A: I’ve always believed we arrive as a blank page. Whatever we become- careful or reckless, quiet or commanding- comes from what happens to us. Family, school, the streets we walk, the stories we hear. Change the environment and you change the person. That’s the hopeful part. We can become almost anything we set our minds to.

B: I used to think the same. Then I started noticing how early some things already feel set. Not skills. Those can be learned. But the deeper posture. The one who steps forward when everyone else freezes. The one who can’t stand being told what to do. The one who seems to remember something the rest of us never knew. It doesn’t feel written by the environment. It feels older.

A: Older how? You’re not saying we’re born already finished.

B: Not finished. Predisposed. The oldest stories we still have keep saying it. In the Atra-Hasis the gods set destinies before they ever make humans. They mix clay with divine blood so certain tasks get carried. The Hermetic piece, Poimandres, says the human receives a nature before it even opens its eyes on earth. I’m not calling that laboratory science. I’m saying it might be the earliest language we have for something a lot of us still feel — that some shapes arrive with us, and the environment only fills them in.

A: So you’re picking myth over the blank-slate view.

B: I’m trying to hold both. The blank-slate keeps us free and responsible. The older view keeps us honest about the limits of that freedom. Maybe a new reading of the oldest memory can let us keep both without lying to ourselves.

A: All right. Let’s hear it. You’re saying those old stories aren’t just stories. They’re trying to tell us something about how we’re already shaped before we start writing on the page.

B: Yeah. And the Sumerian tablets weren’t meant to be read only in a literal way, there is room for imagination. They were written so each age could look into them and find what it needed. The meanings stay partly hidden on purpose. Like tools that only show their full use when the right questions get asked. Our age is asking about fate, and why some people feel driven from the inside while others just take the orders they’re given. The tablets are ready for that question.

A: Go on.

B: Take the ancient gods. Most people treat them like distant objects- powerful beings out there somewhere that nobody’s ever really seen. Obey the rules, make it to the good place. What if that was never the main point? What if the gods were a way of describing different forces already moving inside people? Not personalities we pick like clothes. Patterns already sitting in the character. You don’t wake up one morning and decide to be the one who keeps order, or the one who works the ground, or the one who has to carry old knowledge forward. Those postures are already there. On purpose. No coincidence. Just waiting to be recognized.

A: So the gods are… mirrors?

B: Something like that. A way to see the pattern outside yourself first, so you can recognize it inside. In the old accounts the higher ones set destinies, mixed clay with a spark of the divine, assigned tasks, enough to give homo Erectus the intelligence to follow orders, and safe guard it with desire to prevent manic depression. And left certain spirits to watch or to wander. Like Later ages turned all of it into religions or threw it out as superstition. I’m saying we can read them again as an early map of the different ways a human psyche can lean. Seven, with 2 additions of lasting postures that keep showing up no matter how much the environment changes.

A: So 9 types of humans?

B: A working number. The earliest records give you the worker made to carry the load, the restless ones who refuse physical labors, the one who brings knowledge down, the mediator who stands between, the one who completes and organizes, the keeper of records, and the guardian. With the addition of two spirit forms as a residual presence that carries something older, and the liminal one who walks the edge. None of these archetypal types is better than the others. Just different. Most of us live more than one. However, there is one prominent characteristic that sits closest to the center.

A: You’re not saying we’re programmed and free will is off the table, are you?

B: Not completely. Environment still writes a lot. But there’s a deeper layer that already has its own lean. Think of consciousness as the passenger. It’s there, watching. The deeper posture is more like the driver. When the road splits, the passenger can notice and grab the wheel — but the car was already drifting a certain way. Once you see that, the whole game feels different.

A: I get what you’re driving at. Most of us just coast and never notice the pattern. So show me how one of those drivers looks in ordinary life.

B: Start with the ones who were already there before us — the Igigi. Junior gods, something like the Titans. The senior ones put them on the heavy labor. They work until they can’t, then they refuse. That refusal is the first real crack in the system.

A: So the rebellion is what made humans necessary.

B: Right. The higher ones still need the work done, so they make a new being for it — the lullu. Clay and divine blood. Mortal. Built for the daily load. In ordinary life these are the people who feel most themselves when they’re building, fixing, providing, keeping the ordinary world running. They measure a day by what holds together. Take the meaningful work away and something in them starts to thin out. They’re not looking for philosophical debates. A good day’s work, something to belong to, a family life — that’s enough.

A: I know a lot of people like that. Across every background. Are there types that aren’t built that way?

B: Fewer, but they’re there. Once humans exist, that restless Igigi quality doesn’t disappear. It just changes form. Later stories- Enoch, the sons of God- talk about a mixed lineage, the Nephilim, the mighty ones. I read that as the same restless current finding a new channel. Not a separate species. Just human beings in whom the original refusal still runs strong. The ones who feel the walls closing in and push. Defiant when something feels forced. They can’t stay quietly under a load that feels wrong. Due to the mixing of genes, their descendants inherits both- the capacity for steady work and the capacity to refuse it. Most people live somewhere between. A few sit close to one pole or the other.

A: Okay. I’m with you.

B: Then there’s the one who brings knowledge down without fully belonging to either side. Adapa. Someone receives something- insight, craft, warning- and feels compelled to pass it on, even when it costs. You see the same pattern with Enki, with Prometheus, even in the Genesis garden story. The gift changes everything. The giver usually pays for it. These people are often quieter. They change the temperature of a room without trying. Crowds drain them. A lot of them dig deep into religious or comparative study and then step away from organized forms because they need the solitude.

A: I’m starting to see how these sit under ordinary faces.

B: Keep going with me. The en- the old title for the one who stood between the divine messengers and the people. In daily life it’s the person who feels called to hold space for others. They can lift a room or make someone feel actually seen. The cost is real. They empty out. They need silence, music, or some kind of ordered rhythm to fill back up. People trust them easily. That’s both the gift and the danger. Power likes to sit with them. They have to stay grounded or it turns.

