Mysticism, Nature, Time

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

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

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

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

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

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

 

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

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

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

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

 

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

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

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

@DerorCurrency (Colin McKay)

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

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

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

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

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

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

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

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

– Aleister Crowley, Magick in Theory and Practice

 

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

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

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

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

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

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

Rabelais, Gargantua and Pantagruel (c. 1532 AD)

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

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

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

But we digress.

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

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

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

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

SAG (“head”) sign

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

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

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

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

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

It is found in the dark magic art of extispicy.

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

The divination of omens.

By the examination of anomalies.

Lords of Time, forecasting the fortunes of future time.

In animal entrails.

Sheep livers, mostly.

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

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

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

Leviticus 17:11 (Complete Jewish Bible)

–––––––– SIDEBAR ––––––––

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

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

–––––––– SIDEBAR ––––––––

Yes, seriously.

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

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

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

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

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

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

 

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

Like getting your period, or having a wet dream.

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

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

Ancient Mesopotamian Sheep Liver Magic Predicted Trump’s Rise:

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

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

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

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

Isaiah 44:24-25

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

Jeremiah 27:9

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

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

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

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

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

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

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

Shakespeare, Hamlet (2.2.520, 550-554)

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

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

 

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

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

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

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

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

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

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

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

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

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

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

Net Interest Margin.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Babylonian Talmud (Niddah 20b-21a)

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

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

Babylonian Talmud (Niddah 20b)

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

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

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

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

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

Zohar (1:50b-51a).

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

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

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

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

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

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

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

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

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

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

Confused?

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

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

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

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

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

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

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

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

Some examples:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Genesis 4:1 (ESV)

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

Genesis 4:1 (Complete Jewish Bible)

That topic is animal symbolism:

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

Lion the king, royal power and military strength

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

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

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

Wolf pestilence, discord and strife

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

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

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

Dog pestilence, discord and strife

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

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

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

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

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

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

@DerorCurrency (Colin McKay)

– dogs

(Köksal Akın)

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

Outline of Biblical Usage

I. dog

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

Gesenius’ Hebrew-Chaldee Lexicon

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

REFERENCES

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

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

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

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

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

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

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

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

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

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

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

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

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

[11] ibid.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[19] ibid., p.8

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

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

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

[23] ibid., p.62

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

 

 

 

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Mysticism, Nature, Time

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

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

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

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

Jesus of Nazareth, Luke 11:52

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

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

Psalm 2:1-4

“The Finger of God”, Carina Nebula

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

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

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

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

Quelle surprise.

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

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

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

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

“Pisseth pisseth pisseth pisseth pisseth pisseth pisseth!”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Try. I’ll wait….

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

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

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

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

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

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

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

Why such seething hatred in the hearts of the rabbis?

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

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

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

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

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

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

Supreme Authority, that is.

Even over God Himself.

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

Why?

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

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

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

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

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

(Complete Jewish Bible)

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

(Orthodox Jewish Bible)

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

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

Wrong.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

God is dead. Might is right.

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

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

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

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

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

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

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

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

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

A truly ‘creative’ Lord of Time.

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

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

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

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

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

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

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

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

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

 

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

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

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

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But wait!

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

How so?

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

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

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

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

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

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

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

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

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

Jesus of Nazareth (Matthew 25:31-46)

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

Withering gaze.

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

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

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

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

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

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

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

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

Imagine my surprise.

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

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

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

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

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

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

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

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

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

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

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

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

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

Pliny the Elder

 

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

 

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

REFERENCES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[15] ibid., pp.24-27

[16] ibid., pp.19, 26

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

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

[19] ibid.

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

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

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

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

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

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

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

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

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

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

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

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

Standard
Mysticism, Time

Now We Fight For Our Lives: The Weaponisation Of Youth And Black Magic Ritual In The Third Reich, Revived

allegory-of-eloquence_Albrecht-Durer

“Allegory of Eloquence”, Albrecht Dürer, c. 1498.

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.

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 .. 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.

– Éliphas Lévi, Dogme et Ritual de la Haute Magie, (1855)

 

“You Marched. Now We Fight For Our Lives.”

Thus urges the slogan on the website of March For Our Lives, Inc.

Stirring words.

Magnetic words.

‘Magic’ words.

But whose lives, exactly, are the “our” lives that you marched for?

To find the answer, let us examine the hidden forces behind this well-organised, well-funded social movement, one that is purported to be “created by, inspired by, and led by students.”

It’s not hard to see the hand of the Democratic party behind the tens of millions in corporate contributions and free media accorded the March For Our Lives mobilization.

Democratic strategists probably view the public uproar over the Las Vegas massacre and the continued persistence of  school shootings as a gift from heaven or hell.

No, it is not simply the Democrats. Their involvement, and that of the liberal celebrity set, is hardly hidden – it is plain for all to see.

Depending on one’s philosophical leaning, these forces are either “miraculous” (Jewish), or “magical” (left-hand path, ‘Black Magic’).

The “miraculous” is associated with beliefs derived from the Babylonian Talmud, and commemorated since the Middle Ages as The Great Sabbath – a celebration of the mythical “War of the Egyptian Firstborn” against their own government.

Last Shabbat was Shabbat haGadol, the Great Shabbat, the last one before Pesach. It was also the occasion for another ritual, that national gathering called the March for Our Lives.

– Rabbi Robin Podolsky, The Jewish Journal

The “magical” is associated with Cabalist theurgical beliefs derived from ancient Babylonian astrology, numerology, alchemy, and the conjuration of “spirits” (angels and demons).

How well stated it was, how timely. This week, for the Sabbath before Passover, Shabbat HaGadol, the Great Sabbath .. Could the connection be any better?

– Sandy Wasserman, The Times of Israel

As we will see, March For Our Lives also has much in common with the ‘Black Magic’ ritual methodology used by the Nazi Third Reich, “to focus attention on the cause and shape and nature of the cause.”

The importance of ritual and spectacle, public and private, is obvious to anyone who has seen films of Nazi rallies, parades, and so on. The National Socialists were modern masters of symbolism and ritual – what would be called Lesser (Black) Magic in left-hand path circles today. (Nowadays only rock concerts and sporting events remain as pathetic attempts at this kind of spectacle.)

As individuals can be transformed by rituals, whole cultures can also be metamorphicized through collective participation in such rituals. Even marginally effective ones, if repeated often and long enough, will have some result. But it may take only one good jolt from a highly potent rite to have a profound and lasting effect. The Nazis used both kinds.[1]

Please note that our purpose here is not to comment on the pros versus cons of the gun control debate – whether in the U.S.A., or elsewhere. Our exclusive focus is on examining the occult ‘magic’ ritual devices that have been employed to influence public opinion.

The conscious and intelligent manipulation of the organized habits and opinions of the masses is an important element in democratic society. Those who manipulate this unseen mechanism of society constitute an invisible government which is the true ruling power of our country.[2]

To whet the readers appetite for this necessarily lengthy exposition, here following are the subject areas covered. Clicking on each title links to its respective segment. It is recommended however, that they be read in order. A brief summary is included here, for the impatient or time-pressed reader interested only in the bare minimum, sans historic illustrations, photos and other evidences, and explanations. Please consider the words of George Orwell in Nineteen Eighty-Four as you continue:

Crimestop means the faculty of stopping short, as though by instinct, at the threshold of any dangerous thought. It includes the power of not grasping analogies, of failing to perceive logical errors, of misunderstanding the simplest of arguments if they are inimicable to Ingsoc, and of being bored or repelled by any train of thought which is capable of leading in a heretical direction. Crimestop, in short, means protective stupidity.[3]

 

Shabbat HaGadol – War of the Egyptian Firstborn
Talmudic legend: Egyptian firstborn took up arms against their own government, hoping to compel Pharoah to grant freedom to the Hebrews, and thus save themselves from Moses’ 10th plague, the Angel of Death. Jews cannot lie on Sabbath; the firstborns’ intervention, driven by self-interest, saved them from need to lie. Seen as “miraculous” transformation of evil into good for the Jews.

The “Tactical” Sefirot – Hod (8) – Means to an End
Claim of 800,000 Washington attendance, 800+ global rallies debunked. Significance of number 8 in Cabalist ‘magic’ and mysticism. Feet as “means to an end,” hidden motive exact opposite of one presented. Hod (8) = left foot, evil side, retribution. Alchemical symbolism: left foot forward. Left-hand Path, occult magic, Tarot divination in context of 8, the Four Eights, Tetragrammaton, mirror reversal, and March For Our Lives logo.

‘Magic’ – Time-ing is Everything
Time-dependency: key to success in invocation and command of angelic/demonic powers in medieval Cabalist texts. Brief overview of Cabalist ‘magic’ influences on Renaissance through Enlightenment to post-modern humanist philosophy. Western Establishment culture “spawned from intersections of modernist rationalism and occultist magic and mysticism.”

The Babylonian Sun Seal – Magic Square 111/666
Magical significance of David Hogg speech timing, and social media user names. Babylonian priests’ Magic Square, Sigillum Solis gold amulets. 111/666 connection. Washington rally stage symbolism, and the Rule of 72. The alchemists’ 🜓. “Dragon’s blood.” The Star of Raiphan / Chiun / Saturn / Satan and Shabbat (Sabbath) SaturDay. Lunar cycle: March 24 Half Moon, left side in darkness. Talmudic legend: Ashmedai / Asmodeus the “king of demons,” ruler of “good” Jewish demons, compelled through ‘magic’ to help build Solomon’s Temple, using his feet. Child sacrifice. Nachiel – the “intelligence of the sun”; angel controlling the sun: Hebrew letter gimel, “person in motion.” The Four Princes of the Evil of the World. Conjuration of the Four spirits of darkness.

Hollywood Hamsa – Evil Eye amulet for Sabbath
Pussyhat creator’s “Evil Eye Glove” promotion. History of Jewish hamsa (Evil Eye-in-palm of hand) talisman. The “Hand of Miriam” connection to timing of Great Sabbath celebration. Talmudic law allows carrying an “approved amulet” on the Sabbath, rabbinic exception to biblical prohibitions against magic, divination, and working on Shabbat.

Nazi ‘Black Magic’ – Weaponisation of Youth
Ritual devices and methodologies. “Ceremonies of the Reich and the Course of the Year” liturgical calendar, replacement for orthodox Christianity. Springtime (late March) “commitment to the cause.” The Pledging of the Youth – David Hogg’s speech mirrors Hitler-JugendBund deutscher Mädel rite of passage formula. Nazi “Holy Nights”, and leaving a chair for Elijah. The Chariot card. ‘Lesser’ Black Magic.

 

Shabbat HaGadol – War of the Egyptian Firstborn

The March For Our Lives public rally was planned long before the Parkland school incident on Valentine’s Day. It was conducted on March 24, 2018, the same day as Shabbat HaGadol, a Jewish ritual celebration of a mythical story in the Babylonian Talmud.

Hear the Chabad-Lubavitch organisation recount the tale:

The Talmud relates what happened when 600,000 Jewish heads of household began rounding up their lambs on the 10th of Nissan. The lamb was worshipped as a deity in ancient Egypt, so this caused quite a commotion. The firstborn of Egypt, who held the key social and religious positions in Egyptian society, confronted the Jews, and were told: “We are preparing an offering to G‑d. In four days, at the stroke of midnight, G‑d will pass through Egypt in order to execute the tenth and final plague; all firstborn will die, and the people of Israel nation will be freed.”

The firstborn, having already witnessed the first nine plagues occur exactly as Moses had warned, approached Pharaoh and his generals and demanded that the Jews be freed immediately. When Pharaoh refused, the firstborn took up arms against Pharaoh’s troops, killing many of them.

Furthermore, on this day it was demonstrated that the Egyptians were powerless against the Jews.

This “great miracle” is commemorated each year on the Shabbat before Passover, which is therefore called Shabbat HaGadol, “The Great Shabbat.”

Why do we commemorate the miracle on the Shabbat before Passover rather than on the tenth of Nissan, the date on which it actually took place? We see that the Torah itself mentions only the date rather than the day of the week.

It is because the miracle is closely connected to Shabbat. The Egyptians were aware that the Children of Israel observed Shabbat and did not busy themselves tending animals on that day, so when the Egyptians saw them taking lambs and binding them to their bedposts on Shabbat, they were surprised and decided to investigate what was happening.

The Children of Israel were in great danger when they were confronted and were saved only by virtue of a miracle. We therefore commemorate this miracle on Shabbat rather than on the tenth of the month of Nissan.

Moreover, had it not been Shabbat, the Children of Israel would not have needed a miracle to save them. They would have been able to deceive the Egyptians by diverting their attention or making up some kind of explanation. On Shabbat, however, they would not do so, for, as our Sages said, “Even an ignorant man will not tell lies on Shabbat.” Thus, we see that they were endangered because of their observance of Shabbat, and they needed a miracle to save them.

A further reason why we recall the miracle on Shabbat rather than on the tenth of the month is that, forty years later, Miriam [Moses’ sister] died on that day and the well which accompanied the Children of Israel and provided them with water in the wilderness, disappeared.[4]

The implication that it would be quite acceptable to lie and deceive – to break the 9th Commandment – on days other than the Sabbath, bears highlighting.

As does the first two tenets of satanic ideology: Self-Preservation, and Moral Relativism.[5]

For Hasidic and other esoterically-inclined Jews steeped in ‘magical’ interpretations of the Torah, the Babylonian Talmud, and cabalist texts such as the Sefer Yetzirah (ספר יצירה‬), Sefer Razi’el HaMalakh (ספר רזיאל המלאך) and the Zohar, this legend has long held another, “higher” significance. It symbolises the “miraculous” transformation of evil into good:

But is this simple victory of good over evil the final goal of Jewish teaching? Chassidic thought presents a higher ideal: transformation of evil into good, of darkness into light. On the national level, the enemy becomes a friend; on the inner personal level, the Evil Desire is transformed to good, and now works energetically in service of G‑d. [..]

This Shabbat before Passover, called the Great Shabbat (Shabbat HaGadol) also expresses the idea of transformation of bad to good.

The ancient Egyptians had enslaved and tortured the Jews. When Moses came with the Divine mission to bring the Jews to freedom, working one miracle after another, Pharaoh continued to resist. Yet on the Shabbat before the Exodus, commemorated by this Shabbat today, the Egyptian firstborn began to side with Moses, actively attacking their own government.

The Sages tell us that the attack was a response to the idea that the final plague, which had been forecast by Moses, would mean death for the firstborn. We might see it as no more than a reaction to personal fear. However, the Lubavitcher Rebbe points out that it was more than that. It was a transformation of the inner spiritual nature of existence. Ancient Egypt represented the depths of evil, implacably opposed to holiness, as indeed we see in the figure of Pharaoh himself. Yet on that Shabbat, what the Sages term a “great miracle” took place. Within Egypt itself, in fact the firstborn of Egypt – meaning the future leaders – began a movement on behalf of the Jewish people.

True, Pharaoh and the Egyptian authorities were not transformed at that point, and the tenth plague and then the Splitting of the Sea, destroying the Egyptian forces, had to follow. But the rebellion of the firstborn was a taste of the transformations of the future, when all darkness will be changed to light, and all violent evil to good.[6]

 

The “Tactical” Sefirot – Hod (8) – Means to an End

According to the website of March For Our Lives, Inc., the Washington DC rally was mirrored by “800+ sibling marches across the globe”. NBC and many others reported the event organisers’  claim that “800,000 people attended the march” and that, globally, “there were approximately 800 marches organized on Friday and Saturday — even one in Antarctica.”

This was sharply contradicted by CBS News, who reported the findings of Digital Design & Imaging Service Inc (DDIS), a Virginia-based firm which uses a proprietary method for calculating crowd size using aerial photos. According to DDIS, the peak crowd size was 202,796 people – one quarter (1/4) of the organisers’ claim – and the crowd reached its largest size at 1 pm.

Why tell such a bold lie? Is there perchance (or per design) a ‘magical’ significance to the number 8? If so, is that significance in some way relevant to this particular event?

Why yes. Let us count the ways.

In Cabalist doctrine, the eighth sephira (emanation) of “G-d” is the left “foot” of Adam Kadmon (Primordial Man), and is named “Hod” (הוד). Its opposite in the Cabalistic “Tree of Life” or “Gates of Light” is the seventh emanation (right “foot”), named “Netzach” (נצח).

The Jewish Encyclopedia (1906) informs us that “the conception underlying the cabalistic tree, of the right side being the source of light and purity, and the left the source of darkness and impurity” traces back “ultimately to old Chaldea.”[7]

Joseph ben Abraham Gikatilla, Portae lucis, 1516

Joseph ben Abraham Gikatilla, Portae Lucis (Latin translation of Gikatilla’s work Shaarei Ora – “Gates of Light”), 1516. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Rabbi Shimon Lieberman explains the meaning of the “feet”:

Netzach and Hod: Means to an End
Just like a loving parent may seem cruel when harshly disciplining a child in order to instill good values, the “tactical” sefirot of netzach [“victory”] and hod [“awe”] are often not what they seem.

When we call these sefirot “tactical,” we mean that their purpose is not inherent in themselves, but rather as a means for something else.

For example … I may use the tactic of kindness, though my intent may be antagonistic. I could lure an enemy into a trap by inviting him with a smile and a pleasant demeanor. The exterior façade of the act is pleasantness, its interior is punitive.

Netzach refers to actions of God that are chesed, “kindness,” in essence, but are presented through a prelude of harshness. Hod refers specifically to those events where the “wicked prosper.” It is retribution — gevurah, “strength/restraint,” in essence, but presented by a prelude of pleasantness.[8]

Gun control activism, presented with a pleasant façade, as a prelude to retribution?

Recall the praise of Jesus for the approaching Nathanael, who, on receiving news of him, had artlessly responded, “Can any good thing come out of Nazareth?” — “Here is an Israelite indeed, in whom there is no guile nor deceit nor duplicity!”

All the sefirot are likened to different parts of a body, and netzach and hod are likened to the two feet of a person: right foot and left foot.

Why feet?

Feet are usually only the means for a person’s activity. The hands are the main instrument of action and the feet are simply a vehicle to bring the person to the place in which he wishes to execute that action.

Secondly, the distinction between right and left foot is nowhere as pronounced as the distinction between the left and right hands. Similarly, while the distinction between chesed and gevurah is sharp, the distinction between netzach and hod is less sharp. Both are a mixture of chesed and gevurah and therefore the distinction is blurred.[8]

Revolution is “pleasant”, and pleasantness conceals retribution?

March For Our Lives, right left.

Readers of my previous essays on alchemy (“transformation”) may have noticed that in alchemical texts from both the East and West, the adept is typically illustrated in a left-foot-forward posture.

