Mysticism, Time

Cheating Females: The Production of Inequality, by Illusions of Equality

I’ve been deceiv’d. The Publick Safety
Requires he should be more confin’d; and none,
No not the Princess self, permitted to
Confer with him. I’ll quit you to the King.
Vile and ingrate! too late thou shalt repent
The base Injustice thou hast done my Love:
Yes, thou shalt know, spite of thy past Distress,
And all those Ills which thou so long hast mourn’d;
Heav’n has no Rage, like Love to Hatred turn’d,
Nor Hell a Fury, like a Woman scorn’d.

The Mourning Bride

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

Barent Coenders van Helpen, L’Escalier des Sages, Cologne, 1693. © Adam McLean 1997-2017 ( Used with permission.

Promises, promises.

False promises. Broken promises.

In marital relations, there is no greater sting, no act more likely to turn love to hatred, than the act of infidelity. The breach of trust. The breaking of a sacred bond. It is the ultimate betrayal.

Imagine for a moment the most hurtful of such betrayals. An adulterous affair, resulting in the birth of an illegitimate child.

Mylius version of 'Donum Dei' Series_MD03_edit_CONCEPTIO-PREGNATIO

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

In medieval Latin, the word infidēlitas means unfaithful, disloyal, and treacherous. It implies a willful intent.

From ancient times, men have used overt sexual symbolism to communicate and record economic actions. Even when divorced from their origins in husbandry, we still use these sexual metaphors in our economic language. In accounting and finance in particular, many words are puns – they carry a double meaning.

Growth. Cycle. Period. Maturity. Seed. Deposit. Yield. Labour. Bond. And that’s only a handful.

Maier_Atalanta Fugiens_AF35

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

In New York, happiest among the financial alpha males is the big swinging dick. The term entered the lingua franca via Michael Lewis’ Liar’s Poker.[1]

It should come as no surprise then, that men have long used covert sexual symbolism to secretly communicate – and propagate – the art of economic deception, manipulation, and domination:[2][3][4]

Just like their oriental colleagues, the occidental alchemists expressed themselves in a twilight language. All the words, signs, and symbols, which were formulated to describe the experiments in their obscure “laboratories”, possessed multiple meanings and were only comprehensible to the “initiated”.[5]

Maier, Atalanta Fugiens_AF21

Square the Circle – Michael Maier, Atalanta Fugiens: Emblemata Nova de Secretis Naturae Chymica, 1618. © Adam McLean 1997-2017 ( Used with permission.

“Make of the man and the woman a Circle,
of that a Quadrangle, of this a Triangle,
of the same a Circle, and you will have
the Stone of the Philosophers.”

So cryptic, so long disguised and so deeply embedded is it, that even men such as former governor of the Bank of England Mervyn King (The End of Alchemy) appear not to have understood the core conjugal metaphor:

[A]lchemy lies at the heart of the financial system; moreover, banking was, like alchemy, a medieval idea, but one we have not as yet discarded.

As Lord King remarks, the alchemy is “the belief that money kept in banks can be taken out whenever depositors ask for it”. This is a confidence trick in two senses: it works if, and only if, confidence is strong; and it is fraudulent. Financial institutions make promises that, in likely states of the world, they cannot keep.[6]

Banking – and money – is all about the making of promises.

Mutual promises.

A mutual exchange of promises.

Banking, and money, is all about the alchemical marriage of two opposite principals (principles) – a lender (male, active), and a borrower (female, passive) – who agree to a mutual, binding exchange of promises.

The primal act of banking, is the forming of a “bond” – a union of opposites – between a creditor (Sola ☉, Mars ♂), and a debtor (Luna ☽, Venus ♀).

Lots of them.

Arnold of Villanova from Maier, Symbola aurea mensae, Franckfurt, 1617_A280

Arnold of Villanova (c.1240-1311), from Michael Maier, Symbola aurea mensae, 1617. © Adam McLean 1997-2017 ( Used with permission.

Roger Bacon from Albertus Magnus from Maier, Symbola aurea mensae, Franckfurt, 1617

Roger Bacon (c. 1220-1292), from Michael Maier, Symbola aurea mensae, 1617. © Adam McLean 1997-2017 ( Used with permission.

Albertus Magnus from Maier, Symbola aurea mensae, Franckfurt 1617.jpg

Albertus Magnus (c. 1200-1280), from Michael Maier, Symbola aurea mensae, 1617. © Adam McLean 1997-2017 ( Used with permission.

The purpose of this bond – this union of opposites – is not to love each other, for better, for worse, for richer, for poorer, in sickness and in health, until death do us part. There is a higher purpose.


The reproduction and growth of money.

The true purpose of this union of opposites, is the creation and multiplication of money … for the lender.

Engraving 14 from J.D. Mylius Philosophia reformata, Frankfurt, 1622

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

In banking, the production and reproduction of money is achieved not by alchemy, or magic.

It is achieved by lying, and cheating.

Cheating females is the base principle that lies, by design, at the heart of the money system.

Cheating females, is what makes our world go round. It is the driving force behind a critical factor in all monopoly-monied economies: the “circulation”, the “flow”, or the “velocity of money”.

Cheating lies at the heart of the “creative destruction” phenomenon in capitalism, and the so-called “boom and bust” economic cycle.

Cheating females is also the cause of a phenomenon seen repeatedly, through all of recorded human history: the long term relationship between lending at “interest” (usury), and rising inequality.

Engraving 28 from J.D. Mylius Philosophia reformata, Frankfurt, 1622

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

The art of monetary cheating – along with its base sexual metaphor of male (lender) principle cheating the female (borrower) principle – can be traced back thousands of years to ancient Babylon, through the trade and migration routes, and the boastful claims to historicity, of a unique guild of artisanal merchants.[7]

Bab. K. 713

The same secret principle – a gross perversion of the hieros gamos (“Sacred Marriage”)[8] fertility rite – is found in the accounting records, in the scholarly, literary, and technical texts, and in the magico-religious artifacts of Mesopotamia, Egypt, Greece, the Roman Empire, Arabia, and the Far East.

The crowns of red and white combine into one

“The Crowns of Red and White combine into One.” – S.A. Weor, Treatise of Sexual Alchemy (1953)

It is found in the Babylonian Talmud and Jewish Cabala, in the code words and symbolism of Eastern and Western alchemy, and in the upaya (“method”, “trick”) of the Tantric Buddhist Kalachakra (“Time Tantra”) secret high initiation rites of medieval India.[9]


(Source: Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism)

Last of all, the same secret principle of monetary cheating is found in el modo vinegia, the medieval “Venetian method” of bookkeeping by double entry, still used as the foundation of banking and finance to this day.

“And the bookkeeper can be king if the public can be kept ignorant of the methodology of the bookkeeping.”[10]

Johann Bernard Hildebrandt, De lapide philosophico, Halle, 1618

Johann Bernard Hildebrandt, De lapide philosophico, Halle, 1618. © Adam McLean 1997-2017 ( Used with permission.

Cheating females – the Royal Art of “philosophers” – is all about producing inequality, by illusions of equality.

Since ancient times, the illusion of equality has been represented by the alchemical symbol of the androgyne (Mercury-Hermes ☿). It does not, as most believe, represent the union of male and female principles – two equal opposites – in a gender-neutralising, transcendent harmony.

The androgyne actually represents a mixture of male-female reproductive forces – the mixed “seed” of the man and woman – that is “possessed by a man”.[11]

Basil Valentine_Azoth series_VA07

J.D. Mylius version of Basil Valentine ‘Azoth’ series, Philosophia Reformata, 1622. © Adam McLean 1997-2017 ( Used with permission.

In the alchemy of banking, the illusion of equality is represented by a bookkeepers’ symbol (“$”, “€”, “£”, “¥) called “money of account”. It does not, as most believe, represent the union of Assets and Liabilities  – two equal opposites – in a “supply-demand” harmonising equilibrium.

“Money of account” actually represents a mixture of lender (male) and borrower (female) “deposits” – Assets (left side) and Liabilities (right side) … that is possessed by a Lender:

Engraving from JA Siebmacher, Das guldene Vleiss, Nurnberg 1737

Note hands AND feet: Left = Assets (real wealth), Right = Liabilities (double-entry *book* debt) | J.A. Siebmacher, Das guldene Vleiss (“The Golden Fleece”), Nurnberg, 1737. © Adam McLean 1997-2017 ( Used with permission.


[T]he role of money [of account] as supplementer of value is concealed behind an apparent but deceptive power to guarantee equivalence. Moreover, the power of money enables the construction of previously unprecedented levels of wealth, and the possibility of new power relations for those with money and those without it.[12]

Frontispiece from Adolph Christoph Benz, Philosophisce Schau-Buhne, Nurnberg 1706

Adolph Christoph Benz, Philosophisce Schau-Buhne, 1706. © Adam McLean 1997-2017 ( Used with permission.

How does the male (lender) principle cheat the female (borrower) principle?

By faking it.

The male cheats the female, by faking his – her – “deposits”.

The lender does not give the promised “seed” to the borrower.

He does the opposite.

Using a secret method, he actually steals hers.

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

“I show her/it to you, now follow her/it.” | Hans Karl von Ecker, Freymäurerische Versammlungsreden der Gold- und Rosenkreutzer des alten Systems, Amsterdam, 1779. © Adam McLean 1997-2017 ( Used with permission.

