)
and #11 Strength (Da’at דעת “Knowledge”,
the “hidden” emanation).

The essential interchangeability of forms, including letters
and numbers, is fundamental to Cabalist philosophy and theurgy
since at least the first two centuries A.D. (e.g., Sefer Yetzirah)

We will learn more on this when we examine
Jewish gnosticism.

 

If a creature is clearly dis-eased on external inspection, then its entrails are unreliable as ‘divine’ prophetic reading tablets. The “blemished”, “unclean” animal is thus disqualified automatically from being acceptable for the Temple cultists’ blood ‘sacrifice’ ritual, to cancel / “wash away” the guilt of your endless list of heinous sins.

Like getting your period, or having a wet dream.

This is also the true explanation for why, under the Law that was, allegedly, personally written by The Finger of the All-Wise, All-Knowing, All-Understanding, All-Loving, All-Merciful God – twice – and handed down directly to ‘Moses’ – in the deshret, shortly after he magically divided the Red Sea with his priest brother’s magic alternating flaccid-stiff serpent-‘rod’ – your heinous sin of being born with a defect “in the stones”, or being “wounded in the stones” later in life, automatically disqualifies you from being a tzitzit-wearing, foreskin-deprived male (and thus, fully human) member of the pure and holy Chosen People.

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Should you be tempted to react with emotions of resistance, perhaps ranging from mirth to knee-jerk rejection, consider that elite-school experts still practice this today, if only out of scholarly curiosity; or possibly, to be uncharitable, out of passion for personal publicity –

Ancient Mesopotamian Sheep Liver Magic Predicted Trump’s Rise:

The army of the prince will go on a terrifying campaign.
An army will attack the prince in battle.
The god Adad will flood the enemy’s land, or there will be confusion amongst the enemy.
Whatever his circumstances, the gods will protect him.
The prince will not return from the campaign he embarked upon.
The king’s son or brother will flee.
His army will not reach its goal.
The days of the prince will be long.
Dogs will become rabid.

Although it’s tempting to read some of these lines as ominous reflections of the way the Trump campaign played out, these predictions seem vague and even contradictory. [Dr Selena] Wisnom [DPhil (Oxon), University of Cambridge] doubts that they were meant to be taken literally, though. Instead to get your yes-or-no answer, you were meant to tally the number of good or bad omens—and in this case, the numbers came up Trump.

It is no coincidence that the Hebrew bible (Tanakh) is replete with references to divination of the liver (lifer), practiced not only by Babylonian god-kings and other Mesopotamians (e.g., Philistines) but by the Hebrews as well:

Here is what Adonai says, your Redeemer,
he who formed you in the womb:
“I am Adonai, who makes all things,
who stretched out the heavens all alone,
who spread out the earth all by myself.
I frustrate false prophets and their omens,
I make fools of diviners,
I drive back the sages
and make their wisdom look silly.

Isaiah 44:24-25

“You, therefore, don’t listen to your prophets, diviners, dreamers, magicians or sorcerers, when they tell you that you won’t be subject to the king of [Babylon].”

Jeremiah 27:9

For the king of [Babylon] is standing at the fork in the road, where the two roads separate, about to use divination — he is shaking the arrows, consulting the household gods, examining the liver.

Ezekiel 21:26(21) (Complete Jewish Bible)

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And she bore him a stout-hearted son, Atlas: also she bore
very glorious Menoetius and clever Prometheus,
full of various wiles…

And ready-witted Prometheus he [“wise Zeus”] bound
with inextricable bonds, cruel chains,
and drove a shaft through his middle, and set on him
a long-winged eagle, which used to eat his immortal liver;
but by night the liver grew as much again everyway as
the long-winged bird devoured in the whole day.

Hesiod (c. 700BC), Theogony (“birth of the gods”) 507-525.

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Now I am alone. O, what a rogue and peasant slave am I!

But I am pigeon-liver’d and lack gall
To make oppression bitter, or ere this
I should have fatted all the region kites
With this slave’s offal: bloody, bawdy villain!

Shakespeare, Hamlet (2.2.520, 550-554)

Go pricke thy face, and over-red thy feare,
Thou Lilly-liver’d Boy.

Shakespeare (1564–1616AD), Macbeth (5.3.10)

 

Do not laugh. The principles are perfectly rational. Provided that you never stop to contemplate the core assumptions. Just like doublethink, double-entry accounting, state-endorsed and -enforced, exclusively-privileged, covertly above-all-law corporate credebt-based currency intermediation, and “geometric progression” (i.e., infinite $ growth) on finite planet, consumption-driven capital-ism:

Ivan Starr [The Rituals of the Diviner, 1983] found that in extispicy an anomalous feature on the right or the left is related to an auspicious or inauspicious prognostication according to objective principles. The system reflects a familiar symbolic pattern. The right side of the exta pertains to the inquirer and is positive; the left side pertains to his enemy and is negative. In other words, the right constitutes the pars familiaris and the left the pars hostilis.[6]

A heads-up for any reader not paying careful attention to the details.

Where formerly, the good God (“Le bon Dieu est dans le détail”)[7] – and latterly, the Devil – is inclined to hide.

In the following illustrations, when (e.g.) a bad omen for the Inquirer is demonstrated, I have maintained consistency with the divinatory ground rule Right = Positive + , Left = Negative – , by changing the COLOUR of the Right-Left +/– “field” signs.

The LOCATION of the +/– signs (i.e., Right-Left, for Inquirer and Enemy) does not change.

In extispicy the right/left duality serves to polarize a single divinatory context, the exta, into a negative and positive divinatory field. The anomalous features observed were further classified in opposing pairs with positive and negative values. A favorable or unfavorable prognostication is the compounded product of two factors – the positive and negative aspect of the sign and the context against which it occurs. A light colored mark on the right was propitious. If it occurred on the left it represented a sign favourable to the enemy and the resulting omen was inauspicious.

Conversely, a dark colored mark on the right was inauspicious. A dark coloured mark on the left is a double negative. It is detrimental to the enemy and the resulting omen is favorable.[8]

The definitive interpretation attributed to the presence of a given mark in a given zone of a liver part can be obtained by the quasi-arithmetic combination of the positive/negative value of the mark and the positive/negative value of the zone where it occurs: a hole on the right side might portend death for the king, whereas a hole on the left might portend death for the king’s enemy.[9]

In this system we obviously find the reflection of a pervasive symbolic pattern and an orientation that lies at the core of much divinatory practice. When we observe the division of the body into right and left we observe the symmetry that divides the whole into equal halves and the asymmetry that gives one side the edge.[10]

A fundamental, artifice-ial, egoic asymmetry that modern financial and economic doctors of philosophistry refer to by an uninteresting, “Pay no attention to that man behind the curtain!” euphemism.

Net Interest Margin.

The difference between the rate of interest paid, and the rate of interest ‘earned’, by the banking Lords of Time.

The stronger right hand and by extension the right side commonly attracts a wide array of positive associations. It is considered to be auspicious and it stands for a variety of positive moral and religious values such as justice, rectitude and purity. The left symbolizes antithetical values and stands for the inauspicious, the sinister, and the impure. The right often represents aspects of reality that can be clearly understood; it articulates what is unambiguous, certain and verifiable. The left can express perceptions more difficult to penetrate. It evokes the shady, the unstable, the mutable – the imaginative.[11]

We might note in passing that these ancient yet perennial associations of Right-Left dualism appear to be contradicted by modern scientific analysis, in one key area. Our brain activity. It is the left hemisphere that neurologists associate with logic, intellect, analytical thought (the ‘light’ of ‘reason’), and the right that is associated with the ‘shady’, ‘unstable’, ‘mutable’ aspects – emotion, imagination, intuition, creativity; the alleged ‘chaos’ of femininity.

In other words, it appears that, when it comes to R-L spatial attribution of the supposed ‘origins’ of human behaviour, the Babylonian dualist divination and philosophical system core assumptions are the exact opposite of scientifically measured reality.

Thus, they, and their philosophical descendants, also have the overarching binary classification categories – “dark” versus “light” – exactly inverted.

The Babylonian “I” – Mr. Intellect, Knowledge, Logic and Reason – assumed to be ‘Good’, is not on the right; he is on the left.

The assumed Evil ‘chaos’, and “enemy” of the Babylonian “I” – Mrs Intuition, Emotion, Holistic Thought, Imagination and Creativity – is not on the left; she is on the right.

In Šumma izbu the opposition right/left in the protasis is reflected in the apodosis as follows: opposition of subjects, opposition of verbal predicates, opposition “ego” vs “enemy”, opposition expressed by symmetrical inversion of syntactical structures, semantic opposition without syntactical symmetry.[12]

It hardly requires a rocket scientist then, to extrapolate the rather obvious conclusion, regarding which side’s characteristic behaviour or fundamental Strengths should represent the Good, and which should represent the Evil … if viewed purely in isolation, rather than holistically; (i.e.), a Balanced view.

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But we digress, from the ‘art’ of divining sheep livers.

This ‘magic’ duality system gets more complicated. At least, it appears to do so:

Does this system exist in any other form of Mesopotamian divination? Consistent patterns related to right and left also occur in Šumma Izbu [teratomancy: observation of malformed animal foetuses – CM], but at first glance the pattern appears to be reversed.[13]

Again, we note in passing the remarkable parallels with Roman-era rabbinic analyses of malformed human foetuses, miscarriage emissions, and menstrual blood. In the Babylonian Talmud (e.g., Niddah 19a through 26a), their shape (“form”), consistency, and colour – all corresponding to Old Babylonian divination and to the primary alchemical colours: red, white, black and (yellow-)green[14] – are the subject of detailed analysis and debate by Babylon-resident rabbinic “sages”.

The supposed purpose? In order to determine which of the binary categories “clean” (Good) or “unclean” (Evil) a woman should be classified as – and in consequence, subjected to or relieved from the punishments of ostracism, and economic penalty – by ‘reason’ of all that may emerge from her fertile delta.

Rabbi examined blood in the light of a lamp. R.[abbi] Ishmael son of R. Joseph examined it even on a cloudy day between the pillars. R. Ammi b. Samuel ruled: All kinds of blood must be examined only between the sunlight and the shade. R. Nahman citing Rabbah b. Abbuha ruled: The examination may be performed in the sunlight under the shadow of one’s hand.

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‘ONE LIKE DILUTED WINE’? TWO PARTS etc. A Tanna taught:

Sharon wine [diluted] is regarded as the Carmel wine in its natural undiluted state when it is new. R. Isaac b. Abudemi ruled: All these must be examined only in a plain Tiberian cup. What is the reason? — Abaye replied: Generally a cup that contains a log is made of a maneh {100 zuz} and one that contains two log is made of two hundred zuz, but the plain Tiberian cup, even if it contains two log, is made of one maneh, and since it is so thin [the colour of the wine can] be recognized better [than in any other kind of cup].