Sendivogius from Maier Symbola aurea mensae, Franckfurt, 1617

Sendivogius from Michael Maier, Symbola aurea mensae, Frankfurt, 1617. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Oedipus - Sphinx - Frontispiece from J. J. Becher Institutiones chimicae prodromae, Frankfurt, 1664

Frontispiece from J.J. Becher, Institutiones chimicae prodromae, Frankfurt, 1664. © Adam McLean 1997-2017. Used with permission

JD Mylius_Rosarium series_MR16

J.D. Mylius, Rosarium Philosophorum (“Rosary of the Philosophers”) series, Philosophia Reformata, Frankfurt, 1622. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Petrus Bonus Series_PB02

Second engraving (of 14), ‘Petrus Bonus’ series, Pretiosa margarita novella de thesauro, ac pretiosissimo philosophorum lapide, Venice, 1546. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Vajra Yogini in the Burning Circle

Vajra (“diamond scepter”) in the “Burning Circle”. (Source: Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism)

In occult traditions, the 8th sefira hod is described as “a force that breaks down energy into different, distinguishable forms, and it is associated with intellectuality, learning and ritual.” This is the ideology and method of the Left-hand Path: deifying the individual “Divine Mind.” Hod is said to be the sphere in which the magician mostly works. According to 19th century French occult magus Éliphas Lévi, hod represents “Eternity of the conquests achieved by mind over matter, active over passive, life over death.”[9]

In Hermetic-Qabalah, hod’s polar opposite in the Qlippoth (קְלִיפּוֹת), the Dark Side of the “holy sefirot” representing evil or impure spiritual forces, is a demon “called by the Hebrews, Samaël; by other easterns, Satan; and by the Latins, Lucifer”[10], the “angel of Mars”[11] (male, active, war); “The Desolation of God, or The Left Hand,” and its planetary symbol is Mercury .[12] In his book 777, the “Wickedest Man in the World” Aleister Crowley associated hod with the Four Eights of occult tarot, and with Anubis, Thoth, Hanuman, Loki, Hermes, Mercury, Jackal, Hermaphrodite, Opal, Storax, and quicksilver.[13]

Éliphas Lévi affirmed this divinatory association (“The four Eights. Four times he triumphs on the timeless plane”[14]), emphasising that “The Key to the Great Mysteries will be established on the number four — which is .. also the number of the square and of force”:[15]

Turning now to the four suits, namely, Clubs, Cups, Swords, and Circles or Pantacles, commonly called Deniers all these are hieroglyphics of the tetragram [יהוה‬]. Thus, the Club is the Egyptian Phallus or Hebrew jod; the Cup is the cteïs or primitive he; the Sword is the conjunction of both, or the lingam, represented in Hebrew preceding the captivity by vau; while the Circle or Pantacle, image of the world, is the he final of the divine name.[16]

Observe carefully the four black silhouettes in the March For Our Lives logo, positioned exactly under the “UR” (meaning original, prototypical, primal; name of Abraham’s native city). Note the subtle difference in their forms: male-female-male-female (Left to Right), mirroring the jod-he-vav-he יהוה (male-female-male-female) in the (Right to Left) Hebrew script‬.

L–R.

R–L.

In either case, always Male first.

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Note also four words, plus four silhouettes.

The eighth Major Arcana card in a traditional Tarot deck is Justice, and the eleventh card is Strength. Note the (“blurred,” “tactical”) correspondences to Jewish Cabala’s hod and netzach. Many modern Tarot decks, especially in the English-speaking world, have switched the numbering of these two cards to make them better fit the astrological correspondences derived by the English freemasonic Hermetic Order of the Golden Dawn. Éliphas Lévi tells us that the days of the moon possess a special character, corresponding to “the twenty-two Tarot keys.” The eighth day (Justice) is a “Day of expiation”, and signifies the “Murder of Abel” – the second-born (good) son of Adam and Eve – by Cain, the first-born (evil) son.[17]

Perhaps not coincidentally, in Jewish tradition the ‘magic’ covenant ritual of circumcision is performed on male children on the eighth day from birth.

Jean_Dodal_Tarot_trump_08

VIII. La Justice (Justice) | An original card from the tarot deck of Jean Dodal of Lyon, a classic Tarot of Marseilles deck which dates from 1701-1715. (Source: Wikipedia)

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VIII. Strength | Tarot card from the Rider-Waite-Smith tarot deck, 1909. (Source: Wikipedia)

 

 

 

 

 

 

 

 

 

The eighth letter in the Hebrew alphabet (“Ḥet” or “Chet”, ח) represents the numerical value 8. Its shape traces back to a hieroglyph for “court-yard.”

Éliphas Lévi informs us that Ḥet ח represents “Balance, attraction and repulsion, life, terror, promise, and threat.”[18]

There is one more interesting observation:

In chat rooms, online forums, and social networking the letter Ḥet repeated (חחחחחחחחחח) denotes laughter, just as in english, in the saying ‘Haha’.

 

‘Magic’ – Time-ing is Everything

It requires only a superficial acquaintance with the contents of cabalist, occult and ‘magic’ texts, to recognise the great importance placed on the timing of magical practices, in order to maximise their effectiveness, and potency:

Inscribing the names of angels on sigils was also thought to be efficacious, a tradition begun in the thirteenth century by the increasing influence of Jewish cabalistic texts such as the Sefer Yezirah and the Sefer Razi’el. These works were used by Jewish astrologers who served as courtiers in medieval Spain, and were later incorporated in Pico della Mirandola’s cabalistic theses in 1486.

The texts claimed that the ‘secret names of the God and the angels provided the means by which the powers were called down into the sublunar levels of the cosmos’, and hence used an intricate and often bewildering angelology in ritualistic magic. The Sefer Razi’el at its beginning gives directions for invoking the angels ‘that change according to the month, day and hour, and for using them for a peculiar purpose, such as prophecy’ or protection. Because astrological influences were also thought to be time-dependent, it is not difficult to see how the two magical traditions of astrology and cabala merged in the casting of sigils.[19]

Mirandola’s Oration on the Dignity of Man, written in defence of his cabalistic 900 Theses, was a key text of Renaissance humanism. A paean to self-Deification and the Hitlerian “Triumph of the Will” (cf. Nietzsche’s der Wille zur Macht, “will to power”), Mirandola’s Oration has been called the “Manifesto of the Renaissance.” According to Left-hand Path adept and writer Stephen E. Flowers:

From the time of the Renaissance, the dawn of the Modern Age, there has been a steady development toward secularization, rationalism, and even materialism within the establishment of western culture. This has manifested in everything from the growth of free-trade capitalism, to representational democracy, to “secular humanism,” to Marxist political theory. But at the same time during the course of the most recent and accelerated phase of modernism (from about 1880 to the present) there has been a growing “occult revival” running below the surface of established norms. In this counter-cultural phenomenon the keys to the current manifestations of the left-hand path can be found. It will be found too that these keys help unlock many mysteries housed in the establishment culture, which were in many cases spawned from intersections of modernist rationalism and occultist magic and mysticism.[20]

Readers who may be interested to discover for themselves the airbrushed-from-history history of occult and magical philosophy, belief and practice, and its influence on ‘science’, politics and culture, from the Renaissance (known as the “Hermetic Reformation”) throughout the so-called Enlightenment and into the 20th Century, are encouraged to begin with the works of English historian Dame Frances Yates.

Flowers explains that:

In reality the true Devil, the exemplary model of the magician of the left-hand path, is fully liberated again from the theological dungeon of medievalism with the advent of Classicism [1700–1800]. The gate was opened during the Renaissance, and his chains were broken by the Enlightenment, but only with Classicism does he begin to walk the earth freely again.[21]

 

The Babylonian Sun Seal – Magic Square 111/666

The Washington DC March For Our Lives crowd size peaking at one o’clock meant maximum impact for several timely ‘coincidences’.

At 1:11 pm, the figurehead speaker David Hogg concluded his speech with the defiant raised fist salute, a symbolic gesture commonly associated with communism and other revolutionary movements since its use by the Industrial Workers of the World in 1917, the year of the Bolshevik Revolution.

 

His prepared speech was precisely 4 minutes long. We have already seen a little of the occult significance of the number 4.

The time of Hogg’s triumphant finale – 1:11 – also has a ‘magical’ significance.

@davidhogg111

Gematria is “an Assyro-Babylonian-Greek system of alphanumeric code or cipher, later adopted into Jewish culture, that assigns numerical value to a word, name, or phrase.” In the Mispar Shemi method, 111 is the value of alef / aleph א, the first(born) letter of the Hebrew aleph-bet (1 + 30 + 80; obtained from its spelling, אלף).

111 has explicit ‘magical’ conjuration connections with 666, the Number of the Beast in St. John’s book of Revelation.

How so?

Babylonian priests wore gold amulets – Sigillum Solis – inscribed with the Magic Square of 36 (6×6) – photographs below. The sum of any row or column (including the two diagonals) in the Magic Square, is 111. The sum of all the numbers (1–36), is 666.

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The March For Our Lives logo, with its four (4) words plus four (4) silhouettes, was displayed 9 times (3×3) behind the speaker at the Washington DC rally. There are two plausible interpretations: 9 x 4 = 36 = 6×6 Magic Square (also, 36 = 3+6 = 9, 3 3’s); or, 9 x 8 = 72 (and, 7+2 = 9, 3 3’s), the Cabalists’ “Seventy-two-Lettered Name” of Yhwh (יהוה), and the Rule (or “Power”) of 72.

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David Hogg at Capitol Hill. ( 9 x 4 = 36 | 9 x 8 = 72 )

Also noteworthy is that the march was held from noon to 3 p.m. (12 (1+2=3) – 3; 33), on Pennsylvania Avenue between 3rd street and 12th street NW (3 – 12 (1+2=3); 33).

From 12–3 pm (33). On 3–12 St. (33).

The alchemists’ symbol for the synthesis of Mercury (Hermes) + Sulphur 🜍 (Satan) – Mercury(II) Sulphide, or Cinnabar – is 🜓.

I urge readers to ponder each detail in that sentence. Very carefully.

Many scholars and researchers believe that Jesus of Nazareth was crucified at Passover, 33 AD.

The art of extracting elemental mercury from natural cinnabar (HgS) appears to have been common practice by the end of the fourth century BC. The reverse process – artificial synthesis of cinnabar from mercury and sulphur – has been known since before 400 AD.[22]

Vermillion is a brilliant red or scarlet pigment made from powdered cinnabar. It was widely used for art, decoration, and cosmetics in ancient Rome, in illuminated manuscripts of the Middle Ages, and in Renaissance art. Differences in hue, from bright orange-red to a duller reddish-purple, are created by varying the fineness of the ground particles. It was highly valuable; in the Middle Ages, despite alchemists then having knowledge of artificial manufacture of cinnabar, vermillion pigment remained almost as expensive as gold leaf.

In the Roman triumphus, a civil ceremony and religious rite celebrating and sanctifying the success of military commanders in the service of the state – traditionally, through victory in foreign wars – the victors’ faces were painted with vermillion, as also the face of Jupiter (alchemical symbol ), supreme deity in the Roman pantheon, on Capitoline Hill.

Triumph3-Mantegna-bearers-of-trophies-and-bullion

The Triumphs of Caesar III: bearers of trophies and bullion, Royal Collection, Hampton Court Palace (Source: Andrea Mantegna, public domain)

Triumph3-Mantegna-bearers-of-trophies-and-bullion_crop

Vermillion was used to paint the walls of some of the most luxurious villas in Pompeii, including the Villa of the Mysteries.[23] The principal source of cinnabar was the Almadén mine in Spain, worked by slaves; a death sentence, due to the highly toxic dust of mercury ores. According to Roman historian Pliny the Elder:

Nothing is more carefully guarded. It is forbidden to break up or refine the cinnabar on the spot. They send it to Rome in its natural condition, under seal, to the extent of some ten thousand pounds a year. The sales price is fixed by law to keep it from becoming impossibly expensive, and the price fixed is seventy sesterces a pound.[24]

In the Byzantine empire, cinnabar and the vermillion colour were reserved for the use of the Imperial family and administrators; official letters and imperial decrees were written in vermillion ink, made from cinnabar.[25]

Cinnabar in calcite matrix_irocks-dot-com

Cinnabar in white calcite matrix. (Source: irocks.com)

3e90d9e3e8a14b1074ebcab7e3d37e45--rocks-and-minerals-mercury

The name “cinnabar” derives from ancient Greek κιννάβαρι (“kinnabari”), a foreign word, probably of Oriental origin (possibly the Persian “zanjifrah” in the same sense).[26]

The records of antiquity show that from ancient Rome through the Middle Ages, there was always great confusion in distinguishing between the highly expensive vermillion-coloured pigment derived from the toxic mineral cinnabar, and that derived from the resin of the Dracaena tree species. The Romans were most familiar with Dracaena cinnabari, the Socotra dragon tree or dragon’s blood tree, native to the Socotra archipelago – part of Yemen, in the Arabian Sea – an important trading centre on the Incense Road to ancient Europe since at least the time of the Ptolemies. It is mentioned in the 1st century Periplus (30: 10. 17) as one of the products of Socotra. “Dragon’s blood” was not only an alternate source of vermillion pigment but also a ‘magical’ cure-all medicine. It was used in medieval ritual magic and alchemy, and remains popular to the present day in a wide variety of occult circles.[27]

Note if you will the historic confusion of opposites, by virtue (or vice) of identical colour – deadly (and valuable) mineral cinnabar (Hermes-Satan), versus medicinal curative “dragon’s blood.”

1200px-DracaenaDracoLeaves

Dracaena draco leaves showing dragon’s blood pigment at the base. (Source: Wikipedia)

1200px-Dragon's_blood_(Daemomorops_draco)

Dragon’s blood (Daemomorops draco), powdered pigment or apothecary’s grade and roughly crushed incense. (Source: Wikipedia)

But I digress.

The Babylonian 6×6 / 111 / 666 amulets mentioned above were used for fortune-telling, and “the conjuration of angels and demons”:

The ancients claimed that God works by mathematics. Their religion was a conglomeration of religion, astrology, alchemy, physical and mental science, and mathematics. Ancient astrology divided the starry heavens into 36 constellations. These were represented by different amulets called “Sigilla Solis,” or the sun seal. These amulets were worn by the pagan priests, and they contained all the numbers from 1 to 36. By these figures they claimed to be able to foretell future events. These amulets were usually made of gold, yellow being the sun color.

36-amulet

These [..] photographs taken in 1910, show actual amulets then in the Berlin Museum. They reveal the veneration the ancients had for the sun-god. On the front side of No.1 we see the god of the sun standing on the lion. This indicated the sun’s position in the constellation of Leo during the hot days of August. On the back is inscribed “Nachyel,” meaning “intelligence of the sun,” and in 36 squares are arranged the numerals 1 to 36 [..] in such a way that adding the numbers of any column either horizontally or vertically, and also the two diagonals crossing the square, the total is the same – 111. The sum of the six columns, computed either horizontally or vertically, is 6 x 111, or 666.

36-amulet2

The second illustration is also a solar seal, but it honors the star Basilisco, which was the diminutive form of the Greek basileus (king), thus meaning the same as the Latin regulus. Now, Regulus is the only first-magnitude star in the constellation of Leo. The sun and the moon are again clearly seen on this amulet, and on the reverse side is the same arrangement of numerals, with the actual figure given of the total 666.[28]

Likewise the “magic sign or seal of King Solomon, known to the medieval Jew as the Magen Dawid [✡]”[29] is a representation of 666 (6 points, 6 triangles, 6 sides of inner hexagon). In antiquity it was the Star of Raiphan / Rephan / Remphan ρεμφαν, from Hebrew Chiun כִּיּוּן or Kewan, probably derived from Old Babylonian Kayawanu (name of the planet Saturn / Satan), whence the Roman god Saturnus’ (Greek “Kronos”, time) Day, our ‘modern’ Saturday, the 6th day of the week.

Engravings from Chymica Vannus 1666_Chymica_Vannus_10

Saturn, from Chymica Vannus, Amsterdam, 1666. (Source: Adam McLean alchemywebsite.com)

 

Jewish observance of the Shabbat (Sabbath) day similarly derives from the Old Babylonian Shabbatum, 15th day of the month, day of the Full moon, and of its transformation from waxing to waning; a liminal time, considered unlucky as the evil god Kayawanu / Saturn was believed to scupper attempts to work on this day.[30]

moon_phases

(Source: universetoday.com)

The Great Sabbath, March 24, 2018 in Washington DC was a First Quarter moon, so named for when the moon has reached one quarter of its full orbit around Earth. It is often called a Half Moon, as we can see exactly half of the Moon’s surface illuminated. In the northern hemisphere, the left-hand side of the moon appeared in darkness on March 24.

The Jewish Virtual Library informs us that “[t]he Castilian kabbalists, Isaac b. Jacob ha-Kohen, Moses of Burgos, and Moses de Leon (in his Hebrew works and in the Zohar), linked the existence of demons with the last grade of the powers of the “left-side” emanation (the sitra ahra, “other side,” of the Zohar) which corresponds in its ten Sefirot of evil to the ten holy Sefirot:

Doing things in pairs, especially drinking an even number of cups, invites the malevolent activities of demons; an exception is the four cups enjoined in the seder on Passover for which reason that occasion is called “a night of guarding” (Ex. 12:42), i.e., of protection from demons.[31]

6a011570601a80970b01a3fcdd8415970b-800wi

Passover Craft For Kids: Four Cups Of Wine Paper Doll Chain. (Source: creativejewishmom.com)

In the Zohar it is thought that .. there are also good-natured devils who are prepared to help and do favors to men. This is supposed to be particularly true of those demons who are ruled by Ashmedai אַשְמְדּאָי‎ (Asmodeus) who accept the Torah and are considered “Jewish demons.” Their existence is mentioned by the Hasidei Ashkenaz as well as in the Zohar.[31]

Asmodeus is said to be the king of the demons in Jewish lore. He is the demon of lust, responsible for twisting people’s sexual desires. According to the Testament of Solomon and Talmudic legend, King Solomon acquired the archangel Raphael’s secret knowledge of ‘magic’, by which he was able to place Asmodeus in chains and compel him to help in building Solomon’s Temple, making clay with his feet, and serving as a drawer of water (water boy). Solomon would not give him his liberty “because that fierce demon Asmodeus knew even the future”.[32]

Asmodeus

Asmodee. From Jacques Albin Simon Collin de Plancy’s Dictionnaire Infernal, 1863 edition. (Image source: Wikipedia)

In the Bible, the 6-pointed Star of Chiun / Saturn ✡ – called the Double Triangle and/or Seal of Solomon in occult circles – is associated with child sacrifice to the Canaanite god Moloch / Melech מלך (Hebrew for “king” of the Jews). (Acts 7:43, cf. Amos 5:26).

432px-Rubens_saturn

Saturn devours one of his sons. Peter Paul Rubens, 1636. (Museo del Prado)

In cabalistic lore, “Nachyel” (also “Nachiel”) is the name of the ‘angel’ of Leo’s governing planet, the Sun. In Hebrew, Nachiel is represented as ג (Gimel, 3rd letter of the aleph-bet). In Gematria, gimel represents the number three. It is said to be written like a vav ו‬ (6) with a jodי  (10) as a “foot” – by a vertical inversion of the jod, apparently. It is believed to resemble a person in motion. The word gimel is related to gemul (גְּמוּל), meaning ‘justified repayment’, or the giving of reward and punishment. Spelling out Nachiel’s name (NKYAL נכיאל) gives a numerical sequence 30 + 1 + 10 + 20 + 50 = 111, and multiplied x 6 = 666:

The geometric figure for the intelligence of the Sun is formed by joining the numerical values of the letters forming the name of the angel Nachiel on the Sun’s magic square, the tens and hundreds often expressed by ones if the number is not extant in the square. So, in the case of our magic square for number 6, table of the Sun, beginning with the first row, we connect 3 + 1 + 10 + 20 + 5…[33]

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The magic square of the Sun, its planetary angel Nachiel, and figure of the angel. (Source: Ann Marie Roos, ‘Magic Coins’ and ‘Magic Squares’, Notes Rec. R. Soc. (2008) 62, 271–288)

In gold amulet No. 1 shown above, this figure of the ‘angel’ Nachiel, reversed 180 degrees horizontally, appears on the front side near the upper right edge (approximately 2 o’clock position).

Israel Regardie (né Regudy), Aleister Crowley’s personal secretary and transcriptionist, and fellow adept in the Hermetic Order of the Golden Dawn, explains further:

The method proposed by Abramelin for calling forth the Four Princes of the Evil of the World is by means of magical squares containing, in certain formations, various letters and names. These squares when charged and energized by the magical will set up a magnetic or electrical strain in the Astral Light to which certain beings consonant to that strain respond in the performance of acts ordered by the Magician.[34]

A century earlier, Éliphas Lévi affirmed:

Talismans are consecrated by the four exorcised elements, after conjuring the spirits of darkness by the Conjuration of the Four.[35]

David Hogg

© Andrew Harnik (AP)

Observant readers may find further remarkable coincidence in the knowledge that the pig is forbidden meat in Jewish law, and that the 4 minute speech of David Hogg included a simple, two syllable, cleverly oxymoronic (Grk ὀξύςμωρός: “sharp-dull”) crowd energy-invoking chant of defiant rebellion – “No More!” – exactly 6 times.

George Orwell’s blackwhite, the key word illustrating the principle of doublethink – “a vast system of mental cheating” – springs analogously to mind.

