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]


“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:



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”.

Mmmm .

Good luck with that, moonshine

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



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 (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, (retrieved 10 May 2020)

[10] Recognition of Israel, Harry S. Truman Presidential Library and Museum, (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.), (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?, (online, retrieved 12 May 2020)

[34] נשׁא, Klein Dictionary,

[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


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.

(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.


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 ( 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 ( 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 ( 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 ( 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.


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)



[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.


The Magic Chain of Enchanted Economists

A real transformation of economics first requires its voluntary death


“All of the greatest religions speak of the soul’s endurance beyond the end of life. So what then does it mean, to die?”

– Eisenheim, The Illusionist

Our world is dominated by an idea. That by performing evil actions, good will come of it.

It is the black sheep, the dark one of twins. They are the descendants of a higher idea, which is the wellspring (wyllspring; “to wish, will”) of a current of ideas known as apotheosis.

To become a god. Release from earthly life, ascension to heaven; death. In other words, a transformation. Elevation to a transcendent position. The apex, culmination, or climax of something; the highest point in its development.

It is also the name given to the idea of a “latent entity that mediates between our psyche [soul] and our thoughts”. Freudian psychology refers to this entity by the concepts of id, the ego, and superego. This is misleading, and an inversion, as we will see. The true mediator is known by the Wise as the Conscience.

The realm of human existence and daily striving known as economics has been dominated for the past quarter millennium by this dark idea of evil acts resulting in “the greater good”. Until this idea is exorcised instead of being exercised, there can be no genuine progress, no true evolution, no real transformation of economics.

This idea is false. It is an enchanting deception. It enchants by granting licence to our lower instincts, in the full knowledge (of the Wise, the Adept, and the Magus) that repeated actions form habits. By encouraging, by tempting us with the licentious idea that we can act on our lower, darker instincts, our ‘animal spirits’, in the interests of a “greater good”, the Magus of Evil Will knows that our conscience will be destroyed. Death by a thousand cuts. Not only will we (and society) not be transformed for the good by evil actions, on the contrary, our conscience becomes increasingly desensitised, inured, and in a sense dead to the harm caused by our evil actions. We are only drawn onwards and downwards, ever deeper, into ever greater acts of evil.

In his magnum opus Dogme et Rituel de la Haute Magie (1855), nineteenth century French occult magus Eliphas Lévi explains an eternal truth, one that centuries of “thinkers” have ignored, or swept under the magic carpet of economic theory (emphasis mine):

Not only do the wicked torment the good, but unconsciously the good torture the wicked. The gentleness of Abel was a long and painful bewitchment for the ferocity of Cain. Among evil men, the hatred of good originates in the very instinct of self-preservation; moreover, they deny that what torments them is good, and, for their own peace, are driven to deify and justify evil. In the sight of Cain, Abel was a hypocrite and coward, who abused the pride of humanity by his scandalous submissions to divinity.1

The true Magus, whether of Good or Evil Will, knows that we cannot transcend evil by practicing it. We can only destroy our conscience, creating for ourselves an illusion of evil’s non-existence; becoming, as Lévi eulogises, a “free man” having “liberty” from the “servitude of conscience”. In precisely the same way that practicing evil actions forms evil habits, the practice of good actions forms good habits. Any notion of an inverse correlation is, simply, a lie. If we wish to experience more good in this world, then we must practice the good, and cease from practicing the evil.

But I digress.

While some still debate whether mainstream economics has taken Adam Smith’s “invisible hand” metaphor in The Wealth of Nations (1776) out of context, other, and I would argue, more influential early thinkers in the field once known as Moral Philosophy2 cannot be doubted in their clarity of expression.

In his Discourse on the Nature of Pleasures and Pains (1773), Italian Enlightenment philosopher, economist, and member of the Milanese nobility Pietro Verri stresses the positive function of pain. While pain is not good in itself, Verri says that “pain is the moving cause of all mankind” and so “good is generated by evil”.3

Fellow Italian Giammaria Ortes appears at a casual glance to reverse the order of causation. Or does he? In Della Economia Nazionale (1774) he writes that “The wealth of a nation corresponds with its population, and its misery corresponds with its wealth. Diligence in some compels idleness in others. The poor and idle are a necessary consequence of the rich and active.. .”4

A defrocked Camaldolese monk, libertine, and contemporary of another infamous Italian monk, the magician, alchemist, occultist and swindler Count Alessandro di Cagliostro, the Venetian Ortes is a most interesting, though lamentably lesser known figure in the history of economic philosophy. Karl Marx exalts him in Capital as “an original and clever writer”, “one of the great economic writers of the 18th century.” As we will see, his ideas, while undeniably “clever”, are not original. They are very ancient. Their origin, transmission, and far-reaching influence on humanity’s body politic should – like the study of cancer – compel our undivided attention.

Moneta Nostra_Cagliostro

If Ortes were living in our time, we would most likely see him employed in a “leading university”, an international money-lending institution like the IMF, or a neoliberal “think tank”. Many of us would, not inaccurately, refer to him as a shill for the oligarchy. Others of us, even less charitably, might call him a Useful Idiot for the 0.01%. Ortes was “closely associated with one of the most important salons or ridotti of the Venetian aristocracy”, the conversazione filosofica e felice (“philosophical and happy conversation group”), “the ideological arm of a closely allied group of Venetian oligarchical families.”6

From the beginning of his magnum opus, Ortes presents an argument that can only be useful to those wishing to promote the convenient-for-oligarchy idea that sovereign (i.e., papal; today, government) intervention can not contribute to material progress for humanity. Ortes provides a rhetorical segue echoing down to our time in the “Don’t tread on me!” anti-government howlings of libertarians, laissez-faire capitalists, Ayn Rand acolytes and others of similar ilk, by the simple expedient of insisting on the futility of any efforts to do so:

[N]ational economy is a matter which cannot be improved in any way by any particular action, and all attempts by persons seeking to organize national economy according to a better system, as regards provision or increase of goods, have to end up as useless efforts.7

Instead of projecting useless systems for achieving the happiness of people, I shall limit myself to investigating the reasons for their unhappiness.8

In the eighteenth century Age of ‘En-light-enment’, as in all ages, it was of course rather easier to “happily” spout let-us-do-nothing arguments for the status quo when your snout had been buried deep in the oligarchy’s trough.