Following in the footsteps of Hermes “the Sage, the Babylonian”[13] – god of merchants, orators (eloquent liars), tricksters, imposters, hegemons and thieves – the lender actually “sucks money out of purses as the magnet attracts iron”:[14]

In the traditional Buddhist conception an embryo arises from the admixture of the male seed and the female seed. This red-white mixture is referred to by the texts as sukra. Since the fluids of man and woman produces new life [..] if the yogi succeeds in permanently uniting within himself both elixirs (the semen virile and the semen feminile), then eternal life lies in store for him. He becomes a “born of himself”, having overcome the curse of rebirth and replaced it with the esoteric vision of immortality. With the red-white mixture he attains the “medicine of long life”, a “perfected body”. Sukra is the “life juice” par excellence, the liquid essence of the entire world of appearances. It is equated with amrta, the “drink of immortality” or the “divine nectar”.[15]

J.D. Mylius Donum Dei series_2

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

In the four highest secret initiation rituals of Tantric Buddhism, this “skillful” trick (upaya) is called the Vajroli method. It is considered “a veritable touchstone of the highest yogic skill”.

In the act of yuganaddha (fusion) with a “wisdom consort” (mudra) – lots of them – the tantric master sucks out the seed of the woman with his ‘cock’ :[16]

Maier_Atalanta Fugiens_AF30

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

“After he has streamed forth,” Mircea Eliade quotes a text as saying, “he draws in and says: through my force, through my seed I take your seed — and she is without seed”. The man thus steals the seed of the woman under the impression that he can through this become a powerful androgynous being, and leaves her without her own life energy.

Some of the “initiated” even succeed in drawing up the semen feminile without ejaculating any sperm so as to then produce the yearned-for sukra mixture in their own body. The mastery of this method requires painful and lengthy exercises, such as the introduction of small rods of lead and “short lengths of solder” into the urethra.[17]

JD Mylius_Rosarium series_MR16

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

Now what happens if the yogi has not mastered the method of drawing back? .. [T]he adept may catch the sukra from out of the vagina in a vessel and then drink it. It is not rare for the drinking bowl to be made from a human skull. The Candamaharosana Tantra recommends sucking the mixture up with a tube (pipe) through the nose. If one sips the sukra out of his mudra’s genitals with his mouth, then the process is described as being “from mouth to mouth”. Without exaggeration one can refer to this drinking of the “white-red bodhicitta” as the great tantric Eucharist, in which semen and blood are sacredly consumed in place of bread and wine. Through this oriental “Last Supper” the power and the strength of the women are passed over to the man.[18]

Abraham Eleazar, Uraltes chymisches Werck, 'Flamel', Erfurt, 1735_EL07

Abraham Eleazar, Uraltes chymisches Werck, ‘Flamel’, 1735. © Adam McLean 1997-2017 ( Used with permission.

The frontispiece from Nicolas de Locques’ Les Rudiments de la Philosophie Naturelle (1665) perfectly illustrates the essence of the alchemical act. As the two “flames” (desire, lust) of Mercury-Hermes and Aphrodite-Venus “bond” – with the Sun ☼ (male) in the dominant position over the Moon ☾ (female), and her eyes blissfully wedded to the point of their “fusion” – the thieving trickster god steals her “waters” from right under her nose.

He uses her symbol (ancient Greek kteis, a pun meaning scallop shell and vagina) – held in his right hand (symbol of phallic power) – to perform the theft.

Frontispiece from Nicolas de Locques' Les Rudiments de la Philosophie Naturelle, Paris 1665

Mercury-Hermes stealing the “waters” (menses) of Aphrodite-Venus | Nicolas de Locques, Les Rudiments de la Philosophie Naturelle, Paris, 1665. © Adam McLean 1997-2017 ( Used with permission.

This calculating thievery is celebrated by the Tantric Babhaha (“Free Lover”) in poetic verse:

In the sacred citadel of the vulva of
a superlative, skillful partner,
do the praxis of mixing white seed
with her ocean of red seed.
Then absorb, raise, and spread the nectar—
A stream of ecstasy such as you’ve never known.[19]


The deity Kalachakra and his consort, Kali Vishvamata. (Study carefully – click to enlarge)

The gesture of dominance with which the tantric master seals his consort during the sexual act is called the Vajrahumkara mudra: he crosses both hands behind the back of his partner, with the vajra [phallus] held in his right hand, and the gantha [vagina] in the left. The symbolic content of this gesture can only be the following: the yogi as androgyne is lord over both sexual energies, the masculine (symbolized by the vajra) and the feminine (symbolized by the gantha). In encircling (“sealing”) his wisdom consort with the androgyne gesture, he wishes to express that she is a part of his self, or rather, that he has absorbed her as his maha mudra (“inner woman”).[20]

In the alchemical doctrine of both East and West, the entire wealth of the cosmos is created out of the interaction of male and female genders – two equal opposites. By stealing the seed of the woman and uniting it with his seed within the temple of his own mystic and physical bodies, the tantric adept believes that he has at his disposal the secret birth-force of the female – a power that he both lacks and desires:

Maier_Atalanta Fugiens_AF34

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

The tantric master uses a human woman [karma mudra], or at least an inana mudra [“spirit woman”] to create his androgynous body. He destroys her autonomous existence, steals her gynergy, integrates this in the form of an “inner woman” [maha mudra] and thus becomes a powerful double-gendered super-being.

“He absorbs the Mother of the Universe into himself”.[21]

Maier, Atalanta Fugiens series_AF01

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

In the alchemical doctrine of bankers, the entire wealth of the economy is created out of the interaction of two opposite genders – Savers and Borrowers. By uniting their “deposits” within the temple of his own mystic and physical body – a monopoly banking △ system – the banking adept has at his disposal the secret birth-force of material wealth.

He now possesses legal ownership claims, on real world assets – the “collateral” he demands as “security” against failure to repay “his” “loans” – land, industrial “capital”, intellectual “property”, and the spent time and gynergy of human “labour”.

Maier, Atalanta Fugiens

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

By cheating females – lots of them – the alchemist can become the “Grand Sorcerer” (Maha Siddha):

The goal of tantric androgyny is the concentration of absolute power in the tantric master, which in his view constitutes the unrestricted control over both cosmic primal forces, the god and the goddess. [..] Supernatural power gives the tantric master control over the whole universe. He can dissolve it and reestablish it. It grants him control over space and time in all of their forms of expression. As “time god” (Kalachakra) he becomes “lord of history”.[22]

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

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

This cheating process is precisely what happens in our ‘modern’, neo-medieval banking and money system. Or, to be more precise, their neo-Babylonian banking and money system. It is built on precisely the same Old Babylonian occult (Latin occultus: hidden, secret) sex magic principles.

The Unity (or Union) of Opposites.

And the Law of Inversion (or Reversal).

Eyes Wide Shut

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

In both East and West, the cheating method for sex magic – claimed to result in the spiritual and physical transformation of the (male) adept into an immortal Time Lord – at the expense of the female – is the same as the method for supposedly transforming base metals into pure gold:

Hermes Trismegistus from Michael Maier, Symbola aurea mensae, Franckfurt, 1617

Hermes Trismegistus (“Hermes the Thrice Greatest”), from Michael Maier, Symbola aurea mensae, 1617. © Adam McLean 1997-2017 ( Used with permission.

[P]recisely because most extreme estrangement from enlightenment is inherent to the “daughters of Mara”, because they are considered the greatest obstacle for a man and barricade the realm of freedom, according to the tantric “law of inversion” they are for any adept the most important touchstone on the initiation path. He who understands how to gain mastery over women also understands how to control all of creation, as it is represented by him. On account of this paradox, sexual union enjoys absolute priority in Vajrayana. All other ritual acts, no matter how bizarre they may appear, are derived from this sexual magic origin.

The Tibetan lama, Dragpa Jetsen [..] distinguishes three aspects of the royal art: the “Alchemy of life: he can make his life last as long as the sun and moon[; the] Alchemy of body: he can make his body eternally be but sixteen years old[; and the] Alchemy of enjoyments: he can turn iron and copper into gold”. These three experiments, then, primarily concern two goals: firstly the attainment of immortality, and secondly the production of gold, that is, material wealth.[23]

Maier_Atalanta Fugiens_AF18

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

It should not surprise us to discover then, that the method long used by the male “time god” to steal the female’s gynergy, is precisely the same method long used by the male (lender) to cheat the female (borrower) in banking and trade.

Faking “deposits”.

As long ago as the dawn of the second millennium BC, the oldest written law code of human civilisation targeted this covert form of thievery:

Some evidence of the knowledge and previous existence of such practice of issuance of false receipts as against supposed valuables on deposit for safe-keeping clearly exists in the Law No. 7 of the great Hammurabi [1792 BC to 1750 BC] which same law was undoubtedly intended as a preventative to this sickness in society, which, even at that day, may very well have been the cancer that destroyed much that has been before. [..] The severity of the penalty and the placing of the law so high in the code leaves little doubt that it was directed against an evil that was by no means new…

“If a man buys silver or gold or slave, or slave girl, or ox or sheep or ass or anything else whatsoever from a [free] man’s son or a free man’s slave or has received them for safe custody without witness or contract, that man is a thief: he shall be put to death.”