 

Hollywood Hamsa – Evil Eye amulet for Sabbath

Hollywood screenwriter Krista Suh sought to reproduce the award-winning success of her Pussyhat Project™ – the symbol for the anti-Trump protest march on Inauguration Day, 2017 – with a new promotion for March For Our Lives: the Evil Eye Glove.

sea-of-eyes
It came to me in a dream, just minutes before waking up – I had a dream of a protest, a huge peaceful crowd with their hands outstretched toward the sky – each palm had a huge EYE drawn on it.

It was a Sea of Eyes.

Instagram #EvilEyeGlove

Her promotion gained wide support from the mainstream media worldwide, and from prominent politicians such as Minority Leader of the U.S. House of Representatives, Nancy Pelosi and the Mayor of DC, Muriel Bowser.

Suh and Pelosi

Menechem Wecker explains the history and relevance of this ‘magic’ amulet:

You’ve probably seen these uniquely shaped symbols on pendants worn by Jewish women or displayed in Judaica stores. And in Israel the hamsa — whether on necklaces, keychains or displayed on walls — is as ubiquitous as the Star of David.

But what is a hamsa exactly? And what makes it Jewish?

This symbol of an eye embedded in the palm of an open hand has had numerous other names throughout the ages, including the eye of Fatima, the hand of Fatima, and the hand of Miriam. The form is sometimes rendered naturally and other times symmetrically with a second thumb replacing the little finger.

The hamsa has been variously interpreted by scholars as a Jewish, Christian, or Islamic amulet, and as a pagan fertility symbol. Yet even as the magical form remains shrouded in mystery and scholars debate nearly every aspect of its emergence, it is recognized today as a kabbalistic amulet and as an important symbol in Jewish art.

As the references to Fatima (Mohammed’s daughter) and to Miriam (Moses’ sister) suggest, the amulet carries significance to both Jews and Muslims. One of the most prominent early appearances of the hamsa is the image of a large open hand that appears on the Puerta Judiciaria (Gate of Judgment) of the Alhambra, a 14th-century Islamic fortress in southern Spain.

It would not be unusual for an Islamic symbol to find its way into Sephardic Jewish culture, which flourished alongside Islam. However, amulets are somewhat problematic in Judaism because the Bible prohibits magic and divination. Still, the Talmud refers on several occasions to amulets, or kamiyot, which might come from the Hebrew meaning “to bind.” One law allows for carrying an approved amulet on the Sabbath, which suggests that amulets were common amongst Jews at some points in history.[36] (Shabbat 53a, 61a)

 

In an article for The Jewish Magazine titled “Angels and Demons,” Norman A. Rubin explains that “the use of magical powers was seen as normal during the Talmudic era“:

In the ancient and medieval worlds, Jews were reputed to possess much knowledge about magic: amulets and spells to heal from sickness or harm one’s enemies, mystical incantations to ascend to heaven or bring angels down to earth, and information about the beneficent angels who assisted humans in their fight against the demons of illness and madness. Jewish magic has been part of folk Jewish knowledge and elite rabbinic practice through the years. [..]

Written testimony to the magic formulae in Jewish literature can be found in the Bible, the Mishnah, the Talmud, and the Midrashim – and in archeological finds, i.e. in Qumran a fragment of a scroll was found containing magic compositions that was written in the Hasmonaean era.

Indeed, in Judaic tradition the hamsa is believed to be referenced in Deuteronomy 5:15, stated in the Ten Commandments as the “strong hand” of God who led the Jews out of Egypt.

Some hamsa artifacts have the colors red and blue, both of which are said to thwart the Evil Eye. The symbol of the hand, and often of priestly hands, appears in kabbalistic manuscripts and amulets, doubling as the letter ‘SHIN’ [שׁ], the first letter of the divine name ‘Shaddai’ (one of the names referring to God).

Shin-Shaddai

These hands are divided into twenty-eight sections, each containing a Hebrew letter. Twenty-eight, in Hebrew numbers, spells the word Koach = Strength. | Shefa Tal, Hanau, 1612. (Source: Jewish Virtual Library, Witnesses to History: For Students of Kabbalah)

Symbols-levi-spock

Hamsa-pendant-on-red-string-2

Evil Eye Red String Kabbalah Bracelet with silver Hamsa. (Source: kabbalah-red-bracelets.com, Tel Aviv)

There is much more to the history of the Evil Eye, the concept having appeared in many cultures since antiquity. Wikipedia’s entry offers an extensive overview.

Nazi ‘Black Magic’ – Weaponisation of Youth

Let us conclude our examination of the occult and ‘magical’ methods utilised by March For Our Lives Inc., with a comparative overview of ‘Black Magic’ ritual in the Third Reich.

In Lords of the Left-hand Path, Stephen E. Flowers debunks numerous examples of war-time and post-war propaganda, arguing that “the whole ‘Occult Nazi Mythos’ is bogus in character, and misses the whole point of any real Black Magical, or left-hand path aspects that might have been occurring in the National Socialist movement”:[37]

The magical methodology of the National Socialists, as we can construct it today, extended from private chambers to mass rallies, from traditional folk-festivals to high-tech electronics, from the rites of war to the rites of spring. As with all magic, however, the aim must be kept firmly in focus when attempting to understand it. In this instance the aim was the forging of the Master Race – the Volk made divine.

The most massive problem was cultural in nature – how to motivate millions of the most modern, well-educated people in the world to cooperate in the most radical social and magical experiment in history? The attempt to manipulate the mass-mind to these ends was the underlying factor in much of that which we can readily identify today as real “Nazi occultism.”

The ritual devices were often complex and manifold, but they generally consisted of these elements: ritually shaped space, motion within that space, color, sound (music), and the spoken word. All this was played out in a pattern of dynamic tension between the individual and the gathered mass – nowhere is this more symbolically clear than the sight of the Führer addressing the faithful troops at Nuremberg.[38]

The methods described here must be interpreted as “magical” because they are intended to cause changes in conformity with will and they are making use of theories that exceed, or stand outside of, the established science of their day or ours.[39]

According to Flowers’ research it “was clear from the beginning of the Third Reich that the Party was actively trying to displace orthodox Christianity.” To that end, the Nazis instituted their own “sacred calendar,” named the “Ceremonies of the Reich and the Course of the Year.” One example can be seen in how the German Christmas festivities “became the targets of Nazi liturgical reinterpretation”:

Himmler was especially interested in re-Germanicizing the festival as the Yule-Fest. Goebbels and Rosenberg both used more subtle means. In all cases, however, since this festival always had been (even in pagan times) a private family or clanic and not a public affair, it did not become a candidate for massive Nazi liturgy. It posed a new problem: how to develop National Socialist traditions in private homes. It was 1942 before this began to take on set forms.. .

During the Christmas seasons of 1943 and 1944 the Ministry of Propaganda issued a book called Deutsche Kriegs-weihnachten (A German War-time Christmas) which… went so far as to present the legend of the dead soldier who returned for “Holy Nights” to participate invisibly in celebrations with the family.”[40]

This ritual bears a curious and remarkable correspondence to the Jewish Passover ritual of opening the door and leaving an honorary empty chair for Elijah – the biblical prophet believed to have been taken to heaven alive, and expected to return as forerunner of the Messiah-ben-David:

Chariot of Fire, March for Our Lives

This is one of those texts on which Messianic hopes are built. The prophet promises that God will send Elyahu haNavi, Elijah the Prophet to herald the day and to “turn the hearts of parents to their children and the hearts of children to their parents” ([Malachi] 3:24), to bring reconciliation at long last.

Who is this prophet Elijah? He is the one for whom we will open our doors on Seder night after beginning the ritual with a call for whomever is hungry to come and eat. Our Tanakh teaches that the prophet entered paradise while alive, that “he went up in a stormwind, Elyahu, to heaven,” (2 Kings:2:11) on a “chariot of fire.” Therefore, Elyahu is understood by our Rabbis and Sages to be a kind of emissary between worlds*. In the Talmud he shows up in the heavenly yeshiva and in gatherings on earth.[41]

(*Compare Hermes – the Egyptian Thoth – the alchemists’ trickster god, patron of travellers between ‘worlds,’ merchants, hegemons, orators, and thieves. See Albrecht Dürer’s “Allegory of Eloquence” engraving at top this essay)

We might observe here that Major Arcana card number seven (7) in the Tarot deck – “The four Sevens” according to Lévi, corresponding to netzach, the seventh Sefira (’emanation’) in Cabala, and preceding Justice (8), corresponding to hod (left “foot”) which we examined earlier – is known as The Chariot.

RWS_Tarot_07_Chariot

VII. The Chariot. | Tarot card from the Rider-Waite-Smith tarot deck, 1909. (Source: Wikipedia)

The fourth ritual celebration in the Nazi liturgical year was held on the last Sunday in March. It was called the “Pledging of the Youth”:

This was analogous to confirmation in the Christian churches. It was the day on which the 14 year old boys and girls could transfer to the Hitler-Youth (Hitler-Jugend) or League of German Girls (Bund deutscher Mädel) from the corresponding “junior leagues” of these organizations. Although this was an individual rite of passage, it had national significance as a time of celebrating the commitment of youth to the movement.[42]

Note the parallels with March For Our Lives’ express encouragement of American youth to enrol to vote – an individual rite of passage – and urging their commitment to the movement and the cause.

Indeed, David Hogg’s speechwriter appears to have understood these ‘magic’ techniques all too well – these very themes were embedded throughout his oration. Pay careful attention:

Now, who here is gonna show up and vote in the 2018 election? If you listen real close, you can hear the people in power shaking.

We are going to make this the voting issue. We are going to take this to every election, every state and every city.

We are going to make sure the best people get in our elections to run, not as politicians but as Americans. Because this .. this (points to Capitol Hill behind him) .. is not cutting it.

Now is the time to come together, not as Democrats, not as Republicans, but as Americans. Americans of the same flesh and blood that care about one thing and one thing only, and that’s the future of this country and the children that are going to lead it.

Now, they will try to separate us in demographics, they will try to separate us by religion, race, congressional district, and class: they will fail!

We, will come together, we, will get rid of these public servants that only serve the gun lobby, and We Will Save Lives! You are those heroes.

Note carefully the messianic implications of this rhetoric.

So let’s take this to our local legislators, and let’s take this to mid-term elections, because without the persistent heat*, without the persistence of voters and Americans everywhere getting out to every election, democracy will not flourish; but it can, and it will.

We can, and we will, change the world!

(*alchemy procedure)

The timing of these rituals (Jewish Shabbat HaGadol / War of the Egyptian Firstborn, Nazi Pledging of the Youth, and March For Our Lives)  is also noteworthy – the beginning of Spring, celebrated since antiquity for its association with rebirth, change, the fresh and the new, the blossoming of new life after the ‘death’ of winter.

This was also the time of the 11 day Akitu harvest (barley-cutting, or “reaping”) festival in ancient Babylon, honouring their supreme god Marduk, whose star was Jupiter, and his son Nabû, the god of writing, for their victory over the monster of primeval chaos.

Messiah Hogg’s speechwriter also made reference to these associations, at the very beginning, the middle, and towards the end of his speech.

One might even perceive a cryptic reference to the Talmudic legend of the Egyptian firstborns’ revolt against Pharoah, the “miraculous” transformation of evil into good (for the benefit of the Hebrews, enabling their “liberty”), in his very first words:

The cold grasp of corruption shackles the district of Columbia. The winter is over. Change is here. The sun shines on a new day and the day is ours. (0.02)

Today is the beginning of spring, and tomorrow is the beginning of democracy. (2:14)

This is the start of the spring and the blossoming of our democracy. So let’s take this to our local legislators, and let’s take this to mid-term elections, because without the persistent heat, without the persistence of voters and Americans everywhere getting out to every election, democracy will not flourish; but it can, and it will. (3:15)

Doubtless many will forgive the speechwriter taking .. ahem .. liberties, with the truth. Even on the Great Sabbath. After all, an “approved amulet” – like the hamsa Evil Eye – is an exception to the ‘divine’ rules. The official beginning of Spring 2018 was .. ahem .. 4 days earlier, on 20 March.

There are some interesting conclusions that may now be drawn.

Stephen Flowers’ review of Nazi ritual in the Third Reich must be understood in context of his being a practicing member of the Temple of Set, and his work being an openly stated apologia for left-hand path philosophy. He is, understandably, reluctant to voice interpretations that non-practitioners of the left-hand path might seize upon as confirming a ‘Satanic’ or ‘demonic’ (i.e., metaphysical) dimension to Nazi rituals and practices. The following should serve as a summary example, and speak volumes for the discerning reader:

In the final analysis we must again ask ourselves whether the Nazis are in any real sense to be aligned with the left-hand path. On the essential element of self-deification, the Nazis present a mixed picture. [..] The deification in Nazism is contained not in the individual, and not in the whole of the human species (as with Communism) but in the particular organic strain known as the Aryans. It is the Volk as an organic construct which will reach the state of divinity in the National Socialist model.

The Nazis were to separate this new “god” from all others, and develop it to a new level of being. If there is a crux to the issue of whether they practiced any sort of “black magic,” surely this is it. The Nazi represents a race-based nationalistic rebellion against the natural cosmic order (or perhaps modern “conventional order”), just as the true Black Magician represents that rebellion in the individual ego.

This fact negates the viability of the essential individualistic component to the practice of the left-hand path. The individual is almost totally irrelevant in the ideology of Nazism – except as a mythic heroic model for behaviour suited to the aims of the State.[43]

Sound familiar?

One feels compelled to suggest the possibility of uncomfortably close correspondences with other self-idealised and separated ‘heroic’ groups, such as (paradoxically, at first glance) Party goodthinkers in George Orwell’s dystopian 1984, and the messianic “heroes” of March For Our Lives.

In context, we might also think to take a much closer and far more critical view of the mainstream media, the ‘entertainment’ industries, technology industries (in particular, those associated with genetic and gender ‘modification’, Big Data, artificial intelligence, transhumanism), and various sects of Christian determinism, Islamic fundamentalism, and rabbinic Judaism.

As a form of Lesser Magic these rituals had many functions. Among them were the forging of a focused “mass will” of the Volk, the creation of a deep sense of self-consciousness as an organic entity, the bonding of that entity to a set of symbols, the projection of the entity through those symbols back in time to the ancestors and forward in time to the descendants.

Indeed the Nazis did use magic of a most sophisticated and modern kind. The Lesser Magical use of symbolism and spectacle to manipulate and direct the masses is only rivalled by Madison Avenue. [..] The degree to which these methods could be called Black magic is open to interpretation. In that the aims are usually collectivist and thought to be “ordained by Nature,” they would seem to be more “white magical.” But seen from the level of the selected (separated and independent) folk-group the picture becomes darker. The separated group, with its own idiosyncratic characteristics, imposes its will on the environment around it – contrary to the “natural” flow of convention and historical development.

National Socialism might best be described as a uniquely post-modern, organic school of the left-hand path. They have an organic, collective basis (Folk), but do have a gradual (initiatory) perspective on the transformation of the entity in question from its mundane into its divine state using magical means – a triumph of the will.[44]

As can be seen, the key concepts associated with ‘Lesser’ Black Magic are (1) separation of a selected (“chosen”) group, (2) having its own “idiosyncratic” characteristics, that is (3) bonded to a set of symbols, and that (4) seeks to impose its will on its environment, (5) contrary to the “natural,” the conventional, dare one say “traditional” and historic flow… and, most importantly, with an aim, motive, or intent, that is self-Deifying or messianic in character.

In this context then, consider the defiant declaration of intent to impose its will on others evidenced in the Mission Statement of the March For Our Lives movement. Observe that this imposition of the will – the ‘magic’ of transforming one’s environment in accordance with self-interest – is rhetorically justified by self-identification with a messianic ideal; a form of self-Deification that is fundamental to the left-hand (‘satanic’) path:

We came together on March 24th and through continued unity, we will save lives. We will not stop our advocacy until we see the change we demand – a change that is necessary in order to save innocent lives across our nation.

 

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

REFERENCES

[1] Stephen E. Flowers, Lords of the Left-hand Path: A History of Spiritual Dissent (1997, Second Edition). Runa-Raven Press, Texas. pp. 124-125

[2] Edward Bernays, Propaganda (1928, Renewed 1955), IG Publishing, New York (2005). p. 37

[3] George Orwell, Nineteen Eighty-Four (2003 Centennial edition), Plume Harcourt Brace, USA. p. 217

[4] chabad.org – links in text. (retrieved April 6, 2018)

[5] Mark Passio, Natural Law, seminar at Yale Omni, October 2013 (YouTube, retrieved January 2018)

[6] chabad.org – links in text. (retrieved April 6, 2018)

[7] Cabalistic Dualism, Jewish Encyclopedia (1906), online (retrieved April 6, 2018)

[8] Rabbi Shimon Lieberman, Kabbala #20: Netzach and Hod: Means to an End, Kabbalah 101, aish.com (retrieved April 6, 2018)

[9] Éliphas Lévi, Transcendental Magic: Its Doctrine And Ritual, A.E. Waite translation, George Redway, London (1896). p. 91

[10] ibid., pp. 176-177

[11] ibid., pp. 236, 353

[12] Bill Heidrick, Notes on the Demonic Orders (Adverse Sephiroth), Magical Correspondences. (retrieved April 12, 2018)

[13] Hod (Kabbalah), Non-Jewish occult associations, Wikipedia (retrieved April 6, 2018)

[14] Éliphas Lévi, Transcendental Magic: Its Doctrine And Ritual, A.E. Waite translation, George Redway, London (1896). p.95

[15] Éliphas Lévi, History of Magic, A.E. Waite translation (Second edition). William Rider and Son Limited, London (1922), p. 527

[16] Éliphas Lévi, Transcendental Magic: Its Doctrine And Ritual, A.E. Waite translation, George Redway, London (1896). p. 94

[17] ibid., p. 320

[18] ibid., p. 367

[19] Ann Marie Roos, ‘Magic Coins’ and ‘Magic Squares’: The Discovery of Astrological Sigils in the Oldenburg Letters, Notes and Records of the Royal Society (2008) 62, p. 271–288, citing Deborah E. Harkness, John Dee’s conversations with angels: cabala, alchemy, and the end of nature (Cambridge University Press, 1999), p. 174., and Ludwig Blau, ‘Angelology: cabalistic view’, jewishencyclopedia.com (accessed 1 December 2007)

[20] Stephen E. Flowers, Lords of the Left-hand Path: A History of Spiritual Dissent (1997, Second Edition). Runa-Raven Press, Texas. p. 115

[21] ibid., p. 100 – Note that by “Classicism,” Flowers does not mean the 18th century artistic movement of Neoclassicism but rather the “freedom,” “equality,” and “rational” self-interest promoting philosophistries of Liberalism – the Christian values-inverting doctrines of ‘enlightened’ ‘luminaries’ such as Bernardus Mandeville (“Private Vices, Publick Virtues”), formalised in the ‘useful’ ethics, ‘felicific’ (pleasure-seeking, hedonistic) calculus, and Defence of Usury of Jeremy Bentham (“Principles of Morals and Legislation”).

[22] Vladimir Karpenko; John A. Norris, Vitriol in the History of Chemistry (2002), Chem. Listy 96, 997–1005 (2002).

