Mysticism, Nature, Time

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

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

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

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

Jesus of Nazareth, Luke 11:52

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

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

Psalm 2:1-4

“The Finger of God”, Carina Nebula

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

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

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

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

Quelle surprise.

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

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

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

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

“Pisseth pisseth pisseth pisseth pisseth pisseth pisseth!”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Try. I’ll wait….

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

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

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

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

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

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

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

Why such seething hatred in the hearts of the rabbis?

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

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

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

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

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

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

Supreme Authority, that is.

Even over God Himself.

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

Why?

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

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

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

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

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

(Complete Jewish Bible)

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

(Orthodox Jewish Bible)

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

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

Wrong.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

God is dead. Might is right.

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

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

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

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

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

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

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

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

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

A truly ‘creative’ Lord of Time.

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

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

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

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

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

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

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

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

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

 

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

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

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

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But wait!

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

How so?

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

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

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

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

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

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

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

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

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

Jesus of Nazareth (Matthew 25:31-46)

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

Withering gaze.

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

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

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

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

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

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

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

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

Imagine my surprise.

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

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

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

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

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

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

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

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

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

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

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

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

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

Pliny the Elder

 

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

 

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

REFERENCES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[15] ibid., pp.24-27

[16] ibid., pp.19, 26

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

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

[19] ibid.

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

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

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

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

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

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

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

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

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

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

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

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

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Time

Why Economics Needs Repentance, Not Reformation

 

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

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

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

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

Case in point.

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

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

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

Oh the irony.

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

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

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

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

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

Let’s unpack this. Historical context is vital.

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

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

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

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

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

Paolo_Sarpi_2

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

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

Screen Shot 2017-12-31 at 9.58.14 PM

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

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

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

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

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

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

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

Black (under cover of “white”) magic.

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

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

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

Magic mathematics.

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

Story-telling, with numbers added.

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

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

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

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

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

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

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

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

St. Peter the Apostle

 
************

FOOTNOTES

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

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

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

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

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

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

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

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

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

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

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Mysticism, Time

Ode To Debt (18+)

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

Lyric of Love to Leah

Leah Hirsig as “Alostrael” (Source: Wikipedia)

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

A few quotations as a reminder:

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

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

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

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

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

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

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

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

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

18+  Do not read if extreme vulgarity offends.

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

My bold and/or italicised emphasis is added.

Leah Sublime

by Aleister Crowley

Cefalú, Italy
1920

MONDAY JUNE 21 1920
5.25pm to 5.15am

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

******

Source: Hermetic Library

UPDATE:

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

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



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Mysticism, Time

“Perhaps It Is Not An Accident”

Saturn Devouring His Son, Francisco Goya (1819-1823). (Source: Wikipedia)

I feel sure that with a little more experience we shall use the new-found bounty of nature quite differently from the way in which the rich use it to-day, and will map out for ourselves a plan of life quite otherwise than theirs.

For many ages to come the old Adam will be so strong in us that everybody will need to do some work if he is to be contented. We shall do more things for ourselves than is usual with the rich to-day, only too glad to have small duties and tasks and routines. But beyond this, we shall endeavour to spread the bread thin on the butter – to make what work there is still to be done to be as widely shared as possible. Three-hour shifts or a fifteen-hour week may put off the problem for a great while. For three hours a day is quite enough to satisfy the old Adam in most of us!

There are changes in other spheres too which we must expect to come. When the accumulation of wealth is no longer of high social importance, there will be great changes in the code of morals. We shall be able to rid ourselves of many of the pseudo-moral principles which have hag-ridden us for two hundred years, by which we have exalted some of the most distasteful of human qualities into the position of the highest virtues. We shall be able to afford to dare to assess the money-motive at its true value. The love of money as a possession – as distinguished from the love of money as a means to the enjoyments and realities of life – will be recognised for what it is, a somewhat disgusting morbidity, one of those semi-criminal, semi-pathological propensities which one hands over with a shudder to the specialists in mental disease. All kinds of social customs and economic practices, affecting the distribution of wealth and of economic rewards and penalties, which we now maintain at all costs, however distasteful and unjust they may be in themselves, because they are tremendously useful in promoting the accumulation of capital, we shall then be free, at last, to discard.

“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.” 1

Of course there will still be many people with intense, unsatisfied purposiveness who will blindly pursue wealth – unless they can find some plausible substitute. But the rest of us will no longer be under any obligation to applaud and encourage them. For we shall inquire more curiously than is safe today into the true character of this “purposiveness” with which in varying degrees Nature has endowed almost all of us. For purposiveness means that we are more concerned with the remote future results of our actions than with their own quality or their immediate effects on our own environment.

“No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon [money, possessions, fame, status, or whatever is valued more than the Lord].