The requisite of witnesses and contract attesting to the true facts of valuables on deposit, would to some extent obviate the danger of the goldsmiths, silversmiths or traders, involved in a transaction, creating receipts for valuables that did not exist, in safe custody or otherwise.[24]


Figures at top of stele “fingernail” above Hammurabi’s Code of Laws, Old Babylonian Period, c. 1792 – 1750 BC. (Milkau Oberer Teil der Stele mit dem Text von Hammurapis Gesetzescode 369-2)

The death penalty must have motivated the cheating “time gods” to alter their method. As we will see, some six hundred years after King Hammurabi, the alchemists of Babylon were secreting a recipe to create the appearance of silver – their international trade (and thus, the accepted royal) standard, against which all other commodities were measured. The method, and especially the ingredients of this secret recipe, has far-reaching, explosive – and truly enlightening – explanatory powers.

Around two thousand years later, the cheating time lords were still practicing their secret method in and around what remained of the fallen and fragmented Roman Empire:

I summon today
All these powers between me and those evils,
Against every cruel and merciless power
that may oppose my body and soul,
Against incantations of false prophets,
Against black laws of pagandom,
Against false laws of heretics,
Against craft of idolatry,
Against spells of witches and smiths and wizards,
Against every knowledge that corrupts man’s body and soul…

Saint Patrick’s Breastplate, c. 433 AD

[This prayer also known as The Cry of the Deer (i.e., the “hart”)]


Palladius Patricius (St. Patrick) chases the ‘snakes’ out of Hibernia (Ireland).

In 620 AD the Roman emperor Diocletian issued a decree ordering to destroy all alchemical manuscripts for he was afraid of devaluation of the currency by false silver and/or gold made by alchemists.[25]

Almost a thousand years after that, at the dusk of the medieval era and the dawn of ‘modern’ commercial banking, they were still at it:

Francesco de’ Medici, a prince of the Medici, eldest son and heir to Cosimo I, should have been born with the golden apple of fortune clutched firmly in his hands. What went wrong? Why did he end his life loathed and feared by the people of Florence, amid whispers he had been poisoned by his own brother? [..] [I]n in letters and documents of the day Francesco is universally described as .. obsessed with alchemy.[26]

Francesco de Medici_Jan_van_der_Straet_-_An_Alchemist's_Laboratory_-_WGA21869

Joannes Stradanus (Jan van der Straet) – Francesco I de’ Medici in The Alchemist’s Laboratory, 1570.

Thurneisser or Thurneysser, as well as five other spellings, was born in Basel in 1530. His father was a goldsmith. Arrested for selling gilt lead as gold, Thurneisser fled Basel [..] He wrote on chemistry, alchemy, meteorology, pharmacology and medicine, making it up as he went along. History sees him now as a flamboyant charlatan.[27]

Leonhard Thurneisser, Alchemy Book on the Waters, 1612_TH10

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

Today, we “females” no longer use silver or gold as common money. Nor do we use cuneiform or paper I Owe You’s – written records of a Promise to Pay – receipts issued by ‘smiths for our gold and silver “deposited” with them for safe-keeping.

Instead, almost all of the “money” that we use today, is really just an electronic bookkeeping record of a male promise to pay us the government’s legal tender – cash notes and coins – “on demand”.

We pay the male rent – renamed as “account keeping fees”, “charges”, and “interest” – to have electronic “access” to his “payments system”; meaning, a system allowing us to send a request for a change in his bookkeeping records.

We believe, or unthinkingly assume, that the male – a privileged monopoly “agent” of the Sovereign – actually has a “supply” that is equal to his promises to pay out the Sovereign’s real money, stored securely in his safe.

He does not actually discharge his “promise” – a binding, legal obligation – to pay us real, physical Sovereign money, unless we “demand” it.

But he would really, really prefer that we didn’t:

In case you thought banks lend money – they take deposits and lend money – you’re wrong. Legally, they do not take deposits, they borrow from the public. The expressions in banking are designed to mislead what’s really happening…


What is a bank account? It is not a deposit. What is it? It is a record of the bank’s debt to the public; it is a record of the bank’s debt to the new borrower, and they’ll show you the record of how much money they owe you. That’s it. They don’t pay up.[28]

So what happens when we “spend” the “money” in the “account” that we are renting access to?

The male “time god” simply changes hisstory in his books.

He now records that his debt to one female is less, and his debt to another female – or, the debt owed by his fellow cheating time lord in another temple of their cabal – is more.

He calls that a “payment” or “transfer”. Even though no one has actually been paid out any real money.

He and his fellow cheating time lords have simply shuffled their stories of their undischarged promises – their Sacred Marital obligations – to give the cat the cream.


“The Conjurer,” painted by Hieronymus Bosch (between 1496 – 1520). The painting accurately displays a performer doing the cups and balls routine, which has been practiced since Egyptian times. The shell game does have some origins in this old trick. The real trick of this painting is the pickpocket who is working for the conjurer. The pickpocket is robbing the spectator who is bent over. (Source: Wikipedia)

In ‘modern’ banking, the counterfeiting of “deposits” is done using the “Venetian method” of bookkeeping by double entry. For all its fabled pretences to mathematical precision, “balance”, and objective impartiality, the art of bookkeeping – the keeping of “accounts” – is really nothing more than story-telling.

With “positive” and “negative” numbers added.

(Did you see what I did then? Loθok again.)

Most importantly, “money” by double entry is always a story of two opposite perspectives told from only one perspective.

The bookkeeper’s.

Andreas Orthelius' commentary on Sendivogius' Novum Lumen Chymicum (

Andreas Orthelius’ commentary on Sendivogius’ Novum Lumen Chymicum (“New Chemical Light”), 1624. © Adam McLean 1997-2017 ( Used with permission.

So his double story-telling has lots of opportunity for “skillful” tricks of word-play.


Words with double, or even multiple meanings:

Sumerian cuneiform and Egyptian hieroglyphs were originally based on punning systems. Punning has been credited as the fundamental concept behind alphabets, writing, and even human civilization.[29]

In the world’s first empirical test to discover what banks really do when they “issue” a “loan” of “money”, Professor Richard Werner has proven that the trick of the ‘modern’ cheating time lord is … a pun.

He just names the record of his undischarged debt – his promise – as her “deposit”.[30]

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 ( Used with permission.

The Sacred Word “deposit” … is a pun.

From the perspective of the female renter of access to “money”, it appears to be her money – the money that he promised to give her. It appears to “perform” just like the real thing.

Eyes Wide Shut_her POV_1

But from the perspective of the cheating time lord, it is just a record – a reflection, a re-presentation – of his unpaid debt. His false promise. The source of his power, to “draw blood” from “easy meat” … from, in his own words, a “Babylonian whore”.[31]

Eyes Wide Shut_his POV

At all times, all of these “deposits” (and a few drops of real money) are stored within the temple of his mystic and physical body – the monopoly banking debt-“money of account” △ system.

Eyes Wide Shut_Pyramid System

The male never discharges his debt – his promise – unless she demands to have it in her “purse”.

If and when she does, he might not be able to do it:

Banks promise to return money today, when most is tied up until tomorrow or the day after. They rely on the trust of customers collectively not to call their bluff. When that trust is lost, creditors run, promises cannot be met and the banking system collapses.[32]

There is nothing the cheating time lord fears more, than having lots of “females” – karma mudras – collectively exercising their Sacred Right and demanding to have the money – the real money – that he promised to pay:

[I]n India the flowing of the male seed into “the fiery maw of the female sexual organ” is still today regarded as a sacrificium and therefore feared as an element of death.[33]

[E]jaculation is equated simply with death. [..] “The fear of losing body fluids leads not only to retention, but to attempts to steal the partner’s fluid (and the fear that the partner [karma mudra] will try the same trick) — yet another form of competition”.[34]

The drawing up of sperm by a woman is viewed by a tantric yogi as a mortally dangerous theft and a fundamental crime.[35]

Mylius, Rosarium philosophorum (Rosary of the Philosophers) series, Philosophia Reformata, Frankfurt, 1622_MR12

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

For the lying cheating banker, this means that the Royal Art is a delicate balancing act. If the females ever wake up to his “confidence trick”, and collectively demand the real Sovereign money, then he is royally f****d.

He is always living on the edge, of economic life and death:

For a Buddhist Tantric the retention of the male seed is the sine qua non of the highest spiritual enlightenment. [..] As soon as a person begins to experience sexual desire, it starts to flow out, drop by drop [..] The destination of the sperm’s journey within the body is the tip of the penis. Here, through extreme meditative concentration, the adept collects the lust [..] “Through this, the act obtains a cosmological dimension. … It becomes the means of attaining enlightenment (bodhi)”. “Delight resides in the tip of the vajra [penis]”…[36]

Michael Maier, Viatorium, Oppenheim, 1618

Michael Maier, Viatorium, Oppenheim, 1618 © 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 ( Used with permission.

The Sanskrit term for alchemy is Rasa-vada. Rasa means ‘liquid’ or ‘quicksilver’. Quicksilver was considered the most important chemical substance which was made use of in the “mystic” experiments, both in Europe and in Asia. The liquid metal was employed in the transformation of materials both in the east and the west, in particular with the intention of producing gold. In the Occident it bore the name of the Roman god, Mercury. The Kalachakra Tantra also mentions quicksilver at several points. The frequency with which it is mentioned is a result of its being symbolically equated with the male seed (bodhicitta); it was, in a manner of speaking, the natural-substance form of the semen virile.

It is a characteristic of quicksilver that it can “swallow” other substances, that is, chemically bind with them. This quality allowed the liquid metal to become a powerful symbol for the tantric yogi, who as an androgyne succeeds in absorbing — i.e., “swallowing” — the gynergy of his wisdom consort.[37]

Engraving from Baro Urbigerus, Besondere chymische Schrifften, 1705_A129

Baro Urbigerus, Besondere chymische Schrifften, 1705. © Adam McLean 1997-2017 ( Used with permission.