[23] Anne Varichon, Couleurs : Pigments et teintures dans les mains des peuples, p. 112 (cited in Wikipedia, retrieved April 8, 2018)

[24] Daniel V. Thompson, The Materials and Techniques of Medieval Painting, p. 103. (Cited in Wikipedia, retrieved April 8, 2018)

[25] Anne Varichon, Couleurs : Pigments et teintures dans les mains des peuples, p. 112 (cited in Wikipedia, retrieved April 8, 2018)

[26] Cinnabar, etymologyonline.com (retrieved April 10, 2018)

[27] Dragon’s blood, Wikipedia (retrieved April 10, 2018)

[28] Roy Allan Anderson, Unfolding the Revelation (Revised). Pacific Press Publishing Association, Boise Idaho, Oshawa Ontario, Canada (1953, 1961, 1974). Library of Congress Catalogues Card No 61-10884. pp 125-127. Cited by HackYaBabylonian Sun Seal Square (retrieved 6 April 2018)

[29] Cabalistic Dualism, Jewish Encyclopedia (1906), online (retrieved April 6, 2018)

[30] Rabbi Jack Riemer, Appreciating and knowing the Bible, then and now, Jewish News Syndicate, June 11, 2017 (retrieved 8 April 2018). For more detailed examination, cf. Hebrew and Babylonian Traditions, The Haskell Lectures delivered at Oberlin College in 1913, since revised and enlarged, by Morris Jastrow, Jr., Ph.D. New York: Scribner, 1914 – “Jastrow holds that the waning of the moon was in Babylonia a time of anxiety, and that the people were especially anxious to propitiate their gods before entering upon it. He finds several passages of the Old Testament (II Kings 4:23; Amos 8:5; Hos. 2:13; Isa. 1:13; Ezek. 46:1) in which the feast of the New Moon and the Sabbath are classed together, and thinks that the Sabbath in Israel also began as a festival connected with the full moon.” (George A Barton review, American Journal of Theology, doi/pdfplus/10.1086/479398, pp. 426-7)

[31] Demons and Demonology, jewishvirtuallibrary.org (retrieved April 8, 2018)

[32] Kaufman Kohler; Lewis Ginsberg, Asmodeus or Ashmedai, jewishencyclopedia.com (retrieved April 10, 2018)

[33] Ann Marie Roos, ‘Magic Coins’ and ‘Magic Squares’: The Discovery of Astrological Sigils in the Oldenburg Letters, Notes and Records of the Royal Society (2008) 62, p. 271–288

[34] Israel Regardie, The Tree of Life: A Study in Magic (Second edition), Samuel Weiser Inc, York Beach, Maine (1968), p. 199-200

[35] Éliphas Lévi, Transcendental Magic: Its Doctrine And Ritual, A.E. Waite translation, George Redway, London (1896). p.242

[36] Menachem Wecker, What is a Hamsa?, myjewishlearning.com (retrieved April 10, 2018)

[37] Stephen E. Flowers, Lords of the Left-hand Path: A History of Spiritual Dissent (1997, Second Edition). Runa-Raven Press, Texas. p. 121

[38] ibid., p. 128

[39] ibid., p. 124

[40] ibid., p. 127

[41] Rabbi Robin Podolsky, Chariot of Fire, March for Our Lives, jewishjournal.com 28 March 2018 (retrieved April 6, 2018)

[42] Stephen E. Flowers, Lords of the Left-hand Path: A History of Spiritual Dissent (1997, Second Edition). Runa-Raven Press, Texas. p. 126

[43] ibid., p. 129

[44] ibid., pp. 128-130

Standard
Mysticism, Time

Cheating Females: Milk And Honey Were Their Lies

Gold on silver
Is the Autumn
Soft and tender
Are her skies
Yes and no
Are the answers
Written in
My true love’s eyes[43]

Frontispiece from Christopher Love Morley Collectanea chymica Leydensia, Leiden, 1693

Christopher Love Morley, Collectanea chymica Leidensia contracta, Leiden, 1693. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

[If you have not yet done so, I urge you to read Part 1 of this essay, before continuing with this Part 2.]

 

To fully understand the base principles of alchemical cheating through the ages – did you see what I did then? – we need to travel back in time, to ancient Mesopotamia.

It is here, in the Fertile Crescent – the Cradle of Civilisation – that archaeologists have uncovered abundant evidence for the earliest recorded origins of two fundamental concepts, or principles, that are still with us today. Together, they are the foundation for fully understanding what George Orwell (1984) described as doublethink – “a vast system of mental cheating”.

These two principles are embedded not only in the monetary art of males cheating females but also in Eastern and Western philosophy, politics, religion, occultism, economics (but I repeat myself), science; indeed, in all realms of human thought, belief, and activity.

The Unity (or Union) of Opposites.

And the Law of Inversion (or reversal).

The Unity of Opposites is an abstract idea – a belief – that all things are created out of the union – the Sacred Marriage – of two equal, “gender” opposites.

A male principle (active, creative, “light”, positive, good).

And a female principle (passive, destructive, “dark”, negative, evil).

This is the exoteric (suitable for the public) principle in alchemy – the manipulated or engineered “transformation” of something, from a “lower” form into a “higher” form.

Like, let’s say, “transforming” a female (evil) into a male (good).

Or, “transforming” your promise to pay the customer real cash (liability), into a record of an unsecured, borrowed from the customer “deposit” (asset).[44]

Robert Fludd, Utriusque Cosmi Maioris scilicet et Minoris Metaphysica Physica Atque Technica Historia, 1617-1621

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

As the alchemical principles are believed to be universal, in theory everything can be manipulated and transformed, including minerals (eg, lead into gold), biological matter, ideas, markets, society, and even human consciousness itself.

The only way to do so, however, is by a precise inversion, or reversal, of values.

Lying, and cheating.

In other words, by faking it.

Counterfeiting.

According to Ahmad al-Hassan (Arabic Alchemy ‘Ilm al-San’a: Science of the Art), the Unity of Opposites principle first appears in ancient Babylonia:

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.

De Alchimia opuscula complura veterum philosophorum, Frankfurt, 1550

De Alchimia opuscula complura veterum philosophorum (“Rosary of the Philosophers”), Frankfurt, 1550. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

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 [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.

Engraving from Musaeum hermeticum, Frankfurt 1625

Musaeum hermeticum, Frankfurt 1625. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

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.[45]

The alchemy of the Middle Ages – and the Hermetic Reformation (Renaissance, french “rebirth”), and the 18th century Enlightenment – was built on this Babylonian belief in a cosmic, sexual duality:

[T]he alchemic world view was, just like that of Tantrism, dominated by the idea that our universe functions as the creation and interplay of a masculine and a feminine principle and that all levels of existence are interpenetrated by the polarity of the sexes. “Gender is in everything, everything has masculine and feminine principles, gender reveals itself on all levels”, we can read in a European treatise on the “great art”.[46]

This is also the origin of the Duality Principle in medieval and ‘modern’ bookkeeping by double entry. The Duality Principle is really just the Babylonians’ Unity of Opposites by another name:

For every debit there must be a credit, and for every credit there must be a debit – Alas! How few consider that if this must be the case, the rule to go by, nothing is more easy than to make a set of books wear the appearance of correctness, which at the same time is full of errors, or of false entries, made on purpose to deceive![47]

According to the Jewish Encyclopedia (1906):

The whole dualistic system of good and of evil powers, which goes back to Zoroastrianism and ultimately to old Chaldea, can be traced through Gnosticism; having influenced the cosmology of the ancient Cabala before it reached the medieval one. So is the conception underlying the cabalistic tree, of the right side being the source of light and purity, and the left the source of darkness and impurity [..] The fact also that the “Ḳelippot” (the scalings of impurity), which are so prominent in the medieval Cabala, are found in the old Babylonian incantations [..] is evidence in favor of the antiquity of most of the cabalistic material.

Joseph ben Abraham Gikatilla, Portae lucis, 1516

Joseph ben Abraham Gikatilla, Portae Lucis (Latin translation of Gikatilla’s work Shaarei Ora – “Gates of Light”), 1516. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

It stands to reason that the secrets of the theurgic [from Latin theūrgia:magic”] Cabala are not lightly divulged; and yet the Testament of Solomon recently brought to light the whole system of conjuration of angels and demons, by which the evil spirits were exorcised; even the magic sign or seal of King Solomon, known to the medieval Jew as the Magen Dawid [✡], has been resurrected.[48]

Tree of dark and light from Valentine Weigel Studium Universale, 1695

Tree of dark and light from Valentine Weigel, Studium Universale, 1695. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

The prehistoric clay token/envelope record-keeping system of the Fertile Crescent is the earliest evidence for the Unity of Opposites.

Accounting scholars call it the Input-Output principle; a dualistic, abstract re-presentation of real economic exchanges. Like, let’s say, a transfer of “seed” from a male (Output) to a female (Input) … or vice versa:

[The] ancient people of the Middle East had record keeping systems, the basic logical structure of which was virtually identical to that of modern double entry.[49]

[T]he token-accounting of the ancient Middle East, as well as modern accounting, deal with two distinct but related duality aspects. The first kind of duality involves concrete transactions and belongs to physical reality, while the second kind of duality arises out of ownership and debt relations which belong to social reality.

[The] inconspicuous impressing of the clay tokens upon the surface of the receptacle [..] [was] the precursor of modern double entry bookkeeping; more importantly, it was the major impetus to cuneiform writing as well as abstract counting.[50]

bulla-envelope-ms-4631_f

Bulla-envelope with 11 plain and complex tokens inside, representing an account or agreement, tentatively of wages for 4 days’ work, 4 measures of metal, 1 large measure of barley and 2 small measures of some other commodity. (Source: The Schoyen Collection)

Cuneiform (Latin cuneus: “wedge”) writing was created by making impressions on a wet clay tablet with a stylus made from a reed (Sumerian gi-dub(-ba), Akkadian qan-tuppi; literally “tablet reed”), with its tip cut into a triangular wedge.

cuneiform_stylus

As cuneiform clay tablet writing gradually replaced token/envelope record-keeping, naturally there was a need to continue recording this double duality.

The mutual obligations of a Sacred Marriage – a mutual exchange of promises to pay – involves two different identities (a male and a female), and eight recordable actions in total when the promises are both honoured.

The promises to pay and repay “seed” – an abstract Ownership-Debt exchange – is one inverse pair of Output-Inputs (4).

The actual payment and repayment of the “seed” – a real exchange – is another inverse pair of Output-Inputs (8).

But when considered from only one perspective (the male’s), there are two identities, and only four recorded actions.

The abstract Output of the (male) promise (his liability), and the abstract Input of the (female) promise (his asset).

Then, on the honey-moon, the real Output of the promised (male) “seed” (his expense, cancelling his liability), and 9 months later again, the real Input of the promised (female) repayment of the “seed” (his income, cancelling her liability/his asset).

All “square”.

This was now reflected in the number of sides the ancient scribe needed to record different kinds of transactions:

Four-sided tablets were utilized for financial transactions and two-sided clay tablets were reserved for agricultural records.[51]

Frontispiece from Christian Adolf Balduin, Aureum superius et inferius aurae superioris et inferioris Hermeticum, Amsterdam, 1675

“Aurum Aura” (Air of Gold); Christian Adolf Balduin, Aureum superius et inferius aurae superioris et inferioris Hermeticum, Amsterdam, 1675. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Early proto-cuneiform (pictogram) writing was steadily refined, and by 3000 BC scribes were able to convey word-concepts (honour), not just word-signs (an honourable man).[52]

By 2600 BC, it was also possible to isolate the phonetic (sound) value of a certain sign. This is known as the rebus principle (Latin rēbus “by means of objects”) – using existing symbols just for their sound, to represent or allude to other words or abstract concepts. It became a favourite form of expression in heraldry of the medieval era – the rebus of Bishop Walter Lyhart of Norwich, for example, consisted of a stag (or hart) lying down.[53]

Ancient scribes – an elite class, thanks to their special knowledge – could now record their puns – “magic” words, that minds inclined to double entendres, deception, or secrecy, purposed to carry double or multiple meanings.

Indeed, scholars believe that cuneiform writing, hieroglyphs, and alphabets, were all based on punning:

The Rebis (from Latin res bina, meaning dual or double matter) is the end product of the alchemical magnum opus or great work.[54]

Sixth woodcut from Basil Valentine's Azoth

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

As we have already seen (Part 1), when stripped bare of all its “authoritative” pretences to mathematical precision, “balance”, and objective impartiality, bookkeeping by double entry is really nothing more than story-telling … with equal positive and negative numbers added.

(Did you see what I did then … for the second time? Loθok again.)

Clock-pendulum

A pendulum-governed escapement of a clock, ticking every second. (Source: Wikipedia)

Most importantly, it is always a story of two (2) opposite perspectives, but it is told from only one perspective – the bookkeeper’s.

By telling his story using puns – words with double or multiple meanings – a cunning bookkeeper can easily deceive any reader or auditor who has not been “initiated” into the occult (hidden, secret) meanings of his code words and symbols:

Legally, [banks] do not take deposits, they borrow from the public. The expressions in banking are designed to mislead what’s really happening.[55]

Basil Valentine 'Azoth' series

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

Thoughout the “Dark” and Middle Ages, the practice of usury (lending at “interest”) – a mortal sin – was officially banned by the Church-State authorities. Following the Fourth Lateran Council (1215), it was also mandatory to make a full confession of one’s sins, at least once a year.

For merchants and money-lenders, it was now all the more important to have trading records with code words and symbols “hidden in plain sight”.[56]

Hermetic silence - emblem from Achille Bocchi Symbolicarum quaestionem de universo genere, 1574

Hermetic silence – Achille Bocchi, Symbolicarum quaestionem de universo genere, 1574. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Though not as drastic as the penalty imposed by the Babylonian Hammurabi Code No. 7 for issuing fraudulent “deposit” receipts (“that man is a thief: he shall be put to death”), the penalties for practicing usury were still severe.

Not only was there a spiritual threat of the soul’s eternal damnation to the lowest of circles in the seventh circle of hell in the afterlife[57], there was also the ever-present, material threats of social condemnation and ostracisation, physical expulsion from the town, city or state, and of gravest concern for most, asset forfeiture:

Giovanni di Bicci de Medici, founder of the Medici Bank and Cosimo de Medici’s father … died intestate because in making out a will “he would have denounced himself as a usurer and might have caused considerable trouble for his heirs.”[58]

Accounting is a form of story telling – giving an account – and stories require an audience, listeners; auditors. In late medieval Italy, the auditor was God. One historian of accounting, James Aho, argues it’s no coincidence that double entry emerged at a time when confession became compulsory for ordinary Catholics. [..] [K]eeping the fullest possible set of accounts is a bit like confessing your sins. Even if you are doing something morally suspect, at least you are making a clean breast of it.[59][60]

[The “Father of accounting”, Luca] Pacioli [c. 1447-1517] advises merchants to incorporate explicit signs of Christianity into their books as a way of legitimising their profit-seeking activities.  The use of double entry itself was like the Catholic confession: if a merchant confessed – or accounted for – all his worldly activities before God, then perhaps his sins would be absolved.[61]

Remarkably, there is a compelling analogue to this in a cuneiform text from the 7th century BC. It comes from the same “fertile” region that had previously birthed the Unity of Opposites principle, punning, primitive record-keeping by double entry, and all the foundational beliefs of alchemy, including – as we will see – the “mystery” cult sex magic rituals, based on the Law of Inversion.

The text is known as the Netherworld Vision or Underworld Vision of an Assyrian Crown Prince, and is the “oldest known visionary journey to hell”[62]:

Scholars have [..] agreed that the text has a great significance for the history of religions and literature. But no one can agree precisely on what that significance is. The text’s interpretation has been hampered by its very distinctiveness: in 2,000 years of cuneiform literature, there are no other examples of the genre it represents…[63]

There are many fascinating and important analogous details to be found in this unique text – so many as to warrant a comprehensive separate study.

Our key observation is that – just as with medieval double entry – in the Underworld Vision it is the telling of the story .. twice .. seemingly from two perspectives .. but both told by the same person .. that absolves the story-teller of “the sin that the vision condemns”.[64][65][66]

The tale tells of a crown prince, “surrounded by luxury” and “piling up jewels like dirt”, who is having a profound personal crisis – sleepness nights, uncontrollable weeping, the whole box and dice.

(Did you see what I did then? Try again.[67])

As it turns out, the “prince” (and narrator) also just happens to be a scribe.

After twice praying to the Queen of the Underworld – the first resulting in a dream (šuttu) where the Queen appears and tells him “I shall not answer” – he has a vision (tabrītu) of himself visiting the Underworld[68].

The word tabrītu “appears frequently [in period texts] to describe building projects – actually existing physical objects.”[69]

So then, we have the story of a progression from the abstract (šuttu), to the real (tabrītu).

The prince’s “vision” (real building project) begins with … “an overwhelming, pedantic scholarly list of gods and demons”[70].

These are described by scholars as “hybrid monsters” or “monster-demons”. Most of the monsters have “feet like a man”. About one it is said that “with its left foot it was treading”[71] – a metaphor for conquering and domination.

Woodcut from Petrarch, Das Glüchbuch, Augsburg, 1539

Woodcut from Petrarch, Das Glüchbuch, Augsburg, 1539. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Frontispiece from Johann de Monte-Snyders, Metamorphosis planetarum, Amsterdam 1663

Johann de Monte-Snyders, Metamorphosis planetarum, Amsterdam 1663. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Morienus from Michael Maier, Symbola aurea mensae, Frankfurt, 1617

Morienus from Michael Maier, Symbola aurea mensae, Frankfurt, 1617. © Adam McLean (alchemywebsite.com). Used with permission,

 

One is said to be standing upright; another, lacking its hind leg – it will walk with a limp.

 

Sendivogius from Maier Symbola aurea mensae, Franckfurt, 1617

Sendivogius from Michael Maier, Symbola aurea mensae, Frankfurt, 1617. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Johann Joachim Becher, Natur-Kündigung der Metallen, Frankfurt, 1661

Johann Joachim Becher, Natur-Kündigung der Metallen, Frankfurt, 1661. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

The list ends with an ominous[72] figure called the “one” or “unique man” (ištēn etlu) – depicted as the “ideal king”, the mediator between god and man, the “exalted shepherd”, who is given everlasting dominion over all nations from the god(s).[73]

The prince is told that this is his ancestor, a “conqueror” and “high priest of Assur”[74] – a role exclusively reserved for Neo-Assyrian kings. He is also told that this ancestor “ate the taboo and stamped on the abomination” – two noteworthy points, as we will see.[75]

His body is said to be “black like pitch”, his face “like the Anzû bird,”[76] and he is wearing a red robe.[77]

Eyes Wide Shut

“Eyes Wide Shut” Artist Print (AP), J.S. Rossbach (Click to enlarge)

zu_1

The Anzû or “storm-bird” (Sumerian IM.DUGUD, “heavy rain”, i.e., a flood of waters; in Akkadian, “the wise one of heaven”) is a famous mythic creature – depicted as an eagle with a lion’s face – that is first recorded in the Old Babylonian era.

It is said to be a “worker of evil, who raised the head of evil”[78]. In the Epic of Anzû, this brazen rebel lusts after the Tablets of Destiny – the key to world rule – and proceeds to steal them from the supreme deity, thus gaining total control over the universe, the gods, and the fates of all.

In other words, Anzû was a thieving “time god” … remarkably reminiscent – or rather, prescient – of Mercury-Hermes, “the Sage, the Babylonian”, god of the alchemists.

The “vision” concludes with Nergal, the King of the Underworld, sparing the prince’s life – why? – so that “he may return penitent to the upper world to begin the glorification of Nergal”[79].

Assyriologists have identified the “crown prince” as Assurbanipal, who “alone among Neo-Assyrian kings, described himself as a scribe”[80]. Indeed, in another text he is depicted in a personal dialogue with Nabû, the god of writing.[81]

Assurbanipal is a most interesting figure for other reasons too, as we will see.

His deceased “father” ([šu]-u zār[û ]ka : “he is your ancestor”) – the “one” or “unique man” referred to in the Vision – is identified as Assurbanipal’s grandfather, Sennacherib (Akkadian: Sîn-ahhī-erība, “Sîn has replaced the brothers”), king of Assyria 705-681 BC.

In biblical texts, Sennacherib is recorded as having besieged Jerusalem, the capital of the rebellious kingdom of Judah, and finally left Hezekiah on the throne as a vassal ruler (c. 701 BC).[82]

Lachishsiege1

Judean captives being led away into slavery by the Assyrians after the siege of Lachish in 701 B.C. (Source: Wikipedia)

In a striking similarity to other idolised figures in freemasonry and related secret societies (King Solomon, Hiram “King of Tyre”[83], etc), Sennacherib was a great builder – his “Palace Without Rival” is thought to have been the prototype for, or even the actual Hanging Gardens of (not) ‘Babylon’.[84]

Sennacherib is famed for his military campaigns to put down repeated Babylonian rebellions against Assyrian rule.