A: I’ve watched people burn out exactly that way.

B: Next to that is the sar- the completer. The one who sees the whole shape and steps into the empty space where order is missing. They organize almost without deciding to. Under pressure they get clearer, not smaller. People give them room when they walk in. They can start treating ordinary lives like pieces on a board. History tends to get written from their chair.

A: And the ones who keep the record straight?

B: The ummânu. The master, the scribe, the living archive. They love accuracy the way other people love music. Inaccuracy bothers them in the body. They collect, correct, teach, and quietly make sure things aren’t forgotten. They don’t need the spotlight. They need the record to be right. In a noisy age they can look slow or too exact. They’re also the reason whole stretches of knowledge survive without getting completely rewritten.

A: I’m starting to see how the shoe fits different people I know.

B: Good. One more from that older design- the alad. These people scan a room even when they’re sitting still. Durable. Loyal. Willing to put themselves between danger and whoever they’ve claimed. They don’t need thanks. They need the people they protect to be safe. Force is acceptable if it has to be, but they’d rather it never comes to that. First responders, military, the friend who always shows up when things get hard.

And the last two are different in a peculiar way. They sit a little outside the original work-order story. The eṭemmu is residual presence. the sense that something older is riding along. Eyes or instincts that feel older than the years on the face. Skills that arrive faster than they should. Judgments with a weight that doesn’t match the biography. Identity can feel layered, often left feeling they are something other than what they were born as. The gift is depth. The risk is forgetting which life you’re actually living.

And the zaqiqu- the liminal one, the edge-walker. They notice what the rest of us filter out. Timing, language, ideas sit slightly outside the current age. Originally it meant a dream spirit, something that moves between ordinary reality and whatever is next to it. These people often get misunderstood or sidelined. Their contribution shows up in visionary, artistic, or mystical work- especially when an old set of categories is falling apart and a new one hasn’t formed yet.

A: So these aren’t characteristics we just develop through our environment. More like a costume we put on?

B: Not the costume. More like what wears the costume. Culture and identity are the clothes. The deeper posture is already leaning a certain way before you start dressing it. Consciousness can still grab the wheel. You can wake up and choose. But the pressure on the wheel is different depending on which way the car was already drifting. That’s the claim. Not that we’re locked in. Only that we’re not as blank, or as fully in control of our first reactions, as we were taught to believe.

A: All right. I want to sit with that before we go further.

——————————————————————————————————————

Here is a summary of the subconscious / sub-character this theory holds. Which one are you? Do you see these traits with the people in your life, with your colleagues at your workplace or social group?

1. Igigi — The Restless / Boundary-Crosser

This posture begins in refusal. In the old account the junior gods are given the heavy labor and eventually reject it. The same lean appears in people who feel constraint early and push against it.

Everyday signs: discomfort with rigid hierarchy, quick detection of forced or hollow systems, a drive to open space where none is offered. They may become innovators, whistle-blowers, explorers, or chronic dissenters.

Gift: they keep a culture from hardening into pure obedience.

Shadow: restlessness that never settles, disruption without a workable replacement, difficulty accepting any external limit.

Environment still shapes how the refusal is expressed — constructive or purely reactive — but the underlying refusal itself rarely disappears.

2. Lullû — The Grounded Builder

Created to carry the load the Igigi refused. Oriented toward tangible production, maintenance, and continuity.

Everyday signs: satisfaction in work that has a clear result, loyalty to family and practical community, a sense of worth tied to what has been built or kept intact. When meaningful work is removed, something in them thins. They are rarely drawn to abstract debate for its own sake.

Gift: they keep ordinary life functioning.

Shadow: can become identified with the load itself, resistant to necessary change, or lost when the work loses meaning.

The environment determines whether their labor feels dignified or exploited, but the orientation toward steady contribution remains.

3. Adapa — The Knowledge Mediator / Culture-Bringer

The one who receives something from a higher or deeper source and feels compelled to hand it on, usually at personal cost. Parallel patterns appear with Enki, Prometheus, and the garden story in Genesis.

Everyday signs: quiet intensity, a sense of carrying material that does not fully belong to the ordinary world, discomfort in large unstructured gatherings, deep engagement with meaning systems followed by a need to step back from them. They change the temperature of a room without performing.

Gift: transmission of transformative knowledge or craft.

Shadow: isolation, the burden of knowing more than can easily be shared, repeated patterns of giving and then withdrawing.

Environment influences whether the gift is welcomed or punished, but the compulsion to mediate remains.

4. En — The Mediator / Space-Holder

The old title for the one who stood between the divine and the human community. In daily life this is the person who feels called to hold space for others.

Everyday signs: ability to make people feel seen, capacity to lift the emotional tone of a group, a strong sense of service or calling, rapid depletion after prolonged giving. Recovery usually requires silence, music, ordered rhythm, or withdrawal to quieter places. Trust comes to them easily.

Gift: they make collective meaning and care possible.

Shadow: burnout, difficulty setting boundaries, attraction of power that can corrupt the original call.

Environment determines whether their service is supported or endlessly extracted.

5. Šár — The Completer / Organizer

Oriented toward the whole rather than the part. Steps into vacuums of order almost automatically.

Everyday signs: clarity under pressure, rapid assumption of leadership when structure is missing, ability to see systemic patterns, a presence that makes others give space. Emotion is often managed rather than freely expressed. Can feel lonely even when surrounded by people.

Gift: turns chaos into workable order at scale.

Shadow: distance from ordinary lives, treating people as pieces on a board, difficulty accepting limits, quiet hunger for control. History is frequently written from this vantage.

Environment shapes the scale on which they operate, but the organizing drive itself is prior.

6. Ummânu — The Keeper of Knowledge

The master, scribe, living archive. Oriented toward accuracy and continuity of what must not be lost.