Over one hundred years before Léon Walras, the alleged pioneer of the idea of “competitive equilibrium” and what has come to be known as the General Equilibrium Theory of neoclassical economics (1874), Ortes promoted the core idea of universal equilibrium, a zero-sum ‘higher’ unity arising from the antagonism of opposites – an ancient occult magic belief system – as a rationalisation for the alleged inevitability of inequality in social wealth, all under the guise of what Marx styled a “general natural law”9 (emphasis mine):

In the economy of a nation, advantages and evils always balance one another: the abundance of wealth with some people, is always equal to the want of it with others: the great riches of a small number are always accompanied by the absolute privation of the first necessaries of life for many others.10

The good therefore, understood as the possession of goods in excess of what is needed, can only be expressed between the individual and the commonality as the number zero, and since there is an inevitable lack of goods for some if these are to be abundant for others, this good can only appear as a mixture of economic good and evil, which tends neither to one nor to the other, or as the vector sum of forces which, operating with equal energy in different and opposite directions, destroy each other and resolve themselves into nothing.11

The observant reader will note the remarkable analogue of Ortes’s theory to a host of widely accepted general equilibrium economic beliefs in our day, such as “perfect markets”, and the fundamental ‘laws’ of supply and demand. Perhaps the most important analogue however, is to the assumptions of financial intermediation theory; a primary rationalisation – most useful for money-lenders – for the pretence that banks and debt don’t matter, since banks, according to the theory, act only as mediator between two opposites – savers and borrowers.

You may detect more than a hint of the idea of deification, of man becoming a god (apotheosis) manifesting in this self-serving theory of bankers being a kind of Kristos, an invisible mediator between God (good, wealthy) and man (evil, poor).

However, as proven empirically for the first time in modern history by Professor Richard Werner12, the real truth is that, progressively, slowly but surely, over millennia, ‘alchemists’ have apotheosised a now “Too Big To Fail” global domination system wherein they – the ‘Masters of the Universe’, ‘doing god’s work’ – represent something even greater than just a deified and transcendent, mediating Man-God. Instead, with the 1971 closure of the “gold window” backing (i.e., materially limiting the issuance of) the $USD as the world’s reserve currency, the 0.01% now represent an analogue to the very apex of the Trinity – the Infinite Creator Himself.

Readers of my earlier essays on the ancient origins and fraud-enabling ‘magic’ of double-entry bookkeeping (here, here, here) will also note the precise analogue of Ortes’s “vector sum of forces” theory to the symbolic representation of what I have christened the Paradox of Opposite Perspectives (POOP, or POP) embedded in double entry bookkeeping-based ‘money’ creation ex nihilo (“out of nothing”):

The primeval sages, when seeking the First of Causes, beheld good and evil in the world; they considered the shadow and the light; they compared winter with spring, age with youth, life with death, and their conclusion was this: The First Cause is beneficent and severe; it gives and takes away life. Then are there two contrary principles, the one good and the other evil, exclaimed the disciples of Manes. No, the two principles of universal equilibrium are not contrary, although contrasted in appearance, for a singular wisdom opposes one to another. Good is on the right, evil on the left, but the supreme excellence is above both, applying evil to the victory of good and good to the amendment of evil.


Omnipotence is the most absolute liberty; now, absolute liberty cannot exist apart from perfect equilibrium. Magical equilibrium is hence one of the first conditions of success in the operations of science, and must be sought even in occult chemistry, by learning to combine contraries without neutralising them by one another. Magical equilibrium explains the great and primeval mystery of the existence and relative necessity of evil. This relative necessity gives, in black magic, the measure of the power of demons or impure spirits, to whom virtues practised upon earth are a source of increased rage and apparently of increased power.13

Ortes had first written on general equilibrium and the zero-sum antagonism of equal and opposite ‘forces’ twenty years earlier (1754), in a short tract titled Calcolo de’piaceri e de’dolori della vita umana (“A Calculation of Pleasures and Pains of Human Life”). Here we find another quite remarkable analogue to el modo vinegia (the “Venetian Method”) of double-entry bookkeeping.

Academic Marco E. L. Guidi provides us with an invaluable summary (emphasis mine):

Ortes’s exposition moves from a set of hypotheses on [the] human body and on the relation between the physical and the moral constitution, which seem to be derived from Cartesian philosophy. There is also a strong analogy between Hobbes’s and Ortes’s explanation of the origin of sensations. The body is made by more or less elastic fibres and by fluids. When all fibres are in a steady state, fluids freely circulate within the body. This circular flow equilibrium goes along with a state of psychical indifference: a state which seems to be more hypothetical than actual, but nevertheless possible. The contact of human physique with external objects alters the state of fibres, overtending or overrelaxing them, and necessarily driving to a disorder in the circulation of fluids, felt by the mind as pain. Pleasure in [sic] nothing else than the impression produced by a contrary movement of fibres, reestablishing the original state (Ortes 1754: 288-89). This restoration can have two possible effects: either pleasure disappears with the new equilibrium and indifference is felt by the mind (Ortes 1754: 289-90), or the contrary movement which had produced pleasure continues beyond the point of equilibrium, thus altering the state of fibers and producing new pains (Ortes 1754: 292). Therefore, pleasure has a quantitative limit given by the amount of pain it removes. One of the examples given by Ortes is the same that manuals of microeconomics often give to explain to undergraduate students the meaning of Gossen’s laws: hunger which becomes indigestion once the satiety point is reached (Ortes 1754: 307-8). On the contrary, there are no limits to the extent of pain: every pain has a “fecundity” of its own, to the extent that the disorder in fibres can be communicated by fluids to other fibres, and so on in a chain reaction effect.