Taylor Prism

Hexagonal clay prism, foundation record lists campaigns of Sennacherib until the start of his final war against Babylon, and includes a description of the tribute received from Hezekiah, King of Judah in 701 BC. British Museum #91032. (Source: Osama Shukir Muhammed Amin, published 31 March 2014 under Creative Commons: Attribution-NonCommercial-ShareAlike licence)

His assassination “in obscure circumstances”[85] – believed to have been at the hand of one or more of his own sons[86] – was seen as divine vengeance, a punishment for his complete destruction of Babylon in 689 BC.

 

“Rabbi Nathan met the prophet Elijah. He asked him, ‘What was the Holy One, Blessed be He, doing in that hour?’

“Said Elijah, ‘He was laughing and saying, “My children have defeated me, my children have defeated me.””‘

Babylonian Talmud, Bava Mezia 59b[87]

Petrus Bonus Series_PB01

First engraving (of 14), ‘Petrus Bonus’ series, Pretiosa margarita novella de thesauro, ac pretiosissimo philosophorum lapide, Venice, 1546. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Petrus Bonus Series_PB02

Second engraving (of 14), ‘Petrus Bonus’ series, Pretiosa margarita novella de thesauro, ac pretiosissimo philosophorum lapide, Venice, 1546. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Maier- Atalanta Fugiens_AF48

Michael Maier, Atalanta Fugiens: Emblemata Nova de Secretis Naturae Chymica, 1618. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Maier_Atalanta Fugiens-AF44

Michael Maier, Atalanta Fugiens: Emblemata Nova de Secretis Naturae Chymica, 1618. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Maier_Viatorium_MV04

Michael Maier, Viatorium, Oppenheim, 1618. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Petrus Bonus Series_PB11

Eleventh engraving (of 14), ‘Petrus Bonus’ series, Pretiosa margarita novella de thesauro, ac pretiosissimo philosophorum lapide, Venice, 1546. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Petrus Bonus series_PB12

Twelfth engraving (of 14), ‘Petrus Bonus’ series, Pretiosa margarita novella de thesauro, ac pretiosissimo philosophorum lapide, Venice, 1546. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Petrus Bonus series_PB13

Thirteenth engraving (of 14), ‘Petrus Bonus’ series, Pretiosa margarita novella de thesauro, ac pretiosissimo philosophorum lapide, Venice, 1546. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Petrus Bonus series_PB14

Fourteenth engraving (of 14), ‘Petrus Bonus’ series, Pretiosa margarita novella de thesauro, ac pretiosissimo philosophorum lapide, Venice, 1546. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Sennacherib is identified in the Underworld Vision text as the one who built “the Akitu house.” This was the temple for the twice-yearly festivals celebrating the sowing and reaping of the barley crop.

Importantly, other sources[88] show that Sennacherib rebuilt the Akitu temple, in 683 BC – two of them, one outside the walls of Assur, the other outside Nineveh – some six years after his total destruction of Babylon and its Akitu temple, located directly outside the famous Ishtar gate.

The Akitu (“barley”) New Year festival had begun with the Sumerians. Their calendar had featured two Akitu festivals: one in the Autumn in the month of Tashritu, which celebrated the “barley-sowing”; the other, in Spring in the month of Nisannu, which celebrated the “barley-cutting”.

The Babylonians also celebrated the Akitu but only the Spring (“reaping”) Nisannu – an eleven day festival honouring their supreme god Marduk, and his crown prince Nabû, the god of writing.[89]

Sennacherib was hated by the Babylonians, not only for his dominion over their former empire and ultimate destruction of their capital city but also for his apparent disregard for their religious beliefs, gods, and ceremonies.

The Akitu temple was known as the “House Which Binds Death/the Sea.”[90][91]

Abraham Eleazar, Uraltes chymisches Werck, 'Flamel', Erfurt, 1735_EL04

Chronos (“Time”) and Mercury-Hermes. Dragon symbolises the female (debt) principle | Abraham Eleazar, Uraltes chymisches Werck, ‘Flamel’, 1735. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

The Law of Inversion (or reversal) has a close relationship with the Unity of Opposites principle – like two sides of the same coin. It follows by deductive reasoning.

Because all things are believed to be created out of the natural union of two equal opposites, it is therefore possible to manipulate, and dominate all things, by developing methods to attract (“charm”), and “bind”, the “light” (or, the “dark”) “force” – gender – that one wishes to control.

Michael Maier, Atalanta Fugiens, Emblemata Nova De Secretis Naturae Chymica, 1618

Michael Maier, Atalanta Fugiens, Emblemata Nova De Secretis Naturae Chymica, 1618. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

To do so implies the “need” for deception, and, the precise inversion of natural and sovereign laws, traditional moral and ethical values, and social taboos.

This Law of Inversion (or reversal) is the esoteric (for initiates-only), “revolutionary” principle that lies at the heart of all forms of alchemical “magic” or “transformation”.

In other words, it is the principle of lying, and cheating.

It is the principle of re-presenting the true, with the un-true.

Faking it.

Creating an illusion, or counterfeiting the real thing.

The earliest overt evidence for the practice of values inversion is found in the cult worship of Inanna, the Mesopotamian “goddess” of Sex (union, creation, life) and War (separation, destruction, death).

A vivid embodiment of the Unity of Opposites androgyne principle, “she” was also known – in some or all of “her” aspects – as Ishtar (Akkadia, Assyria and Babylonia), as Ashtoreth or Astarte (Canaan), as Venus (Greece), and as Aphrodite (Rome).

Inanna’s cult celebrations were debauched – meaning, de-valued – “carnivalesque” affairs that deliberately broke all laws, social taboos, natural and social boundaries. They were a time for “disorder and antistructure”.

In a word, chaos.

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

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

The rituals were “creative negation” that reminded Inanna’s devotees of “the need to reinvest the clean with the filthy, the rational with the animalistic”.

They are said to “confirm the endless potentiality of dirt and the pure possibility of liminality” – meaning, the ambiguity, and disorientation that is felt by a ritual initiate when “standing at the threshold” of transformation from a previous state into a new, opposite state (from Latin līmen, “a threshold”)[92].

Through the deliberate inversion of values, Inanna’s cult personnel – transvestites[93] – “attack[ed] the basic categorical differences between male and female, human and animal, young and old”[94]:

To turn a man into a woman and a woman into a man are yours, Inanna….
Business, great winning, financial loss, deficit are yours, Inanna.

She (Ishtar) [changes] the right side (male) into the left side (female), she [changes] the left side into the right side, she [turns] a man into a woman, she [turns] a woman into a man, she ador[ns] a man as a woman, she ador[ns] a woman as a man.[95]

Mylius version of Donum Dei Series_MD01

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

The representations of the “goddess” are their own testament to this shattering and confusion of boundaries – the “Queen of the Night” is a deity in human form, and also, part woman and part owl.

“She” has been compared to the Jewish demon Lilith, a seducer, a kidnapper and slayer of children “who appear[s] to human beings, to men in the likeness of women and to women in the likeness of men” – “[t]he traditional depiction of Lilith from ancient Mesopotamia through medieval Kabbalah presents an antitype of desired human sexuality and family life.”[96]

INANNA_DESCENT_691x940

The Burney (Queen of the Night) Relief; c. 1800-1750 BC (Old Babylonian). British Museum 2003,0718.1

Pleased to meet you,
Hope you guessed my name,
But what’s confusing you
Is just the nature of my game

Just as every cop is a criminal
And all the sinners saints
As heads is tails
Just call me Lucifer

 

The medieval alchemists saw their androgyne “time god” – the “Grand Sorcerer”, Mercury-Hermes: a silver-tongued liar and thief, a “producer” of gold, a hegemonic “Master of the Universe” who transcends life and death, a traveller and merchant, a mediator between the real and unreal worlds – as boasting the same power of inversion, enabling mimickry (i.e., faking it, counterfeiting):

The male tantric master [..] has the power to assume the female form of the goddess (who is of course an aspect of his own mystical body), that is, he can appear in the figure of a woman. Indeed, he even has the magical ability to divide himself into two gendered beings, a female and a male deity. He is further able to multiply himself into several maha mudras.[97]

Maier_Atalanta Fugiens_AF10

Michael Maier, Atalanta Fugiens: Emblemata Nova de Secretis Naturae Chymica, 1618. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Outside of Luciferianism, Satanism, and various “magick” cults and male-only (“brotherhood”) societies of the ancient past and present, the primary purveyor of the Law of Inversion in the modern era is Jewish Cabala. In particular, the world-wide Chabad-Lubavitch sect, founded in 1775.

As we have seen, its theurgic (“magic”) doctrine has been traced back “ultimately to old Chaldea”. The Jewish Encyclopedia tells us that “the apocalyptic literature belonging to the second and first pre-Christian centuries contained the chief elements of the Cabala”.[98]

Unsurprisingly then, the Law of Inversion principle also appears in Cabalist doctrine, precisely as it does in the Inanna-Ishtar cult, medieval Tantric Buddhism, and medieval Western alchemy:

It appears that the acosmic background of Habad thought influenced the acceptance of the nihilistic doctrine of inversion, for in a doctrine where the existence and nonexistence of reality are one and the same for God, and a religious view in which Yesh [Something] and Ayin [Nothing] are equal, good and evil are also equated with one another, as are positive religious action and transgression [..] The more extreme formulations, which deny the substantiality of every gradation and commonly accepted dichotomy, doubtless influenced the denial of significant value to reversals, inversions, and oppositions. [..] if “everything is absolutely as nothing and naught in relation to His being and essence,” then neither traditional distinctions nor relative and absolute values have any validity.

“Worship in inversion,” “descent for the purpose of rising up” [..] were seen to be theurgical [“magic”] missions [..] fulfilling the reverse of the divine commandment for the sake of the divine will to be revealed in all dimensions.[99]

Hans Karl von Ecker, Freymäurerische Versammlungsreden der Gold- und Rosenkreutzer des alten Systems Amsterdam, 1779 _ER12

Hans Karl von Ecker, Freymäurerische Versammlungsreden der Gold- und Rosenkreutzer des alten Systems Amsterdam, 1779. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

[T]hrough breaking a taboo for which there is often a high penalty, the adept confirms the core of the entire Buddhist philosophy: the emptiness (shunyata) of all appearances. “I am void, the world is void, all three worlds are void”, the Maha Siddha Tilopa triumphantly proclaims — therefore “neither sin nor virtue” exist. The shunyata principle thus provides a metaphysical legitimization for any conceivable “crime”, as it actually lacks any inherent existence.[100]

In both Eastern and Western alchemy, the starting point for an alchemical “transformation” is the realm of primal matter – the impure, ignoble, or base.

The female (passive, negative, liability; also, since the 1789 French Revolution, “conservative”, “Right”).

According to the Law of Inversion – and a monstrous Ego – the “skilled” magician can transform it (the “female”) into something pure, noble and divine.

The male (active, positive, asset; since 1789, “progressive”, “Left”):

DEB-Ortes-Hedonistic-Balance-Sheet

In European alchemy the coarse starting material for the experiments is known as the prima materia and is of a fundamentally feminine nature. Likewise, as in the tantras, base substances such as excrement, urine, menstrual blood, part of corpses and so forth are named in the alchemic texts, no matter which culture they belong to, as the physical starting materials for the experiments. Symbolically, the primal material is described in images such as “snake, dragon, toad, viper, python”. It is also represented by every conceivable repulsive female figure — by witches, mixers of poison, whores, chthonic goddesses, by the “dragon mother” so often cited in depth psychology. All these are metaphors for the demonic nature of the feminine [..] Shakyamuni compared women in general with snakes, sharks and whores.[101]

Engraving from Valentine's 'Twelve Keys' in the Musaeum hermeticum, Frankfurt 1678

Engraving from Valentine’s ‘Twelve Keys’ in the Musaeum hermeticum, Frankfurt, 1678. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

These misogynous terms for the prima materia are images which on the one hand seek to describe the untamed, death-bringing nature; on the other one readily admit that a secret force capable of producing everything in the phenomenal world is hidden within “Mother Nature”. Nature in alchemy has at its disposal the universal power of birth. It represents the primordial matrix [▽] of the elements, the massa confusa, the great chaos, from which creation bursts forth.[102]

Mylius, Philosophia Reformata, 1622

J.D. Mylius, Philosophia Reformata, 1622 © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

 

There are also European manuals of the “great art” which require that one work with the “menstrual blood of a whore”.[103]

 

Engraving of Flamel's hieroglyphic figures from Des beruhmten Philosophi Nicolai Flamelli , Chymische Werke, 1751

Des beruhmten Philosophi Nicolai Flamelli, Chymische Werke, 1751. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

 

One text talks of “the transformation of the Babylonian whore into a virgin”.[104]

 

J.D. Mylius Donum Dei series

J.D. Mylius, Anatomia Auri, 1628. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

But in order to transform the female into the male, a negative into a positive, a liability into an asset, lead into “gold”, evil into “good” – and so possess the secret birth-force in himself – there is something the lying cheating “time god” must do.

He must kill the essential feminine.

He must destroy the “mother” nature:

Experimenting around with the primal material sounds quite harmless to someone who is not initiated. Yet a symbolic murder is hidden behind this. The black matter, a symbol of the fundamental feminine and of powerful nature from which we all come, is burned or in some cases vaporized, cut to pieces or dismembered. Thus, in destroying the prima materia we at the same time destroy our “mother” or, basically, the “fundamentally feminine”.

Mylius, Philosophia Reformata, 1622_slay dragon mother

J.D. Mylius, Philosophia Reformata, 1622. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

The European adept does not shy away from even the most crass killing metaphors: “open the lap of your mother”, it says in a French text from the 18th century, “with a steel blade, burrow into her entrails and press forward to her womb, there you will find our pure substance (the elixir)”. Symbolically, this violent first act in the alchemic production is located within a context of sacrifice, death and the color black and is therefore called nigredo, that is “blackening”.[105]

Aurora consurgens

Aurora Consurgens, 15th century. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

A sacrifice of the feminine [..] may be found in the logic of the entire Buddhist doctrine. Woman per se – as Buddha Shakyamuni repeatedly emphasized in many of his statements — functions as the first and greatest cause of illusion (maya), but likewise as the force which generates the phenomenal world (samsara). It is the fundamental goal of every Buddhist to overcome this deceptive samsara. This world of appearances experienced as feminine, presents him with his greatest challenge. “A woman”, Nancy Auer Falk writes, “was the veritable image of becoming and of all the forces of blind growth and productivity which Buddhism knew as Samsara. As such she too was the enemy — not only on a personal level, as an individual source of temptation, but also on a cosmic level”. In this misogynist logic, it is only after the ritual destruction of the feminine that the illusory world (maya) can be surmounted and transcended.[106]

Basil Valentine keys_VK12

Last of Basil Valentine’s Twelve Keys, from Michael Maier, Tripus Aureus (Golden Tripod), Frankfurt, 1618. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

“In … Tantrism … woman is means, an alien object, without possibility of mutuality or real communication”. The woman “is to be used as a ritual object and then cast aside”. Or, at another point: the yogis had “sex without sensuality … There is no relationship of intimacy with an individual — the woman … involved is an object, a representation of power … women are merely spiritual batteries”.[107]

 

Autumn’s leaving
And Winter’s coming
I think that I’ll be moving along
I’ve got to leave her
And find another
I’ve got to sing my heart’s
True song

Thurneisser_TH13

Leonard Thurneisser, Archidoxa, 1575. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Is it for this reason that maya (illusion), the mother of the historical Buddha, had to die directly after giving birth? In her early death we can recognize the original event which stands at the beginning of the fundamentally misogynist attitude of all Buddhist schools. Maya both conceived and gave birth to the Sublime One in a supernatural manner. It was not a sexual act but an elephant which, in a dream, occasioned the conception, and Buddha Shakyamuni did not leave his mother’s body through the birth canal, but rather through her hip. But these transfeminine birth myths were not enough for the tellers of legends. Maya as earthly mother had [..] to be proclaimed an “illusion” (maya) and destroyed.[108]

Michael Maier, Viatorium, Oppenheim, 1618, MV01

Michael Maier, Viatorium, Oppenheim, 1618. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Every type of passion (sexual pleasure, fits of rage, hate and loathing) which is normally considered taboo by Buddhist ethical standards, is activated and nurtured in Vajrayana with the goal of then transforming it into its opposite. The Buddhist monks, who are usually subject to a strict, puritanical-seeming set of rules, cultivate such “breaches of taboo” without restriction, once they have decided to follow the “Diamond Path”. Excesses and extravagances now count as part of their chosen lifestyle. Such acts are not simply permitted, but are prescribed outright…

[T]he Kalachakra Tantra exhorts its pupils to commit the following: to kill, to lie, to steal, to break the marriage vows, to drink alcohol, to have sexual relations with lower-class girls. A Tantric is freed from the chains of the wheel of life by precisely that which imprisons a normal person.[109]

J.D. Mylius, Philosophia reformata, Book 4 1622_MY09

J.D. Mylius, Philosophia reformata, 1622. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

A central role in the rites is played by the tantric meal. It is absolutely forbidden for Buddhist monks to eat meat or drink alcohol. This taboo is also deliberately broken by Vajrayana adepts. To make the transgression more radical, the consumption of types of meat which are generally considered “forbidden” in Indian society is desired: elephant meat, horsemeat, dogflesh, beef, and human flesh. The latter goes under the name of maha mamsa, the “great flesh”.

Frontispiece engraving from Microcosmische vorspiele des neuen Himmels und der neuen Erde, 1744

Microcosmische vorspiele des neuen Himmels und der neuen Erde, 1744. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

In the Hevajra Tantra the adept must drink the menstrual blood of his mudra out of a skull bowl. But rotten fish, sewer water, canine feces, corpse fat, the excrement of the dead, sanitary napkins as well as all conceivable “intoxicating drinks” are also consumed.[110]

As a tantric saying puts it, “What binds the fool, liberates the wise”, and another, more drastic passage emphasizes that, “the same deed for which a normal mortal would burn for a hundred million eons, through this same act an initiated yogi attains enlightenment”. According to this, every ritual is designed to catapult the initiand into a state beyond good and evil.[111]

Frontispiece engraving from Joannis Agricola Commentariorum, Notarum, Observationum & Animadversionum in Johannis Poppii chymische Medicin, Leipsig, 1638

Joannis Agricola, Commentariorum, Notarum, Observationum & Animadversionum, in Johannis Poppii chymische Medicin, Leipsig, 1638. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

[The third] justification for the “transgressions” of the Vajrayana consists in the Bodhisattva vow of Mahayana Buddhism, which requires that one aid and assist every creature until it attains enlightenment. Amazingly, this pious purpose can render holy the most evil means. “If”, we can read in one of the tantras, “for the good of all living beings or on account of the Buddha’s teaching one should slay living beings, one is untouched by sin. … If for the good of living beings or from attachment for the Buddha’s interest, one seizes the wealth of others, one is not touched by sin”, and so forth. In the course of Tibetan history the Bodhisattva vow has [..] legitimated numerous political and family-based murders, whereby the additional “clever” argument was also employed, that one had “freed” the murder victim from the world of appearances (samsara) and that he or she thus owed a debt of thanks to the murderer.[112]

 

These two principles – the Unity of Opposites and the Law of Inversion – were evidently the foundation of all human reasoning for the “philosophers” of  the “royal art” of cheating “females” in ancient Mesopotamia.

The Unity of Opposites explained all things, in the heavens (Above) and the earth (Below).

The Law of Inversion explained how to gain control over all things, Above and Below.

By deception, and reversal.

All that remained, is a question of method.

Since all things are believed to contain both a masculine and a feminine principle, then the method for gaining control over all things, is to use the “magnetic” power of sexual attraction, to tempt or “draw in” the force or power that one wishes to “bind”.

Which organ has maximum utility (usefulness) for achieving this?

In Inanna’s words to her shepherd-king “bull” bridegroom Dumuzi, a “honey-sweet” tongue[113]:

Make your milk sweet and thick, my bridegroom,
My shepherd, I will drink your fresh milk,
Wild bull, Dumuzi, make your milk sweet and thick.
I will drink your fresh milk.
Let the milk of the goat flow in my sheepfold,
Fill my holy churn with honey cheese,
Lord Dumuzi, I will drink your fresh milk.