Everyday signs: physical discomfort at inaccuracy, strong collecting and correcting impulse, preference for precision over performance, quiet teaching or preservation work. They do not need the spotlight; they need the record to remain reliable.

Gift: prevent cultural and intellectual amnesia.

Shadow: can become rigid, overly exacting, or slow to accept necessary new formulations.

Environment determines what knowledge is available to preserve, but the orientation toward faithful transmission remains.

7. Alad — The Protective Guardian

Watchful loyalty and endurance. The old protective spirit that stands between harm and what has been claimed.

Everyday signs: constant low-level scanning of the environment, physical durability, deep loyalty once attachment is formed, willingness to place themselves between danger and others. They prefer that force not be needed, yet accept it when it is. Love is expressed primarily as protection.

Gift: safety and steady presence for those they guard.

Shadow: difficulty standing down, over-identification with the protector role, distress when they cannot prevent harm.

Environment shapes what they are asked to protect and how, but the vigilant posture is already present.

8. Eṭemmu — The Residual Presence

The sense that something older rides along with the present life. Not a full second personality, but a layered quality of instinct, memory, and weight.

Everyday signs: eyes or manner that feel older than chronological age, skills or judgments that arrive faster than ordinary experience would explain, sensitivity to places of long habitation or death, periods when identity feels less solid.

Gift: unusual depth and continuity of instinct.

Shadow: confusion about which impulses belong to the present life, difficulty forming a stable single identity, emotional residue that does not match current biography.

Environment can either help integrate the residual layer or pathologize it.

9. Zaqīqu — The Liminal / Edge-Walker

Perception that sits slightly outside the dominant consensus of its time. Originally a dream-spirit or fleeting presence that moves between ordinary and non-ordinary reality.

Everyday signs: noticing what others filter out, ideas or timing that feel untimely, shifts in the meaning of ordinary language, frequent misunderstanding or social isolation. Contribution tends to appear in visionary, artistic, poetic, or mystical work, especially when an age’s categories are dissolving.

Gift: brings perception that an old order cannot generate from within itself.

Shadow: chronic alienation, difficulty translating experience into shared language, vulnerability to being dismissed or pathologized.

Environment determines whether the edge-walker is given any place at the table or left entirely outside.

^{*This theory is built off of and inspired by The Ancient Seal, from Youtube.}

He was Zero—empty, open, and perfectly free. A white rose bloomed in one hand; a thin staff rested on his shoulder. The sun shone behind him, yet he faced the precipice. This is the image of the card itself: pure potential poised at the edge of manifestation. In Malkuth the Divine has consented to become dense, limited, and visible. Here the Fool first feels the weight of gravity and the sweetness of form. He does not yet know that every step upward is also a return.

He takes the first path.

Path 32 – The World (Tau)

The Fool steps onto the path that joins Malkuth to Yesod. The card shows a dancing figure within an oval wreath, the four Kerubic beasts at the corners. This is the Universe itself in perfect equilibrium—the completion that is also the beginning. As the Fool walks, the solid earth of Malkuth softens into the lunar, astral foundation of Yesod. Dreams rise. The subconscious stirs. He learns that the world of matter is only the outermost skin of a greater living body.

In Yesod the moon reflects a light that does not belong to itself. The Fool rests here only long enough to understand reflection, then climbs again.

Path 30 – The Sun (Resh) and Path 28 – The Star (Tzaddi)

Between Hod and Yesod the golden Sun appears: a naked child rides a white horse beneath a brilliant sun, sunflowers turning toward the light. Clarity, vitality, and simple joy flood the Fool. Almost at the same moment the Star pours its seven smaller stars and one great star onto the waters—hope, inspiration, the grace that flows when the personality begins to serve something larger. The Fool drinks from both streams.

He moves into the twin pillars of the lower Tree.

In Hod the intellect crystallizes—sharp, restless, naming everything. In Netzach desire and imagination blaze with the force of victory and beauty. Between them runs Path 27 – The Tower (Peh). Lightning strikes the crown of a burning tower; figures fall. The Fool feels the sudden collapse of every false structure he has built from thought and ambition. Only what is real survives the blow.

Higher still he rises toward the heart.

Path 25 – Temperance (Samekh) carries him from Yesod into Tiphareth. An angel stands with one foot on land and one in water, pouring living fire from cup to cup. Here the Fool learns the art of sacred alchemy: the reconciliation of opposites within the solar center of the Self. In Tiphareth he is both crucified and crowned. The rose that has traveled with him since Malkuth opens fully. He sees, for the first time, the Higher Self looking out through his own eyes.

From this radiant center the ethical triad opens.

Path 22 – Justice (Lamed) and Path 19 – Strength (Teth) teach him balance and gentle power. Justice weighs the scales with perfect impartiality; Strength shows a woman closing the lion’s mouth with quiet hands. Mercy (Chesed) and Severity (Geburah) become the two arms of the same loving will. The Fool walks Path 20 – The Hermit (Yod) and learns the solitary wisdom that lights the way for others even while remaining alone.

Then the Abyss.

Between the ethical triad and the Supernals yawns Daath—the invisible Sephira of Knowledge that is also the knowledge of emptiness. Here the Fool meets Path 13 – The High Priestess (Gimel), the silver guardian who sits between the pillars of light and dark, the Torah half-concealed in her lap. She is the last veil of form. To pass her is to surrender every concept of self that can still be named.

He crosses.

In Binah, the Great Mother, Understanding receives him into the dark womb of pure receptivity. In Chokmah, the Great Father, Wisdom flashes as the first unrestricted force of creation. Between them, and above them, stands Kether—the Crown, the pure point of unity.

The final paths open.

Path 11 – The Fool (Aleph) itself is the path from Kether to Chokmah: pure Spirit leaping into the first differentiation of Wisdom. Path 12 – The Magician (Beth) joins Kether to Binah: the focused will that shapes the void. Path 14 – The Empress (Daleth) unites Chokmah and Binah in the fertile dance of the supernal parents.