The assertion that the state of tranquillity can be altered only by pain (Ortes 1754: 307) leads Ortes to conclude that every kind of pain is a positive sensation, whereas pleasure should be defined as a negative sensation, i.e. the reduction of pain (Ortes 1754: 305).

Ortes’s originality can be found in the statement that pleasure is not a condition of tranquillity but a quantity of movement which restores tranquillity.14

For readers who may be unfamiliar with the rules of double-entry bookkeeping, the following chart shows how the entries made on a Balance Sheet are precisely analogous to the rationale of Ortes’s circular flow equilibrium theory of hedonistic calculus.

It requires but a little reflection to see clearly what Ortes was trying to do. By proposing a theoretical correspondence of a universal trinity of paired opposite ideas – physical Pleasure and Pain; the Abundance and Want of material “good” (i.e., possession of wealth); and the moral opposite ideas of Good and Evil – the debauched monk and Venetian oligarchs’ ideological thinker was, from at least as early as 1754, trying to quantify, that is to say, to measure morality.

It is important to note that Ortes sought to measure morality – a perspective of the Higher (non-physical, spiritual) world – by means of hypothetical a priori analogues drawn from the (necessarily finite; that is, limited) perspectives of the Lower world. In other words, Ortes was projecting analogues drawn from the material microcosmos on to the immaterial macrocosmos.

Today, economists do exactly the same thing, in projecting microeconomic analogues (“principles”, “laws”) into macroeconomic models. As the king who is claimed to have received the Wisdom of God and is reverenced to this day in the symbolic Double Triangle of Solomon said, “There is nothing new under the sun”:

Mercurius Trismegistus begins his admirable symbol known under the name of the “Emerald Table,” by this threefold affirmation: “It is true, it is certain without error, it is of all truth.” Thus, in physics, the true confirmed by experience; in philosophy, certitude purged from any alloy of error; in the domain of religion or the infinite, absolute truth indicated by analogy: such are the first necessities of true science, and Magic only can impart these to its adepts.

As we have already said, according to the sole dogma of the Kabbalah, that which is in visible nature reveals that which is in the domain of invisible nature, or secondary causes are in strict proportion and analogous to the manifestations of the First Cause.

Nature also has four motions produced by two forces which sustain each other by their tendency in an opposite direction. Now, the law which rules bodies is analogous to that which governs minds, and that which governs minds is the very manifestation of God’s secret – that is to say, of the mystery of the creation.

As we have already said, there are two palmary natural laws – two essential laws – which, balanced one against another, produce the universal equilibrium of things. These are fixity and motion, analogous to truth and discovery in philosophy, and in absolute conception to necessity and liberty, which are the very essence of God.

Does not human life present itself also under these four phases or successive transformations – birth, life, death, immortality? And remark here that the immortality of the soul, necessitated as a complement of the tetrad, is kabbalistically proved by analogy, which is the sole dogma of truly universal religion, as it is the key of science and the universal law of nature.

Every individuality is therefore indefinitely perfectible, since the moral order is analogous to the physical, and since we cannot conceive any point as unable to dilate, increase and radiate in a philosophically unlimited circle.15

It should not escape our notice that embedded in Ortes’s moral calculus there are two rather tempting ideas; a paradoxical duality that, from a ‘higher’ perspective, can be seen as a unity of opposites; one that again represents a powerful analogue to the Paradox of Opposite Perspectives in double-entry bookkeeping. These two ideas would doubtless serve as a soothing salve for the seared consciences of the merchants and money-lenders of the Venetian oligarchy: for the wealthy, “the possession of goods in excess of what is needed” actually represents a return to the original state of man (freedom from pain/evil; perfect equilibrium; the number zero; a god-like state of psychical tranquillity and indifference); for others, pain (e.g., the pain of debt) should be thought of as a positive (‘credit’) “movement” or sensation.

Following this chain of reasoning/sophistry then, it is not too difficult to see how, some 250 years on, we find ourselves observing tens of millions actually believing that their favourite “Prosperity Gospel” televangelist, “Christian” businessman, or “conservative” politician simply must be a good man – “approved of God”, indeed – by virtue of his enormous wealth.

According to Jane Gleeson-White (Double Entry: How the Merchants of Venice Created Modern Finance), “Our modern urge to measure everything dates back to the late Middle Ages when a ‘radical change of perception’ took place in which mathematics, Venetian bookkeeping, and [monk, magician] Luca Pacioli played a key role. .. [O]nce you can measure something, then you have a quantitative or numerical representation of your subject which you can manipulate and experiment with, no matter how great its errors or omissions.16 (emphasis mine)

In other words, what you can measure, you can control. At least, you can con-vince yourself (and others) that it is so. After all, it does appear to be so with material examples of measurement; why not with the immaterial as well? Indeed, have not the Ancient and Wise clearly advised that the earthly is a mirror (though darkly) of the heavenly? “That which is above is like or equal to that which is below,” say the magi.17

It stands to ‘reason’ then, that if you can find a way, by analogy, to measure morality – if you can measure Good (“God”) and Evil (“Satan”) – then you can control, that is, attain power over the forces of Good and Evil.