Marriage_of_Inanna_and_Dumuzi

Sacred Marriage of Inanna and Dumuzi. (Source: Wikipedia. Public Domain licence)

My honey-man, my honey-man sweetens me always.
My lord, the honey-man of the gods,
He is the one my womb loves best.
His hand is honey, his foot is honey,
He sweetens me always.

He laid me down on the fragrant honey-bed,
My sweet love, lying by my heart,
Tongue-playing, one by one,
My fair Dumuzi did so fifty times.[114]

[There ended the “honey-moon”]

 

Or, in Mercury-Hermes’ words, a mercurial (quicksilver) tongue:

Copy of copy of original_NOT by Durer

“Allegory of Eloquence”, Albrecht Dürer, c. 1498. (British Museum)

Since at the end of the sexual magic rituals the masculine principle alone remains, the verbal praise of the goddess, beauty and love could also be manipulative, designed to conjure up the devotion of a woman. [..] [W]e must regard such charming flattery of the female sex as at the very least a non-committal, albeit extremely lucrative embellishment. But they are more likely to be a deliberately employed manipulation, so as to draw attention away from the monstrosities of the tantric ritual system. Perhaps they are themselves a method (upaya) with which to appropriate the “gynergy” of the women so charmed. After all, something like that need not only take place through the sexual act. There are descriptions in the lower tantras of how the yogi can obtain the feminine “elixir” even through a smile, an erotic look or a tender touch alone.[115]

Basil Valentine Keys_VK03

Third of Basil Valentine’s Twelve Keys, from Michael Maier, Tripus Aureus (Golden Tripod), Frankfurt, 1618. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

One example of this manipulation of sexual “magnetism”, is an Old Babylonian method for controlling the forces of good or evil fortune, by an incantation (“s.p.e.l.l.”) spoken over a magic figurine:

A pair of supernatural beings, demons of some kind, are said to accompany man [..] one is called mukīl rēš daniqti, or rabis damiqti, “he who offers good things,” or “good demon”; the other is mukīl rēš lemutti, or rabis lemutti “he who offers misfortune” or “evil demon.” [..] A similar reference can be found in Greek literature – suffice it to mention here the scales of Zeus and his mixing of the “good and bad things” from the two jars (Iliad 24:527).[116]

J.D. Mylius, Philosophia Reformata, Book 4, 1622

J.D. Mylius, Philosophia Reformata, 1622. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Mukīl rēš lemutti, inscribed in cuneiform Sumerian syllabograms as (d)SAG.ḪUL.ḪA.ZA and meaning “he who holds the head of evil”, was an ancient Mesopotamian winged leonine demon, a harbinger of misfortune associated with benign headaches and wild swings in mood, where the afflicted “continually behaves like an animal caught in a trap.”[117]

The [evil] demon frequently appears in prescriptions such as those for the fashioning of a figurine for a neurological disorder caused by a pursuing ghost, where “The evi[l confusional stat]e (causing ghost or) mukīl rēš lemutti-demon [which] was set [on] (personal name) son of (personal name)–he is your husband. You are given [t]o him (as wife).”[118]

Naya,_Carlo_(1816-1882)_-_n._157_-_Venezia_-_Leone_in_Piazza_san_Marco

The Lion of Venice in Piazza San Marco, 1870s (Photo: Carlo Naya, 1822-1881, via Wikipedia)

Holborn Viaduct Lions

Winged lions on Holborn Viaduct, City of London.

The production of magico-religious objects such as figurines and erotic plaques was widespread in Old Babylonia. They were strategically positioned at thresholds – zones of transformation, or a change in state between two equal opposites.

Like, say, the transition between Inside and Outside your house.

Or, let’s say, between a Credit and Debit “balance” of your “account” rented from a cheating time lord:

Ancient Mesopotamians envisioned liminal zones in general as having great magical potency, for better or for worse. Gates, doorways, windows, crossroads, shrines, beds and even the sexually aroused body, to name some, were the perceived spacial correlates of an invisible membrane through which the worlds of the seen and the unseen, of the magical and the mundane interacted. Since these intersections amplified paranormal activity, they were usually manipulated to ensure activity of a positive nature.

Screen Shot 2017-06-21 at 4.32.37 PM

J. Assante, Sex, Magic, And The Liminal Body In The Erotic Art And Texts Of The Old Babylonian Period (2002). (Photo: J. Assante, courtesy of the Vorderasiatisches Museum, Berlin)

Old Babylonian plaques were themselves liminal, serving as points where inhabitants of the non-physical universe could emerge and affect every day reality.

Masonic_alchemical image from Die Theoretischen Brüder oder zweite Stufe der Rosenkreutzer, 1785

Masonic alchemical image from Die Theoretischen Brüder oder zweite Stufe der Rosenkreutzer, 1785. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Old Babylonian visual erotica inserts the liminal by structuring scenes around sexual anatomy. The general term for body orifice, KA in Sumerian or bãbu in Akkadian, is expressly liminal because it also means door or gate. The vaginal opening, bãb uri and the anus bãb šuburri are imagined then as thresholds. From literary and incantation texts we know that the body and its orifices were regarded as sites of transition, especially when aroused. In the Old Babylonian period, it is usually Inanna’s excited thresholds that work to effect white magic [..] whereas in the first-millennium BCE Gilgamesh Epic Ishtar and her vulva bring only death or castration.[119]

Screen Shot 2017-06-22 at 1.09.01 AM

SAL (Sumerian: “woman”) | J. Assante, Sex, Magic, And The Liminal Body In The Erotic Art And Texts Of The Old Babylonian Period (2002)

We have already seen that what many call “white” and “black” magic are closely associated with the Cabala of Old Chaldea, and the “All-Wise” alchemical King Solomon – he of the “magic sign or seal” “known to the medieval Jew as the Magen Dawid” [✡], the Cabalistic key to “the whole system of conjuration of angels and demons.”

The development of the rēbus (punning) principle in ancient Sumer helps shed light on the true origin of a biblical saying that, according to rabbinic tradition, was written by King Solomon.

“Cast your bread on the surface of the waters, for you will find it after many days, Give a portion to seven, or even to eight, for you do not know what misfortune may occur on the earth”, has long been used by slick salesmen – including economists, financial advisors, fund managers, televangelists, trans-national corporate executives, politicians and bankers – in their sales pitches for charitable giving, diversified investing, and globalised “free” trade.[120]

Michael Maier's Viatorium, Oppenheim, 1618_MV05

Michael Maier, Viatorium, Oppenheim, 1618. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

 

The Marriage of the Sea
Every year on Ascension Day, the doge of Venice dropped a consecrated ring into the sea, and with the Latin words “Desponsamus te, mare, in signum veri perpetuique domini
(“We wed thee, sea, as a sign of true and everlasting domination”) declared Venice and the sea to be indissolubly one.[121]

 

Maier, Atalanta Fugiens_AF31

Michael Maier, Atalanta Fugiens: Emblemata Nova de Secretis Naturae Chymica, 1618. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

In Sumer, most aspects of life appear to have revolved around the production and consumption of beer. This was the official libation (ritual drink offering) to Inanna-Ishtar, patron goddess and harimtu (prostitute, or libidinous single female)[122] of the tavern.

It was also a common cause of insolvency due to unrepayable bar debts, incurred by offering alcohol on credit[123] – a trading method that was broadly repeated in the Russia Empire in the 18th-19th centuries.[124]

In Sumer, beer was made by casting bread into jars of water:

The passage of Qoh. xi 1-2 has traditionally been understood as a call for charity or international trade. However, in the light of the procedure by which beer was made in the ancient Near East … a more likely interpretation is that Qoheleth is recommending beer production and consumption in perilous times.[125]

In other words, this “wisdom of Solomon” is a (profitable, for some) command to brew, drink and be merry, for tomorrow we may die.

1024px-Pictographs_Recording_the_Allocation_of_Beer_(London,_England)

Cuneiform Pictographs Recording the Allocation of Beer. Thought to be from southern Iraq Late Prehistoric period, about 3100-3000 BC. (Source: Jim Kuhn [CC BY 2.0], via Wikimedia Commons)

For the Sumerians, beer was considered a magical potion. It was commonly compared to an attractive and promiscuous female. Both had the ability to “seize” or “bind” the drinker. In an Old Babylonian incantation (spell) recited by a woman “to bend her straying lover to her will”, the “chief tools of magic making are the female’s aroused body orifices”.[126]

Inanna-Ishtar is the central figure in these rites and incantations. An Old Babylonian hymn to “Inanna-Nine-galla” (galla: androgynous demons) is set at dusk, when the two clear opposites of day and night blur.

Exactly like Lucifer in biblical writings, Inanna-Ishtar identifies “her”self in the texts with both the morning and evening star.

Inanna’s celestial body has the nature of a shape-shifter: as “her” star rises through the transition of light to dark (and vice versa), so too does Inanna-Ishtar the harimtu. When named Kilili (“Lady Owl”), “she” is “the harlot who like the owl comes out at dusk”[127], and sits at the door of the tavern to entice customers.

From a namburbi incantation, we learn that Inanna’s presence was invoked to create an ambiance of enchantment, with the purpose being to “effect magical gains of a non-sexual nature” – that is, to secure “brisk trade”.[128]

Screen Shot 2017-06-18 at 1.30.43 PM

J. Assante, Sex, Magic, And The Liminal Body In The Erotic Art And Texts Of The Old Babylonian Period (2002). (Photo: J. Assante, courtesy of the Vorderasiatisches Museum, Berlin)

It is here too, that archaeologists have discovered cuneiform fragments in Nineveh and Babylon, from which we learn that alchemists have had secret recipes for creating fake silver since before the reign of Nebuchadnezzar I (c. 1124-1103 BC). Word puns in the recipe suggest that it was made in a form that counterfeited the royal standard ingots:

“When rubbed and polished these (objects) are ziqpu (or ziqiptu) of silver. This (kind of) silver [can]not [be detected].”

What makes this severely mutilated prescription so interesting and intriguing is the [..] passage which addresses the chemist directly: “Do not be careless (with respect to these instructions). Do not [show] (the procedure) to anyone!” References to secrecy do not occur anywhere else in the cuneiform texts dealing with instructions written for specific crafts.[129]

British Muséum, London,

These recipes are remarkable for a multitude of reasons.

The older of the two ends in a colophon stating that it is a copy, and is the property of Nebuchadnezzar I, King of Babylon.

The other (above) was found as part of the famous royal library of King Assurbanipal (c. 685 BC – 627 BC) in Nineveh; a collection of around 30,000 tablets and fragments, said to be the most compelling discovery of the ancient Near East. Assurbanipal – who we met earlier – is the Assyrian “prince” who (as king) is reported to have taken the Israelite population into captivity, and replaced them with a mixture of tribes from other parts of his empire.[130]

(This may offer an explanation for why archaeologists have discovered evidence in Israel from the 7th century BC, of the Epic of Anzû – the rebel “storm-bird” who stole the Tablets of Destiny.[131])

Epiz of Anzu _ Israel 7th century

Source: Anzu and Ziz – Great Mythical Birds in Ancient Near Eastern, Biblical, and Rabbinic Traditions (2008)

There are numerous parallels between the method for producing this fake silver, and the methods cryptically described in medieval alchemical texts for producing the longed for “elixir” or “gold” of “the philosophers”.

Even more remarkable though, is the ingredients.

According to a renowned Assyriologist, whose technical expertise was expressly sought to interpret the two fragments, a “red alkali” used as a “binder” in the recipe “occurs to my knowledge only here” and in no other technical texts from the ancient world.

Similarly, the alchemical texts mention a mysterious substance called “Red Mercury”. What this actually is has been the subject of speculation for hundreds of years – and more recently, lucrative hoaxes, with far-reaching geopolitical, and economic ramifications – because it is supposed to possess a massive destructive power:

When red mercury first appeared on the international black market 15 years ago, the supposedly top secret nuclear material was ‘red’ because it came from Russia. When it resurfaced last year in the formerly communist states of Eastern Europe it had unaccountably acquired a red colour. But then, as a report from the US Department of Energy reveals, mysterious transformations are red mercury’s stock in trade. (New Scientist, 1992)

The only thing we can be sure of is that it’s a ripping yarn. Rumours that Soviet nuclear experts had produced a mysterious explosive material with unimaginable destructive power first circulated in the 1970s, and despite several official investigations and subsequent denials the story refuses to die. (The Guardian, 2004)

For decades, aspiring bomb makers — including ISIS — have desperately tried to get their hands on a lethal substance called red mercury.

Legends of red mercury’s powers began circulating by late in the Cold War. [..] Chief among its proponents was Samuel T. Cohen, the American physicist and Manhattan Project veteran often called the father of the neutron bomb [..] In one edition of his autobiography, he claimed red mercury [..] “is a remarkable nonexploding high explosive…” (New York Times, 2015)

It is an interesting coincidence that this “ripping yarn” first emerged in the 1970s, at the same time a special kind of “gate” opened – one that has flooded the world with a “nonexploding high explosive”, a red “binder”, for the past 45 years.

 

USA

 

Two other ingredients are similarly remarkable. Milk and honey. And in a quantity that “seem[s] excessive”.

It is difficult not to be reminded here of the fascinating tale told in the Old Testament account of the Exodus, written in 273-272 BC by Jewish scholars at Alexandria in Egypt, quite possibly as a reactionary polemic against the Egyptians.[132]

We are told that once upon a time, a messianic intermediary named Moses (meaning “I drew him from the waters”) was saved from infanticide when his mother chose to hide him among the reeds of the river Nile, in a basket weaved from papyrus (used for making writing paper, and boats).

Mercury emerging from the sea, JE Muller_Wunder-materia, 1707

“Our son” | Mercury-Hermes emerging from the sea, JE Muller, Wunder-materia, 1707. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

As an adult, Moses is minding sheep when God “appears” to him – a voice speaking from a “burning bush” which doesn’t burn.

 

Round and round
The burning circle
All the seasons
One, two and three
Autumn comes
And then the Winter
Spring is born
And wanders free

Vajra Yogini in the Burning Circle

Vajra (“diamond scepter”, “thunderbolt”, penis) Yogini in the “Burning Circle”. (Source: Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism)

God tells Moses to throw his “staff” or “rod” on the ground; it is transformed into a “snake”. When God tells him to grab it by the tail, it transforms back again.

A reversal.

Frontispiece engraving from Johann Michael Faust, Philalethes Illustratus, Frankfurt 1706

“Seal of the Wise”, Johann Michael Faust, Philalethes Illustratus, Frankfurt 1706. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

The magic “rod” becomes famous as the “staff of God”, or the “rod of God”.

Michael Maier, Atalatanta Fugiens_AF08

Michael Maier, Atalanta Fugiens: Emblemata Nova de Secretis Naturae Chymica, 1618. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Moses magically brings a series of ten plagues on the Israelite’s alleged captors, the final plague killing all the “firstborn” of Egypt. On finally being allowed to exodus, he is told to “raise up” his “rod” and “stretch out” his hand over the “Red Sea”, which is divided in two, allowing the “chosen” “children” of Israel to go to the land of the Promise (“Promised Land”).

The “Land of Milk and Honey”.

Indeed, it is said to be “flowing with milk and honey.”[133]

Engraving from Anonymus von Schwartzfuss, Das Blut der Natur, Frankfurt and Leipzig, 1767

Anonymus von Schwartzfuss, Das Blut der Natur, Frankfurt and Leipzig, 1767. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Frontispiece engraving from Urban Hjärne, Actorum Chemicorum Holmiensium, 1753

Urban Hjärne, Actorum Chemicorum Holmiensium, 1753. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Engraving from Robert Fludd, Summum bonum, Frankfurt 1629

“The Rose Gives The Bees Honey” , Robert Fludd, Summum bonum, Frankfurt, 1629. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Frontispiece from Geheimnisse einiger Philosophen und Adepten, 1780

Frontispiece from Geheimnisse einiger Philosophen und Adepten, 1780. © Adam McLean 1997-2017. (alchemywebsite.com). Used with permission.

Milk and honey also feature in the alchemical sex magic rituals. Both words are used to describe the “virgin milk”; the female sexual fluids or gynergy which the male adept aims to steal for himself:

Mylius Azoth_MA03

J.D. Mylius version of Basil Valentine ‘Azoth’ series, Philosophia Reformata, 1622. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

As the female correspondence to male sperm the texts nominate the seed of the woman (semen feminile). Among Tantrics it is highly contested whether this is a matter of the menstrual blood or fluids which the mudra [young virgin female] secretes during the sexual act. In any case, the sexual fluids of the man are always associated with the color white, and those of the woman with red. Fundamentally, the female discharge is assigned an equally powerful magic effect as that of its male counterpart. Even the gods thirst after it and revere the menses as the nectar of “immortality”.[134]

Outside of the gynocentric and tantric cults however, a negative valuation of menstrual blood predominates [..] This idea is also widely distributed in Hinayana Buddhism. Menstrual blood is seen there as a curse which has its origins in a female original sin: “Because they are born as women,” it says in a text of the “low vehicle”, “their endeavors toward Buddhahood are little developed, while their lasciviousness and bad characteristics preponderate. These sins, which strengthen one another, assume the form of menstrual blood which is discharged every month in two streams, in that it soils not just the god of the earth but also all the other deities too”. But the Tantrics are completely different! For them the fluids of the woman bear Lucullan names like “wine”, “honey”, “nectar”, and a secret is hidden within them which can lead the yogi to enlightenment.[135]

Screen Shot 2017-06-18 at 2.31.42 PM

Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic, and Politics in Tibetan Buddhism (2003).

According to the tantric logic of inversion, that precisely the worst is the most appropriate starting substance for the best, the yogi need not fear the magical destructive force of the menses, as he can reverse it into its creative opposite through the proper method.[136]

Pyramid of lions, from Andreas Libavius, Alchymia, Frankfurt 1606

Pyramid of lions, Andreas Libavius, Alchymia, Frankfurt 1606. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Thousands of years before the medieval Tantrics, we find another remarkable parallel in the ancient mythology of Inanna.

In the tale of Inanna and Šu-kale-tuda, having gone up into the mountains on a quest to “detect falsehood and justice, to inspect the Land closely, to identify the criminal against the just”[137] – in other words, to learn to discern the difference between the moral opposites of right and wrong – Inanna is violated by a callow youth while sleeping under a tree. On waking and discovering the offense, the enraged goddess asks “What should be destroyed?”, and floods the Sumerian water supply with “her” menstrual blood:

[E]very woman knows that she has two kinds of flow that come from her vagina. Ancient sources called these the River of Life and the River of Death, meaning the clear or white flow at the time when a child is more likely to be conceived; and the forbidden flow of menstruation, when it is most unlikely that a child can be conceived.[138]

Similarly, in the tale of the Exodus we are told that the first of the ten biblical plagues invoked by Moses magically transformed the Egyptian water supply into blood. In the river Nile – source of life for the Egyptians – all the fish died, and the river became foul smelling, when Aaron (Moses’ brother) touched the water with the “rod of God”.[139]

The second plague?

The magical invocation of frogs: another classic alchemical symbol of the prima materia or base matter – the “evil” fundamental feminine, containing the secret birth-force.[140]

Maier, Atalatanta Fugiens_AF05

Michael Maier, Atalanta Fugiens: Emblemata Nova de Secretis Naturae Chymica, 1618. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

It should not surprise us to discover that the biblical “Moses” is revered as a great alchemist in both ancient and not-so-ancient texts.

According to the Encyclopedia Judaica:

The Jewish association with alchemy dates from ancient times. Zosimos, a fifth-century Greek historian, states that the Jews acquired the secrets of the “sacred craft” of the Egyptians and the knowledge of the “power of gold” which derives from it by dishonest means, and they imparted the knowledge of alchemy to the rest of the world. In ancient Greek manuscripts, which contain lists of writings on alchemy, a number of alchemic and magic writings are attributed to Moses…[141]

The Jewish Encyclopedia (1906) elaborates:

There is [..] scarcely a single important ancient work upon the science which is not directly related to the Jews, with their traditions and their science.