The alchemist plays a dangerous game. In order to transform himself into the Master of the Universe – having “absolute power” and “unrestricted control over both cosmic primal forces, the god and the goddess” – he must “conquer” all the “females”.

To do this, he must continually “grow” the size of his undischarged promises to pay out real Sovereign money (cash notes and coins).

In bankers’ words, he must “expand his balance sheet” … until all the “females” are firmly, irredeemably in his debt.

This is nothing less than an alchemical, misogynist metaphor for growing an enormously “big swinging dick”.

Given that borrowers’ debts are recorded as the bankers’ Assets, to expand his balance sheet means that – from his perspective – he is growing an enormously “big black swinging dick”.

We “females” see a growing debt as our being “in the red”.

The “time god” sees that same debt, for him, as being “in the black”.

As we will see, according to the Law of Inversion the alchemist believes that he should begin with the worst substances, in order to “transform” them into the best. Indeed, the very first step in an alchemical experiment is “located within a context of sacrifice, death and the color black”, and is called nigredo – “blackening”. So the bankers’ cynical creed is not only malevolently misogynist; paradoxically, it is also rapaciously racist … against black people.

Professor Werner’s world-first empirical study has shown that every time a lying cheating “time god” makes a new false promise to pay – every time he “issues” a new “loan” of fake “money of account”, and does not discharge any real money – this is precisely what happens.

His balance sheet – his metaphorical ‘cock’ – grows bigger:

For firms without a bank licence, the disbursement of the loan is from funds elsewhere within the firm. Thus there is an equal reduction in balance of another account from which the lent funds came from. Therefore, the balance sheet shrinks again. There is no overall change in the total size of the balance sheet.

However the story is quite different for the bank. Surprisingly, we find that unlike the other firms whose balance sheets shrank back in Step 2, the bank’s accounts seem in standstill, unchanged from Step 1. The total balance sheet remains lengthened. No balance is drawn down to make a payment to the borrower.[38]

Screen Shot 2016-04-09 at 5.24.57 PM

“For banks only the balance sheet remains unchanged in its EXPANDED position .. In other words: banks do not discharge their liability.”


From Vajrayana comes the striking saying that “A yogi whose member is always hard is one who always retains his semen”.[39]



ChinaOffshore centres

These lying cheating time lords have long told a romantic story of their past, and present. This fairy tale “account” says that theirs is only a neutral, benevolent, guiding hand – the Invisible Hand – in the reproductive affairs of others. Just like a high priest, officiating at the Sacred Wedding of two opposites. His divine intermediation and blessing on their union is necessary to ensure that the gentle rains of prosperity, security and happiness will fall on both of them … or so hisstory goes.

Sixth Key of Basil Valentine, 1599, in Michael Maier, Tripus Aureus (Golden Tripod), Frankfurt, 1618

Sixth Key of Basil Valentine (1599), in Michael Maier, Tripus Aureus (Golden Tripod), 1618. © Adam McLean 1997-2017 ( Used with permission.

Over many centuries, these invisible-handed banking high priests – along with their most-favoured choir boys in the economic theory profession – have conjured up lots of abstract word-pairs to describe this “productive” union of two opposites.

Savers and Borrowers. Patient and Impatient. Investors and Entrepreneurs. Sellers and Buyers. Producers and Consumers. Exporters and Importers. External and Internal. Public and Private. And that’s just a handful.

These abstract word-pairs serve the purpose of creating a false appearance – an illusion – of equality in the union of two opposites, with the banking high priest merely “serving” the community as the trusted, Fatherly intermediary.

J.D. Mylius, Philosophia reformata, 1622

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

The reality is rather different.

As with most effective deceptions, there is some truth in this tale. One part of time lord operations once was – and still is, in a manner of speaking – acting as an intermediary between so-called “Savers” and “Borrowers”: receiving “deposits” for “safe-keeping” (legally, borrowing) from one, and “lending” to the other.

But even here, the appearance of equality between these two abstract opposites, is just an illusion. A clever trick of word-play.

The banking high priest is practicing “Time manipulation” – or more accurately, date-of-birth shuffling – with all the “accounts” of his promises to pay real money.

He is able to “create” and multiply real wealth for himself, using the “flows” between all the opposites.

Engraving from Benedictus Figulus, Thesaurinella olympica, Hamburg, 1682

Benedictus Figulus, Thesaurinella olympica, 1682. © Adam McLean 1997-2017 ( Used with permission.

The banking high priest calls this date-of-birth hustling procedure “maturity transformation” – of “term” “deposits”.

With one hand, he borrows from “depositors” for a short period of time.

With the other hand, he lends to “borrowers” – who are instantly “transformed” into “depositors” too – for a long period of time:

By doing this, banks transform [their] debts with very short maturities (deposits) into credits with very long maturities (loans), and collect the difference in the [usury] rates as profit.[40]

There is no “magic” in any of this. The cheating time lord is simply abusing his privileged, monopoly position. Because he controls the bookkeeping records of large “stocks” of his promises, and constantly re-writes hisstory of his promises – that is, his story of the “flows” of his promises between his customers’ “accounts”, and, between those and the “accounts” written by his fellow “time gods” at other temples – he is able to gain real wealth for himself by cheating all the “depositors”.

He will only get caught if too many “account holders” (renters) start to smell a rat, and decide, at the same time, to demand the real deal – legal tender cash notes and coins – that the cheating time lord has promised to pay.

Maier_Atalanta Fugiens_AF22

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

However, this is only one small part of banking “alchemy” thievery.

The hidden truth is that the banking high priest is not just a lying, cheating, fake “intermediary” officiating at the Sacred Marriage of Savers and Borrowers.

He is the infamous Mercury–Hermes (☿), the “purse”-sucking androgyne himself.

Mylius series_MY07

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

Hiding behind economic babel (“confusion”) – and that owing much to the Paradox of Opposite Perspectives in double entry – the cheating time lord does not just shuffle promises to pay; he also creates new promises to pay.

False promises. Misleading promises. Deceptive promises.

“Fraudulent” promises – his promises – that he calls “credit” but is actually debt.

His debt.

He actually owes all of “our” debt … to us!

As Professor Werner has proven, that is how all “money of account” appears – and disappears – in the first place.


“The dragon slays itself, weds itself, impregnates itself.”[41]

DONUM-DEI-Samuelis-Baruch_ des Juden Rabbi_in_Abraham Eleazar_Uraltes chymisches Werck, Erfurt, 1735

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

“The serpent devouring its own tail represents alternately
.. tempter and Redeemer.”[42]


Why do we “females” do this?

Why have we allowed these lying cheating “time gods” incarnate to keep returning to steal our gynergy, for over 5000 years?

Woodcut by Jost Amman from Jacob Rueff, De conceptu et generatione hominis, Frankfurt, 1587_amcl_emb34

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


An offer.

A “trade”.

A devil’s pact.

A promise, of Yesh for Ayin.

Something for Nothing.

In a word – usury.

The cheating time lord sucks in the female’s “interest”, using a honey-sweet promise to pay her “interest”.

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 ( Used with permission.

Yesh for Ayin.

But only on the condition that she walks down the aisle, ties the knot … and lets him have her “deposit”.

Preferably, for a “locked in” “period”.

The longer the “term” until “maturity”, the more “interest” he promises to pay her.

She can only “redeem” her “deposit” – and the promised “yield” – when her “deposit” in his mystic temple has gone “full term”.

Maier, Atalanta Fugiens_AF13

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

Thanks to the magic “$”, “€”, “£”, “¥”, and especially the %signs that he flashes in our eyes, we “females” are blinded to the reality.

His fake system is an inversion – a reversal – of “Mother” nature.

His system of promises is all about cheating, stealing, manipulating, dominating, and destroying the “autonomous existence” of the fundamental feminine principle – our mother nature.


Almost 2,500 years ago, Greek philosopher Aristotle pointed out that money is sterile. It does not naturally breed more money, the way that cows breed more cows. He explained that “Money exists not by nature but by law”:

The most hated sort [of wealth getting] and with the greatest reason, is usury, which makes a gain out of money itself and not from the natural object of it. For money was intended to be used in exchange but not to increase at interest. And this term interest (tokos), which means the birth of money from money, is applied to the breeding of money because the offspring resembles the parent. Wherefore of all modes of getting wealth, this is the most unnatural.  (1258b, POLITICS)

For over 1000 years in the “Dark” and Middle Ages – when there was no separation of two “opposites”, the Church and the State – there was an official ban on the practice of usury.

Honoured sometimes as much in the breach as in the observance. There’s a long story of willfully-blind eyes there, all in itself.

But prohibition, nonetheless.

The defenders of usury prohibition were – are – precisely right.

Far more right, than any are given credit for.

The lying cheating system of false promises and fake “deposits”, of usury by double entry – the Royal Art of “the philosophers” – is contra naturam:

[Watch to the end. The devil’s in all the little details.]






I hope that you have found Part 1 of this essay to be informative. Despite its length, it is only a barely adequate quick summary of the voluminous, multi-disciplinary literature touching the subject matter.  To do the themes justice may well require a multi-volume book series. Publisher inquiries welcome.