Hedonistic (or “felicific”) calculus is usually attributed to the English philosopher, legal scholar, and founder of so-called “utilitarian [i.e., useful] ethics”, Jeremy Bentham. His efforts, like those of Ortes, can hardly have failed to find favour with the money-lending oligarchy. Indeed, we must acknowledge the great historical significance of the sublime eloquence and cunning casuistry of Bentham, in something other than its useful role in the promotion of his utilitarian calculus. It was also the catalysing force for the final capitulation of the remaining vestiges of sincere community-spiritedness within elite opinion, with regard to the traditional legal restrictions on the practice of usury (since Bentham, conveniently and happily rebranded under the more ‘positive’ appellation of “interest”).

In Defence of Usury (1788) he argued against “the Impolicy of the Present Legal Restraints on the Terms of Pecuniary Bargains”. Bentham basically opined that what had been considered legal protections against the predations of money-lenders – protections proven to be a genuine necessity for millennia of human history – are instead “Restraints to the Progress of Inventive Industry”.

Liberty, you see, must include a “right” for “free” individuals to offer and/or accept an offer of usurious (etym., a serpent’s biting) “bargains” with other “free” individuals. As usual with Benthamite notions of “useful” ethics, this nod and a wink to evil is allegedly for the greater good. In this especially egregious example of casuistic reasoning (also known as “special pleading”) for the inversion of traditional moral values, serpentine “pecuniary bargains” are now necessary for the greater good of “Progress of Inventive Industry”.

Usury – like the “positive” pain of Ortes – is a “necessary evil”, don’t you see? It is actually “good” for “progress” toward the apotheosis of Inventive Industry. Without the disequilibrating pain of compounding debt, we would have no incentive to work, to constantly “invent” new (or copied) products and services and convince others (by fair means or foul) to buy them (whether needed or wanted or not). In other words, without the “necessary evil” pain of debt that, having “a ‘fecundity’ of its own”, is constantly growing in a “chain reaction effect” (i.e., compounding “interest”) – a type of pain that has no quantifiable limits, according to Ortes, economics textbooks, and many economists – without this “necessary evil”, we would have no ongoing need to compete with each other for money, or to seek “pleasure” (the “reduction of pain”) in the acquisition of money, and so, in the repayment of debt to the money-lenders, spend our lifetimes in a great apotheotic quest – to restore ourselves to our original “higher” equilibrium state of perfect tranquillity.

Clearly the much-lauded Jeremy Bentham was not so great or original a thinker as some have chosen to believe. A sophist, casuist, and intellectual enabler of the money-lending class would appear to be a more accurate appellation. Indeed, it has been soundly argued that “in the entire school of British Philosophical Radicalism after the time of the American Revolution – including Malthus, Jeremy Bentham (1748-1832), James Mill (1773-1836) and John Stuart Mill (1806-1873) – there is virtually nothing that cannot already be found in Ortes. The British empiricists were, as usual, obliged slavishly to plagiarize their decadent Venetian originals.”18

Karl Marx offers us a further insight into the “Enlightenment” world of the British empire, where we see that indeed nothing has changed; then, as now, public opinion was invariably moved by the tide of eloquent but unoriginal plagiarists shilling for the oligarchy (emphasis mine):

If the reader reminds me of Malthus, whose “Essay on Population” appeared in 1798, I remind him that this work in its first form is nothing more than a schoolboyish, superficial plagiary of De Foe, Sir James Steuart, Townsend, Franklin, Wallace, &c., and does not contain a single sentence thought out by himself. The great sensation this pamphlet caused, was due solely to party interest. The French Revolution had found passionate defenders in the United Kingdom; the “principle of population,” slowly worked out in the eighteenth century, and then, in the midst of a great social crisis, proclaimed with drums and trumpets as the infallible antidote to the teachings of Condorcet, &c., was greeted with jubilance by the English oligarchy as the great destroyer of all hankerings after human development. .. With the exception of the Venetian monk, Ortes, an original and clever writer, most of the population theory teachers are Protestant parsons.19

If Bentham et al merely re-presented ideas that had first been advanced by Ortes when Bentham was still a child, then where did he get them from? Although praised by Karl Marx a century later as “an original and clever writer”, we have now seen that Marx’s acuity with regard to Malthus seemingly abandoned him with regard to Ortes; the Venetian “charlatan and mountebank” had promoted little more than eloquent self- and banker-serving analogies to the Venetian Method of double-entry bookkeeping.

Around the turn of the 16th century and the high point of the Hermetic Reformation20, better known to us today as the humanist Renaissance (“rebirth” in French), Europe’s most famous living artist, the genius Albrecht Dürer produced a masterful work entitled Allegory of Eloquence*.

A curator at the British Museum informs us that Dürer’s treatment of the subject is “based on a sketch by Hartman Schedel after an antique bas-relief, in his ‘Collectanea’. Schedel’s source for this was the Italian antiquarian and epigraphist, Cyriacus of Ancona (c. 1391-1450). In the legend, used by the ancient Greek satirist Lucian, Hermes (or Mercury) is described ensnaring his audience with the golden chain of his eloquence.”


The trickster god referred to in an early Arabic source on alchemy as “Hermes, the Sage, the Babylonian”21, is depicted by Dürer consistent with classical Greek and mystery school tradition: rising on winged feet, wearing a winged traveller’s hat and bearing in his right hand the double serpents and baculus of the caduceus, symbol of universal generation, eternal life, and universal equilibrium. Over his head shines a six-pointed star, representing the Double Triangle and Keys of Solomon, the “magical law of two forces constituting universal equilibrium”22. Golden chains extend from Hermes’ tongue to the ears of his listeners, including a cleric, a soldier, and a nobleman wearing the familiar tall hat (later silk top hat) satirised throughout the capitalist era to the present day as a quintessential symbol of the oligarchy – that is to say, of the upper class, big business, and bankers.