The Fool stands at the summit of the Tree. All ten Sephiroth shine beneath him like a living diagram of the Divine Mind. He has become the completed microcosm.

And still the journey is not finished.

Kether is the last something. Beyond the Crown lies that which cannot be crowned.

The Fool takes one more step—not upward, for direction itself dissolves—but into the triple negative veil:

Ain

Ain Soph

Ain Soph Aur

The Limitless Light.

There is no Fool left to arrive. There is no Tree left to climb. The zero that began in Malkuth has expanded until it contains every Sephira and every path, then expanded further until the entire Tree is only a brief, luminous thought within an infinite brightness that has neither center nor circumference.

In that Light the journey is revealed for what it always was: not a climb from low to high, but the Infinite discovering the joy of limitation so that the greater joy of return might become possible.

The white rose still blooms.

The staff still rests on a shoulder that is every shoulder.

The Fool still stands at the edge of the precipice in Malkuth—

eternally beginning,

eternally arriving,

eternally dissolving into the Light that has no name.

Look at the cards.

Look at the Tree.

Look at the night sky where Orion still keeps his ancient vigil.

The paths are open.

The journey is happening now.

The Greeks called him Orion, the hunter born of Poseidon, whose hubris invited the scorpion’s sting.¹ The Egyptians knew the same stars as Sah, syncretized with Osiris, the dismembered and reconstituted lord who rose into the sky as the model for the justified dead.² In the Hebrew Bible the constellation is Kesil, a word that means both “mighty one” and “fool.”³ And in traditions preserved at least as early as seventh-century Persia, the constellation itself bore the name of Nimrod.⁴

Nimrod appears only briefly in the biblical text, yet the figure carries the gravity of an entire civilizational argument. “He began to be a mighty one [gibbor] in the earth. He was a mighty hunter before the Lord [liphnê YHWH]” (Genesis 10:8–9). The preposition admits two readings: “in the presence of” or “in the face of”—in open defiance. Later Jewish tradition resolved the ambiguity decisively. Nimrod became the rebel who built the Tower of Babel in order to storm heaven, the persecutor of Abraham, the first to set human will against the divine order.⁵ Some sources claim that for this obstinacy God bound him in the heavens, turning the defiant hunter into a permanent celestial admonition.⁶

Persian legend and related Near Eastern traditions appear to have named the constellation after him. The Arabic al-Jabbar (“the Giant”) and the Syriac Gavra (“the Mighty One”) preserve the same semantic field as the Hebrew gibbor. Even the Hebrew designation Kesil may carry deliberate irony: where surrounding cultures elevated a brilliant hunter-king into the firmament, the biblical writers may have labeled him “the fool.”⁷

Yet the Egyptian identification complicates any simple moral binary. Sah/Osiris is not the rebel but the redeemed: the god who suffers, is dismembered, and is restored. The Pyramid Texts already instruct the deceased king to become Sah, rising among the imperishable stars.⁸ The three principal pyramids of Giza have been argued to mirror the Belt stars of Orion as they stood relative to the horizon around 10,500 BCE—an alignment proposed by Robert Bauval and others as an intentional terrestrial map of the celestial Osiris.⁹ Whether deliberate or coincidental, the visual correspondence remains one of the most striking proposed links between monumental architecture and the night sky. A parallel triad appears at Teotihuacan, where the Pyramid of the Moon, the Pyramid of the Sun, and the Temple of Quetzalcoatl form a staggered arrangement reminiscent of the same three stars.¹⁰

Orion therefore stands at a crossroads of meaning. To some traditions he is the first mighty one who refused to remain a creature under the stars and sought instead to write his name among them. To others he is the archetype of the soul that dies, is reconstituted, and rises. The same stellar pattern sustains both readings.

Precession slowly alters the sky. The heavens of the Pyramid Age were not those of the biblical writers, nor are they ours. Yet the human imagination returns, generation after generation, to this upright figure. Perhaps because Orion is one of the few constellations that actually resembles the mythic claim—a man standing tall. Or perhaps because the archetype itself is older than any single culture: the tension between creaturely limitation and the drive to transcend it.

The Tower of Babel was an attempt to reach heaven by force. The pyramids of Giza and Teotihuacan were attempts to anchor heaven to earth. Orion hangs between those two ambitions—part monument, part prison, part invitation.

Stand beneath the constellation on the next clear night. Trace the three stars of the Belt, the shoulders, the feet. Then consider the older question that every culture appears to have asked in its own tongue:

Is the hunter rising in triumph, or is he still falling—forever fixed in the gesture of defiance?

The stars give no answer. They only keep the pattern.

And patterns, once perceived, are difficult to unsee.

Notes

1. Homer, Iliad 18.486; Odyssey 11.309–310, 572–575; Hesiod, Works and Days 580.

2. Pyramid Texts, Utterances 466, 503, et al.; Faulkner, The Ancient Egyptian Pyramid Texts (1969).

3. Job 9:9; 38:31; Amos 5:8; Isaiah 13:10. The Septuagint consistently renders Kesil as Ὠρίων.

4. Traditions recorded in later Persian and related sources; see the discussion in “A Constellation of Theories Regarding the Nebulous History of Orion,” The Forward, 28 July 2013.

5. Josephus, Antiquities 1.4.2–3; later midrashic expansions.

6. Jewish Encyclopedia, s.v. “Orion”; Aramaic and Syriac traditions linking the bound giant to Nimrod’s punishment for the Tower.

7. See the lexical discussion of Kesil as both “constellation” and “fool/insolent one” in biblical lexica; also the Forward article cited above.

8. Pyramid Texts, especially those concerning the ascent of the king as Sah.

9. Robert Bauval and Adrian Gilbert, The Orion Mystery (1994). The correlation remains debated within mainstream Egyptology.

10. Comparative observations of the Teotihuacan triad relative to Orion’s Belt appear in various archaeoastronomical discussions; the parallel is suggestive rather than proven.