My thanks to Professor Steve Keen and Professor Richard Werner for inspiration, support and economic reading suggestions, and kind assistance with accessing academic journals; to Dr. Omar Zaid for reading suggestions and support; to Adam McLean ( for kindly granting permission to use his coloured alchemical images; to my family for love, patience and support; and to Anna Novikova for love, inspiration, support … and more reading suggestions! Finally, I would like to borrow a leaf out of the book of one wiser than I, in giving thanks for any good to be found here to the original source of all true wisdom (Jeremiah 33:3).

The interpretations and opinions expressed here are entirely mine – ergo, the aforementioned persons are not to be held in any way responsible for them, or for any errors or omissions.


Heav’n has no Rage, like Love to Hatred turn’d,
Nor Hell a Fury, like a Woman scorn’d.


In writing this essay, I earnestly hope to provoke in womenfolk the Fury of the Woman scorn’d.

I say this to all but especially to the menfolk reading: There is no way – in my opinion – that the Babylonian “Money Power” can ever be defeated, unless the tremendous power of the “scorn’d Woman” – and her fiercely-protective Mother nature – is invoked by all of us, and turned against her violator:


“Tell the housewife at her kitchen table about this stuff. She is smart. She understands. But if you keep it a secret, naturally she’s not going to be able to act, and we can’t transform something until we understand it.”

– Ann Pettifor, Money for Nothing


In Part 2 we will consider a perfect example of the righteous anger of the Woman scorn’d, from Old Babylonian mythology.


“Now whether the yogis can actually and permanently maintain control over the women through their ‘tricks’ (upaya) is another question. This is solely dependent upon their magical abilities, over which we do not wish to pass judgement here. The texts do repeatedly warn of the great danger of their experiments. There is the ever-present possibility that the ‘daughters of Mara’ see through the tricky system and plunge the lamas into hell.”


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

In Part 2, we will travel back to ancient Mesopotamia, and trace forward from the earliest recorded, pre-writing origins of the two fundamental principles that lie at the heart of the Babylonian “money of account” usury system.

We will learn more – and more repulsive – details about alchemical sex magic “experiments” and rituals. We will also consider the Old Babylonian magico-religious objects and incantations (“spells”), and learn the real significance of the winged lions guarding the city of Venice, and the City of London financial district.

We will also discover the “explosive” and enlightening ingredients in the Old Babylonian secret alchemical recipe for making fake silver counterfeits of the royal standard ingots.

Thank you for reading, and sharing.


Doublethink means the power of holding two contradictory beliefs in one’s mind simultaneously, and accepting both of them. (…) 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. (…) 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.”

– George Orwell, 1984



[1] Daniel Gross, The End of the BSDSlate, Sept 25, 2008 — “(Relevant quote: ‘If he could make millions of dollars come out of those phones, he became that most revered of all species: a Big Swinging Dick.’)”

[2] 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.

[3] Samuel Scarborough, The Imagery of Alchemical Art as a Method of Communication, Journal of the Western Mystery Tradition No. 9, Vol. 1, Autumnal Equinox (2005) — “[T]he metalworkers, especially the gold and silver smiths, who in the Middle Ages and early Renaissance formed guilds to protect their secrets and craft worked with a kind of alchemy that was later to become metallurgy.”

“Alchemists, like modern day scientists, would share their findings and works with one another [..] So, how could alchemists from various countries and parts of Europe communicate in a safe manner without giving away their secrets? The answers came as allegory and allegorical imagery, which hid, from the uninitiated what was being discussed and shared amongst them.”

“This form of discussion or conveying information and ideas in allegorical images would later go on to influence several bodies of dramatic initiating orders or lodges. Among these would be the Freemasons, the Rosicrucians, particularly the fringe Masonic bodies, and even the magickal orders of the nineteenth century. This idea that images convey a message and power is powerfully illustrated in a line from the Neophyte Initiation Ceremony: ‘…for by Names and Images are all Powers awakened and re-awakened.'”

[4] V. and V. Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism (2003), transl. by Mark Penny; p.77 — “In order to keep hidden from the public all the offensive things which are implicated by the required breaches of taboo, some tantra texts make use of a so-called ‘twilight language’ (samdhya-bhasa). This has the function of veiling references to taboo substances, private bodily parts, and illegal deeds in poetic words, so that they cannot be recognized by the uninitiated. For example, one says ‘lotus’ and means ‘vagina’, or employs the term ‘enlightenment consciousness’ (bodhicitta) for sperm, or the word ‘sun’ (surya) for menstrual blood. Such a list of synonyms can be extended indefinitely.”

[5] ibid., p. 102; — “Just as in some tantra texts, ‘secret’ practices were represented by ‘harmless’ images in the European treatises; this was especially true of the topic of erotic love and sexuality.”

“Both the tantric and the alchemic writings are [..] maps of the erotic imagination and anyone with a little speech psychology can recognize the pervasive sexual system of reference hidden in a hermetical text from the 16th century. At that time people did not have the slightest qualms about describing chemical processes as erotic events and erotic scenarios as chemical fusions. They behaved in exactly the same manner in the West as in the East.”

[6] Martin Wolf, Will there be another huge financial crisis?, Irish Times, June 1 2016

[7] I have chosen not to specify here the artisanal guild in question, in view of intention to publish a book encompassing the subject.

[8] Hieros gamos, Encyclopædia Britannica — (Greek: “sacred marriage”), sexual relations of fertility deities in myths and rituals, characteristic of societies based on cereal agriculture, especially in the Middle East. At least once a year, divine persons (e.g., humans representing the deities) engage in sexual intercourse, which guarantees the fertility of the land, the prosperity of the community, and the continuation of the cosmos.

Some scholars have applied the term hieros gamos to all myths of a divine pair (e.g., heaven–earth) whose sexual intercourse is creative. The term, however, should probably be restricted only to those agricultural cultures that ritually reenact the marriage and that relate the marriage to agriculture, as in Mesopotamia, Phoenicia, Canaan, Israel (the Song of Solomon has been suggested to be a hierogamitic text), Greece, and India.

[9] V. and V. Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism (2003), transl. by Mark Penny; pp. 40, 585 — “..if we translate upaya (as it is clearly intended) as ‘cunning means’ or even ‘trick’ or ‘ruse’ (Wilber, 1987, p. 310).”

upaya – “‘skill in means’ – array of expedient devices employed by bodhisattvas to enlighten beings trapped in suffering existence.”

“To summarize, upaya stands for the masculine principle, the phallus, motion, activity, the god, enlightenment, and so forth; prajna represents the feminine principle, the vagina, calm, passivity, the goddess, the cosmic law. All women naturally count as prajna, all men as upaya.” (p.39)

[10] Silent Weapons for Quiet Wars; The Lawful Path (1996), citing William Cooper, Behold A Pale Horse (1991), Light Technology Publishing

[11] V. and V. Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism (2003), transl. by Mark Penny; p. 47, 65, 93; — “Modern Western authors with views compatible to those of Buddhism [..] tend toward the opinion that the tantric androgyne harmonizes both sexual roles equally within itself, so that the androgynous pattern is valid for both men and women. But this is not the case. Even at an etymological level, androgyny (from Ancient Greek anér ‘man’ and gyné ‘woman’) cannot be applied to both sexes. The term denotes [..] the male-feminine forces possessed by a man, whilst for a woman the respective phenomenon would have to be termed ‘gynandry’ (female-masculine forces possessed by a woman).”

“The tantric yogi unites with her not just in the sexual act, but above all through consuming her holy gynergy, the magical force of maya. Sometimes, as we shall see, he therefore drinks his partner’s menstrual blood. Only when the feminine blood also pulses in his own veins will he be complete, an androgyne, a lord of both sexes.”

“In the usual yab–yum representation of the Dhyani Buddhas, the male Buddha figure always crosses both of his arms behind the back of his wisdom consort, forming what is known as the Vajrahumkara gesture. At the same time he holds a vajra (the supreme symbol of masculinity) in his right hand, and a gantha (the supreme symbol of femininity) in his left. The symbolic possession of both ritual objects identifies him as the lord of both sexes. He is the androgyne and the prajna is a part of his self.”

[12] Mahmoud Ezzamel and Keith Hoskin, Retheorizing Accounting, Writing and Money with Evidence from Mesopotamia and Ancient Egypt, Critical Perspectives on Accounting (2002) 13, 333–367; — “The distinctive development that we see introduced by the invention of money of account is a principle of value reciprocity. Money of account constructs value by denominating it as something other than, and separate from, either the commodity or its accounting; instead value becomes something which passes reciprocally between the two, supposedly guaranteeing that each is equalised in value terms. In so doing, the role of money as supplementer of value is concealed behind an apparent but deceptive power to guarantee equivalence. Moreover, the power of money enables the construction of previously unprecedented levels of wealth, and the possibility of new power relations for those with money and those without it.”

“[M]oney plays a double game. First, it appears as the benign supplement, embodying the new possibility that value exists in a separate denominable form and simply making space for itself as numeraire to act as the measure of that value. But secondly, money is also the dangerous supplement. Beneath the apparent surface where equivalence reigns and money is just a transparent medium, the play of difference is at work: from the production of little remainders and marginal inequalities, through the generation of interest and profit, to money’s own re-writing into new and more complex instruments.”

[13] Vladimír Karpenko, Alchemy as donum dei, HYLE – International Journal for Philosophy of Chemistry, Vol. 4 (1998), No. 1, pp. 63-80; — “In the Tenth Discourse of his treatise Al-Fihrist,[12] An-Nadim (A.D. 987) writes, after the introductory basmallah, about the origin of alchemy [§ 1]: ‘The adepts of the Art of Alchemy, … assert that the science of the Art was first discussed by Hermes, the Sage, the Babylonian …’.”