Babylonian Talmud (Niddah 20b-21a)

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One hopes the significance of the card number is not lost on any fertile ladies reading. Gentlemen may have some catching up to do. Fear not, as Part 3 explains all. And offers some big surprises.

R. Johanan remarked: The wisdom of R. Hanina caused me not to examine any blood, for when I declared any unclean he declared it clean and when I declared it clean he declared it unclean. [..] R. Zera remarked: The Babylonian coinage was the cause of my refusing to examine blood; for I thought: If I do not understand the coinage system would I understand the nature of blood? This then implies that capability to examine blood depends on an understanding of the coinage; but did not Rabbah in fact understand the coinage system and yet did not understand the qualities of blood?

Babylonian Talmud (Niddah 20b)

This great obsession of the rabbinic “sages” with female cycles, and their curious association of menstrual emissions with money, also sheds light on the story of Jesus (c.30–33 AD), and his healing of the woman suffering from an “issue” of blood, merely by virtue of her touching the tassles on the hem of his holy garment, with a heart full of faith:

And there was a woman who had had a discharge of blood for twelve years, and though she had spent all her living on physicians,[a] she could not be healed by anyone. 44 She came up behind him and touched the fringe of his garment, and immediately her discharge of blood ceased. 45 And Jesus said, “Who was it that touched me?” When all denied it, Peter[b] said, “Master, the crowds surround you and are pressing in on you!” 46 But Jesus said, “Someone touched me, for I perceive that power has gone out from me.” 47 And when the woman saw that she was not hidden, she came trembling, and falling down before him declared in the presence of all the people why she had touched him, and how she had been immediately healed. 48 And he said to her, “Daughter, your faith has made you well; go in peace.”

Luke 8:43-48 (ESV), cf. Matthew 9:20-22, Mark 5:25-34

We can only presume that Jesus, the poverty-embracing, debt Jubilee-proclaiming activist who had “no place to lay his head,” nevertheless somehow obtained tzitzit dyed with the rabbinically-prescribed, rare, Roman elite-restricted, more expensive than gold, 6,6′-dibromoindigo magic light-transformed dye – turning Tyrian “Royal” Purple if processed in the dark, or as-above-so-below, night sea-and-sky[15] Cabalist coal-fired flame[16] indigo blue if processed in sun light – made from the foul fishy-smelling secretions of “unclean” predatory sea snails with shell forms remarkably reminiscent of human female genitalia, and did not take the intelligent and wise approach of using perfect colour copies made from inexpensive, rabbinically-forbidden indigo vegetable dye, or else the magic may not have worked.

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Rabbi Simeon said … Whoever wishes to understand the mystery of union with the Divine will do well to reflect and meditate upon the flame proceeding from a lighted candle or a burning coal, in which may be recognized two kinds of flame or light, one white and the other dark or bluish in color. The white flame ascends upwards in a straight line, the dark or blue part of the flame, being below it and forming its basis. Though these be conjoined together, the white flame is always seen clearly and distinctly, and of the two is the most valuable and precious. From these observations we may gather somewhat of the occult meaning of the thekheloth (blue fringes) mentioned in scripture. The dark or blue flame is connected and conjoined with that above it, namely, the white, and also below it with the candle or coal in a state of combustion. It becomes sometimes red, whilst the superior white flame never varies in color and remains invariably the same. Furthermore, it is noticeable that the dark or blue flame consumes and wastes the substance of the coal or candle whence it emanates, but the white pure light consumes nothing and never varies. Therefore, when Moses proclaimed the Lord to be a consuming fire [Deut. 4:24], he alludes to the astral fluid or flame that consumes everything similar to the dark flame that wastes and destroys the substance of the candle or coal.

Zohar (1:50b-51a).

Siebmacher, Wasserstein der Weysen, 1704. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

On the other hand, maybe Jesus did use a cheap organic compound to counterfeit the rabbis’ (or rather, Rome’s) exclusive purple/blue dye, and so that is why the magic worked.

A profound metaphor there, regarding credebt, usury extraction, and exclusively-privileged, money and monthly time cycle ‘doctors’, for those with eyes to see. A touch of mystical in-sight helps.

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But again we digress from our main topic – divination of future fortunes, by ‘reading’ the entrails.

And the malformed abortions, or indeed, live births (Šumma Izbu: “If a malformed foetus”) :

A comprehensive analysis of the protases of Šumma Izbu and of their sequential arrangement reveals that in general the descriptions of the malformations fall into five categories:

A) Malformations resembling animal features
B) Absence of body parts
C) Deformed or incomplete body parts
D) Misplacement of body parts
E) Presence of excess body parts

For a given body part these types of malformations tend to be treated in sequence. [..] It should be emphasized that while it is known that malformed births were actually observed, the full range of malformations mentioned in the series .. includes physically impossible phenomena…

[T]he classification of malformations according to the binary opposition right/left is by the far most important and pervasive structuring feature in the series. [..] In addition to the dichotomy right/left, other common oppositions in the series include examples of spatial (above/below, front/rear, inside/outside) and qualitative (large/small, long/short) oppositions (as well as complementary pairs such as male/female, dead/alive, normal/abnormal), some of which can be combined with the opposition right/left in larger classification groups.. .

The corresponding apodoses fall into the opposing categories of favourable/unfavourable predictions, thus combining themselves with the protases to form pairs of omens based on a structure of symmetric oppositions. While this organizational principle is in evidence in all divinatory disciplines, in Šumma Izbu a malformation on the right side (normally the pars familiaris) is considered negative, a malformation on the left (normally the pars hostilis), positive. This is owed to the context of the observation: a malformation being eo ipso a negative sign, the normal meaning of the opposition right (“favourable”) / left (“unfavourable”) is inverted.[17]

Confused?

Cannot see how there is consistency of organising principle between Right = Good, Left = Evil (livers), and Right = Evil, Left = Good (foetuses)?

One must simply pay close attention to the difference in the details. The core assumptions, and the context:

It has been observed over and over that cultures express right/left symbolism consistently, although the values symbolized obviously vary [Hertz 1909, Needham 1973]. If one proposes the not so daring hypothesis that right/left symbolism is consistent in Mesopotamian divination and that a general system of interpretation is based on it, then the apparent discrepancy in Šumma Izbu must be resolved. [..] In a divinatory procedure which judges physical malformations to be either auspicious or inauspicious a defect on the right is bound to be considered threatening and conversely, a defect on the left, which leaves the right side unaffected, must be the auspicious component.

In the following omens one can see the standard right/left symbolic associations operating in spite of the superficial transposition:

“If an anomaly has no right ear – the reign of the king will come to an end; his palace will be scattered; overthrow of the elders of the city; the king will have no advisors; the mood of the land will change; the herds of the land will decrease; you will make a promise to the enemy.”

“If an anomaly has no left ear – the god has heard the prayer of the king, the king will take the land of his enemy, the palace of the enemy will be scattered, the enemy will have no advisors, you will decrease the herd of the enemy, he will make a promise to you.”[18]

It is interesting to observe that the act of making a promise is always considered a negative omen, for the person who is pre-destined to make it. Perfectly logical, really. It means that they are pre-destined to be in their enemy’s debt.

The system where double occurrences transform the prediction can also be explained. Double occurrences are based on additional features and augment the strength of the side on which they occur.[19]

Some examples:

“if a woman gives birth and (the foetus) has two ears on the right and none on the left – the gods (who were) angry will return to the land and the land will live in peace”

“if a woman gives birth and (the foetus) has two ears on the left and none on the right – the advice of the land will be unheeded”

“if a malformed foetus has a second ear inside its right ear – the prince will have advisers”

“if a malformed foetus has a second ear inside its left ear – the advisers of the prince will advise him badly”[20]

Thus a consistent principle of divinatory interpretation underlies both extispicy and Šumma Izbu. It is based on the analogical association of pairs of opposites, whose positive and negative values are well established. This consistent symbolic pattern reveals the binary nature of divination, in general, but does little by itself to elucidate the deeper imaginative patterns. The value of right/left symbolism lies neither in the validity nor consistency of its occurrence, but rather when the patterns are unexpectedly reversed.

In the omen series Šumma Alu, transposition of right/left occurs frequently. In general it is an auspicious omen when an animal crosses from the right to the left.

“If a snake crosses from the right of a man to the left of a man – he will have a good name.”

“If a snake crosses from the left of a man to the right of a man – he will have a bad name.”

“If a man starts out on an undertaking and a falcon crosses from the man’s right to the man’s left – his undertaking will be successful.”

However, when a man sees a crow on the right at the start of a journey, the journey will not achieve its goals. Because of this we are able to determine that the crow has a negative symbolic value as an ominous sign:

“If a man starts out on an undertaking and a crow hovers and caws on the man’s left – he will go where he is established, he will enjoy profit.”

“If a man starts a journey and a crow hovers on the right and caws – that man will not go where he is established, he will be unhappy.”

Reversals of right/left symbolism become an interpretive tool when they simply open our eyes to broader imaginative patterns. The sleep omens of Šumma Alu begin with omens based on the position of the sleeper. If he sleeps on his right side, it is inauspicious.

The unexpected reversal catches our attention and points to a larger pattern. Laughing in one’s sleep brings sadness. Muttering insults while asleep brings an outpouring of friendliness. If one speaks pleasant words, however, his days will be short. The whole tablet comes into focus: sleep is portrayed as the mirror world of waking.

The interpretation of sleep and the dream-world – the unconscious mind – as being the mirror (exact opposite) of waking, is depicted identically in the Babylonian Talmud (Berakhot), the Zohar (c. 1300 AD), and in Freud’s The Interpretation of Dreams (1900). It is not only double-entry bookkeeping, bank credebt creation, and ‘Orwellian’ doublethink; the fundamental principles of ‘modern’ psychoanalysis too, are identical to Old Babylonian divination, and to Jewish mysticism and magic (see here).

Significant information derives from the reversals, but only by first establishing a consistent system are we able to apprehend their internal logic. The system thus established provides a solid, stable context against which the imaginative patterns work. The mutations of this system show that in many ways divination is left-handed truth.”[21]

The fundamental ‘logic’ or operative principles of double entry bookkeeping – and thus, 97% of bookkeeping credebt entry-based ‘money’, so-called ‘modern’ ‘sophisticated’ finance, and economics – is also “left-handed truth.”

As we have seen in earlier essays (e.g., here, here, here, here, here), it functions in precisely the same way, in service of the same male Ego-driven, hedonistic (i.e., pleasure-maximising), selfish ends.