On weekends this tavern would be filled to the walls, where conversations were rare, and hearing was lost from the blaring sounds of local bands who took the small stage and played with the raw urgency of those who still had everything to prove. In its hey day before I arrived, Mother Love Bone, Soundgarden, Pearl Jam and other staring out bands that sang songs everyone knew- sometimes was composed by other writers. They would later fill arenas but conversations were had about the days they first filled that narrow room, their music rising between conversations about ideas, passions, troubles and whatever else the night carried in from the street.

I remember the smell of old paper and spilled beer, the easy mixing of strangers who had come looking for the same thing: a place where thought and expression were still allowed to breathe freely. That memory returns to me now as I consider the questions of originality, influence, and the tools we use to shape our words. The Ditto was never pure. It was a mixture of borrowed lines, half-finished stories, and music that borrowed from everything that came before it. And somehow, in that imperfect mixing, something living was made. It is in that same spirit that I offer what follows.

I’ve been thinking about originality. And writing something new- or retelling an old story or myth in a new way.

For most of human history, writers and thinkers were glad when their words traveled. A striking line, a useful idea, a well-told story. These were meant to be shared, repeated, improved upon, and passed along. Quoting someone was often a form of respect. Then, somewhere along the way, the rules tightened. Permission became required. Lawsuits appeared. The free circulation of thought began to feel dangerous. Now we face a new version of the same tension: artificial intelligence.

Some people say it is unethical for a writer to use AI. Others call it a form of plagiarism, or worse. I wanted to sit with that claim for a moment. If I deleted every digital book I’ve ever owned, every note I’ve taken, quite using divination, every glimpse into a subject taught to me by someone else, or rare volumes I’ve discovered, every conversation that shaped me — what would remain of “my own” thoughts? How many of the sentences any of us write are truly untouched by what we have read, heard, or inherited? Substack itself would go quiet if no one were allowed to repeat a historical fact, echo a myth, or restate an idea that someone else once expressed well.

Writing has always been a conversation across time. We stand on the shoulders of countless others, whether we name them or not. The printing press, the typewriter, the word processor, search engines — each was once a new technology that changed how thought moved from mind to page. AI is simply the latest tool in that long line.

The real ethical questions, it seems to me, are about honesty and intent. Does the writer claim sole authorship when the work was collaborative? Is the tool used to avoid thinking, or to extend thinking further? Is the final piece offered with transparency, or with a mask?

I don’t pretend to have the final answer, or say, “here is the line in the sand!” In contrast to the stance many people have written lately, I wanted to explore having AI write a short article. I only gave it a direction, to see if it was garbage or soulless. So I gave AI (Grok) a direction and made minimal suggestions to see what would happen. I think it did a great job. Im not here to be known as a great writer, I barely think of myself as a writer at all. More just like a patron at a hole in the wall tavern sharing ideas, hoping in exchange for others stories from you crazy fools, that I may offer something to let a little light shine back, or plant a seed for positive change. What matters is, if it left an impression (certainly not my own wisdom, which is very small if any). I shaped the direction, the questions, the tone, and the deeper concerns that matter to me. The AI brought pattern recognition, speed, and a certain clarity of expression. What you are about to read is the result of that exchange.

The first explores Orion — the mighty hunter fixed in the stars, and the ancient figure of Nimrod who, in some traditions, became that constellation. Kind of an after thought or an extension to my last article.

The second follows the Fool on the Kabbalistic Tree of Life, traveling through every Sephira and path from Malkuth all the way to Ain Soph Aur. For those who know a bit about Tarot and the Tree of Life- or nothing about it at all, but want to see what may be gained with an AI explaining it, in a short form. I offer them not as pure human artifacts, nor as pure machine output, but as something in between — a record of a conversation between a curious mind and a capable tool. I would genuinely like to know what you think. Is this kind of collaboration a problem?

Where do you draw the line between influence and authorship? And what, in the end, is left of any of us once we remove every book, every newspaper, teacher, and every voice that came before?

The posts begins with the two following articles: The Mighty Hunter, and the Fool’s Journey

Foreword: At the heart of Freemasonry lies a humble, ongoing pursuit of light, not through rigid final answers, but through sincere, personal inquiry. What I explore in the attached video as “Masonry” may differ from another Brother’s understanding, and that is as it should be. No one has the authority to dictate another’s path.

True Masonic light is best discovered through quiet reflection and brotherly exchange — each seeker walking their own journey, yet united in the shared spirit of curiosity, humility, and growth.

Thesis for Shedding Light: Freemasonry is rooted in a living seeking spirit — a humble, ongoing pursuit of light through personal inquiry and brotherly reflection. Using myth and allegory as vehicles for moral and philosophical instruction, the Craft traces its symbolic origins far beyond Solomon’s Temple or the Tower of Babel.

Drawing from Anderson’s Constitutions and ancient legend, it connects to antediluvian traditions — the sons of Noah, “all Masons true,” and the stone pillars of Seth — preserving the sacred arts and sciences through the Flood. Modern speculative Masonry thus represents the evolution of an ancient operative tradition dedicated to building both the physical and moral world.

The following text is reference and source information to video -Sources & Footnotes; Video Presentation “Shedding Light- The Myth of Freemasonry”. Produced and written by Warren Baxter. 2026

1. The concept of Astrological Ages is based on the precession of the equinoxes — a slow wobble of Earth’s axis that gradually shifts the position of the vernal (spring) equinox backward through the zodiac constellations. One full cycle, known as the Great Year, lasts approximately 25,800–26,000 years, with each age lasting roughly 2,150 years.

if one were to observe the sun rising on the spring equinox using astronomical equipment, the zodiac constellation behind it would indicate the current astrological age.