An inscription in Greek above his captive audience reads: “Hermes, the son of Maia, the son of Zeus, Three Times Great, helper, strong, shining light, who works through law, shepherd, slayer of Argo, with a baculus of gold, herald of the gods, diviner, bearer of fortune, hegemon, who makes profits, a thief, a merchant, who is in the marketplace.”

Eliphas Lévi explains what is the secret of the allegory of Hermes’ golden chain (emphasis mine):

To make the Magic Chain is to establish a magnetic current which becomes stronger in proportion to the extent of the chain.

The Great Work in Practical Magic, after the education of the will and the personal creation of the Magus, is the formation of the magnetic chain, and this secret is truly that of priesthood and of royalty. To form the magnetic chain is to originate a current of ideas which produces faith and draws a large number of wills in a given circle of active manifestation. A well-formed chain is like a whirlpool which sucks down and absorbs all. The chain may be established in three ways – by signs, by speech and by contact. The first is by inducing opinion to adopt some sign as the representation of a force. .. Once accepted and propagated, signs acquire force of themselves.


Printing is an admirable instrument for the formation of the magic chain by the extension of speech.

The magic chain of speech was typified among the ancients by chains of gold, which issued from the mouth of Hermes. Nothing equals the electricity of eloquence. Speech creates the highest intelligence in the most grossly constituted masses. Even those who are too remote for actual hearing understand by sympathy and are carried away with the crowd.

Two things, as we have shown, are necessary for the acquisition of magical power – the emancipation of will from servitude and its instruction in the art of domination.

We have already said that the devil is not a person. It is a misdirected force, as its name indicates. An odic or magnetic current, formed by a chain of perverse wills, constitutes this evil spirit, which the Gospel calls legion, and this it is which precipitated the swine into the sea – another allegory of the attraction exercised on beings of inferior instincts by the blind forces that can be put in operation by error and evil will.

All enthusiasm propagated in a society by a series of communications and practices in common produces a magnetic current, and continues or increases by the current. The action of the current is to carry away and often to exalt beyond measure persons who are impressionable and weak, nervous organisations, temperaments inclined to hysteria or hallucination. Such people soon become powerful vehicles of magical force and efficiently project the astral light in the direction of the current itself; opposition at such a time to the manifestations of the force is, to some extent, a struggle with fatality.

Hence there are two kinds of bewitchment, voluntary and involuntary; physical and moral bewitchment may be distinguished in like manner. .. Bewitchment by means of currents is exceedingly common, as we have observed already; morally as well as physically, most of us are carried away by the crowd.

The great work is, before all things, the creation of man by himself, that is to say, the full and entire conquest of his faculties and his future; it is especially the perfect emancipation of his will, assuring him universal dominion over Azoth and the domain of Magnesia, in other words, full power over the universal magical agent.

This solar agent subsists by two contrary forces – one of attraction and one of projection, whence Hermes says that it ascends and descends eternally. .. To be acquainted with the movement of this terrestrial sun in such a manner as to be able to take advantage of its currents and direct them, is to have accomplished the great work and to be master of the world. Armed with such a force you may make yourself adored; the crowd will believe you are God.23

It should be fully apparent by now that these two “contrary forces” of “attraction” and “projection” are simply eloquent metaphors for money-lending; the ‘Magical Art’ of “projecting” and “attracting” money.

Indeed, in a chapter entitled “Mastery of the Sun”, Lévi informs us that (emphasis in original):

The work consists entirely in projection, and projection is accomplished perfectly by the effective and realisable intelligence of a single word. There is but one important operation, and that is sublimation24

The thoughtful reader should need no reminder that “Magical equilibrium is one of the first conditions of success” in the great work, and that this ‘magic’ is achieved specifically by “learning to combine contraries without neutralising them by one another”. In other words, by working (like Hermes) “through law” to ensure the “attraction” of payment of compounding usury, in addition to the “neutralising” repayment of the original “projection” of the principal.

In The Eternal Hermes: From Greek God to Alchemical Magus, Antoine Faivre provides an important detail concerning the magnetism of “Hermes in the Western Imagination”. He informs us that the French Renaissance humanist writer and monk François Rabelais “knew that Pan was descended from Hermes and Penelope, and had heard tell of the oracle of Hermes at Pharae” (emphasis mine):

Ludwig Schrader has furnished an excellent study of this subject, his interest being particularly in Panurge. .. Panurge can be identified with Hermes.

Panurge is not only connected to the tradition of Hermetic magic: he also has something of the humanist Hermes, the savant of his time. This does not prevent him from being at the same time a sort of alchemist, for he claims to possess the Philosophers’ Stone: “I have a philosophical stone which sucks money out of purses as the magnet attracts iron.” And in his speech in praise of debtors, he speaks of the “joy of the alchemists when, after long labors, great care and expense, they see the metals transmuted in their furnaces.”25

In my forthcoming book I present a controversial yet robustly-evidenced argument: that the fundamental principles of economic theory and practice – the ‘laws’ of supply and demand, market equilibrium, ‘rational’ self-interest, ‘utility’ (“pleasure”) maximisation, hedonistic calculus, and more – are all derived from the “universal science” of Hermetic-Kabbalist Luciferianism.

This whirlpool of ideas is perhaps better known to us today under the rubric “Do what thou wilt shall be the whole of the Law” of twentieth century occultist and “Wickedest Man in the World”, Aleister Crowley.