[14] Antoine Faivre, The Eternal Hermes: From Greek God to Alchemical Magus (1995), pp. 36-38; — “Panurge is not only connected to the tradition of Hermetic magic: he also has something of the humanist Hermes, the savant of his time. This does not prevent him from being at the same time a sort of alchemist, for he claims to possess the Philosophers’ Stone: ‘I have a philosophical stone which sucks money out of purses as the magnet attracts iron.’ And in his speech in praise of debtors, he speaks of the ‘joy of the alchemists when, after long labors, great care and expense, they see the metals transmuted in their furnaces.'”

[15] V. and V. Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism (2003), transl. by Mark Penny; pp. 121-122 “Even if many tantric texts speak only of bodhicitta, the male seed, at heart it is a matter of the absorption of both fluids, the male and the female, in short — of sukra. Admittedly the mixing of the sexual fluids does seem incompatible with the prohibition against ejaculation, but through the so-called Vajroli method the damaging consequences of the emission of semen can be reversed..”

“The bodhicitta is also called bindu, which means ‘point’, ‘nil’, ‘zero’, or ‘drop’.” (p. 135)

[16] ibid., p. 124 “The initiation path of the Kalachakra Tantra [..] now leads us on to the four highest initiations, or rather to the twelfth to fifteenth initiation stages. [..] The reader will soon see that we are dealing with an extended copy of the four ‘higher initiations’ (8–11). They thus also bear the same names: (12) the vase initiation; (13) the secret initiation; (14) the wisdom initiation; and (15) the word initiation. The difference primarily consists in the fact that rather than just one mudra, ten wisdom consorts now participate in the ritual. All ten must be offered to the master by the pupil (Naropa, 1994, p. 193). There are different rules for monks and laity in this regard. It is required of a layman that the mudras be members of his own family — his mother, his sister, his daughter, his sister-in-law, and so on (Naropa, 1994, p. 192). This makes it de facto impossible for him to receive the Kalachakra solemnity. Although the same commandment applies to a monk, it is interpreted symbolically in his case. Hence, he has to deliver to his guru numerous girls from the lower castes, who then adopt the names and roles of the various female relatives during the ritual. Among other things the elements are assigned to them: the ‘mother’ is earth, the ‘sister’ water, the ‘daughter’ fire, the ‘sister’s daughter’ is the wind, and so on (Grünwedel, Kalacakra III, p. 125). After the pupil has handed the women over to his master, he is given back one of them as a symbolic ‘spouse’ for the impending rites (Naropa, 1994, p. 193).”

[17] ibid., p. 122-123 Here can be seen very clearly how much of a calculating and technical meaning the term upaya (method) has in the tantras.”

“Equivalent quotations from many other Western interpreters of Tantrism can be found: ‘In … Tantrism … woman is means, an alien object, without possibility of mutuality or real communication’ (quoted by Shaw, 1994, p. 7). The woman ‘is to be used as a ritual object and then cast aside’ (also quoted by Shaw, 1994, p. 7). 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‘ (quoted by Shaw, 1994, n. 128, pp. 254–255). The woman functions as a ‘salvation tool’, as an ‘aid on the path to enlightenment’. The goal of Vajrayana is even ‘to destroy the female’ (quoted by Shaw, 1994, p. 7).”  (p. 47)

[18] ibid., p. 122; citing Eliade, 1985, p. 257, Shaw, 1994, p. 157, and White, 1996, p.200

[19] ibid., p. 122, citing Shaw, 1994, p. 158.

[20] ibid.,p. 98

[21] ibid., p. 60, 62 —  “[A]lthough her autonomous feminine existence has been dissolved, her feminine essence (gynergy) has not been lost. Via an act of sexual magic the yogi has appropriated this and with it achieved the power of an androgyne. He destroys, so to speak, the exterior feminine in order to internalize it and produce an ‘inner woman’ as a part of himself. ‘He absorbs the Mother of the Universe into himself’, as it is described in the Kalachakra Tantra (Grünwedel, Kalac[h]akra IV, p. 32).”

“In general, the maha mudra is said to reside in the region of the navel. There she dances and acts as an oracle as the Greek goddess Metis once did in the belly of Zeus. [..] The male tantric master now 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.”

[22] ibid., p. 48  “In place of the human ego is the superego of a god with far-reaching powers. This superhuman subject knows no bounds when it proclaims in the Hevajra Tantra, ‘I am the revealer, I am the revealed doctrine and I am the disciple endowed with good qualities. I am the goal, I am the master of the world and I am the world as well as the worldly things” (Farrow and Menon, 1992, p. 167).'”

[23] ibid., pp. 77; 102-103 “[F]or the ‘true’ adept (whether Tantric or European alchemist) it was not just a matter of the actual yellow metal, but also the so-called ‘spiritual gold’. In the West this was understood to mean the ‘Philosopher’s Stone’ or the ‘hermetical elixir’, which transformed the experimenter into a superman. Alchemy and Tantrism thus have the same spiritual goal. In order to achieve this, numerous processes of conversion were needed in the laboratory of the adept, which did not just take the form of chemical processes, but which the alchemist also experienced as successive transmutations of his personality, that is, his psyche was dissolved and then put together again a number of times in the course of the experimentation. Solve et coagula (dissolve and bind) is for this reason the first and most well-known maxim of the hermetical art.”

[24] David Astle, The Babylonian Woe (1975), pp. 15-16, citing G.R. Driver and John C. Miles, Ancient Codes and Laws of the Near East (Clarendon Press, Oxford); and Professor W.F. Albright, The Amarna Letters from Palestine (Cambridge University Press)

[25] Miroslav Novák, Heritage of Alchemical Cryptography (2013), Il Chimico Italiano 24: 17-24

[26] Elizabeth Loupas, Alchemy and a ducal mistress: One prince’s deadly obsessions (2014).

[27] Bibliotheca Chemica, p. 453; D.S.B.; cited by Abe Books, Item Description: 1571. THURNEISSER ZUM THURN, Leonhart. PROKATALEPSIS ODER PRAEOCCUPATION, DURCH ZWOLFF VERSCHEIDENLICHER TRACTATEN; GEMACHTER HARM PROBEN. Frankfurt: Johann Eichorn, 1571. First edition. (24 June 2017)

[28] 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)

[29] John Pollack, The Pun Also Rises: How The Humble Pun Revolutionized Language, Changed History, And Made Wordplay (2011), cited in Wikipedia: Pun (21 June 2017)

[30] 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) — “What banks do is to simply reclassify their accounts payable items arising from the act of lending as ‘customer deposits’, and the general public, when receiving payment in the form of a transfer of bank deposits, believes that a form of money had been paid into the bank. As a result, the public readily accepts such ‘bank deposits’ and their ‘transfers’ to defray payments. They are also the main component of the official ‘money supply’ as announced by central banks (M1, M2, M3, M4), which is created almost entirely through this act of re-classifying banks’ accounts payable as fictitious ‘customer deposits’.”

[31] V. and V. Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism (2003), transl. by Mark Penny, p.104

[32] Andy Haldane, Trust and Finance, Institute for New Economic Thinking, Oct 2013

[33] V. and V. Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism (2003), transl. by Mark Penny; pp. 119, citing White, 1996, p. 28

[34] ibid., p. 123 “‘If the woman is too powerful or too old or too young, terrible things will happen to the innocent man who falls into her trap, a fact often depicted in terms of his losing his fluids’ (O’Flaherty, 1982/1988, p. 56).”

“Now whether the yogis can actually and permanently maintain control over the women through their ‘tricks’ (upaya) is another question. This is solely dependent upon their magical abilities, over which we do not wish to pass judgement here. The texts do repeatedly warn of the great danger of their experiments. There is the ever-present possibility that the ‘daughters of Mara’ see through the tricky system and plunge the lamas into hell.” (p. 268)

[35] ibid., p. 123  “Is this purely a matter of male fantasies? Not at all — a gynocentric correspondence to the thieving seed-absorption is, namely, known from the Kali cults to be a ritual event. Here, the woman assumes the upper position [in] the sex act and in certain rites leaves the man whose life energies she has drained behind as a corpse. According to statements by the Tibet researcher, Matthias Hermanns¸ there were yoginis (female yogis) who received instruction in a technique ‘through which they were able to forcibly draw their partners’ semen from out of the penis’, and the author concludes from this that, ‘It is thus the counterpart of the procedure which the yogi employs to soak up the genital juices of several women one after another through his member’ (Hermanns, 1965, p. 19).”

[36] ibid., pp. 118-119 — “[T]he tantras teach that the semen is originally stored in a moonlike bowl beneath the roof of the skull. As soon as a person begins to experience sexual desire, it starts to flow out, drop by drop, passing through the five energy centers (chakras). In each of these the yogi experiences a specific ‘seminal’ ecstasy (Naropa, 1994, p. 191). The destination of the sperm’s journey within the body is the tip of the penis. Here, through extreme meditative concentration, the adept collects the lust: ‘The vajra [penis] is inserted into the lotus [vagina], but not moved. When lust of a transient art arises, the mantra hum should be spoken. … The decisive [factor] is thus the retention of the sperm. Through this, the act obtains a cosmological dimension. … It becomes the means of attaining enlightenment (bodhi)” (Grönbold, Asiatische Studien, p. 34). ‘Delight resides in the tip of the vajra [penis]’, as is said in a Kalachakra text (Grönbold, 1992a)…”

[37] ibid., p. 123

[38] 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) — “The act of signing the loan contract and purchasing it as a promissory note of the borrower without yet making the borrowed funds available to the borrower (Step 1) has the same accounting implications for banks, non-banks and non-financial corporations alike. In all cases, the balance sheets lengthen, as an asset (the loan contract) is acquired and a liability to make money available to the borrower is incurred (accounts payable).”