However, in order to really ram (pun intended) the point home that double-entry principles are identical to Old Babylonian divinatory ‘magic’, here is a further illustration, in express context of ‘divining’ sheep livers, malformed foetuses, and snakes/birds/beasts appearing beside or crossing over one’s path:

Incidentally, we note in passing that this illustration highlights again – at least for yours truly – the failure of most modern economists to (a) think for themselves, and (b) do their job thoroughly, with intellectual honesty. Rarely, if ever, do economists imagining themselves to be modelling economic actions – including those using double entry bookkeeping to do so – take into consideration that every action has more than one, often un-equal and opposite reaction. There are both internal, and external, asymmetric ‘mirror’ reflections of every economic act, by every human being. Impacting on an-Other/s, and on Mother Nature. That is reality. Whether recorded, at all (much less correctly, by and for all affected parties), or not.

The reason why economists have such limited success in predicting the future, is because their academic discipline is based on fundamental principles that are identical to, and thus no more intelligent and rational than the divination of sheep livers, in order to analyse a system (the financialised economy) that is itself based on fundamental principles that are identical to, and thus no more intelligent and rational than the divination of sheep livers.

In concluding our review of Old Babylonian divination as being the theosophical ‘magic’ organising principle that ‘modern’ accounting, finance, and all post-Middle Ages economic theories are based on – particularly neoclassical economic ‘equilibrium’ “Greed is Good” theory, the core ‘rational’-isation for the fiscal and social policies of neoliberalism and globalist “free markets” – there is one further topic of note.

It has profound relevance for our essay series’ titular subject – banks, usury, and doublethink in the Roman Empire. The context is the Cabalist ‘magic’ system of gnōsis. Mystical “knowing”, or “knowledge”.

Now Adam knew Eve his wife, and she conceived and bore Cain, saying, “I have gotten[a] a man with the help of the Lord.”

Genesis 4:1 (ESV)

The man had sexual relations with Havah his wife; she conceived, gave birth to Kayin [acquisition] and said, “I have acquired a man from Adonai.

Genesis 4:1 (Complete Jewish Bible)

That topic is animal symbolism:

The symbolic values attributed to animal-like features draws on culturally conditioned notions that can also be observed in other genres of cuneiform literature. Here we just give a few examples:

Lion the king, royal power and military strength

“if a woman gives birth (and the foetus) has the ear of a lion – there will be a strong king in the land”

“if a malformed foetus has the head of a lion – the prince will seize universal kingship”

[if] a malformed foetus has the eyes of a lion – the prince will have no rival”

Wolf pestilence, discord and strife

“if a woman gives birth and (the foetus) has the head of a wolf – there will be massacres in the land”

“if a ewe gives birth to a wolf – there will be a plague in the country; madness; catastrophe for the land; disease of the herds”[22]

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“if a goat gives birth to a wolf – pestilence (lit. “the god will consume”)”

Dog pestilence, discord and strife

“if a woman gives birth to a dog – the owner of the house will die and his house will be scattered; the opinion of the land will change; pestilence (lit. “the god will consume”)”

“if a ewe gives birth to a lion and it has the face of a dog – (lit. “Nergal will consume”)”

“if a sow [pig] gives birth to a dog – there will be strife in the land”[23]

As we will discover in future parts to this series, “all Jewish spheres – the prayer book, the Talmud, and Jewish philosophy,” being rooted in “the official theology” of Cabala,[24] and derived from “old Chaldea” (Babylonia), are identically rational.

******************

Am reminded of hypothesis that leaped to mind recently, while reading an interdisciplinary academic study on several key cultures of antiquity, still having deep influence today. Rather interesting to contemplate, compare those which venerate(d) dogs, versus those vilifying them.

@DerorCurrency (Colin McKay)

– dogs

(Köksal Akın)

כֶּלֶב keleb, keh’-leb; from an unused root means. to yelp, or else to attack; a dog; hence (by euphemism) a male prostitute:—dog.

Outline of Biblical Usage

I. dog

A. dog (literal)
B. contempt or abasement (fig.)
C. of pagan sacrifice
D. of male cult prostitute (fig.)

Gesenius’ Hebrew-Chaldee Lexicon

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REFERENCES

[1] Oppenheim, A.L., A Babylonian Diviner’s Manual, JNES Vol. 33, No. 2 (Apr. 1974), 197-220

[2] Constant, A.L., Transcendental Magic: Its Doctrine and Ritual (A.E. Waite transl.), George Redway: London (1896), p.46

[3] Wolfson, E.R., Language, Eros, Being: Kabbalistic Hermeneutics and Poetic Imagination, Fordham University Press: New York (2005), p.549 fn. 58 cit. Ḥayyim Vital Sha’ar ha-Pesuqim, 3a (online, retrieved 22 Jan 2018)

cf. Kosher Torah School (online, archived from original, retrieved Feb 2, 2019) – “Sha’ar HaPesukim, Ezekiel, Secret of Cain Souls, Lesson 3 – Souls from the “head” of Cain, and those from the “feet.” Source of the souls of Hezekiah, King of Judah, and of Ezekiel the prophet, himself. Secret of the reversal of Gevurot and Hasidim, secret of the reversal of the Levites and the Kohanim. Secret of the rectification and the reversal to the true order in the days of the Third Temple. Secret of the Kohanim Levites, sons of Tzadok. Secrets of reincarnation and rectification. Summary of Rabbi Ḥayim Vital’s profound vision of the secret reality of human souls.”

[4] Mattessich, R., Accounting and the Input-Output Principle in the Prehistoric and Ancient World, ABACUS, Vol. 25, No. 2, 1989, p. 81 — “The significance of the input—output principle for double entry accounting is well recognized in the literature. For example; ‘The writer wishes to emphasize the merit that comes from understanding a double entry bookkeeping as an input-output system of data calculating the amount of capital charged’ (Kishi, 1984, p. 359).” (p. 77, fn 7)

[5] Wolfson, E.R., Language, Eros, Being: Kabbalistic Hermeneutics and Poetic Imagination, Fordham University Press: New York (2005), pp. 76, 133, 137, 184, 739 (online, retrieved 22 Jan 2018) –

To be more precise, the dimension of God that is, paradoxically, present in its absence is the corona of the phallus (ateret yesod). So prevalent is this idea, what I would call the ground concept of the tradition, that I could easily fill a chapter citing pertinent passages that illustrate the point.. . [..] Yesod itself is composed of male and female in the secret of the phallus [yesod] and the corona [atarah] that is in him. Yesod thus exemplifies a dual nature: it is disclosed as the locus of concealment, a disclosure, perforce, that preserves the concealment of what is disclosed.

The phallic gradation of the divine embodies what I have termed ‘hermeneutical duplicity’ – for the secret to be secretive, it must be hidden in its exposure, exposed in its being hidden. The duplicity is engendered by Kabbalists in a hierarchical way that we would expect from an andocentric and at times misogynistic culture: hiddenness, the more inward and consequently more valuable, is rendered as masculine, and exposure, the more outward and consequently less valuable, as feminine. But how is the phallus engendered as both male and female? The male is the shaft of the penis (yesod) and the female the corona (atarah). As Isaac of Acre articulates the matter, “You already know the secret of circumcison [sod ha-milah] alludes to Saddiq . . . and the corona that is revealed through the excision of the foreskin alludes to Atarah.” The identification of the corona .. as the locus of contemplative envisioning can be well expressed by the Lacanian dialectic of the signifier that is veiled in the unveiling of the veil, that is, the object of mystical vision is the phallic sign manifest in the exposure of its hiddenness. [my bold emphasis added – CM]

[6] Guinan, A.K., Left/Right Symbolism in Mesopotamian Divination, SAAB 10 (1996, 5-10), p.5

[7] Bartlett, J., Bartlett’s Familiar Quotations: A Collection of Passages, Phrases, and Proverbs Traced to Their Sources in Ancient and Modern Literature, 17th ed. (2002)

[8] Guinan, A.K., Left/Right Symbolism in Mesopotamian Divination, SAAB 10 (1996, 5-10), pp.6-7

[9] De Zorzi, N., The Omen Series Šumma Izbu: Internal Structure and Hermeneutic Strategies, Rivista di storia, ambienta e culture del Vicino Oriente Antico Vol. 8 (2011), p.54

[10] Guinan, A.K., Left/Right Symbolism in Mesopotamian Divination, SAAB 10 (1996, 5-10), p.7

[11] ibid.

[12] De Zorzi, N., The Omen Series Šumma Izbu: Internal Structure and Hermeneutic Strategies, Rivista di storia, ambienta e culture del Vicino Oriente Antico Vol. 8 (2011), p.52, n.38 (cf. Starr 1983, 6.)

[13] Guinan, A.K., Left/Right Symbolism in Mesopotamian Divination, SAAB 10 (1996, 5-10), p.6

[14] Pearce, L.E., Secret, Sacred and Secular – Mesopotamian Intertextuality (CSMSJ 1, 2006), p.13

[15] Sagiv, G., Dazzling Blue: Color Symbolism, Kabbalistic Myth, and the Evil Eye in Judaism (Numen 64 (2017) 183-208) –

The Talmud asserts that tekhelet is special among all colors, basing this opinion on a chain of homologies (Herzog 1987: 87–88; Scholem 1979: 90 n. 11), such as the following version of the Palestinian Talmud: “tekhelet is like the sea and the sea the grass, and the grass the firmament, and the firmament the throne of glory and the throne of glory is like the sapphire” (y. Berakhot I.2). This chain of homologies seems to be leading the worshipper from the tekhelet thread, through the sea, to the divine, thereby imbuing tekhelet with mystical significances. However, it should be noted that the word tekhelet can refer to various shades of blue. Just as tekhelet can be the color of a daylight sky, it can also be the color of the sky at night. In contradistinction to the spiritual promise of tekhelet, there are sources that introduce threatening aspects to this color. One characteristic of tekhelet, which has its origins in the first centuries CE, associates the word tekhelet/ תכלת with the Hebrew roots klh/ כלה (denoting annihilation) and škl/ שׁכּל (denoting bereavement). Hence, tekhelet is an end, and sometimes even a divine power of destruction and death.7 In a similar vein, according to one Talmudic source, “all colors bode well in a dream except the color tekhelet” (b. Berakhot 57b).