Because of precession, the ages move in reverse order:

Age of Taurus: ~4300–2150 BCE

Age of Aries: ~2150 BCE – 1 CE

Age of Pisces: ~1 CE – ~2150 CE (current age)

Age of Aquarius: ~2150 CE onward (the dawning age)

The Age of Taurus coincided with the rise of early civilizations in Mesopotamia and Egypt. These cultures, particularly the Sumerians and Babylonians, gave us our sexagesimal (base-60) system — the foundation of our modern calendar, clock (60 seconds, 60 minutes), and 360-degree circle.

2. Anno Lapidariorum (A.L.)

An early Masonic dating system that adds approximately 4,000 years to the common era. It appears in 18th-century records and is discussed in the transactions of Quatuor Coronati Lodge (Ars Quatuor Coronatorum). A 1732 record from Castle Lodge uses the abbreviation “Anno Lat. 5732”, standing for Anno Latomorum. It is mentioned alongside other variants such as Anno Lucis, Anno Masonry, and Anno Lapidariorum (“In the Year of the Stone Cutters”).

It is closely related to the more commonly used Anno Lucis (“In the Year of Light”).

3. The First Charge- Be True. Babylonian Concept of Truth

In ancient Babylonian (Akkadian) tradition, the concept of truth is expressed through the term kittu (from the verb kânu — “to be firm, to be true, to be established”). This carries ideas of reliability, cosmic order, and moral steadfastness. The related adjective kīnu means “true, faithful, loyal, or legitimate.” These terms frequently appear in oaths, legal texts, and wisdom literature.

Primary Sources:

Chicago Assyrian Dictionary (CAD); scholarly analyses in works on Mesopotamian concepts of truth and justice.

4. The Proto-Sinaitic Script

The earliest direct archaeological attestations of actual Semitic languages appear toward the later part of the Age of Taurus and into the Early Bronze Age:

Akkadian (East Semitic) — The oldest clearly attested Semitic language. Personal names and loanwords appear in Sumerian texts as early as c. 2600 BCE, with fuller written records (in cuneiform) emerging around 2350–2200 BCE during the Akkadian Empire.

Eblaite — Another early East Semitic language, known from extensive archives at the ancient city of Ebla (modern Syria), dating to c. 2500–2300 BCE.

These represent the beginning of written Semitic linguistic evidence. Earlier periods within the Age of Taurus rely on linguistic reconstruction rather than direct texts.

Key References:

Britannica & scholarly consensus on Semitic language history.

Kitchen et al. (2009) and subsequent Bayesian phylogenetic studies placing the emergence of Semitic languages in the Levant during the Early Bronze Age.

The earliest known alphabetic writing system emerged in the Middle Bronze Age (circa 1850–1500 BCE) among Semitic-speaking peoples, likely Canaanites working in Egypt or the Sinai region. Known as Proto-Sinaitic when found in Sinai and Proto-Canaanite when found in the Levant, this script adapted simplified Egyptian hieroglyphs using the acrophonic principle (where a sign represents the first sound of the word it depicts in a Semitic language).

This revolutionary innovation marked the birth of the alphabetic principle — one sound, one sign — which later evolved into the Phoenician alphabet and, by extension, most modern alphabets (including Greek, Latin, Hebrew, Arabic, and English).

Key References:

Alan Gardiner (1916) – foundational work establishing the Egyptian origin of the Semitic alphabet.

William F. Albright and subsequent scholars who studied inscriptions from Serabit el-Khadim (Sinai) and sites in Canaan (e.g., Tel Lachish).

Orly Goldwasser and others for detailed analysis of its development.

5. Eliphas Lévi on the Letter “G”

In his influential work Dogme et Rituel de la Haute Magie (1856), the French occultist Alphonse Louis Constant (better known under his pseudonym “Éliphas Lévi” wrote: “The G which Freemasons place in the centre of the Blazing Star signifies Gnosis and Generation, the two sacred words of the ancient Kabbalah.”

This interpretation reflects 19th-century esoteric views linking the Masonic letter G not only to Geometry and God, but also to esoteric knowledge (Gnosis) and the generative/creative principle.

6. Genesis 1:26 – “Let Us Make Humanity in Our Image”

Biblical Text (adapted from standard translations):

“Then Elohim said, ‘Let us make humanity [adam] in our image, according to our likeness…’” (Genesis 1:26)

Refined Interpretation (drawing on Paleo-Hebrew and esoteric linguistics):

“And so Elohim created humanity (adam) to reflect His own representation without identity. In the image of Elohim, the Divine Powers created man and woman, as equal partners in that sacred reflection.”

Key Paleo-Hebrew Insights:

Elohim — Plural form, understood here as “Divine Powers” or the fullness of Divine expression.

B’tzalmeinu (“in our image”) — From tzelem, implying a reflective representation or mirror-like likeness, not an identical copy.

Kidmuteinu (“according to our likeness”) — Suggests similarity and partnership in the divine reflection.

Adam — Refers to humanity as a whole (male and female), created as equal partners in the sacred image.

7. Humanity’s Role in Genesis 2 and Parallels in Mesopotamian Literature

In Genesis 2:5, the text states that “there was no man to till the ground” (Hebrew: ʾên ʾādām laʿăbōd ʾet-hāʾădāmāh). The key verb ʿābad (עָבַד) means “to work, to serve, to labor, or to cultivate.” In Genesis 2:15, the man is placed in the Garden of Eden “to work it and keep it” (ləʿabdāh ûləšomərāh).

This portrays humanity’s primordial function as one of active stewardship and service to the created order.

A conceptual parallel exists in Mesopotamian literature. In the Babylonian Enuma Elish (Tablet VI, lines 5–8, 33–38), humanity is created from the blood of Kingu specifically to perform labor for the gods:

“Let man be created from the blood of the slain god… Let the service of the gods be imposed upon him, that they may be at rest.” (trans. Lambert)

While the theological frameworks differ significantly — Genesis presents humanity as the pinnacle of creation with delegated responsibility, whereas the Enuma Elish presents humans as servants created to relieve the gods — both traditions emphasize humanity’s fundamental role as a laboring/servile being in relation to the divine or cosmic order.