Therefore I tell you, stop being worried or anxious (perpetually uneasy, distracted) about your life, as to what you will eat or what you will drink; nor about your body, as to what you will wear. Is life not more than food, and the body more than clothing? Look at the birds of the air; they neither sow [seed] nor reap [the harvest] nor gather [the crops] into barns, and yet your heavenly Father keeps feeding them. Are you not worth much more than they? And who of you by worrying can add one hour to [the length of] his life? And why are you worried about clothes? See how the lilies and wildflowers of the field grow; they do not labor nor do they spin [wool to make clothing], yet I say to you that not even Solomon in all his glory and splendor dressed himself like one of these. But if God so clothes the grass of the field, which is alive and green today and tomorrow is [cut and] thrown [as fuel] into the furnace, will He not much more clothe you? You of little faith! Therefore do not worry or be anxious (perpetually uneasy, distracted), saying, ‘What are we going to eat?’ or ‘What are we going to drink?’ or ‘What are we going to wear?’ For the [pagan] Gentiles eagerly seek all these things; [but do not worry,] for your heavenly Father knows that you need them. But first and most importantly seek (aim at, strive after) His kingdom and His righteousness [His way of doing and being right—the attitude and character of God], and all these things will be given to you also.” 2

The “purposive” man is always trying to secure a spurious and delusive immortality for his acts by pushing his interest in them forward into time. He does not love his cat, but his cat’s kittens; nor, in truth, the kittens, but only the kittens’ kittens, and so on forward forever to the end of cat-dom. For him jam is not jam unless it is a case of jam to-morrow and never jam to-day. Thus by pushing his jam always forward into the future, he strives to secure for his act of boiling it an immortality.

The Book of Lambspring, 1599, illustration from re-edition “Dyas chymica tripartita”, 1625. © Adam McLean 1997-2017 (alchemywebsite.com). Used with permission.

Let me remind you of the Professor in Sylvie and Bruno:

“Only the tailor, sir, with your little bill,” said a meek voce outside the door.

“Ah, well, I can soon settle his business,” the Professor said to the children, “if you’ll just wait a minute. How much is it, this year, my man?” The tailor had come in while he was speaking.

“Well, it’s been a-doubling so many years, you see,” the tailor replied, a little grufy, “and I think I’d like the money now. It’s two thousand pound, it is!”

“Oh, that’s nothing!” the Professor carelessly remarked, feeling in his pocket, as if he always carried at least that amount about with him. “But wouldn’t you like to wait just another year and make it four thousand? Just think how rich you’d be! Why, you might be a king, if you liked!”

“I don’t know as I’d care about being a king,” the man said thoughtfully. “But it dew sound a powerful sight o’ money! Well, I think I’ll wait–”

“Of course you will!” said the Professor. “There’s good sense in you, I see. Good-day to you, my man!”

“Will you ever have to pay him that four thousand pounds?” Sylvie asked as the door closed on the departing creditor.

“Never, my child!” the Professor replied emphatically. “He’ll go on doubling it till he dies. You see, it’s always worth while waiting another year to get twice as much money!”

Perhaps it is not an accident that the race which did most to bring the promise of immortality into the heart and essence of our religions has also done most for the principle of compound interest and particularly loves this most purposive of human institutions.

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.

 

– John Maynard Keynes, Economic Possibilities for our Grandchildren, Essays In Persuasion, The Future, 1930

 

****

POSTSCRIPT:  Goya’s painting Saturn Devouring His Son depicts the myth of the Greek titan Cronus (“Time”), in Goya’s title Romanized to Saturn; the god of generation/birth/life and dissolution/death (note the Union of Opposites) wealth, abundance, agriculture, periodic renewal and “liberation”.

In Rome, the Temple of Saturn housed the state treasury (Aerarium). The famous Saturnalia celebrated him with feasting, role reversals, free speech*, and revelry.

According to tradition, Cronus (i.e., the Semitic god El) – who envied and overthrew his father† Uranus – feared that one of his sons would overthrow him, and so devoured them at birth.

Have you spotted the ancient alchemical “transformation” allegory for debt-at-compounding-“interest” magick ‘money’ yet?

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

* One wonders whether the “free speech” of the Saturnalia was similar to that of the role-reversing cult festivals of the Sumerian goddess Inanna (eg, an emphasis on the scatological), where all social taboos were deliberately broken in a debauched (de-value-d), “carnivalesque” celebration of the goddess.

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

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

Babylonian Talmud, Bava Mezia 59b

 

****

[1] Lewis Mumford, Myth of the Machine (1967)
[2] Jesus of Nazareth, Gospel of Matthew 6:24-33 (Amplified Bible)

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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

hieroglyph_meanings

 

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)

 

the_cosmic_rose_crop_696x725

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

 

 

Nashak

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”, http://mauricepinay.blogspot.com.au/2013/01/the-sspx-money-manager-and-holy-power.html

[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, http://www.investopedia.com/terms/r/ruleof72.asp (1 Feb 2017)

[8] Names of God, The Jewish Encyclopedia (1906), http://jewishencyclopedia.com/articles/11305-names-of-god (1 Feb 2017)

[9] Tetragrammaton, The Jewish Encyclopedia (1906), http://jewishencyclopedia.com/articles/14346-tetragrammaton, (1 Feb 2017)

[10] Tetractys, The Masonic Dictionary, http://www.masonicdictionary.com/tetractys.html, 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, https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?strongs=H5391&t=KJV (13 Mar 2017)

[14] The World (Tarot card), Wikipedia, https://en.wikipedia.org/wiki/The_World_(Tarot_card) (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.

Standard
Time

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.

DEB_complete_Levi-8000ms

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.”

allegory-of-eloquence_Albrecht-Durer

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.

market-economics-system

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.”

kurgarra_galatur_RLoriented_8000ms

 

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

INANNA_DESCENT_691x940

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: I.vi).” 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), http://www.ancient.eu/article/215/
  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 – https://zaidpub.com/

 

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Time

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.

Borrower-CC_DE_red

 

Lender-CC_DE

 

LOAN-STAR-CC_DE_red-borrower

 

Revelation 18-6 Strongs

 

* “Reward” – Strong’s G591 – apodidōmi

Reward

 

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

Cup

 

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

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