(pp. 186-187; fn.7 “Sifre to Numbers associates tekhelet with the annihilation of the elder sons of the Egyptians and the sinking of the Egyptian soldiers in the sea (Neusner 1986: 178). The Onkelos translation of the Bible into Aramaic translates the Hebrew root of bereavement ( שכל ) as .תכל”)

[16] Blumenthal, D.R., Three is Not Enough: Jewish Reflections on Trinitarian Thinking (first published in Ethical Monotheism, Past and Present: Essays in Honor of Wendell S. Dietrich, ed. T. Vial and M. Hadley (Providence, RI, Brown Judaic Studies: 2001) 181-95), citing Zohar 1:50b-51b, modified from F. Lachower and I. Tishby, The Wisdom of the Zohar, transl. D. Goldstein (Oxford, The Littman Library and Oxford University Press: 1989) 1:319-20. (online, retrieved 12 December 2018) –

Rabbi Simeon began by saying: There are two verses [that contradict one another]. It is written, “For the Lord your God is a devouring fire” (Deuteronomy 4:24) and it is also written, “And you who cleave to the Lord your God are alive, all of you, to-day” (Deuteronomy 4:4). We have reconciled these verses in several places, but the [mystical] companions have a [deeper] understanding of them…. Whoever wishes to understand the wisdom of the holy unification, let him look at the flame that rises from a glowing coal, or from a burning lamp, for the flame rises only when it takes hold of some coarse matter.

Come and see. In the rising flame there are two lights: one is a radiant white light and one is a light that contains black or blue. The white light is above and it ascends in a direct line. Beneath it is the blue or black light and it is a throne for the white. The white light rests upon it and they are connected together, forming one whole. The black light, [that which has] blue color, is the throne of glory for the white. And this is the mystic significance of the blue.

This blue-black throne is joined to something else, below it, so that it can burn and this stimulates it to grasp the white light…. This [blue-black light] is connected on two sides. It is connected above to the white light and it is connected below to what is beneath it, to what has been prepared for it so that it might illuminate and grasp [that which is above it].

This [blue-black light] devours continuously and consumes whatever is placed beneath it; for the blue light consumes and devours whatever is attached to it below, whatever it rests upon, since it is its habit to consume and devour. Indeed, the destruction of all, the death of all, depends upon it and therefore it devours whatever is attached to it below. [But] the white light which rests upon it does not devour or consume at all, and its light does not change. Concerning this, Moses said, “For the Lord your God is a devouring fire,” really devouring, devouring and consuming whatever rests beneath it…

The Zohar begins this passage in classical midrashic style by showing a contradiction between two verses, one of which speaks of God as a consuming fire while the other advocates cleaving to God. It, then, goes on to draw an analogy to the common flame which is attached to a dark coal, which it must consume in order to burn. The flame itself is composed of two parts — a blue-black center, which is attached to the wick or coal, and a white periphery which encompasses and rises above the blue-black center.

In this passage, the Zohar depicts the central sefira which is Tiferet as the white part of the flame. It rests upon the sefira which is the point of contact with creation, Malkhut, here depicted as the blue-black part of the flame. At the end of this passage, the Zohar calls attention to the invisible part of the flame — the zone of invisible heat which surrounds every fire — and interprets it as Keter (God’s ultimate ineffability).

Finally, the Zohar notes that the blue-black part of the flame, Malkhut (God’s ruling ability), consumes the coal or wick to which it is attached. The coal and wick are material; they depict creation, particularly humanity.

Above the white light rests a concealed light which encompasses it. Here is a supernal mystery and you will find all in the ascending flame. The wisdom of the upper realms is in it.

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[17] De Zorzi, N., The Omen Series Šumma Izbu: Internal Structure and Hermeneutic Strategies, Rivista di storia, ambienta e culture del Vicino Oriente Antico Vol. 8 (2011), pp.46-48, 52-53

[18] Guinan, A.K., Left/Right Symbolism in Mesopotamian Divination, SAAB 10 (1996, 5-10), pp.7-8

[19] ibid., p.8

[20] De Zorzi, N., The Omen Series Šumma Izbu: Internal Structure and Hermeneutic Strategies, Rivista di storia, ambienta e culture del Vicino Oriente Antico Vol. 8 (2011), p.53

[21] Guinan, A.K., Left/Right Symbolism in Mesopotamian Divination, SAAB 10 (1996, 5-10), pp.8-10

[22] De Zorzi, N., The Omen Series Šumma Izbu: Internal Structure and Hermeneutic Strategies, Rivista di storia, ambienta e culture del Vicino Oriente Antico Vol. 8 (2011), pp.61-62

[23] ibid., p.62

[24] Jewish Mysticism, Aleph Society Inc. (online, archived after original, retrieved 1 Feb 2019)

 

 

 

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Mysticism, Nature, Time

Banks, Usury, and Doublethink in the Roman Empire – Part 1

Citing a tale from the Talmud in which the rabbis tell God, “You gave us a document to interpret and a methodology for interpreting it. Now leave us to do our job,” (Harvard Law Professor Alan) Dershowitz sees a lesson for Americans.

“The Letter and the Law”, Washington Post, Feb. 7, 2008

Woe to you lawyers! For you have taken away the key of knowledge. You did not enter yourselves, and you hindered those who were entering.

Jesus of Nazareth, Luke 11:52

Why do the nations rage[a]
    and the peoples plot in vain?
The kings of the earth set themselves,
    and the rulers take counsel together,
    against the Lord and against his Anointed, saying,
“Let us burst their bonds apart
    and cast away their cords from us.”

He who sits in the heavens laughs;
    the Lord holds them in derision.

Psalm 2:1-4

“The Finger of God”, Carina Nebula

My mother has long enjoyed telling tales of my childhood exploits. This is one of the few that has never embarrassed me.

On the contrary, its retelling tends only to stir again a certain mischievous joy in that inner “naughty little boy” who, at age 32, succumbed to friendly pressure to go on a “just for coffee” blind date with an evangelical Christian lassie rumoured to be highly attractive and rather zealous, and so turned up in a T-shirt boldly proclaiming SATAN MADE ME DO IT out of curiosity to observe her reaction.

You see, when I was a wee lad, my parents were, for a time, members of one of the countless derivative sects of protestant Christianity. As with many others birthed in the Anglosphere in the 18th-20th centuries, this sect had its own founding “prophet”, who laid down a library of stringent rules for all aspects of one’s life conduct. A failure to observe any of these innumerable earthly rules risked the threat of Eternal Damnation, of not being counted among The Chosen in the Book of Life, and so not destined for heaven.

One of its most important rules derived from the biblical command of ‘God’ to pay the ancient Hebrew priest caste the church hierarchy a ‘tithe’ tax not less than 10% of my father’s before tax income.

Quelle surprise.

One day, while still in kindergarten, this naughty little boy made a wonderful discovery. Right there, in the Holy Bible, was the parentally-forbidden word “piss”:

And it came to pass, when he began to reign, as soon as he sat on his throne, that he slew all the house of Baasha: he left him not one that pisseth against a wall, neither of his kinsfolks, nor of his friends.

Gesenius’ Hebrew-Chaldee Lexicon (“shâthan” – make water, urinate)

Indeed, it turned out that this naughty word appeared in King James’ Version of the Holy Word of God on no less than 6 occasions. As you can imagine, I was beside myself with glee.

“Pisseth pisseth pisseth pisseth pisseth pisseth pisseth!”

“Dad, may I be excused please? I need to go and pisseth.”

“I’m sorry (for not coming promptly when called) Mum. I was busting to pisseth.”

My ‘holy’ enthusiasm soon posed a growing threat not only to family discipline and decorum but also to the very fabric of order and piety in the wider church society. For naturally, I was zealously sharing the supporting proof of my licence to sin with all the other children.

At a loss to come up with a more persuasive argument against my giving voice, loudly and often, to the literal Word of God, my parents were left to fall back on a plaintive “that word is from olden times; it’s not nice to say it now” as their primary tool of discouragement until the novelty of horrifying the adults in the room wore off.

Curiously, by the time I reached high school, to casually pronounce that one needed to go and “urinate” or “defecate” provoked a similar response from authority figures, despite these also being the technically “correct” and “proper” words, as I took no small delight in pointing out.

Unlike yours truly at age 5, the rabbinic sages of ancient Rome were able to come up with far more sophistic-ated arguments for sin. Their legal debates and decisions on property and usury laws exhibit telling correspondences with the ‘modern’ banking system, and with the key words and definitions used in financial accounting.

Thanks in large part to more than a century of Western education and cinema indoctrinating multiple generations with a blind faith in a theory of nature’s, and thus, humanity’s, innate tendency to evolve (“progress”), from “simplicity,” “ignorance” and “superstition,” supposedly moving, inexorably, towards an ultimate, “advanced” state of “sophisticated” utopian apotheosis, and so encouraging us to place our hopes for the future in technology sans morality enabling Self-Deification (immortality), we tend to assume that, compared with ours, the great civilisations of past æons must have been quite “backward”. Like most things we have been led to believe, closer examination reveals that, in many respects, this is entirely false. While in other respects, it becomes increasingly apparent that the deification of “sophistication,” and the scorning of “simplicity,” is not necessarily wise.

The circa 1000-year ecclesiastic prohibition of usury in late-Roman through late-Renaissance Europe and Britannia has been widely portrayed as being the result of “medieval” Christian superstition. Rarely mentioned is the Roman Republic’s Lex Genucia reforms (342 BC) banning money-lending at interest, almost four centuries before Christianity was birthed. This is not to imply that the Romans succeeded in their attempts to regulate financial “sophistication”. History records a rather more nuanced, and enlightening picture. One must simply understand where, and how, to go digging for it.

During the Principate era (c. 27 BC to 284 AD) of the Early Roman Empire, banking was conducted mostly by private individuals and firms functioning very much like large banks today. As the Empire expanded, vast numbers of slaves and skilled artisans were both compelled and enticed to settle in Rome and near provinces, and in its key industrial and trading centres abroad:

It is very clear from all sources that debt existed and that money was loaned out. In fact, money-lending was perceived as the second most important form of ‘investment’ after land. As such, on average, if no land was available, or if it was not a good investment, the Romans would try to lend their money. This was a big business and it was conducted by all strata within the economy.

It was not only the rich who loaned their money: credit was bountiful and wide-ranging, and this was “indicated by the variety of sources for loans and the sophistication of their forms. Depending upon the client and his needs, credit could be obtained from aristocratic financiers, from the publicani [corporations], from entrepreneurs, from the state (at least in Egypt), from civic treasuries, from temple funds, from foundations, from bankers, from money-lending partnerships, from loan clubs, from pawn-brokers, from loan sharks, and from other individuals who might lend occasionally. Money-lending was sufficiently widespread for it to be a requirement to declare money out on loan in the census. In addition to advances of money, credit was to be had in shops. In the finance of overseas trade maritime credit continued to play its part alongside mutual associations (societates). Money loans or arrears are attested in rural areas in Italy and in some provinces. Rural debt in money, as well as in kind, was surely ubiquitous.” Furthermore, this readily infers that money-lending was also available to all strata of the Empire, which can also be measured by the extent of “the social advancement of some professional bankers. The bankers, who were predominantly freedmen, were able to purchase property from their earnings. Some reached the highest honours normally available to freedmen other than the richest of imperial secretaries. This was possible despite the fact that for the most purposes bankers were not used by the elite, whose requirements ran beyond the means of individual bankers, and who relied upon their social peers when in need. The betterment of professional bankers was thus in part a reflection of the use of credit by the likes of wholesale merchants, artisans, shopkeepers, and property owners below the elite.”