Screen Shot 2016-04-09 at 5.24.35 PM

“In Step 2, the lender makes the funds available to the borrower. The fact that in Step 2 the bank is alone among firms in showing the same total impact on assets and liabilities as everyone else at Step 1, when the money had not yet been made available to the borrower, demonstrates that the bank did not actually make any money available to the borrower. This means that the bank still has an open ‘accounts payable’ liability, as it has not in fact discharged its original liability.”

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“For banks only the balance sheet remains unchanged in its EXPANDED position .. In other words: banks do not discharge their liability.”

[39] V. and V. Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism (2003), transl. by Mark Penny, p. 119, citing Grönbold, Asiatische Studien, p. 34.

[40] Stephen D. Simpson, The Banking System: Commercial Banking – Economic Concepts in Banking, Investopedia (1 July 2017)

[41] Zosimos Alchemista of Panopolis, Tractatus Avicennae, Alchemist Wikia, (1 July 2017)

[42] Éliphas Lévi, Dogme et Rituel de la Haute Magie, 1855; (Transcendental Magic: Its Doctrine and Ritual, translated by A.E. Waite (1896), p. 80-81


Watch his eyes

“If you can’t put your conscience in the proverbial freezer… don’t get involved in this.”

Highly recommended viewing. Watch his eyes. Especially from roughly the middle of the interview, through to end.

Further reading here, here, here.

(hat tip Omar Zaid @OmarZaidMD ,


UPDATE: Body language specialist’s assessment.



“In an effort to vet his credibility, however, the Free Thought Project did some background research on him, and it checks out. He is who he says he is.”

Mysticism, Time

The Law-d of Doubles

Debunking the “Unspeakable” Name of “G-d”


“Before I step down from this glorious podium I ask you—scratch that, I implore you—not to forget the one tool we have been instilled with; the mother of all tools, the power grip of global business, of influence, and of the ability to do good in the world. We have constantly referred to this tool as the power of 72.”

Oren Heiman, graduation speech before the 72 graduating members of the Global Executive MBA program of Columbia Business School and London Business School, January 20121

יהוה  The Tetragrammaton

What, then, was the meaning of this mysterious term? It was the name of the four primitive letters of the mothertongue: the Jod, symbol of the vine, or paternal sceptre of Noah; the HE, type of the cup of libations and also of maternity; the VAU, which joins the two, and was depicted in India by the great and mysterious lingam. Such was the triple sign of the triad in the divine word; then the mother letter appeared a second time to express the fecundity of nature and woman.. (…) Moreover, the sacred word was not pronounced; it was spelt, and read off in four words, which are the four sacred words JOD HE VAU HE.2



According to the kabbalist ten is the number of matter, of which the special sign is zero; in the tree of the sephiroth ten represents Malchuth, or exterior and material substance; the sin of Adam is therefore materialism, and the fruit which he plucks from the tree represents flesh isolated from spirit, zero separated from unity, the schism of the number ten, giving on the one side a despoiled unity and on the other nothingness and death.3

As a fact, a strong and determined will can arrive in a short time at absolute independence, and we are all in possession of the chemical instrument, the great and sole athanor which answers for the separation of the subtle from the gross and the fixed from the volatile. This instrument, complete as the world and precise as mathematics, is represented by the sages under the emblem of the pentagram or five-pointed star, which is the absolute sign of human intelligence.4

The number five is that of the soul, typified by the quintessence which results from the equilibrium of the four elements; in the Tarot this number is represented by the high-priest or spiritual autocrat, type of the human will, that high-priestess who alone decides our eternal destinies.5

The number six represents the antagonism of the two triads, that is, absolute negation and absolute affirmation. It is therefore the number of toil and liberty6


“The rich rule over the poor,
and the borrower is servant to the lender.”

— Proverbs of Solomon 22:7


Rule of 72

The rule of 72 is a shortcut to estimate the number of years required to double your money at a given annual rate of return. The rule states that you divide the rate, expressed as a percentage, into 72:

Years required to double investment = 72 ÷ compound annual interest rate7


The Seventy-two Lettered Name

Of the names of God in the Old Testament, that which occurs most frequently (6,823 times) is the so-called Tetragrammaton, Yhwh (יהוה), the distinctive personal name of the God of Israel.

The Seventy-two-Lettered Name is derived from three verses in Exodus (xiv. 19-21) beginning with “Wayyissa’,” “Wayyabo,” “Wayyeṭ,” respectively.8

With the Tetragrammaton must be included the names of God formed of twelve, forty-two, and seventy-two letters respectively, which are important factors in Jewish mysticism (Ḳid. 71a et passim). They have, according to tradition, a magical effect; for mysticism and magic are everywhere allied. These great names are closely akin to the long series of vowels in the magic papyri, and are obtained by anagrammatic combinations of the effective elements of the Tetragrammaton. The simplest way of determining these three names is to form a magic triangle9


The Tetractys

The Greek word signifies, literally, the number four, and is therefore synonymous with the quaternion; but it has been peculiarly applied to a symbol of the Pythagoreans, which is composed of ten dots arranged in a triangular form of four rows.

This figure was in itself, as a whole, emblematic of the Tetragrammaton, or sacred name of four letters, for tetractys, in Greek, means Four, and was undoubtedly learned by Pythagoras during his visit to Babylon. But the parts of which it is composed were also pregnant symbols. Thus the one point was a symbol of the [male, phallic ] Active Principle or Creator, the two points of the [female, vulva ] Passive Principle or Matter, the three of the world proceeding from their union, and the four of the liberal arts and sciences, which may be said to complete and perfect that world.10

By arranging the four letters of the Great Name, יהוה, (I H V H), in the form of the Pythagorean Tetractys, the 72 powers of the Great Name of God are manifested.11

Abraxas is symbolic of five creatures, and as the circle of the year actually consists of 360 degrees, each of the emanating deities is one-fifth of this power, or 72, one of the most sacred numbers in the Old Testament of the Jews and in their Qabbalistic system.12

Diagram of the Hebrew letters of the Tetragrammaton arranged in a Tetractys shape, showing that by the rules of Gematria the sum is 72. From diagram by German Hebraist/Cabalist Johannes Reuchlin. (Source: Wikipedia)

Diagram of the Hebrew letters of the Tetragrammaton arranged in a Tetractys shape, showing that by the rules of Gematria the sum is 72. From diagram by German Hebraist/Cabalist Johannes Reuchlin. (Source: Wikipedia)


The Cosmic Rose

Engraving pictured in the book

Engraving pictured in “Amphitheatrum sapientiae aeternae” by Heinrich Khunrath (1595). The triangle near the top contains a tetractys of the Tetragrammaton. (Source: Wikipedia)



SIGNO VINCES IN HOC – “In this sign you will conquer”. (cf. Mackey’s Encyclopedia of Freemasonry)




נָשַׁךְ nâshak, naw-shak’; a primitive root; to strike with a sting (as a serpent); figuratively, to oppress with interest on a loan:—bite, lend upon usury.13


The World (XXI) is a trump or Major Arcana card in the tarot deck. It is usually the final card of the Major Arcana or tarot trump sequence.14


..the significance of the objects of the Hebrew cultus is for the first time comprehensible. Who does not perceive in the golden table, crowned and supported by cherubim, which covered the ark of the covenant, the same symbols as those of the twenty-first Tarot key? The ark was a hieroglyphical synthesis of the whole kabbalistic dogma; it included the jod or blossoming staff of Aaron, the he, or cup, the gomor containing the manna, the two tables of the law an analogous symbol to that of the sword of justice and the manna kept in the gomor, four objects which interpret wonderfully the letters of the divine tetragram.15


Double-entry, Double money, Doublethink

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

Doublethink means the power of holding two contradictory beliefs in one’s mind simultaneously, and accepting both of them. (…) 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. (…) 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.16



UPDATE 15/4/2017:

Added quotations (footnotes 11, 12).


[1] Maurice Pinay, The SSPX Money Manager and “The Power of 72”,

[2] Eliphas Lévi, Transcendental Magic, Its Doctrine and Ritual (1896), Chapter XXII The Book of Hermes, p.356

[3] ibid., p.399

[4] ibid., p.108

[5] ibid., p.398

[6] ibid., p.366

[7] Rule of 72, Investopedia, (1 Feb 2017)

[8] Names of God, The Jewish Encyclopedia (1906), (1 Feb 2017)

[9] Tetragrammaton, The Jewish Encyclopedia (1906),, (1 Feb 2017)

[10] Tetractys, The Masonic Dictionary,, citing Mackey’s Encyclopedia of Freemasonry. (12 Mar 2017)

[11] Manly P. Hall, The Secret Teachings of All Ages (1928), p.114

[12] ibid., Method of Securing the Numerical Power of Words, p.70

[13] Nashak, Strong’s Hebrew Lexicon, (13 Mar 2017)

[14] The World (Tarot card), Wikipedia, (1 Feb 2017)

[15] Eliphas Lévi, Transcendental Magic, Its Doctrine and Ritual (1896), Chapter XXII The Book of Hermes, p.371

[16] George Orwell, 1984, Plume/Harcourt Brace Centennial Edition, pp. 218, 220-221


March 13 is the 72nd day of the year in the Gregorian calendar.