Alchemy had already in the second or third century assumed a mystical and magical character, exemplified in such recipes as appear in the magic papyri. The whole syncretism of the East—Jewish and Egyptian gnosis, Greek mysteries, and Ophite speculations—combined to produce a current of thought which affected every mental production of the age.

Adam and Abraham have in their turn been described as authors of alchemistic treatises, and Moses is repeatedly met with as the author of such works. To Moses are ascribed the Greek treatise known as “Diplosis” (that is, the art of doubling the weight of gold ), and the treatise “The Chemistry of Moses”…[142]

Ecker_Golden and Rosy Cross Series_ER10

“Trismegistus” (Thrice Greatest – Hermes) – Hans Karl von Ecker, Freymäurerische Versammlungsreden der Gold- und Rosenkreutzer des alten Systems Amsterdam, 1779. © Adam McLean 1997-2017 (alchemywebsite.com)

 

“Do not touch the philosopher’s stone with your hands;
you are not of our race, you are not of the race of Abraham.”[143]

 

Maria the Jewess from Maier Symbola aurea mensae, Franckfurt, 1617

Maria the Jewess, from Michael Maier, Atalanta Fugiens: Emblemata Nova de Secretis Naturae Chymica, 1618. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

 

Gold and silver
Burnt my Autumns
All too soon
They’d fade and die
And then
Aye, there were no others
Milk and honey
Were their lies

 

autumnal (adj.) 1570s, “maturing or blooming in autumn;” 1630s, “belonging to autumn,” from Latin autumnalis “pertaining to autumn,” from autumnus (see autumn). From 1650s in figurative sense “past the prime.”[144]

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

END OF PART II

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POSTSCRIPT

Let us summarise then. Consistent with the alchemists’ Babylonian metaphor, your “account” (story) at the bank, is a magic “threshold”, “gate”, or liminal zone.

An orifice.

A rented hole.

Your bank “account” is a metaphor for ‘cock’ hole, rented from a cheating “time god”.

Within a liminal zone – the “source” of all creation – all opposites are equal. They are “unified”. They become one and the same thing.

Within a liminal zone, any one idea, any one word (the “Word” of “God”), is “magic” – it has two, simultaneous, precisely opposite meanings.

Confusion (“chaos”) reigns.

In your rented orifice, the banking high priest shows a magic number. It represents – to you – either a positive (credit), or negative (debit) “balance”.

It represents the opposite to the banking high priest.

Every time that you make a “payment” to someone, the high priest will reduce the amount of sukra (mixed semen-blood) in the orifice you are renting, and increase the amount of sukra in the orifice they are renting.

Every time that you “receive” a “payment” from someone, the reverse happens.

Emblem 45 from George Withers A Collection of Emblems, Ancient and Modern, 1635_amcl_emb35

George Withers, A Collection of Emblems, Ancient and Modern, 1635. © Adam McLean (alchemywebsite.com)

Even if you have no debt owed to any bank or financial institution, metaphorically, as a “customer”, you are still a “whore” of the bank. You are renting an orifice from the bank, for the purpose of ingesting and regurgitating the sukra rented by other people.

In essence then, by participating in the lying cheating time lords’ “money of account” fake “deposit” payments system, you are acting as a “Babylonian whore” for the “Grand Sorcerer” and misogynist thief, Mercury-Hermes.

Let that sink in.

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

My thanks to readers who have confirmed and connected more dots, by informing me that multiple languages (eg, Danish, French, Italian, Russian) use their native words for “Actives” and “Passives” as synonyms for “Assets” and “Liabilities”, in their double entry bookkeeping balance sheets.

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

FOOTNOTES

[43] Jackson C. Frank, Milk and Honey, Jackson C. Frank (1965). My thanks to visual artist John Stark for bringing this lyric to my attention.

[44] Richard A. Werner, How do banks create money, and why can other firms not do the same? An explanation for the coexistence of lending and deposit-taking (2014)

[45] Ahmad Y. al-Hassan, Arabic Alchemy ‘Ilm al-San’a: Science of the Art; History of Science and Technology in Islam

[46] V. and V. Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism (2003), transl. by Mark Penny; p.102, citing Gebelein, 1991, p. 44.

[47] Edward Thomas Jones, Jones’ English System of Book-Keeping by Single or Double Entry, 1796; cited in Jane Gleeson-White, Double Entry: How The Merchants of Venice Created Modern Finance, 2013 (Kindle)

[48] Cabalistic Dualism, Jewish Encyclopedia 1906 (online), 30 June 2017

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

[50] ibid., p. 81 — “[R]elatively soon after the emergence of the original envelopes (c. 3200 BC) it was already customary to impress the softer clay surface of those envelopes with the hardened clay tokens before putting them into the receptacle and sealing the
latter. This enabled one to determine at a first glance the content of the envelope while the seal and other markings may have informed about the debtor and other details. . This enabled one to determine at a first glance the content of the envelope while the seal and other markings may have informed about the debtor and other details. There can be little doubt that inserting a token into a receptacle was equivalent to a debit entry in an asset account. Yet there were two other requirements: first, to indicate, on the outside of the clay envelope, the individual items contained in it; and second, to disclose instantaneously the total equity represented by the receptacle. By a lucky stroke these two requirements could be met in a single step: impressing the hardened tokens upon the softer, unburned surface of the clay container. The resulting indentations are mirror pictures and true counter-entries (credit entries) on the equity side of this prehistoric record keeping system.”

[51] Murray, Stuart (2009) The Library: An Illustrated History. New York, NY: Skyhorse Publishing. pp. 3-10; cited in Ashurbanipal, Wikipedia

[52] Joshua J. Mark, Cuneiform, Ancient™ History Encyclopedia (13 July 2017)

[53] Rebus, Wikipedia (21 June 2017)

[54] Rebis, Wikipedia, (21 June 2017)

[55] Richard A. Werner, To a new understanding of the function of the banking sector: the mechanism of productive credit creation and quantitative easing; presentation to the Russian Academy of Sciences, round table “Anti-crisis fiscal policy of the state in the interests of economic development of Russia” (2015). (watch video)

[56] Miroslav Novák, Heritage of Alchemical Cryptography (2013), Il Chimico Italiano 24: 17-24 — “Medieval European alchemists used a disorganized way of coded expressing together with a very complicated system of diverse graphical symbols... The symbols, besides their shorthand role, also serve as a specific cryptographic system, for very often the alchemists tried to conceal the results from the Christian church, avaricious noblemen and possible competitors. [..] The cryptography (or cryptology; from Greek κρυπτός, “hidden, secret”; and γράφειν, “writing”, or λογία, “study”, respectively) is the practice and study of techniques for secure communication in the presence of third parties (called adversaries) (Wikipedia). And these adversaries were the main reason, why alchemists coded their written products.

[57] Dante’s Inferno, Canto XIV — Wikipedia: “Ring 3: Against God, Art, and Nature: The third round of the seventh circle is a great Plain of Burning Sand scorched by great flakes of flame falling slowly down from the sky, an image derived from the fate of Sodom and Gomorrah (Gen. 19:24.) The Blasphemers (the Violent against God) are stretched supine upon the burning sand, the Sodomites (the Violent against Nature) run in circles, while the Usurers (the Violent against Art, which is the Grandchild of God, as explained in Canto XI) crouch huddled and weeping. Ciardi writes, ‘Blasphemy, sodomy, and usury are all unnatural and sterile actions: thus the unbearing desert is the eternity of these sinners; and thus the rain, which in nature should be fertile and cool, descends as fire’ (John Ciardi, Inferno, Canto XIV, pg. 112).”

[58] E. Michael Jones, Barren Metal: A History of Capitalism As The Conflict Between Labor And Usury, 2014

[59] Jolyon Jenkins, How Men In Grey Suits Changed The World, 2010

[60] Geoffrey A. Lee, The Coming of Age of Double Entry: The Giovanni Farolfi Ledger of 1299-1300, The Accounting Historians Journal, Fall 1977 Volume 4, Number 2 —

“Francesco di Marco Datini in late 14th century Italy opened a new ledger with the dedication: ‘in the name of God and of the Virgin Mary and all the Saints of Paradise, that they may give us grace to do right both for body and soul.’

His factor, Monte d’Andrea, followed this with the ten commandments – ‘not always to be observed, perhaps – but there at the head of the ledger they stood.'” — (cit. Origo, Iris, The Merchant of Prato: Francesco Di Marco Datini, Penguin Books, Alfred A. Knopf, Inc., 1963, p. 279)

[61] Jane Gleeson-White, Double Entry: How The Merchants of Venice Created Modern Finance, 2013 (Kindle)

[62] Seth L. Sanders, The First Tour of Hell: From Neo-Assyrian Propaganda to Early Jewish Revelation (Brill, 2009), Journal of Ancient Near Eastern Religions, Volume 9, Issue 2, pp. 151-169  — “As a forerunner of the apocalyptic otherworldly journey and the visionary tour of hell, its lineage includes the books of Enoch, the Revelation of John, and Dante’s Inferno.”

[63] ibid., p. 151

[64] ibid., p.156 — “[The vision] switches without warning into a first-person confession, and in an exquisite narratological twist, the story itself becomes its narrator’s expiation for the sin that the vision condemns.”

[65] ibid., p. 160 — After the prince awakes from his “vision”, the story changes focus to a character called “that scribe”, who is portrayed as “a double of the crown prince: like the prince a sinner who occupies the post of his father”. It is also noteworthy that the narrator of the vision self-identifies as a scribe (p. 162).

[66] ibid., p.161 — On observing the prince’s actions, “that scribe” also takes the King of the Underworld’s warning to heart: “[the scribe] went and repeated [the story] to the palace, saying ‘Let this be my expiation.’”

[67] What Does “Box and Dice” Mean?, WiseGeek, (17 July 2017) — “‘Box and dice’ is an idiomatic English expression, most common in Australian English, which means ‘the whole thing.’ It is usually part of a longer phrase, most commonly ‘the whole box and dice.” The expression is one of a number of similar terms called merisms.

The phrase ‘the whole box and dice’ probably originates from dice games. In many such games, players store the dice in a small box or cup, often made of wood or leather, when not in use. In some games, the box or cup actually forms part of play. For example, in the game ‘liar’s dice,’ players cover their dice with a box to conceal the value of the score they have rolled.

In games of this type, the box and dice are the only pieces of equipment required to play. To have them is therefore to have everything necessary for the game. This is the most likely origin for the use of this expression as a term for “the whole thing.”

[68] ibid., p.157 — “The prince’s sequence of actions has mythic and ritual connotations, albeit ones we do not fully understand. Certainly, the reference to descent to the netherworld evokes a long tradition in both myth and exorcistic ritual of journeys to the realm of the dead, since both Ishtar and terminally ill patients are said to ‘set their mind to going down to the netherworld.’ This suggests that Kummay [titular name of the “crown prince”] is attempting to deliberately induce a vision or even travel to the netherworld of his own volition.”

[69] ibid., p. 158 — “While a šuttu is simply a dream, tabrītu appears frequently in the vocabulary of Sennacherib and Essarhaddon to describe building projects—actually existing physical objects. It refers to awe-inspiring things seen with the eye. Far from a strictly mental event, numerous Sargonid occurrences of tabrītu refer to material things seen in daylight. The way this vision is narrated emphasizes its reality.”

[70] ibid., p.156

[71] The “gods and demons” are described by various scholars as “hybrid monsters” (Collins 1990) and “monster-demons” (Kvanvig 1981) – that is, they combine animal-bird or human-animal features. Most of the monsters have “feet like a man” (Kvanvig 1981). About one it is said that “with its left foot it was treading” (Kvanvig 1981). One is lacking its hind leg; it will walk with a limp. The last monster is composed of two bodies, has “the head of a man” on the second body, and wears a crown (Kvanvig 1981).

[72] Seth L. Sanders, The First Tour of Hell: From Neo-Assyrian Propaganda to Early Jewish Revelation (Brill, 2009), Journal of Ancient Near Eastern Religions, Volume 9, Issue 2, p. 158

[73] Helge S. Kvanvig, An Akkadian vision as background for Dan 7? (1981), Studia Theologica – Nordic Journal of Theology, 35:1, 85-89

[74] Seth L. Sanders, The First Tour of Hell: From Neo-Assyrian Propaganda to Early Jewish Revelation (Brill, 2009), Journal of Ancient Near Eastern Religions, Volume 9, Issue 2, p. 160

[75] John J. Collins, Review of Roots of Apocalyptic: The Mesopotamian Background of the Enoch Figure and of the Son of Man by Helge S. Kvanvig; Journal of Biblical Literature, Vol. 109, No. 4 (Winter, 1990), p. 717

[76] Seth. L. Sanders, The First Tour of Hell: From Neo-Assyrian Propaganda to Early Jewish Revelation (Brill, 2009), Journal of Ancient Near Eastern Religions, Volume 9, Issue 2, p. 158

[77] John J. Collins, Review of Roots of Apocalyptic: The Mesopotamian Background of the Enoch Figure and of the Son of Man by Helge S. Kvanvig; Journal of Biblical Literature, Vol. 109, No. 4 (Winter, 1990), p. 716

[78] Donald A. Mackenzie, Myths of Babylonia and Assyria (1915), p. 74 (via Sacred Texts, 17 July 2017) — “Another Sumerian storm demon was the Zu bird, which is represented among the stars by Pegasus and Taurus. A legend relates that this ‘worker of evil, who raised the head of evil’, once aspired to rule the gods, and stole from Bel, ‘the lord’ of deities, the Tablets of Destiny, which gave him his power over the Universe as controller of the fates of all. The Zu bird escaped with the Tablets and found shelter on its mountain top in Arabia. Anu called on Ramman, the thunderer, to attack the Zu bird, but he was afraid; other gods appear to have shrunk from the conflict. How the rebel was overcome is not certain, because the legend survives in fragmentary form.”

[79] Seth. L. Sanders, The First Tour of Hell: From Neo-Assyrian Propaganda to Early Jewish Revelation (Brill, 2009), Journal of Ancient Near Eastern Religions, Volume 9, Issue 2, p. 159 — “The vision culminates in a theophany of Nergal, the king of the underworld, enthroned. Kummay quivers in terror at his splendor and falls to his knees before the god. Nergal siezes him by the forelock [..] and roars, intending to kill him, but his advisor Ishum instead advises him to spare Kummay, that he may return penitent to the upper world to begin the glorification of Nergal that results in the story we now read.”

[80] ibid., p.164, citing L4 I. 13 (Streck Assurbanipal: 254), with the variant published by E. Weissert and H.-U. Onasch “The Prologue to Assurbanipal’s Prism E” Or 61 (1992):71.

[81] ibid., p. 165, cf. Dialogue Between Assurbanipal and Nabû — “Of further interest for the identification of the circle in which this text originated is the string of stereotyped wisdom epithets that describe Sennacherib: ‘the eminent one, experienced in matters, wide of understanding, comprehensive in the seat of ordaining fate, who scanned the plans of the foundation of the earth’ (r. 66 u􀃉urāti ša markās qaqqari 􀂪īru).”

[82] 2 Kings 18-19:36, Tanakh, Jerusalem Publication Society (1917)

[83] Temple, Masonic Dictionary (13 July 2017)

[84] Sennacherib, Wikipedia, citing Von Solden (1994) p. 58,100; Foster & Foster (2009) p. 121-123; Stephanie Dalley (2013) The Mystery of the Hanging Garden of Babylon: an elusive world Wonder traced, OUP — “..his building projects included the beautification of Nineveh, a canal 50 km long to bring water to the city, and the ‘Palace Without Rival’, which included what may have been the prototype of the legendary Hanging Gardens of Babylon, or even the actual Hanging Gardens.”

[85] Seth. L. Sanders, The First Tour of Hell: From Neo-Assyrian Propaganda to Early Jewish Revelation (Brill, 2009), Journal of Ancient Near Eastern Religions, Volume 9, Issue 2, p. 160 — “The specific historical identification with Sennacherib is made clear when Nergal says that he built the Akitu house, an act uniquely identified with Sennacherib in this period.”

[86] Joshua J. Mark, Sennacherib, Ancient™ History Encyclopedia (17 July 2017) — “The Book of II Kings 19:37 states, ‘One day, while [Sennacherib] was worshiping in the temple of his god Nisrok, his sons Adrammelek and Sharezer killed him with the sword, and they escaped to the land of Ararat. And Esarhaddon his son succeeded him as king.’ Assyrian inscriptions also maintain that he was killed by his sons but differ on whether he was stabbed or crushed to death. The historian Stephen Bertman writes, ‘Sennacherib was stabbed to death by an assassin (possibly one of his sons) or, according to another account, was crushed to death by the monumental weight of a winged bull that he just happened to be standing beneath’. Whichever way he died, it is thought that he was killed because of his treatment of Babylon.”

[87] Jewish Holy Scriptures: Halakha/Aggadata/Midrash, Encyclopedia Judaica (17 July 2017)

[88] Seth. L. Sanders, The First Tour of Hell: From Neo-Assyrian Propaganda to Early Jewish Revelation (Brill, 2009), Journal of Ancient Near Eastern Religions, Volume 9, Issue 2, p. 160 — “For Sennacherib’s rebuilding of the Akitu-house at Assur, see OIP 2:135-43.”

[89] Given his connection with the “crown prince” and self-professed scribe Assurbanipal – the grandson of Sennacherib – Nabû is an important figure. According to A Dictionary of Ancient Near Eastern Mythology (G. Leick, Routledge 1991):

“He was first called the ‘scribe and minister of Marduk’, and when the latter was assimilated into the official pantheon as the son of Ea, Nabû in turn became known as the son of Marduk from his wife Sarpanitum. He was also accorded the office of patron of the scribes [..] With his elevation to the ranks of the great gods, Nabû became a cosmic deity, entrusted with the Tablets of Destiny, ‘pronouncing the Fate’ of mankind. The texts equate him with Ninurta [elsewhere thought to be the god sent to take back the Tablets of Destiny from the thieving Anzû storm-bird]. He was also sometimes mentioned as a god of water and the fertility of fields, maybe through his descent from Ea; he also shares the epitheton of ‘god of wisdom’. (Pomponio 1978)”

[90] Andrew George,  Exit the “House which Binds Death”: the names of Sennacherib’s Akitu temple and its cella, Nouvelles assyriologiques brèves et utilitaires, 1993 (2 no. 43). pp. 34-35.

[91] Meir Malul, The House Which Binds Death/the Sea, N.A.B.U. Nouvelles Assyriologiques Brèves et Utilitaires, vol. 1993/100, 1993, No. 4, pp. 83-85

[92] Rivkah Harris, Inanna-Ishtar as Paradox and Coincidence of Opposites; History of Religions, Vol. 30, No. 3 (Feb., 1991), pp. 273, 275-276

[93] ibid., p. 276-277 — “The chief participants and actors in the goddess’s cult are well known by name [..] Their transvestism simulated the androgyny of Inanna-Ishtar. It was perhaps the inversion of the male/female binary opposition that thereby neutralized this opposition. By emulating their goddess who was both female and male, they shattered the boundary between the sexes. [..] The cultic personnel of the goddess in their costumes, words, and acts had but one goal: ‘to delight Ishtar’s heart, give themselves up to (otherwise) for[bidden] actions.'”

[94] ibid., p. 273

[95] ibid., p. 265, 270

[96]  Rebecca Lesses, Lilith, Jewish Women’s Archive, citing Montgomery (117). (3 July 2017)

[97] V. and V. Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism (2003), transl. by Mark Penny; p. 60

[98] Antiquity of the Cabala, Jewish Encyclopedia 1906 (online), 30 June 2017

[99] Rachel Elior, The Paradoxical Ascent to God – The Kabbalistic Theosophy of Habad Hasidim (1992), pp. 217-218 — “‘Before Him, blessed be He, for He is omnipotent, Yesh and Ayin are equated with each other, for before Him, blessed be He, heaven and earth are called one, and Yesh and Ayin are entirely equal to each other’ (Rabbi Aharon Halevi, ‘Avodat ha-Levi, I, p. 1)”

“[..] the Habad teachers posited the vital importance of the equalization of the opposites in human worship. The quality of the equalization of opposites that characterizes God deprives contradictions of all validity. Likewise it permits Him to possess dual and contradictory wills that are susceptible to being equalized and unified from the divine point of view. Thus, a divine paradigm is transformed into a pattern for human worship, which also equalizes between nether and upper worlds by descent and ascent, unifying sanctity and sin, commandment and transgression, divine manifestation and inversion.”