Temin wrote: “The surprising result is that financial institutions in the early Roman Empire were better than those of 18th century France and not too far from those of the 18th century England and Holland.” Once again, the sheer magnitude and sophistication of the Roman Empire is brought to the forefront: in essence, this underlines the fact that it took the Western world at least 1,500 years to reach similar levels of sophistication in the field of financial intermediation…[1]

The legal debates of the rabbinic sages that we will examine in what must be a multi-part essay are of particular interest when seen in light of their historical context: the destruction of the Jerusalem Temple (c. 70 AD), the extensive depopulation of Judea (c. 136 AD), the Crises of the Third Century (235–284 AD), the decline and fall of the Roman Empire, the rise of Christianity (eventually becoming the state religion in 380 AD), and changes in what might, or, might not, depending on one’s motives, be honestly interpreted as “the laws of the gentiles,” at specific times and places, with regard to the practice of usury.

The Bava Metzia (“Middle Gate”) is a Babylonian Talmud tractate dealing with Nezikin (The Order of Damages). The Jewish Encyclopedia explains:

It treats of man’s responsibility with regard to the property of his fellow-man that has come lawfully into his possession for the present, and of which he is considered as trustee. The tractate is based on Ex. xxii. 6-14 (A. V. 7-15). In this passage four kinds of trustees are distinguished: (a) One who keeps the thing entrusted to him without remuneration (verses 6-8); (b) one who is paid for keeping the trust (verses 9-12); (c) one who keeps a thing entrusted to him for a certain time for his own use without paying for its use (verses 13, 14a); and (d) a trustee who keeps a thing for his own use and pays for using it (14b).

Before we penetrate the “Middle Gate”, it is a most enlightening exercise in mental gymnastics, viz. creative assumptions (b) and tortured definitions (“fellow-man”), merely to attempt a logical comparison of the above definitions with the plain meaning, implication, and spirit of the words actually written in the Torah (Old Testament Pentateuch) at Exodus 22:6-14 (cf. 7-15 CJB transl.).

Try. I’ll wait….

For readers who may be unfamiliar, a little historical background is necessary before we move on, so that we may better understand the context, and chronology.

Ever since the destruction of the Temple at Jerusalem in the Great Revolt – the First Jewish-Roman War (66–73 AD) – it has not been possible to perform the primitive agricultural society cult ritual of animal (blood) sacrifices for “cleansing” of sins. A truly epochal tragedy, for which wailing, gnashing of teeth, liturgical prayers, “Next year in Jerusalem” mantras, and for some, plotting and scheming, have continued for two thousand years. A world of “progress” toward hell ever since. And we, the goyim (Gentiles) – especially the “Romans” – are entirely to blame. For everything. All the evils of the world, are our fault alone.

Do not take my word for it though. Witness the central text of Jewish theosophy (mysticism) – on which we will have much more to elaborate at a later date – and, the holy founder of one of the largest, most influential Lurianic-Cabalist sects in the world; those nice, humble and harmless, mono-suited Men-in-Black hats often seen standing in large groups around the desks of presidents:

SAID Rabbi Abba: “‘Nephesh hahaya’ (living soul) truly denote the souls of Israel. They are the children of the Holy One and holy in his sight, but the souls of the heathen and idolatrous nations whence come they?” Said Rabbi Eleazar: “They emanate from the left side of the sephirotic tree of life, which is the side of impurity, and therefore they defile all that come into contact with them.[2]

Zohar (זֹהַר ‬, lit. “Splendor” or “Radiance”), 13th century A.D.

Gentile souls are of a completely different and inferior order. They are totally evil, with no redeeming qualities whatsoever… Their material abundance derives from supernal refuse. Indeed, they themselves derive from refuse, which is why they are more numerous than the Jews… [3]

Rabbi Schneur Zalman (1745–1812), Chabad-Lubavitch

Why such seething hatred in the hearts of the rabbis?

Why such a hate-filled, Other- and Self-destructive, extremist, supremacist, racist, fundamentalist ideology, embedded in a “sexualised, divine” ‘magic’ theosophy?

You see, no longer could a Jew commit a sin against God, or against a fellow Jew – like, say, getting your period, or having a wet dream – go wait in a queue to buy an unblemished cow or sheep or pair of pigeons or turtle-doves from the temple thieves (after first getting raped at the currency exchange by the temple banksters), hand the poor doomed creature/s over to the pious, habitually de-sensitised, blood-thirsty rabbis dressed in tunics, pants, ephods (aprons), turbans and robes made from pure gold-threaded 6-ply “twisted” linens dyed with hillazon (“rare” and “expensive”) tekhelet (blue), scarlet, and Tyrian “Royal” Purple – even more rarified, a colour subject to Roman sumptuariæ lex restrictions since the Lex Oppia in 215 BC[4], whose dye the insanely profligate Nero (37-68 AD), said to have never worn his garments twice and to have fished with a gold net drawn by cords woven of purple and scarlet threads[5], confiscated Empire-wide[6] – a double-dipped (“dibapha”) linen which the contemporary Roman historian Pliny wrote (77-79 AD) “could not be bought for even one thousand denarii per pound[7],” more than its weight in gold, and “considered of the best quality when it has exactly the colour of clotted blood, and is of a blackish hue to the sight, but of a shining appearance when held up to the light; hence it is that we find Homer speaking of ‘purple blood'”[8]; a “blood” harvested from ‘unclean’, predatory sea-snails, resulting in Royal linen stinking to high heaven and needing to be aired out for weeks before use, driving a vast luxury perfume industry[9] to conceal the overwhelmingly fishy stench, and prompting Pliny to wonder how something smelling so bad (virus grave in fuco) could be so highly valued[10]; which “intrinsically holy” garments were not allowed to be washed, and so, on becoming “soiled” in the course of massive ritual blood-letting were shredded and used as candle wicks (hey, at least the Jewish priests maximised the utility of their bloody rags, right?), said priests waiting to slit your creature’s throat, butcher and holocaust it for you on their altar; then toddle off home, mindful not to step in the literal rivers of blood flowing from the Temple slaughtering area via “blood channels” designed by the Great Architect of the Universe, washed away by “sweet”[11] water from the Gihon Spring (מעיין הגיחון‎, Fountain of the Virgin) of Siloam (“Shiloh”, built on Zoheleth [זֹחֶלֶת “crawling thing”; Arabic زحل Zuhal: Saturn] the “Serpent Stone”, where king David’s son Adonijah held a great feast in an attempt to usurp the throne from his brother Solomon; from whence the occultist sex ‘magic’ Sleep of Siloam), with a clear conscience that ‘God’ had now forgiven you for blood flowing from your fertile , or for waking up in a wet spot.

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We will come back to all that, gentle reader. On other days. God willing. It will take us quite some time to work through it all. Today is mere introduction.

The Talmud is a voluminous collection of writings with two main components: the Mishnah (c. 200 AD), a written compilation of the Oral Torah, that is, the “Oral Traditions” (lore) of the rabbinic sages up to c. 200 AD; and the Gemara (c. 500 AD), a compilation of rabbinical analysis (i.e., dialectical debate) and commentary on the Mishnah. The Gemara has two versions – the Babylonian and Jerusalem Talmuds – each compiled in their respective geographic centres of rabbinic study. Of these, the Babylonian Talmud is considerably the larger, comprising some 1.8 million words.[12] The three centuries in between the Mishnah and Gemara, coinciding with the decline and fall of the Roman Empire, are known as the age of Amora’im (“those who say”, “those who speak over the people”).

Babylonian Talmud, Venice, 1520-1543 (Printed by Daniel Bomberg; private collection)

During these three centuries the great rabbis, principally centred in Babylonia (in modern Iraq) and connected via trading routes with the Jewish communities throughout the Roman diaspora, permanently transferred the benchmark of Jewish religious and legal culture away from the Torah (Pentateuch of Old Testament), to a new one establishing the authority of the rabbinate.

Supreme Authority, that is.

Even over God Himself.

In the great Talmudic tale referred to by Alan Dershowitz of a fantastical and puerile legal debate between ‘sages’ over the religious purity status of an earthenware oven divided into segments with sand – the crux of which argument hinged on whether it is classified as a “complete” oven (cf. cooking the books: “For every credit there must be a debit, and for every debit there must be a credit.” – Voila! A “complete” ‘oven’) – the chief protagonist is claimed to have invoked a series of miracles, as proof that God was witnessing that his position was correct. All to no avail. Even when God Himself spoke from Heaven in support, the other rabbis still conjured up excuses to defy the argument presented. In the conclusion we learn from a new tale – a conversation between a rabbi and the divine fiery chariot-driving immortal Jewish prophet who just happens to possess the same magic powers as the alchemists’ god Hermes, to cross back and forth over divine boundaries at will – that even God has accepted that He cannot defeat the ‘sages’ in a legal argument.

Why?

Apparently the All-Wise, All-Knowing Creator of the Universe cannot defeat the logical fallacy argumentum ad populum (“if many believe so, it is so”; the “appeal to the majority”):

Rabbi Eliezer then said to them: If the halakha [religious law] is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion?

Rabbi Yehoshua stood on his feet and said: It is written: “It is not in heaven” (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase “It is not in heaven” in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline” (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me.[13]

Rabbi Yirmeya’s circumcised ‘quote’ from Exodus 23:2, used as a rational-isation for the ‘triumph’ of a logical fallacy, and a rabbinic fairy tale of their victory over God – a defeat by His sons – is not what the verse actually says. It is an arrogant, circular, self-justifying inference, drawn from a category error. For the insightful, a very revealing one. As we will discover, it has had profound consequences for all of humanity, and Mother nature, ever since:

Do not follow the crowd when it does what is wrong; and don’t allow the popular view to sway you into offering testimony for any cause if the effect will be to pervert justice.

(Complete Jewish Bible)

Thou shalt not follow a multitude to do evil; neither shalt thou speak in a riv (cause, lawsuit) to turn aside after many to pervert justice; …

(Orthodox Jewish Bible)

Now at first glance, you may think that Rabbi Yirmeya’s inference is quite reasonable: that the exact opposite side of the coin “Do not follow the crowd to do evil” is “Do follow the crowd to do good”; that this is really the same thing. You may then be tempted to think that the only logical error – and in context of the circumstances, one we might reasonably ignore – is the “appeal to the majority” made by … the Rabbi Yehoshua-supporting majority!