Aleister Crowley

George Cooper (Money, Blood and Revolution) recently observed that “One of [Thomas Kuhn’s] greatest insights came in recognising how paradigm shifts are usually led by laymen and resisted by the incumbent experts who have a vested interest in preserving the status quo. When new thinking is needed, Kuhn showed the experts are usually intransigent, dogmatic and unwilling to objectively criticise their own ideas.”26

In a similar vein, Eliphas Lévi warned that “it is weariness and danger to strive against the fluidic currents stirred up by chains of wills in union. .. The man who is eccentric in his genius is one who attempts to form a circle by combating the central attractive force of established chains and currents.”27

Quite so. No matter how compelling the evidence, no doubt there will be not inconsiderable resistance to my argument that not only economic theory but also a multiplicity of widely-held philosophistries including dialectics, humanism, secularism, liberalism, materialism, evolutionary theory, political science and sociology, are all linked by a golden chain of eloquence veiling a universal temptation – the Pride-ful idea of self-directed apotheosis (“progress”) through values-inversion and practicing evil – passed down through time by the keepers and manipulators of the “universal wisdom” and their Magic Chain of “impressionable and weak” Useful Idiots of “perverse wills”.

American historian and philosopher of technology Lewis Mumford says that the ultimate values of the capitalist era – Power, Profit, Prestige – can all be traced back to Egypt (emphasis mine):

Within a few centuries, the new capitalist spirit challenged the basic Christian ethic: the boundless ego of Sir Giles Overreach and his fellows in the marketplace had no room for charity or love in any of their ancient senses. The capitalist scheme of values in fact transformed five of the seven deadly sins of Christianity – pride, envy, greed, avarice, and lust – into positive social virtues, treating them as necessary incentives to all economic enterprise; while the cardinal virtues, beginning with love and humility, were rejected as ‘bad for business,’ except in the degree that they made the working class more docile and more amenable to cold-blooded exploitation.

In sum, where capitalism prospered, it established three main canons for successful economic enterprise: the calculation of quantity, the observation and regimentation of time (‘Time is Money’), and the concentration on abstract pecuniary rewards. Its ultimate values – Power, Profit, Prestige – derive from these sources and all of them can be traced back, under the flimsiest of disguises, to the Pyramid Age. The first produced the universal accountancy of profit and loss; the second ensured productive efficiency in men as well as machines; the third introduced a driving motive into daily life, equivalent on its own base level to the monk’s search for an eternal reward in Heaven. The pursuit of money became a passion and an obsession: the end to which all other ends were means.28

I argue that the chain of transmission of this magnetic “current of ideas” can be traced back through the adepts of the Art of Alchemy to its earliest recorded origin in the Sumerian-Semitic cult worship of Inanna-Ishtar, the androgyne goddess of Love and War, whose priesthood and royalty strove after ultimate god-like power over the elements – and of course, their fellow man – via esoteric knowledge, self-deification, and the symbolic manipulation (through ritual inversion of values) of the ‘universal’ paradox of achdut hashvaah or coincidentia oppositorum, the Unity of Opposites (emphasis mine):

It is well established that the beginnings of science in general started in Mesopotamia and Egypt, and from thence they were transferred into Greece. It is useful therefore to investigate the beginnings of chemistry in these two ancient civilizations since this may reveal to us the origin of several theoretical concepts in both alchemy and chemistry.

The Babylonians believed that the universe originated from water. They noticed also that the universe contains opposite elements. Thus there is day and night; light and darkness; male and female; hot and cold; wet and dry. There is also the good and the evil, and in general, there is for every feature an opposite one. It is also possible to divide matter into two opposite elements, and from these two opposite elements everything can be generated.

The Babylonians were keen observers of the stars; and from their early history they believed that the gods are in control of the planets. They believed also that the sun, the moon and the other planets [CM: five then known; with sun and moon, seven “gates”] have influence on what happens on earth. This was the beginning of astrology. The influence of the planets involves metals; thus sun influences gold, and the moon influences silver, and the other planets control the remaining metals. This linkage between the planets and metals was the biggest contribution of the Babylonians to alchemy or the Art.

The principle of the two opposites of the Babylonians was inherited by Greek philosophers who were thinking about the nature of matter and whose theories were based in part on the Babylonian concept.29

Central .. to the Mesopotamian perspective is the existence of antitheses and contradictions, the delicate balancing of order and disorder.30

The Babylonian elites’ quest continues to this day, mirrored in post-Renaissance humanism’s continuing belief in the doctrine of progressive transformation towards individual, social, economic, and political apotheosis; not by force of Conscience, guiding man’s exercise of willpower to progressive growth in the practice of good and cessation of the practice of evil, but by force of human Ego, directed by “enlightened” human Intelligence – possessed only by an elite cabal of fully “liberated” “priesthood and royalty”, of course.

Same as it ever was.

In her introduction to Inanna: Queen of Heaven and Earth, the “gifted storyteller and professional folklorist” Diane Wolkstein discusses the legend of Inanna’s Descent to the Underworld, the earliest written evidence for a preoccupation with apotheosis. Her words hint at the magnetically-attractive power of this idea; the notion of the rebirth to deity, through Self-empowerment, and a dead-conscience attitude of “whatever it takes” (emphasis mine):

I read Inanna’s descent again and again. I was drawn to the story of a woman who gave up, at seven successive gates, all she had accomplished in life until she was stripped naked, with nothing remaining but her will to be reborn.31

How positively inspiring!

Unfortunately, Wolkstein herself has been bewitched by the magnetism of clever sophistries passed down through the aeons by the purveyors of the golden “chain of perverse wills”.