References:

Hebrew Bible, Genesis 2:5, 2:15 (Masoretic Text).

Enuma Elish, Tablet VI (standard editions by W.G. Lambert or Stephanie Dalley).

See also: John Walton, Ancient Near Eastern Thought and the Old Testament (2006) for comparative analysis.

8. Philo of Alexandria on the First and Second Adam

The Jewish philosopher Philo of Alexandria (c. 20 BCE – 50 CE) distinguished between two Adams based on the two creation accounts in Genesis. He described:

The Heavenly Man (First Adam – Genesis 1:26-27)

This is the ideal, incorporeal, and archetypal man — created “in the image of God.” He is spiritual, rational, and belongs to the intelligible world (the world of ideas/Logos). He has no participation in corruptible matter.

The Earthly Man (Second Adam – Genesis 2:7)

This is the material, physical man formed from the dust of the earth. He is composite — part body (clay) and part soul (breath of life) — and therefore mortal and subject to passions.

Key Quote from Philo (On the Creation of the World / De Opificio Mundi, §134–136):

“The races of men are twofold; for one is the heavenly man, and the other the earthly man. Now the heavenly man, as being born in the image of God, has no participation in any corruptible or earthlike essence. But the earthly man is made of loose material, which he [Moses] calls a lump of clay… On which account he says, not that the heavenly man was made, but that he was fashioned according to the image of God; but the earthly man he calls a thing made…”

9. Plato on the Two Rulers / Principles Within Man

(from Timaeus and Statesman)*

Plato describes humanity as governed by two opposing rulers or principles. In the Timaeus, he contrasts Nous (νοῦς) — the divine principle of Intellect, Reason, and Order — with Necessity (ἀνάγκη), the blind, mechanistic force of material causation and bodily passions.

In Timaeus (especially 47e–48a and surrounding passages), the Demiurge (Craftsman) imposes rational order (nous) upon chaotic necessity. Within the human being, the immortal rational soul (seated in the head) strives to rule the mortal parts driven by appetite and passion.

This echoes themes in the Statesman, where Plato explores the need for wise rulership to harmonize opposing forces in both the individual soul and the polis.

The higher “ruler” (nous) seeks alignment with divine order and cosmic harmony, while the lower principle pulls toward material necessity and disorder. True human excellence lies in allowing intellect/reason to govern the lower forces.

Primary Sources:

Plato, Timaeus 47e–48a, 69a–70a (on the placement of the rational soul and the two natures of man).

Plato, Statesman (discussions of measured rule and opposing cosmic principles).

10. The Names and Meanings of “Eve” and “Rib”

Eve

The Hebrew name for Eve is Ḥawwāh (חַוָּה). In Paleo-Hebrew script, it is written as 𐤇𐤅𐤄.

The name is derived from the Semitic root ḥ-w-h (חוה), meaning “to live” or “to breathe.” Genesis 3:20 explicitly connects the name to this meaning: “The man named his wife Ḥawwāh (Eve), because she was the mother of all living [ḥay],” thereby can be read as a figure of abundance, plenitude, or wholeness. This etymology portrays Eve as the source of life and the progenitress of humanity.

“Rib” in Ancient Hebrew and Babylonian

The Hebrew word translated as “rib” in Genesis 2:21–22 is ṣēlāʿ (צֵלָע). In Paleo-Hebrew: 𐤑𐤋𐤏.

This term carries a broader meaning than the modern anatomical “rib.” It also signifies “side,” “flank,” “chamber,” or “structural support” (often used in architectural contexts).

In ancient Babylonian (Akkadian), the corresponding word is ṣēlu (or ṣēlum), which similarly means “rib,” “side,” or “flank.” This parallel supports comparative readings of the creation narrative in the broader ancient Near Eastern context.

In ancient Mesopotamian thought, the rib cage’s rhythmic expansion and contraction during breathing was closely associated with the presence of life (Akkadian: napištu / napšatu, from the root napāšu — “to breathe” or “to expand”). The term napištu fundamentally denoted both “throat/breath” and “life/vital force,” reflecting the observable link between respiration and living beings.

References:

Genesis 2:21–22 and 3:20 (Masoretic Text).

Ludwig Koehler & Walter Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament (HALOT).

Chicago Assyrian Dictionary (CAD), s.v. ṣēlu.

11. The Hebrew Term Naḥash (נָחָשׁ) and Related Concepts of Divination

The Hebrew word translated as “serpent” in Genesis 3:1 is naḥash (נָחָשׁ). This term belongs to the root n-ḥ-š, which also produces the verb nāḥaš (נָחַשׁ), meaning “to practice divination,” “to observe omens,” “to enchant,” or “to foretell the future.” Related forms also connect to concepts of “shining” or “gleaming” (linked to nəḥōšet, meaning copper or bronze), suggesting connotations of brightness or luminosity. The noun naḥash appears 31 times in the Hebrew Bible, while the verb form appears 11 times.

This polysemy suggests the serpent in Genesis carries deeper symbolic resonance — not merely a literal snake, but an entity associated with hidden knowledge, occult insight, and divination.

Forbidden Arts and Divine Deception

The Hebrew Bible explicitly prohibits such practices, being with the tree of Knowledge of Good and Evil. For further example, Deuteronomy 18:10 forbids anyone who “practices divination” (mənaḥēš). Despite this, a striking passage in 1 Kings 22:19–23 describes YHWH permitting (or sending) a lying spirit to deceive King Ahab’s court prophets as a form of judgment:

“The Lord said, ‘Who will entice Ahab…?’ … A spirit came forward and said, ‘I will go out and be a lying spirit in the mouth of all his prophets.’ … ‘You will succeed in enticing him… Go and do it.’”