After all, that’s democratic. A con-sensus of opinion. And a democratic majority view must always be right … right?

Wrong.

Good and Evil are not relative concepts. They are not subject to opinion. They are not subject to “majority rules”.

Good and Evil are objective realities. Two distinct, opposite categories.

To choose, or to act, are also objective realities. To “do” and “not do” – i.e., to hold back from doing – are two distinct, opposite categories.

In the case of objective Good, a good person will view “Do Good” as the highest choice, and “Do not do Good” (i.e., do nothing; hold back, refrain from doing Good) as the lowest choice:

An evil person will view the same category (objective Good) in the exact opposite way: to “Do Good” is the lowest choice, and “Do not do Good” (i.e., do nothing; hold back, refrain from doing Good) is the highest choice:

The complete spectrum for doing or not doing objective Good thus looks like this:

When it comes to the separate, distinct category of objective Evil, a good person will view “Do not do Evil” (hold back, refrain) as the highest choice, and “Do Evil” as the lowest choice:

An evil person will view the same category (objective Evil) in the opposite way: to “Do Evil” is the highest choice, and “Do not do Evil” is the lowest choice”:

The complete spectrum for doing or not doing objective Evil thus looks like this:

If we mix together the two opposite choices (“Do” or “Do not do”) with respect to the two opposite, objective categories (Good or Evil), the complete spectrum looks like this:

Doing the right thing – objective Good – requires daily sacrifice. Of our Ego, mostly.

And doing that can be “bloody” painful at times, right?

So you see, the ‘triumphant’ rabbinic majority’s argument, that God Himself supposedly could not defeat, really amounts to an error of perspective. On Self. Blindness to the true state of one’s own Being.

The result is a mixing together of opposites – the objective realities of Good and Evil, and, of “Do” and “Do not do”.

  1. We are right. (arrogance, Ego-blinded presumption)
  2. “Do not follow the crowd when it does what is wrong” implies the same thing as “Do follow the crowd when it does what is right.” (category error; obfuscating reality of objective opposites)
  3. We are the crowd. (i.e., majority)
  4. Ergo, we are right. (“appeal to the majority”; our Selves!)

God is dead. Might is right.

Though unafraid of straying from his ostensible topic, Dershowitz never wanders far from his favorite subject: himself.

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Rabbi Abba ben Joseph bar Ḥama (c. 280 – 352 AD), exclusively referred to in the Talmud as Rava (רבא‬), is a fourth-generation amora who lived in Maḥoza, a suburb with large Jewish and Christian communities on the west bank of the River Tigris, just across the river from Ctesiphon in Babylonia, the capital and “intellectual and religious center of the Persian Empire”:

The Sassanian Empire [224 – 651 AD] was a meeting point of religions and cultures. Although the official religion of the ruling dynasty was Zoroastrianism, Judaeo-Christian sects and Semitic pagan cults jostled with each other in splendid confusion in Mesopotamia. To these was added a strong Jewish presence in Babylonia and Adiabene… [S]yncretism was the order of the day, with Judaeo-Christian sects like the Elchasaites (among whom the prophet of Manichaeism, Mani, was raised), Christian sects such as the Marcionites, and certainly the Manichaeans and Mandaeans, all competing for converts. In some parts of the Empire, especially in the east, Buddhism was a factor.[14]

These sects did not exist in peaceful isolation. Some were at various times persecuted severely, especially the more orthodox Christian sects that were looked upon as natural allies of the Roman enemy. In 339, the catholicos, Simeon bar Sabbae, was martyred under Shapur II. A century earlier, the self-styled prophet, Māni, wore out his welcome at the court of Shapur I, and died in prison martyred by Vahram I (273-276). Mani’s influence continued to grow, however, including among the acculturated Jewish community of Maḥoza.

Maḥozans were wealthy, cosmopolitan, canny, and skeptical of rabbinic authority. Even members of the household of rabbinic authorities were not greatly informed about the intricacies of everyday halakhah [religious law]. Maḥozans had the reputation of being perspicacious and delicate, the women were pampered and idle, the men pursued still more wealth and the good life.

We can say this: the Babylonian Talmud was not produced in a ghetto, nor was it initially studied and transmitted in one. Its major figures, experts in Jewish traditions, were also very aware of broader currents in the general culture.[15]

Rava is one of the most often-cited rabbis, “the commanding local presence in the Babylonian Talmud, who is mentioned some 3800 times in the text.” His methodology for dialectical debate is said to have greatly influenced the stammaim (“redactors”), whose work “constitutes just over half of the total text of the Babylonian Talmud and which frames the discussion of the rest.”[16]

Out of hundreds of recorded disputes between Rava and his study partner Abaye (“Little Father”), “the law is decided according to the opinion of Abba ben Joseph in all but six cases.”[17] His yeshiva became one of the intellectual centres for the Babylonian Jewish community.[18]

Rava’s creativity was fueled by his cosmopolitan urban environment. For instance, he ruled that one who habitually ate certain non-kosher foods because he liked the taste was nevertheless trustworthy as a witness in cases involving civil matters. So too did he suggest that a lost object belongs to the person who discovers it even before the loser is aware of his loss, because it prevented the loser from resorting to urban courts to try to get his property back and eliminated the period of uncertainty of possession. It also led to the legal concept that “future [psychological] abandonment [of possession] when unaware [of the loss] is [nevertheless retrospectively accounted] as abandonment.”[19]

A truly ‘creative’ Lord of Time.

Remarkably, this great ‘sage’ informs us that the very same All-Wise, All-Knowing God, who supposedly could not distinguish between the rabbis fallacious mixing together of Good and Evil and “Do” and “Do not do” in the great debate over the purity of a “complete” oven, apparently can tell the difference between the drops of semen that distinguish a firstborn child from later children in the households of the ‘evil’ goyim (Gentiles):

Rava explains: The Holy One, Blessed be He, said: I am He Who distinguished in Egypt between the drop of seed that became a firstborn and the drop of seed that did not become a firstborn, and I killed only the firstborn. I am also He Who is destined to exact punishment from one who attributes ownership of his money to a gentile and thereby lends it to a Jew with interest. Even if he is successful in deceiving the court, God knows the truth. And I am also He Who is destined to exact punishment from one who buries his weights in salt, as this changes their weight in a manner not visible to the eye. And I am also He Who is destined to exact punishment from one who hangs ritual fringes dyed with indigo [kala ilan] dye on his garment and says it is dyed with the sky-blue dye required in ritual fringes. The allusion to God’s ability to distinguish between two apparently like entities is why the exodus is mentioned in all of these contexts.[20]

Mixing together the money of the Evil with the money of the Good, in order to lend at usury to the Good, is Evil.

Cheating the Good, by invisibly altering your weights used for counting money and goods by weight, is Evil.

Using inexpensive vegetable dye to perfectly imitate a colour that “YHVH”, via the exclusively-privileged intermediation of Good elite rabbis, has declared to be compulsory for the common Good to wear on their compulsory fringes, and that must only be coloured using a rare, phenomenally expensive, Imperial Roman elite-restricted, magical light-transformed dye (6,6′-dibromoindigo), produced using secret gnōsis (“knowledge”), from the Good “old wine”, “clotted blood”-like secretions of Evil (“unclean”), non-kosher, human female genitalia-analogous, bottom-dwelling, predatory and cannibalistic sea creatures, by an independent city-state global maritime empire of Evil pagans… is Evil.

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What is the letter Vav?
He said: There is an upper Heh [5] and a lower Heh [5].*

They said to him: But what is Vav [6]?
He said: The world was sealed with six directions.
They said: Is not Vav a single letter?
He replied: It is written (Psalm 104:2),
“He wraps Himself in light as a garment,
(he spreads out the heavens like a curtain).”

Sefer ha-Bahir (“Book of Illumination”), c. 1176 AD[21]

* Vav ו (“hook,” “peg,” or “spear,” that “binds” heaven and earth;
the phallus; value: 6).
Heh ה (the Soul; five fingers of magic hamsa hand; “Hashem,”
a Name for God; female “cup” / ‘upper’ and ‘lower’ “waters”;
thought, speech & action; value: 5)

 

Good rabbinic authorities engaging this maritime empire city-state for 192 years as their “independent” central bank, issuing High-Powered Money (HPM) for the Second Temple blood ritual cult – a silver shekel expressly re-designed to bear the image of an Evil pagan god of sea*-dominating commerce and a dedication to his “holy city” of safe space (“refuge”) – to ensure that the “full value”[22] of the Temple cult’s accumulated assets (e.g., “Gold sheets to cover the Holy of Holies”), and annual wealth-extraction, both kept pace with inflation; using this HPM mechanism to rape the common Good with punitive, unjust exchange rates on “ransom for your life so “YHVH” doesn’t smite you with a plague” annual Temple taxes, payable only in Evil-‘transformed’-into-Good pagan silver shekels; enabled by a well-‘oiled’ system of insidious national propaganda based on the “scapegoat”[23] festivals of Evil Babylon (Sakaia) and Evil Rome (Saturnalia); unsubtly threatening the common Good population with involuntary seizure (“mortgage”) of assets if they do not pay up, every year, on the very morning after inciting them to drink until they “cannot tell the difference between” Good and Evil, while conjuring up legal exemptions for the Good priest class, all ‘divinely’ ‘justified’ by casuistries and pious sophistry… is Good.

(* “sea” – ancient esoteric pun, associating ‘waters’ of mother earth with Evil; primordial chaos, the female)

Bribing the disciple of an Evil Galilean activist who challenged the laws created by the Good elite rabbis to circumvent the Written Law commanding 7th-year debt cancellations – offering him a bounty of thirty (30) ‘holy’ safe space pagan city-state-issued silver shekels to betray his Evil master – and having him tried and crucified as a criminal for challenging the perpetual debt servitude-enabling Oral Laws (“traditions) of the Good elite rabbis… is Good.

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But wait!

Apparently this very same All-Wise, All-Knowing God, the one Who is “destined to exact punishment from” the Good (or is that Evil?) for cheating the Good – because even if the Good (Evil?) cheat can deceive a rabbinic court, he cannot deceive God, because the Good God knows the truth, and can even tell the difference between the drops of semen that distinguish a firstborn child from later children in the households of the ‘Evil’ goyim (Gentiles) – well, at exactly the same time, on His exact opposite hand, apparently this very same All-Wise, All-Knowing God can not tell the difference between the drops of semen that distinguish a firstborn child from later children in the households of the Chosen Ones, the ‘Good’ Israelites.