The Inanna myth says no such thing:

The moral which an ancient hearer of The Descent of Inanna might take away from it, far from a `symbolic journey of the self to wholeness’ is the lesson that there are consequences for one’s actions..32

Indeed, Wolkstein’s own representations of co-author Samuel Kramer’s original translations of the Inanna myth, are the strongest evidence giving the lie to her enchanted enthusiasms. Rather than Inanna being the powerful independent “liberated” heroine exalted by modern feminists, a Queen who impliedly saved herself through her “will to be reborn”, the story as rendered by Wolkstein herself irrefutably evidences the fact of Inanna being saved from the Underworld by the intervention of a pair of genderless golems (“demons”33), two androgynous mediators representing a unity of opposites sent by her Father … and even then, she was not permitted to leave without providing “someone in her place”:

From under his fingernail Father Enki brought forth dirt.
He fashioned the dirt into a kurgarra, a creature neither male nor female.
From under the fingernail of his other hand he brought forth dirt.
He fashioned the dirt into a galatur, a creature neither male nor female.
He gave the food of life to the kurgarra.
He gave the water of life to the galatur.
Enki spoke to the kurgarra and galatur, saying:

“Go to the underworld,
Enter the door like flies.
Ereshkigal, the Queen of the Underworld, is moaning

The queen will be pleased.
She will offer you a gift.
Ask her only for the corpse that hangs from the hook on the wall.
One of you will sprinkle the food of life on it.
The other will sprinkle the water of life.
Inanna will arise.”



The kurgarra and the galatur heeded Enki’s words.
They set out for the underworld.
Like flies, they slipped through the cracks of the gates.
They entered the throne room of the Queen of the Underworld.

The corpse was given to them.
The kurgarra sprinkled the food of life on the corpse.
The galatur sprinkled the water of life on the corpse.
Inanna arose….

Inanna was about to ascend from the underworld
When the Annuna, the judges of the underworld, seized her.
They said:

“No one ascends from the underworld unmarked.
If Inanna wishes to return from the underworld,
She must provide someone in her place.”34


But again, I digress.

Some scholars believe that the ceremonial inversion of values practiced by the Inanna-Ishtar cult may have served a positive social purpose (“They remind us of the existence of rule”35). However, later initiates in the mystery school religions came to believe in apotheosis by “education of the will” in habituated evil acts; that only in this way is it possible to achieve “emancipation of the will”, to “liberate” the “Absolute Reason” of the Individual from “the servitude of conscience”.

Inanna asked:

“What is this?”

She was told:

“Quiet, Inanna, the ways of the underworld are perfect.
They may not be questioned.”36

Outside of the initiatory mystery schools in Freemasonry et al, and secret societies for future US presidents at Yale University, within the realm of economics there has in recent times perhaps been no finer example of the magnetic power of eloquence to deify and justify (“rationalise”) acts of evil, deaden the Conscience (“liberty”), and convince the “impressionable and weak” of the ‘relative’ merit of inverting the moral order in the interests of attaining “the greater good” of illusory utopian aspirations, than the words of economist John Maynard Keynes in his aptly titled Essays on Persuasion (emphasis mine):

I see us free, therefore, to return to some of the most sure and certain principles of religion and traditional virtue – that avarice is a vice, that the exaction of usury is a misdemeanour, and the love of money is detestable, that those walk most truly in the paths of virtue and sane wisdom who take least thought for the morrow. We shall once more value ends above means and prefer the good to the useful. We shall honour those who can teach us how to pluck the hour and the day virtuously and well, the delightful people who are capable of taking direct enjoyment in things, the lilies of the field who toil not, neither do they spin.

But beware! The time for all this is not yet. For at least another hundred years we must pretend to ourselves and to every one that fair is foul and foul is fair; for foul is useful and fair is not. Avarice and usury and precaution must be our gods for a little longer still. For only they can lead us out of the tunnel of economic necessity into daylight.37

Robert H. Bork (The Antitrust Paradox) wrote that “One of the uses of history is to free us of a falsely imagined past. The less we know of how ideas actually took root and grew, the more apt we are to accept them unquestioningly, as inevitable features of the world in which we move.”

Indeed. So let us conclude back where we began.

Not only the realm of economics but indeed our entire world of ‘thought’, is now dominated – possessed, if you will – by an idea. That by slowly killing our Conscience in a death of a thousand cuts, through repeated, habituated, sometimes enchanted but often plain willful acts of evil, somehow a “greater good” will come of it.

The lesson drawn from deep dark history and the earliest written records of humanity, the lesson that I aim to prove beyond all shadow of doubt in my forthcoming book, is that this idea is false … and the truly Wise have always known it to be false.

It is a deliberate manipulation. An inversion of the truth.

A wise old prophet said:

Woe (judgment is coming) to those who call evil good, and good evil;
Who substitute darkness for light and light for darkness;
Who substitute bitter for sweet and sweet for bitter!

Woe (judgment is coming) to those who are wise in their own eyes
And clever and shrewd in their own sight!38

Perhaps we should leave the final word to the Babylonians themselves. In the Descent of Inanna, we are told that as she languished a corpse on a hook of the wall of the Underworld, her faithful servant Ninshubur – “my constant support, my sukkal who gives me wise advice, my warrior who fights by my side” – following Inanna’s instructions given her “If I fail to return”39, went to the temple of Enlil, and prayed to the Air god to save her:

“O Father Enlil, do not let your daughter
Be put to death in the underworld.”