Occupy Krugman’s Tension


During the Occupy Wall Street protest of 2011, famed economist Paul Krugman used his New York Times op-ed column to explain that If Banks Are Outlawed, Only Outlaws Will Have Banks:

“The crucial thing is to understand what banks do. And it’s not mostly about money creation! Instead, what banks are for is helping to improve the tradeoff between returns and liquidity.

Actually, what banks do is mostly about money creation. Of a sort. See here, here, and here. But I digress.

“Like a lot of people, my insights draw heavily on Diamond-Dybvig (pdf), one of those papers that just opens your mind to a wider reality. What DD argue is that there is a tension between the needs of individual savers — who want ready access to their funds in case a sudden need arises — and the requirements of productive investment, which requires sustained commitment of resources.

Banks can largely resolve this tension, by offering deposits that can be withdrawn on demand, yet investing most of the funds thus raised in long-term, illiquid projects. (…)

The problem, of course, is the vulnerability of such a system to self-fulfilling panics: if people believe that a bank will fail, everyone will in fact want to withdraw funds at the same time — and because the bank’s assets are illiquid, trying to meet those demands through fire sales can in fact cause the bank to fail.

This then leads to the need for policy: deposit insurance and/or lender of last resort facilities to head off bank runs, and bank regulation to reduce the moral hazard from these explicit or implicit guarantees.

So, according to Professor Krugman’s defense of Bagehot banking, the alleged purpose of banks is to resolve this “tension” between the need of individuals for ready access to their funds, and the “sustained commitment of resources” required for “productive investment”. The banking system — designed in the 17th century — can “largely” resolve this tension, but is vulnerable to bank runs, and so requires complex regulation, and deposit insurance and/or central banks to support it.

Here is an alternative solution to the Diamond-Dybvig-Krugman “tension” problem.

Make everyone their own central banker.

By giving everyone a tool to create ‘money’ in the same way that banks do — by simple double-entry bookkeeping — individuals can always have ready access to funds, and make sustained commitments to productive investments. No vulnerability to bank runs. No need for complex regulation, deposit insurance, or a “lender of last resort”.

“Tension” problem solved.

This is, after all, the 21st century Paul. Things have moved on a bit.



The Magic Chain of Enchanted Economists

A real transformation of economics first requires its voluntary death


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

– Eisenheim, The Illusionist

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

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

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

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

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

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

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

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

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

But I digress.

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

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

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

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

Moneta Nostra_Cagliostro

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Aleister Crowley

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

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

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

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

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

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

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

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

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

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

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

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

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

Same as it ever was.

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

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

How positively inspiring!

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

The Inanna myth says no such thing:

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

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

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

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

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



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

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

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

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


But again, I digress.

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

Inanna asked:

“What is this?”

She was told:

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

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

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

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

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

Indeed. So let us conclude back where we began.

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

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

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

A wise old prophet said:

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

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

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

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

Father Enlil answered angrily:

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


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


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

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



Double (Entry) Trouble


Apocalypse (Revelation, uncovering) of St. John 18:6


18 And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

2 And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

3 For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

4 And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.

5 For her sins have reached unto heaven, and God hath remembered her iniquities.

6 Reward* her even as she rewarded you, and double unto her double according to her works: in the cup** which she hath filled fill to her double.







Revelation 18-6 Strongs


* “Reward” – Strong’s G591 – apodidōmi



** “Cup” (chalice) – Strong’s G4221 – potērion



Dishonourable Debt: Why Borrowers Are Not Legally Bound To Repay Bank Loans.


#324 – Now you see it

Yesterday, while taking a long walk in nature after the rains, at a particular moment, in which there was “nothing living in my working mind but a naked intent stretching into God,” I suddenly received a flash of understanding. Some might say, of revelation. I “saw”, that is to say, I understoodor better to say, I saw in my mind’s eye, and simultaneously experienced a deep sense of Knowingthe meaning and significance of a dream I had earlier this year, on the morning of February 1st.

I would hasten to add that I do not write this in expectation of any potential reader finding merit in it. I readily confess that I too, have long tended towards the sceptical bent of mind when it comes to dreams, and especially to the apparent eagerness of so many to attach great importance to many, or worse, all their dreams.

For my part, I would have, typically, dismissed my dream of February 1st, if it were not for the appearance of three, to me, particularly striking features. A disharmony with a known reality. An unusual colour. And, most striking of all, an unusual number.

The setting was inside my garage. I was cleaning the floorsweeping—along the left hand side wall (as one faces into the garage, from the opening doors). Positioned near the front of the garage, with its left hand side against the wall, facing toward the rear of the garage, was a green motorcycle.

This is the disharmony with known reality. My motorcycles are positioned at the right rear of the garage, facing the opposite way.

In order to sweep thoroughlythat is to say, behind the motorcycleI moved it out from the wall (or rather, it moved itself; in the dream, when I experienced the thought that I wanted to sweep behind the left side of the motorcycle, it moved away from the wall of its own volition, as if in response to telepathic command). In doing so, I became increasingly aware of certain details.

This motorcycle was a sports bike, generally similar in form to a Ducati 916 or MV Agusta F4. That is to say, I observed a similarity in the broadly flat upper surface of the fuel tank, closely matched in visual line with the upper surface of the tail section.

It was apparently brand new. While its shape was similar to the aforementioned motorcycles, I observed that its instrument panel was dissimilarmore modern, even futuristicand then, there also appeared to be a small thin transparent screen of some kind, unusually positioned, vertically, on the centre of the fuel tank.

Moving around the motorcycle, I observed that all the surfaces of the left hand side were covered with an opaque film; the maker’s decals underneath were only barely visible. As the right hand side was not similarly covered, in the dream it seemed to me that this motorcycle must be a brand new model, delivered with this film protecting the surfaces, and, that someone must have removed the film from the right hand side so as to display it, while leaving the film on the (hidden, against the wall) left hand side to protect it.

As I examined the left hand side more closely, trying to see the decals hidden under the opaque protective film, I rose up and noticed that a number324was clearly emblazoned on the tail section. And then immediately I awoke.

In the days following, I confided this dream with the two people closest to me. As I felt (most unusually) convicted that there must be some significance to it, I researched the two most obvious features: the number 324, and the colour green. I discovered many, potentially significant meanings and connections in Kabbalist, alchemical, and numerological literature (Chesed/Mercy/Love/expansiveness/increase, the Absolute, God’s “right hand”, our “inner angel”, the “green lion”, Metatron, 182 or “chai” (life) squared, Compass/the “Great Architect of the Universe”, etc). But in all this, I did not feel convinced that I understood what, if any, real-world significance there might be in my having this particular dream.

Yesterday, however, in a flash, I suddenly saw a plausible, and highly relevant meaning.

It appears clear to me now, that the dream of February 1st was a foretelling of The Key that I discovered in my two recent essays, of April 13th and May 9th.

One might call it The Key of The Left Side Deception.

In The Money $hot: Even Banking Is All About Sex, the key insight for all that followed, was that the Left hand side of the Double Triangle of Solomona precise symbolic representation of double-entry bookkeeping, ‘money’ creation ex nihilo, and, the “Sacred Marriage” relationship between Lender and Borrower—is the side that is subject to “magick” transformation; that is to say, it is the Left hand side that is fraudulent, “protected”, and hidden from public understanding.

LOAN-STAR-transformation-IOUs - $- Acct Payable copy


In Dishonourable Debt: Why Borrowers Are Not Legally Bound To Repay Bank Loans, this key insight was taken further, in demonstrating that it is the Left hand sidethe Lender’s IOU, or “promise-to-pay”that is the legal key to unravelling the entire ‘money’-lending fraud, and thus voiding all debts to all banks.



For me, to receive understandingsome four months afterthat my dream appears to have symbolically foretold these later insights, is a most remarkable, and humbling revelation.



Reader Kevin Moore says –

I looked up the gematria of “pentagram” Colin –
Pentagram in Jewish gematria = 324
New York in English gematria = 666


The Green witch dressed in black

“There were only four witches in all the Land of Oz, and two of them, those who live in the North and the South, are good witches. I know this is true, for I am one of them myself, and cannot be mistaken. Those who dwelt in the East and the West were, indeed, wicked witches; but now that you have killed one of them, there is but one Wicked Witch in all the Land of Oz–the one who lives in the West.”

— The Wonderful Wizard of Oz, chapter 2, “The Council with the Munchkins”



UPDATE 17 February 2018:

While parking my Harley in the garage this afternoon – after a ride to the lake to pray and meditate – I received a sudden inspiration, connecting one of the key components of this dream, to research I am doing presently. I suddenly recalled this dream, and the “unusual” shade of green of the motorcycle in it. Only now, do I know exactly what colour it was; and, understand the profound, far-reaching significance.

A hint only to that significance here – Verdigris (“green of Greece”): a poisonous pigment resulting from the action of acetic acid (eg, vinegar) on copper; or the green or bluish patina formed naturally on copper, brass, or bronze surfaces exposed to the atmosphere for long periods of time, consisting principally of basic copper carbonate or (near the sea) copper chloride.


UPDATE 26 January 2019:

Was just reminded of this old post, reread it, and a thought occurred to check if any significance of 17 February 2018, re last Update event. Interestingly…