How so?

Because, as we are told in the Torah, the Israelites had to slaughter an innocent lamb .. or, a baby goat .. and paint their doorposts with the lamb’s or kid’s blood, so that their All-Wise, All-Knowing ‘God’ could see which households to smite (Egyptian) and which households to Pass over (Israelite):

Your animal must be without defect, a male in its first year, and you may choose it from either the sheep or the goats.

For that night, I will pass through the land of Egypt and kill all the firstborn in the land of Egypt, both men and animals; and I will execute judgment against all the gods of Egypt; I am Adonai. The blood will serve you as a sign marking the houses where you are; when I see the blood, I will pass over you

Exodus 12:5, 12-13, Complete Jewish Bible

The Torah also informs us that from the largely, if not entirely imaginary (as we will discover) moment in time out in the Egyptian desert, when ‘Moses’ (allegedly) received The Law from God, twice, ‘God’ demanded a twice-daily, sunrise-sunset, dawn-and-dusk (Inanna-Ishtar-Virgin/Whore-Love/War-Lucifer-Venus morning-and-evening ‘star’), slaughter and holocaust of innocent lambs – but not goats – “forever” (תָּמִיד tâmîyd : “standing”, perpetual, from root “to stretch”). A primitive cult ritual practice ruined by the ‘evil’ Romans when, in response to a Jewish armed revolt against paying Roman taxes, the Roman army destroyed their Temple at Jerusalem, some 40 years after one Jesus of Nazareth tried to inspire a People’s revolt against the binding, usurious debt obligations legally-enabled by, and the payment of “ransom” taxes to, the rabbis’ Jerusalem-based Temple cult.

If you are gullible enough to believe the reams of ‘dialectical’ anal-ysis and “commentary” written by 3rd-5th century A.D. now-in-forced-exile from Eretz Yisra’el – again – wealthy cosmopolitan Maḥoza-resident Babylonian rabbis, retrospectively professing that their now-defunct Second Temple priest caste ancestors were not personally benefitting from what we will discover was an outrageous, mobster-esque, blood-thirsty extortion racket imposed on their own people, one marked by disturbing similarities to our present-day systems of governance, jurisprudence and finance, then do I have a Santa Claus / Father Frost story and a mountain of minutely-detailed (pun intended) evidence for you.

“When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 32 Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. 33 And he will place the sheep on his right, but the goats on the left.

34 Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, 36 I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ 37 Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? 38 And when did we see you a stranger and welcome you, or naked and clothe you? 39 And when did we see you sick or in prison and visit you?’ 40 And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers,[a] you did it to me.’

41 “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. 42 For I was hungry and you gave me no food, I was thirsty and you gave me no drink, 43 I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ 44 Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ 45 Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ 46 And these will go away into eternal punishment, but the righteous into eternal life.”

Jesus of Nazareth (Matthew 25:31-46)

A few words on this inspirational message, with regard to virtue-signalling hypocrites; also, those wearing bleeding hearts on sleeves, and/or, any of the well-meaning yet dangerously gullible who may be reading. Do not fall into the pilpul-wielders’ trap, cherry-picking Jesus’ message out of context, and using it as ‘divine’ licence, or endorsement, for acts of abject stupidity. Such as, visiting an island of known murderous savages, in spite of all warnings, and its being illegal to visit this island, to preach “the good news”; and going back again, the day after they greeted your first “loving” attempt to intrude on their community, with a hail of arrows. Or, welcoming hundreds of thousands of military-age men from cultures having entirely different values with respect to (eg) “expressing” physical violence against the physical person of others, just because your government, media, ‘celebrities,’ similarly-brainwashed religious leaders, and “the majority” of TV-entranced, logos-bereft, brain-on-autopilot gibbering fools all around you are preaching that “It’s the right thing” to do. They are wrong. Worse, many of them are not merely wrong. They are brazenly, malevolently lying. Jesus was teaching his followers – mostly common Jews; hungry, poor, sick, homeless, oppressed, financially raped and pillaged by their own legal authorities, the rabbis – to love and support each other. On the basis of correct context, and, in consideration of other statements attributed to him – such as, an initial refusal to have anything to do with a .. wait for it .. Syro-Phœnician woman, in the region of Tyre(!), asking for his help with her demonically-possessed child (this is seriously significant stuff, gentle reader; you have no idea, but will, in future essays) – my personal opinion is that Jesus would not have told his followers, especially the females and effeminates, to rock on down to the train station or the docks at Haifa to welcome with open arms, legs, and flowers, an Open Society-financed, rabbinically-endorsed invasion of doubtless lovely and genuinely desperate refugees from rabbinically-endorsed regime change wars abroad, blended with (say) Mongols, Hutu or Tutsi, or Bolshevist, Khmer Rouge, or ISIS-inspired, New York and London bank-financed, ne’er-do-well psychopaths from far-flung parts of the known world.

In other words, do not be like the rabbis. Do not slice-and-dice out of context, and twist a small piece of “the good news” to make it serve as ‘divine’ licence for elite interests, under the “I am such a good person, see? Look! Look at me!” blind guise of “love your neighbour kin-folk”.

A wholehearted, religious acceptance of both sides in logical “paradoxes”, irreconcilable contradictions, exact opposites, as being equal, and equally true, poses no intellectual, spiritual, or moral difficulty for Jewish law, philosophy, theosophy, and culture. Beginning in Genesis – even earlier than the Exodus tale, the foundation for halakha – this ‘Orwellian’ doublethink is embedded as the heart, mind, and soul of Judaism:

The Talmud strictly forbids a Jew, on pain of severe punishment, to take interest on a loan made to another Jew. (According to a majority of talmudic authorities, it is a religious duty to take as much interest as possible on a loan made to a Gentile.) Very detailed rules forbid even the most far-fetched forms in which a Jewish lender might benefit from a Jewish debtor.[24]

The vain cultivated the color purple.
He had precious notions about life, but was
often more cultured than humane.[25]

 

Since the time of the late Roman Empire, Jewish communities had considerable legal powers over their members. Not only powers which arise through voluntary mobilization of social pressure (for example refusal to have any dealing whatsoever with an excommunicated Jew or even to bury his body), but a power of naked coercion: to flog, to imprison, to expel—all this could be inflicted quite legally on an individual Jew by the rabbinical courts for all kinds of offenses. In many countries—Spain and Poland are notable examples—even capital punishment could be and was inflicted, sometimes using particularly cruel methods such as flogging to death.[26]

There is a significant volume of scholarly work, most notably that of Israeli academics, evidencing the same trend towards rabbinic theocracy recurring in the purportedly secular-democratic modern Israeli state since the 1982 Lebanon War, especially in terms of growing influence on both military and “settler” ‘ethics’.

David Shasha, director of the Center for Sephardic Heritage warns:

For those who have any concern with the Middle East conflict or with Judaism, what you know — or do not know — about pilpul is something upon which your well-being could depend. Ignorance of pilpul is a very dangerous thing, something that would allow your interlocutor to have the upper hand in ways that you could not begin to even imagine.

Pilpul is the Talmudic term used to describe a rhetorical process that the Sages used to formulate their legal decisions. The word is used as a verb: one engages in the process of pilpul in order to formulate a legal point. It marks the process of understanding legal ideas, texts, and interpretations. It is a catch-all term that in English is translated as “Casuistry.”

What this means for contemporary Jewish discourse is critical: Even though many contemporary Jews are not [religious] observant, pilpul continues to be deployed. Pilpul occurs any time the speaker is committed to “prove” his point regardless of the evidence in front of him. The casuistic aspect of this hair-splitting leads to a labyrinthine form of argument where the speaker blows enough rhetorical smoke to make his interlocutor submit.

In this context, the Law is not primary; it is the status of the jurist. Justice is extra-legal, thus denying social equality under the rubric of a horizontal system. Law is in the hands of the privileged rather than the mass.

What is thought to be the Jewish “genius” is often a mark of how pilpul is deployed. The rhetorical tricks of pilpul make true rational discussion impossible; any “discussion” is about trying to “prove” a point that has already been established. There is little use trying to argue in this context, because any points being made will be twisted and turned to validate the already-fixed position.

Pilpul is the rhetorical means to mark as “true” that which cannot ever be disputed by rational means.[27]

Remember Rabbi Eliezer, on whose behalf even God Himself, performing miracles and speaking from Heaven, was unable to defeat the doublethink and logical fallacy endorsed by the majority?

The Sages said: On that day, the Sages brought all the ritually pure items deemed pure by the ruling of Rabbi Eliezer with regard to the oven and burned them in fire, and the Sages reached a consensus in his regard and ostracized him.

And the Sages said: Who will go and inform him of his ostracism? Rabbi Akiva, his beloved disciple, said to them: I will go, lest an unseemly person go and inform him in a callous and offensive manner, and he would thereby destroy the entire world.

Withering gaze.

What did Rabbi Akiva do? He wore black and wrapped himself in black, as an expression of mourning and pain, and sat before Rabbi Eliezer at a distance of four cubits, which is the distance that one must maintain from an ostracized individual. Rabbi Eliezer said to him: Akiva, what is different about today from other days, that you comport yourself in this manner? Rabbi Akiva said to him: My teacher, it appears to me that your colleagues are distancing themselves from you. He employed euphemism, as actually they distanced Rabbi Eliezer from them.

Some would say he lied. The exact opposite of the truth. The student learned his lessons well.

Rabbi Eliezer too, rent his garments and removed his shoes, as is the custom of an ostracized person, and he dropped from his seat and sat upon the ground.

The Gemara relates: His eyes shed tears, and as a result the entire world was afflicted: One-third of its olives were afflicted, and one-third of its wheat, and one-third of its barley. And some say that even dough kneaded in a woman’s hands spoiled. The Sages taught: There was great anger on that day, as any place that Rabbi Eliezer fixed his gaze was burned.[28]

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Such is the infantile drivel that one must endure in order to examine the ‘wisdom’ of the world’s ‘holiest’ ‘sages’. 1.8 million words of it. What a legacy.

After several millennia of (supposedly) exclusive basking in the glory of ‘God’s’ Omniscient Light, there is no excuse for it:

{A}t least in one philosophical text, written sometime in the mid-thirteenth century, the anonymous Ruaḥ Ḥen, it is written: “And it is known that imagination will sometime err and Yeẓayyer [will draw] things that do not exist at all.” It is difficult to miss the negative connotation related to an act of imagination, which is prone to invent nonexistent things {..} A negative attitude towards imagination is found also in R. Abraham Abulafia’s writings, one that is equal to the imperative to “kill” it.