Father Enlil answered angrily:

“My daughter craved the Great Above.
Inanna craved the Great Below.
She who receives the me of the underworld does not return.
She who goes to the Dark City stays there.”40


UPDATE 17/4/2017: Added quotations, footnotes 32 and 33


  1. Eliphas Lévi, Dogme et Rituel de la Haute Magie, (AE Waite 1896 ed.), p.132
  2. Michael Hudson, Revolts of the Debtors: From Socrates to ibn Khaldrun, Counterpunch (June 24, 2016)
  3. Marco E. L. Guidi, Pain and Human Action: Locke to Bentham, (1994), p.17 – Guidi examines theories of human action based on pain and pleasure from Hobbes to Pareto with particular reference to Verri and Ortes. He posits that what has been viewed as a single or ‘sensationalist’ tradition was in fact the result of two different approaches to analysis of human decisions. He contrasts these as ‘positive’ and ‘negative’ hedonism (emphasis mine): “Pain and pleasure are for Hobbes (1588-1679) the result of the interaction between two causal mechanisms: the action of external bodies on senses, and from there to the head and to the heart, and the “vital movement” of human body. The confrontation of these causal mechanisms takes place in the heart. Pleasure is experienced when the external causation seconds the internal movement, while pain is the result of the clash between the two mechanisms. However, pain and pleasure are not passive sensations. Human bodies react to the influence of pleasurable and painful events, and are urged to approach the objects which are pleasant, or to escape from those which are unpleasant (Hobbes A: 49-50)1. For this reason, the prime mover of action are inclinations and adversions, i.e. “foreseen and expected” pleasures and pains (Hobbes B: 147; C:” p.4
  4. Karl Marx, Capital, Vol 1 chap XXV sec 4
  5. ibid., n.6
  6. W.H. Tarpley, Giammaria Ortes: The Decadent Venetian Kook Who Originated The Myth of “Carrying Capacity”
  7. Giammaria Ortes, Della Economia Nazionale, (Milano: Marzorati) edited by Oscar Nuccio; quotation from W.H. Tarpley
  8. Giammaria Ortes, Della Economia Nazionale; quotation from Karl Marx, Capital, Vol 1 chap XXV sec 4, n.26
  9. ibid.
  10. Karl Marx, Capital, Vol 1 chap XXV sec 4
  11. Giammaria Ortes, Della Economia Nazionale, (Milano: Marzorati) edited by Oscar Nuccio, p. 45; quotation from W.H. Tarpley
  12. Richard A. Werner, Can banks individually create money out of nothing? — The theories and the empirical evidence (2014)
  13. Eliphas Lévi, Transcendental Magic, Its Doctrine and Ritual (AE Waite 1896 ed.), pp. 46, 74-75
  14. Marco E. L. Guidi, Pain and Human Action: Locke to Bentham, (1994), p. 8
  15. Eliphas Lévi, Transcendental Magic, Its Doctrine and Ritual (AE Waite 1896 ed.), pp. 28, 34, 52, 55-56, 337
  16. Jane Gleeson-White, Double Entry: How The Merchants of Venice Created Modern Finance (2013)
  17. Eliphas Lévi, Dogme et Rituel de la Haute Magie, (AE Waite 1896 ed.), p.44; cf. “‘That which is above equals that which is below,’ says Hermes.”, p. 38
  18. W.H. Tarpley, Giammaria Ortes: The Decadent Venetian Kook Who Originated The Myth of “Carrying Capacity”
  19. Karl Marx, Capital, Vol 1 chap XXV sec 4, n.6
  20. James D. Heiser, Prisci Theologi and the Hermetic Reformation in the Fifteenth Century, 2011
  21. Vladimír Karpenko, Alchemy as donum dei, HYLE – International Journal for Philosophy of Chemistry, Vol. 4 (1998), No. 1, pp. 63-80 – “In the Tenth Discourse of his treatise Al-Fihrist,[12] An-Nadim (A.D. 987) writes, after the introductory basmallah, about the origin of alchemy [§ 1]: ‘The adepts of the Art of Alchemy, … assert that the science of the Art was first discussed by Hermes, the Sage, the Babylonian …’.”
  22. Eliphas Lévi, Dogme et Rituel de la Haute Magie, (AE Waite 1896 ed.), p. 291
  23. ibid., pp. 52, 99-100, 106, 129, 229-230, 260-261, 263
  24. ibid., p. 335
  25. Antoine Faivre, The Eternal Hermes: From Greek God to Alchemical Magus (1995), pp. 36-38
  26. George Cooper, Constant Reformation, Equitile Investments, (July 2016)
  27. Eliphas Lévi, Dogme et Rituel de la Haute Magie, (AE Waite 1896 ed.), p. 101, 129
  28. Lewis Mumford, Myth of the Machine (1967)
  29. Ahmad Y. al-Hassan, Arabic Alchemy ‘Ilm al-San’a: Science of the Art; History of Science and Technology in Islam
  30. Rivkah Harris, Inanna-Ishtar as Paradox and Coincidence of Opposites; History of Religions, Vol. 30, No. 3 (Feb., 1991), p. 267
  31. Diane Wolkstein & Samuel Kramer, Inanna: Queen of Heaven and Earth (1983), p. xvi
  32. Joshua J. Mark, Inanna’s Descent: A Sumerian Tale of Injustice (2011),
  33. ibid.
  34. Diane Wolkstein & Samuel Kramer, Inanna: Queen of Heaven and Earth (1983), p. 64, 67-68
  35. Rivkah Harris, Inanna-Ishtar as Paradox and Coincidence of Opposites; History of Religions, Vol. 30, No. 3 (Feb., 1991), p. 274, n.70; quotation from Umberto Eco, “The Frames of Comic Freedom” in Carnival!
  36. Diane Wolkstein & Samuel Kramer, Inanna: Queen of Heaven and Earth (1983), p. 56-60
  37. JM Keynes, ‘The Future’; Essays in Persuasion, pp. 371-372, Norton and Co Edition, New York, 1963
  38. Isaiah 5:20-21, The Amplified Bible
  39. Diane Wolkstein & Samuel Kramer, Inanna: Queen of Heaven and Earth (1983), p. 53
  40. ibid., p. 61

* Dürer’s Allegory of Eloquence brought to my attention by Dr. Omar Zaid, published in his paper The Subversion of Reason, SSRN-id2658998 –