“‘Worship in inversion,’ ‘descent for the purpose of rising up,’ ‘self-prostration,’ and ‘sacrifice of the soul’ were seen to be theurgical missions based on the conflict of fulfilling the reverse of the divine commandment for the sake of the divine will to be revealed in all dimensions. [..] This form of worship is the radical conclusion of the view of divinity as the unity of opposites and the understanding of human vocation as being to equalize the opposites.”

[100] V. and V. Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism (2003), transl. by Mark Penny; p. 75

[101] V. and V. Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism (2003), transl. by Mark Penny, p. 104, p. 103; cf. p. 80; — “The five taboo types of meat are granted a sacramental character. Within them are concentrated the energies of the highest Buddhas, who are able to appear through the ‘law of inversion’. The texts thus speak of the ‘five ambrosias’ or ‘five nectars’. Other impure ‘foods’ have also been assigned to the five Dhyani Buddhas. Ratnasambhava is associated with blood, Amitabha with semen, Amoghasiddhi with human flesh, Aksobhya with urine, Vairocana with excrement (Wayman, 1973, p. 116).”

“The Candamaharosana Tantra lists with relish the particular substances which are offered to the adept by his wisdom consort during the sexual magic rituals and which he must swallow: excrement, urine, saliva, leftovers from between her teeth, lipstick, dish-water, vomit, the wash water which remains after her anus has been cleaned (George, 1974, pp. 73, 78, 79). Those who “make the excrement and urine their food, will be truly happy”, promises the Guhyasamaja Tantra (quoted by Gäng, 1988, p. 134). In the Hevajra Tantra the adept must drink the menstrual blood of his mudra out of a skull bowl (Farrow and Menon, 1992, p. 98). But rotten fish, sewer water, canine feces, corpse fat, the excrement of the dead, sanitary napkins as well as all conceivable “intoxicating drinks” are also consumed (Walker, 1982, pp. 80–84).”

“There exists a strict commandment that the practicing yogi may not feel any disgust in consuming these impure substances. ‘One should never feel disgusted by excrement, urine, semen or blood’ (quoted by Gäng, 1988, p. 266). Fundamentally, ‘he must eat and drink whatever he obtains and he should not hold any notions regarding likes and dislikes’ (Farrow and Menon, 1992, p. 67).”

[102] ibid., p. 104

[103] ibid., p.124 — “In one relevant text can be read: ‘Eve keeps the female seed’ (Jung, 1968, p. 320). Even the retention of sperm and its transmutation into something higher is known in the west. Hence the seventeenth-century doctor from Brussels, Johannes Baptista Helmont, states that, ‘If semen is not emitted, it is changed into a spiritual force that preserves its capacities to reproduce sperm and invigorates breath emitted in speech’ (Couliano, 1987, p. 102). Giordano Bruno, the heretic among the Renaissance philosophers, wrote a comprehensive essay on the manipulation of erotic love through the retention of semen and for the purposes of attaining power.”

[104] ibid., p.104 citing Evola, 1993, p. 207

[105] ibid., citing Bachelard, 1990, p. 282.

[106] ibid., p. 62, citing Gross, 1993, p. 48

[107] ibid., p. 47, citing Shaw, 1994, n. 128, pp. 7, 254–255

[108] ibid., p. 63

[109] ibid, p. 75 — “Suitably radical instructions can be found in the Hevajra Tantra: “A wise man … should remove the filth of his mind by filth … one must rise by that through which one falls”, or, more vividly, “As flatulence is cured by eating beans so that wind may expel wind, as a thorn in the foot can be removed by another thorn, and as a poison can be neutralized by poison, so sin can purge sin” (Walker, 1982, p. 34).”

[110] ibid, p. 80

[111] ibid, p. 75

[112] ibid., p.76 — “The fifth and final argument attempts to persuade us that enlightenment per se arises through the radical inversion of its opposite and that there is absolutely no other possible way to break free of the chains of samsara. Here, the tantric logic of inversion has become a dogma which no longer tolerates other paths to enlightenment.”

“However, this tantric logic of inversion contains a dangerous paradox. On the one hand, Vajrayana stands not just in radical opposition to ‘social’ norms, but likewise also to the original fundamental rules of its own Buddhist system. Thus, it must constantly fear accusations and persecution from its religious brethren. On the other there is the danger mentioned by Friedrich Nietzsche, that anyone who too often looks monsters in the face can themselves become a monster.”

[113] J. Assante, Sex, Magic, And The Liminal Body In The Erotic Art And Texts Of The Old Babylonian Period (2002); Sex and Gender in the Ancient Near East; proceedings of the 47th Rencontre Assyriologique Internationale, 2001, p. 34

[114] Wolkstein D. and Kramer S., The Courtship of Inanna and Dumuzi; Inanna, Queen of Heaven and Earth: Her Stories and Hymns from Sumer (1983), Harper & Row (New York), pp. 38-39, 48 — “These Sumerian love songs between the shepherd-king and Inanna belonged in Sumerian times to a ritual Sumerologists call the sacred marriage rite. In this ritual, the king of a Sumerian city (usually given the epithet ‘Dumuzi’) symbolically weds the goddess Inanna, who is represented by the high priestess of her city. If the goddess is pleased with her suitor and his gifts, she opens her house to him. The sacred marriage bed is prepared, and there, at the proper time (see ‘The Joy of Sumer’ hymn and commentary), the marriage between king and goddess takes place to the accompaniment of merriment and such songs as those in ‘The Courtship.'” (Kramer, p. 154)

“The ‘always’ ends. Whether by external or internal interference, unending, uninterrupted mutual bliss is not an earthly possibility. Change is the human condition. In this instance, it is the woman Inanna who by calling for the royal marriage bed brings the family and social world into her exclusive relationship with Dumuzi, thus ending ‘the honey-moon.'” (Kramer, p. 153)

[115] V. and V. Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism (2003), transl. by Mark Penny, p. 91-92, 271

[116] A. Leo Oppenheim, Ancient Mesopotamia, (University of Chicago Press, 1977 ed), p. 204

[117] Mukīl rēš lemutti, Wikipedia, citing F.A. Wiggermann (1997) “Mischwesen, A”. in D.O. Edzard. Reallexikon der Assyriologie und Vorderasiatischen Archäologie: Meek – Mythologie. Walter De Gruyter, p. 241 ; and Jo Ann Scurlock, Burton R. Andersen (2005), Diagnoses in Assyrian and Babylonian Medicine: Ancient Sources, Translations, and Modern Medical Analyses. University of Illinois Press, p. 246

[118] Jo Ann Scurlock (2006), Magico-Medical Means of Treating Ghost-Induced Illnesses in Ancient Mesopotamia. Brill, pp. 30, 53

[119] J. Assante, Sex, Magic, And The Liminal Body In The Erotic Art And Texts Of The Old Babylonian Period (2002); Sex and Gender in the Ancient Near East; proceedings of the 47th Rencontre Assyriologique Internationale, 2001, pp. 28-30

[120] Ecclesiastes 11:1-2 (Amplified Bible)

[121] Marriage of the Sea ceremony, Wikipedia, citing Kennedy, Benjamin (1962). “35b”. Revised Latin Primer. Great Britain: Longmans. p. 19; The Bucintoro, Comitato Festa della Sensa (17 Feb 2012). (21 June 2017)

[122] J. Assante, Sex, Magic, And The Liminal Body In The Erotic Art And Texts Of The Old Babylonian Period (2002); Sex and Gender in the Ancient Near East; proceedings of the 47th Rencontre Assyriologique Internationale, 2001 — The traditional scholarly view is that harimtu means prostitute, and refers to a cult of “sacred prostitution”. This view has been challenged by feminist scholars such as Assante (1998, 2000: 10-73), arguing for an interpretation of the harimtu as an unmarried/unattached woman looking for sex, in a culture that had a libertine (my word) view to sexual activity.

[123] Michael Hudson and Marc Van De Mieroop, Debt and Economic Renewal in the Ancient Near East, pp. 23-35

[124] Alexander Solzhenitsyn, Two Hundred Years Together, chapter 3. See also the “Jewish Regulation of 1804”, which included a total prohibition on Jewish distilling and tavern keeping.

[125] Michael Homan, Beer Production by Throwing Bread into Water: A New Interpretation of Qoh. XI 1-2, Vetus Testamentum, Vol. 52, Fasc. 2 (Apr., 2002), pp. 275-278 — “Beer and bread were intimately linked in the ancient Near East. Breweries from Egypt to Mesopotamia created beer by lightly baking dough composed of ground germinated cereals, and these loaves along with yeast were placed in jars of water, where the maltose sugars were converted to alcohol.”

“In favor of this interpretation are several Akkadian passages which state that beer ingredients (including bappir bread and dates) are thrown into the water to produce beer, with the verb nadu (“to throw”) used in technical language for brewing beer.”

[126] J. Assante, Sex, Magic, And The Liminal Body In The Erotic Art And Texts Of The Old Babylonian Period (2002); Sex and Gender in the Ancient Near East; proceedings of the 47th Rencontre Assyriologique Internationale, 2001, pp. 33-34 —

“With the slap of the face, with the rolling of the eyes,
I have hit you on the head, I have deranged your reason,
Set your will to my will,
Set your decision to my decision,
I hold you fast as Ishtar held Dumuzi,
(As) beer binds her drinker,
I have bound you with my hairy mouth,
With my vagina (full of) wetness,
With my mouth (full of) saliva,
With my vagina (full of) wetness,
No female rival shall go near you!”

“What is important here is that the incantation employs Ishtar’s seizure of her lover and beer’s seizure of the drinker as similes for the state of being spellbound. [..] Ishtar, beer, vagina and mouth all have the power to bind. Here, as elsewhere, the vagina and mouth are interchangeable. The magical body of the divine harimtu binds at both ends. [..] The association between drinking and sex was deeply rooted in the Mesopotamian psyche of the Old Babylonian period [..] For example, beer was firmly equated to saliva and vaginal wetness [..] Mesopotamian beer was normally sweetened with date syrup, called “honey” in modern translations. In most literary erotica the mouth and vulva are honey-sweet, as they are in this Sumerian court poem from Ur:”

“My god, the tavern keeper, her beer is sweet!
And her vulva is sweet like her beer – and her beer is sweet!
And her vulva is sweet like all her mouths – and her beer is sweet!
Her kašbir-beer and her (regular) beer are sweet.”

“In this hymn, the poet adds the anus to the list of transposable body portals, although it is merely alluded to as inferior kašbir beer.”

[127] Rivkah Harris, Inanna-Ishtar as Paradox and Coincidence of Opposites; History of Religions, Vol. 30, No. 3 (Feb., 1991), p. 273

[128] J. Assante, Sex, Magic, And The Liminal Body In The Erotic Art And Texts Of The Old Babylonian Period (2002); Sex and Gender in the Ancient Near East; proceedings of the 47th Rencontre Assyriologique Internationale, 2001, p. 33

[129] Revue d’Assyriologie et d’archéologie orientale. Given intention to publish a book revealing a host of further evidences, this author apologises for not providing a more detailed citation at this time.

[130] 2 Kings 17:19-24, Ezra 4:9-11, Tanakh, Jewish Publication Society of America, 1917 — 2 Kings 17:19-24
19. Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they practised.
20. And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until He had cast them out of His sight.
..
22. And the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them;
23 until the LORD removed Israel out of His sight, as He spoke by the hand of all His servants the prophets. So Israel was carried away out of their own land to Assyria, unto this day.
24 And the king of Assyria brought men from Babylon, and from Cuthah, and from Avva, and from Hamath and Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel; and they possessed Samaria, and dwelt in the cities thereof.

Ezra 4:9-11
9 ..then wrote Rehum the commander, and Shimshai the scribe, and the rest of their companions; the Dinites, and the Apharesattechites, the Tarpelites, the Apharesites, the Archevites, the Babylonians, the Shushanchites, the Dehites, the Elamites,
10 and the rest of the nations whom the great and noble Asenappar brought over, and set in the city of Samaria, and the rest that are in the country beyond the River…

[131] Nili Wazana, Anzu and Ziz: Great Mythical Birds in Ancient Near Eastern, Biblical, and Rabbinic Traditions (2008), Journal of the Ancient Near Eastern Society 31 (2009): 111-135 –– “Were the Israelites acquainted with the Epic of Anzu? A seventh century b.c.e. cylinder seal portraying the battle of Ninurta and Anzu was discovered in Israel. While this sporadic, graphic witness cannot count as proof of knowledge of the Epic of Anzu, it does show that symbols of the combat myth had arrived along with the Assyrian army, part and parcel of a general cultural influence. Furthermore, studies have shown that the Bible employs literary motifs and linguistic expressions reflecting royal Neo-Assyrian inscriptions when ‘quoting’ Assyrian speakers, concluding that some biblical authors must have been acquainted not only with the ‘Assyrian experience,’ but also with official royal literary traditions. Considering that the Epic of Anzu played a role in the language of royal Neo-Assyrian inscriptions, underlying the criminal characterization of some of the figures in imperialistic propaganda, it is highly probable that biblical authors were familiar with this creature and its traditions—even if they did not know the epic itself, before the Babylonian exile.”

[132] Russell Gmirkin, Berossus and Genesis, Manetho and Exodus: Hellenistic Histories and the Date of the Pentateuch, 2006 — Gmirkin offers evidence that contradicts a widely-accepted argument concerning the earliest origins of “anti-Semitism”, which is allegedly found in the writings of an Egyptian priest of the third century BC named Manetho, in his history of Egypt (Aegyptiaca). Manetho reported that centuries earlier, a foreign population had entered Egypt from the east via the Nile delta. These foreigners rose in power, and became an increasing problem to the Egyptian natives, who were finally motivated to expel them when the foreign population developed a serious skin disease (leprosy?). According to Manetho, these ejected foreigners relocated to Jerusalem.

Gmirkin argues that the book of Exodus was written by Jewish intellectuals in Alexandria (Egypt) in reaction to Manetho, whose account came first and was more accurate. That is to say, rather than Manetho attacking the Jews, “the borrowing and polemics took place in the opposite direction; the Pentateuch polemicized against the Egyptian expulsion stories in Manetho.” (pp.2-3)

[133] Exodus 3:8, 33:3, Tanakh, Jerusalem Publication Society, 1917 the common interpretation has been that “flowing with milk and honey” is a metaphor for the abundant fertility of the land itself.

[134] V. and V. Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism (2003), transl. by Mark Penny, p. 119

[135] ibid., p. 120-121

[136] ibid., 121 — “The embracing of a ‘bleeding’ lover is therefore a great ritual privilege. In his book on Indian ecstatic cults, Philip Rawson indicates that ‘the most powerful sexual rite … requires intercourse with the female partner when she is menstruating and her “red” sexual energy is at its peak’ (Rawson, 1973, p. 24; see also Chöpel, 1992, p. 191).”

[137] Judy Grahn, Ecology of the Erotic in a Myth of Inanna, International Journal of Transpersonal Studies 29(2), 2010, p. 60; citing Black et al., 2004, p. 197

[138] Lishtar, The Avenging Maiden and the Predator Gardener: A Study of Inanna and Shukaletuda (2000), citing Shuttle and Redgrove (1989), p. 21

[139] Exodus 7:14-24, Tanakh, Jerusalem Publication Society, 1917 – “And the LORD said unto Moses: ‘Say unto Aaron: Take thy rod, and stretch out thy hand over the waters of Egypt, over their rivers, over their streams, and over their pools, and over all their ponds of water, that they may become blood; and there shall be blood throughout all the land of Egypt, both in vessels of wood and in vessels of stone.’” (verse 19)

[140] Exodus 8:26-29; 9:1-10, Tanakh, Jerusalem Publication Society, 1917

[141] Alchemy, Encyclopedia Judaica, Jewish Virtual Library (17 June 2017) — “The Jewish association with alchemy dates from ancient times. Zosimos, a fifth-century Greek historian, states that the Jews acquired the secrets of the “sacred craft” of the Egyptians and the knowledge of the “power of gold” which derives from it by dishonest means, and they imparted the knowledge of alchemy to the rest of the world. In ancient Greek manuscripts, which contain lists of writings on alchemy, a number of alchemic and magic writings are attributed to Moses…”

[142] Alchemy, Jewish Encyclopedia, (17 June 2017) — “Traces of the connection of Jews with the science of Alchemy are very scanty in Hebrew literature. Not a single distinguished adept is found who has left in a Hebrew form traces of his knowledge of the subject. There is, however, scarcely a single important ancient work upon the science which is not directly related to the Jews, with their traditions and their science. Alchemy, like others of the exact sciences, suffered from the introduction of foreign elements, and developed from a more or less secret science belonging to a particular craft, into a mysterious science dealing with changes in the organic as well as the metallic world.”

“In the evolution of Alchemy there are at least three epochs: The first, the Greek and Egyptian period; the second, the Arabic of the Middle Ages; and the last, or modern, period, extending from the sixteenth century to the present day.”

“Alchemy had already in the second or third century assumed a mystical and magical character, exemplified in such recipes as appear in the magic papyri. The whole syncretism of the East—Jewish and Egyptian gnosis, Greek mysteries, and Ophite speculations—combined to produce a current of thought which affected every mental production of the age.”

“Adam and Abraham have in their turn been described as authors of alchemistic treatises, and Moses is repeatedly met with as the author of such works. To Moses are ascribed the Greek treatise known as ‘Diplosis’ (that is, the art of doubling the weight of gold), and the treatise ‘The Chemistry of Moses’ (dealing with metallurgy), published by Berthelot in his ‘Collection des Anciens Alchimistes Grecs,’ Paris, 1887-88, ii. 300-315, iii. 287-301. In the Greek manuscript of St. Mark of the ninth century Zosimos quotes long passages from ‘The Chemistry of Moses.'”

[143] Vladimír Karpenko, Alchemy as donum dei, HYLE – International Journal for Philosophy of Chemistry, Vol. 4 (1998), No. 1, pp. 63-80; — “In the Hellenistic world particular attention should be paid to Mary the Jewess, one of the most influential personalities of this science. God appears in connection with her, but in a slightly different manner than later. To Mary, alchemy is donum dei, a gift of God; but this gift was given only to ‘chosen people’, Jews. She is reported to have said: “Do not touch the philosopher’s stone with your hands; you are not of our race, you are not of the race of Abraham.’* Thus alchemy was not for alchemists in general, but for the race of Abraham. Alchemy is presented here as the spiritual property of Jews. As pointed out by Patai, the singular form ‘God’ is used strictly in texts attributed to Mary, and this claim that alchemical secrets were revealed to her by God became a part of the medieval alchemical tradition about her.”

*Patai, R.: 1994, The Jewish Alchemists, Princeton Univ. Press, Princeton, p. 76.

[144] Autumnal, Online Etymology Dictionary (10 July 2017)

Autumn (n): late 14c., autumpne (modern form from 16c.), from Old French autumpne, automne (13c.), from Latin autumnus (also auctumnus, perhaps influenced by auctus “increase”).

Harvest (n): Old English hærfest “autumn,” as one of the four seasons, “period between August and November,” from Proto-Germanic *harbitas (source also of Old Saxon hervist, Old Frisian and Dutch herfst, German Herbst “autumn,” Old Norse haust “harvest”), from PIE *kerp- “to gather, pluck, harvest” (source also of Sanskrit krpana “sword,” krpani “shears;” Greek karpos “fruit,” karpizomai “make harvest of;” Latin carpere “to cut, divide, pluck;” Lithuanian kerpu “cut;” Middle Irish cerbaim “cut”).

In Old English with only implied reference to the gathering of crops. The borrowing of autumn and the use of fall (n.) in a seasonal sense gradually focused the meaning of harvest to “the time of gathering crops” (mid-13c.), also to the action itself and the product of the action (after c. 1300), which became its main senses from 14c.

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