However, in the Kabbalistic texts we deal with here, the negative overtones have been removed and the instructions to visualize make no mention of the negative results that may be generated by imagination. This positive turn toward imagination is noteworthy for the history of Jewish mysticism.[29]

Imagine my surprise.

We will take a much closer look at Cabalist “mysteries” in future. And we will return, in detail, to the subject of rabbinic teachings on bank ‘deposits’, holding in trust, ‘clever’ redefinitions of usury, and relations with the Evil Other in the ancient Roman empire.

Since the time of Rome’s rise and fall, ‘imaginative’ doublethink has been embedded as the heart and soul of ‘modern’ accounting, banking, capitalism, communism, and most (if not all?) post-Renaissance economics theories.

97% of ‘money’ today ‘exists’ in the form of double-entry bookkeeping records. +1|-1, credebt entry null-ities. Used to legally counterfeit real, (formerly) sovereign, legal tender money (physical cash). This ‘money’ does not exist. It is an imaginary money, for an imaginary slavery.

Banks, debt, and money are modelled by economists as though they do not exist – which is actually true, from the higher perspective, for credebt – but the effects of their non-existence certainly do exist.

Although they are modelled as “effectively” non-existent, non-existent banks are simultaneously modelled as though they are a source of “frictions” in the economy – the exact opposite of the truth, as they are in objective reality the exclusive legal source of lubricant.

The economy – that is, the ‘forces’ of Supply and Demand, coming together to ‘negotiate’ an Exchange – are assumed to always be tending toward a state of Equilibrium; an ‘equilibrium’ supposed to be associated with Omniscient, Hedonistic, Luciferian consumers’ individual acts of perfectly-efficient ‘price discovery’. This might be the truth, if not for (inter alia) the objective reality that the operations of banks and central banks are designed to manipulate Supply and Demand volumes, and signals (‘data’), in order to deliberately create states of Dis-Equilibrium (asymmetry). Why? Because Dis-equilibrium, arising from manufactured ‘realities’ (perceptions) – such as, legally-privileged artificial shortages of credebt Supply for some, but abundance for others – is the basis for extracting (deceitful, unjust) profits. And so, in objective reality, this fundamental ‘modern’ economics axiom too, is the exact opposite of the truth.

The final word – for now – we leave to George Orwell, from his dystopian novel Nineteen Eighty-Four:

All past oligarchies have fallen from power either because they ossified or because they grew soft. Either they became stupid and arrogant, failed to adjust themselves to changing circumstances, and were overthrown, or they became liberal and cowardly, made concessions when they should have used force, and once again were overthrown. They fell, that is to say, either through consciousness or through unconsciousness. It is the achievement of the Party to have produced a system of thought in which both conditions can exist simultaneously. And upon no other intellectual basis could the dominion of the Party be made permanent. If one is to rule, and to continue ruling, one must be able to dislocate the sense of reality. For the secret of rulership is to combine a belief in one’s own infallibility with the power to learn from past mistakes.

Doublethink lies at the very heart of Ingsoc, since the essential act of the Party is to use conscious deception while retaining the firmness of purpose that goes with complete honesty. To tell deliberate lies while genuinely believing in them, to forget any fact that has become inconvenient, and then, when it becomes necessary again, to draw it back from oblivion for just so long as it is needed, to deny the existence of objective reality and all the while to take account of the reality which one denies—all this is indispensably necessary.

The official ideology abounds with contradictions even where there is no practical reason for them. [..] These contradictions are not accidental, nor do they result from ordinary hypocrisy: they are deliberate exercises in doublethink. For it is only by reconciling contradictions that power can be retained indefinitely. In no other way could the ancient cycle be broken. If human equality is to be forever averted—if the High, as we have called them, are to keep their places permanently—then the prevailing mental condition must be controlled insanity.

Crimestop means the faculty of stopping short, as though by instinct, at the threshold of any dangerous thought. It includes the power of not grasping analogies, of failing to perceive logical errors, of misunderstanding the simplest of arguments if they are inimicable to Ingsoc, and of being bored or repelled by any train of thought which is capable of leading in a heretical direction. Crimestop, in short, means protective stupidity.

It need hardly be said that the subtlest practitioners of doublethink are those who invented doublethink and know that it is a vast system of mental cheating.[30]

Let us be prepared then to excuse this frantic passion for purple, even though at the same time we are compelled to enquire, why it is that such a high value has been set upon the produce of this shell-fish, seeing that while in the dye the smell of it is offensive, and the colour itself is harsh, of a greenish hue, and strongly resembling that of the sea when in a tempestuous state?

Pliny the Elder

 

POSTSCRIPT: Before beginning this essay, I happened to mention my childhood “pisseth against the wall” mischief-making to my mother, who in turn mentioned it to my kindergarten teacher; her now-retired husband gives my aged mother physiotherapy. Her response? “He always was one for looking into things. I remember he used to read encyclopaedias.”

 

******************

REFERENCES

[1] Zgur, Andrej (2007) “The Economy of the Roman Empire in the first Two Centuries AD: An examination of market capitalism in the Roman economy”, pp. 34-35; cit. Temin, Peter (2002) “Financial Intermediation in the Early Roman Empire”, Massachusetts Institute of Technology Department of Economics Working Paper Series, Working paper 02-39 (Oct, 2002) (pdf)

[2] Zohar, Vol I, Bereshith 47a (retrieved from sacredtexts.com 7 January 2018)

[3] Foxbrunner, Dr Roman A. (1993), Habad: The Hasidism of Schneur Zalman of Lyady, New Jersey, Jason Aronson Inc, pp. 108-109

[4] Lex Oppia, The Encyclopedia of Ancient History (2016) – “The Lex Oppia, passed in 215 bce and repealed in 195 bce, prohibited women from using more than half an ounce of gold, purple-dyed clothing, or carriages except during public religious festivals. The law has become a focal point in discussions of Roman luxury and women’s rights.”

[5] Suetonius, The Twelve Caesars, Book VI: Nero; Book Six: XXX His Extravagance, A.S. Kline translation (2010). (online, retrieved 7 January 2018)

[6] ibid., Book Six: XXXII His Methods of Raising Money, (online, retrieved 7 January 2018)

[7] Bostock, John & Riley, H.T. (1855), Pliny the Elder, The Natural History, Book IX Chapter 63. (.39) (online, retrieved 7 January 2018)

[8] ibid., Book IX Chapter 62. (.38) (online, retrieved 7 January 2018)

[9] Ruscillo, Deborah (2005), Reconstructing Murex Royal Purple and Biblical Blue in the Aegean, Archaeomalacology – Molluscs in former environments of human behaviour (Oxbow Books), p.105

[10] Bostock, John & Riley, H.T. (1855), Pliny the Elder, The Natural History, Book IX Chapter 60. (online, retrieved 7 January 2018) –

It is for this colour that the fasces and the axes5 of Rome make way in the crowd; it is this that asserts the majesty of childhood;6 it is this that distinguishes the senator7 from the man of equestrian rank; by persons arrayed in this colour are prayers8 ad- dressed to propitiate the gods; on every garment9 it sheds a lustre, and in the triumphal vestment10 it is to be seen mingled with gold. Let us be prepared then to excuse this frantic passion for purple, even though at the same time we are compelled to enquire, why it is that such a high value has been set upon the produce of this shell-fish, seeing that while in the dye the smell of it is offensive, and the colour itself is harsh, of a greenish hue, and strongly resembling that of the sea when in a tempestuous state?

[11] Siloam, Wikipedia (online, retrieved 7 January 2018) cit. Smith, Stelman. The Exhaustive Dictionary of Bible Names. Bridge Logos, 2009; cit. Josephus.

[12] Elman, Yaakov, The Babylonian Talmud in Its Historical Context, p. 19, in Printing the Talmud: From Bomberg to Schottenstein, Yeshiva University Museum (online, retrieved 7 January 2018)

[13] Bava Metzia 59b:5, The William Davidson Talmud (online, retrieved 7 January 2018)

[14] Elman, Yaakov, The Babylonian Talmud in Its Historical Context, p.25, fn.26 (cit. Samuel N. C. Lieu, Manichaeism in Mesopotamia and the Roman East (Leiden: E.J. Brill, 1994), p. 25.); in Printing the Talmud: From Bomberg to Schottenstein, Yeshiva University Museum (online, retrieved 7 January 2018)

[15] ibid., pp.24-27

[16] ibid., pp.19, 26

[17] Rav (amora), Wikipedia (cit. fn 1, online, retrieved 7 January 2018)

[18] Elman, Yaakov, The Babylonian Talmud in Its Historical Context, p.27, in Printing the Talmud: From Bomberg to Schottenstein, Yeshiva University Museum (online, retrieved 7 January 2018).

[19] ibid.

[20] Bava Metzia 61b, The William Davidson Talmud (online, retrieved 7 January 2018)

[21] Kaplan, Aryeh; Sepher Ha-Bahir or “The Book of Illumination”, 29-30

[22] Hendin, David (2015), Surcharge of the Money Changers, American Numismatic Society, p.2 cit. Rabbi Benjamin Yablok

[23] Rubenstein, Jeffery (1992), Purim, Liminality, and Communitas, Association For Jewish Studies Review, Vol. 17, No. 2 (Autumn 1992), pp. 247-277 –

“Frazier [The Golden Bough, 1935] noted the similarities between Purim and the Babylonian Sakaia and Zakmuk festivals. In the larger context, all these festivals are types of ‘scapegoat rituals’ often found in primitive agricultural societies. To ensure a successful harvest, these societies appointed a temporary king to impersonate the god of fertility and subsequently put him to death in the hope that he would rise again with renewed virility and power [a la the Phœnix myth, and alchemical allegory – CM].” (p.248 fn. 8).

[24] Shahak, Israel, Jewish History, Jewish Religion: The Weight of Three Thousand Years (1994, Pluto Press), Chapter 3 Orthodoxy and Interpretations (The Dispensations), p.39

[25] Faber Birren, Color, A Survey in Words and Pictures (New York, University Books, Inc.)

[26] Shahak, Israel, Jewish History, Jewish Religion: The Weight of Three Thousand Years (1994, Pluto Press), Chapter 2 Prejudice and Prevarication, p.15

[27] Shasha, David, What Is Pilpul, And Why On Earth Should I Care About It?, Huffington Post (22 May 2010), online (retrieved 7 January 2018)

[28] Bava Metzia 59b:7-8The William Davidson Talmud (online, retrieved 7 January 2018)

[29] Idel, Moshe (2015), Visualization of Colors, I: David ben Yehudah he-Hasid’s Kabbalistic Diagram, Ars Judaica 2015, p.42

[30] Orwell, George (1949), Nineteen Eighty-Four, Centennial Edition (2003), First Plume Printing

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