This account illustrates that deceptive prophecy (a form of false divination or fortune-telling) could, in certain contexts of divine judgment, originate from a spirit dispatched by YHWH Himself.

References:

Genesis 3:1; Deuteronomy 18:10; 1 Kings 22:19–23 (Masoretic Text).

Ludwig Koehler & Walter Baumgartner, Hebrew and Aramaic Lexicon of the Old Testament (HALOT).

Chicago Assyrian Dictionary and comparative studies on ancient Near Eastern divination.

12. The Serpent in the Apocryphon of John (Nag Hammadi Codex)

In this 2nd-century Sethian Gnostic text, John asks the risen Jesus (the Savior) about the role of the serpent. The Savior replies with a striking reinterpretation:

“I asked the Savior, ‘Lord, was it not the serpent that caused Adam to eat?’

He smiled and said, ‘The serpent caused them to eat in order to produce the wickedness of the desire to reproduce that would make Adam useful to him [the chief ruler].’ …

But it was I who brought about that they ate. I appeared in the form of an eagle on the tree of knowledge, which is the Epinoia from the foreknowledge of the pure light, that I might teach them and awaken them out of the depth of sleep. For they were both in a fallen state, and they recognized their nakedness. The Epinoia appeared to them as a light; she awakened their thinking.”

This passage reframes the serpent’s role as part of the Demiurge’s plan, while portraying the true divine intervention (through the eagle form of the Savior) as an act of spiritual awakening and liberation from ignorance.

This passage reveals a sophisticated Gnostic teaching: the serpent (and the higher divine force working through it) employs strategic deception against the Demiurge’s prison of ignorance. What appears as treachery is, in reality, a liberating act — using the very tools of the archons (deception and misdirection) to free humanity from spiritual slumber.

The account carries strong resonances with strategic wisdom traditions, such as Sun Tzu’s The Art of War, where indirect means, calculated deception, and turning the enemy’s own systems against them are elevated as the highest forms of mastery. Denoting to the next footnote of becoming Arum, like the Nahash.

Source:

Apocryphon of John (Nag Hammadi Codex II, 22:12–24:1), trans. Stevan Davies / Frederik Wisse.

13. Footnote: The Paleo-Hebrew Word ʿĀrûm (עָרוּם)

In Genesis 3:1, the serpent is described as “more ʿārûm than any other beast of the field.” The Hebrew word ʿārûm (עָרוּם) is traditionally translated as “subtle,” “crafty,” or “cunning.”

Paleo-Hebrew and Linguistic Definition

In Paleo-Hebrew script, it is written approximately as 𐤏𐤓𐤅𐤌.

The root ʿ-r-m (ע.ר.מ) carries the core meaning of “being shrewd, prudent, clever, or wise in a practical sense.” It often implies intelligent discernment or cunning resourcefulness — not necessarily negative, but contextually so in the Genesis narrative.

This word is deliberately contrasted with the later description of Adam and Eve becoming aware of their nakedness (ʿêrōm / עֵירֹם), creating a subtle wordplay between ʿārûm (shrewd/clever) and ʿêrōm (naked/vulnerable).

Usage in the Script

In Shedding Light, ʿārûm is highlighted to portray the serpent not merely as a deceiver, but as a bearer of shrewd, transformative knowledge — aligning with ancient serpent symbolism as a source of wisdom, divination, and awakening rather than pure malevolence.

Primary Sources:

Genesis 3:1 (Masoretic Text).

Ludwig Koehler & Walter Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament (HALOT), s.v. ערם.

Comparative analysis in Nahum M. Sarna, Genesis (JPS Torah Commentary, 1989).

14. Manly P. Hall on the Tree of Life and the Tree of Knowledge of Good and Evil

In his book How to Understand Your Bible (1942), the esoteric scholar Manly P. Hall interprets the two trees in Eden as symbolic of physiological and energetic systems within the human body: “There are two great systems in the body of man: the tree of life, which is the arterial with its roots in the heart; and, the tree of the knowledge of good and evil, i.e. the nervous system, which has its root in the brain. These two trees are physical manifestations of a complicated network of branching energy currents in the aura and superphysical bodies.”

This interpretation frames the biblical narrative as an allegory for internal human anatomy and spiritual physiology, where the Tree of Life represents the vital life force (circulatory system) and the Tree of Knowledge represents intellect, duality, and sensory experience (nervous system).

Source: Manly P. Hall, How to Understand Your Bible: A Philosopher’s Interpretation of Obscure and Puzzling Passages (1942).

15. Albert G. Mackey on the Serpent in Freemasonry (1873/1878)

In his influential work An Encyclopedia of Freemasonry and Its Kindred Sciences (first published 1873, with later editions), Albert G. Mackey wrote: “As a symbol, the serpent obtained a prominent place in all the ancient initiations and religions. Among the Egyptians it was the symbol of Divine Wisdom when extended at length, and the serpent with his tail in his mouth was an emblem of eternity. … In Freemasonry, the serpent is a symbol of wisdom and of regeneration.”

Mackey emphasizes that, within Masonic symbolism, the serpent is generally understood in its positive ancient sense — representing wisdom, renewal, and eternity — rather than solely as an emblem of temptation or evil.

Source: Albert G. Mackey, An Encyclopedia of Freemasonry (1873/1878 editions), under the entry for “Serpent.”

16. The Ancient Hebrew Letter Shin (ש) / Sin

The twenty-first letter of the Hebrew alphabet is Shin (ש). In Paleo-Hebrew / Proto-Canaanite script it appears as 𐤔, originally a pictograph resembling teeth or a molar, derived from the word shen (שֵׁן) meaning “tooth.”

Academic / Linguistic Definition-

Shin (שׁ with right dot) represents the phoneme /ʃ/ (as in “sheen”).

Sin (שׂ with left dot) represents the phoneme /s/ (as in “sin”).

The letter was originally single in early Northwest Semitic scripts, with the shin/sin distinction developing early but formally marked by Masoretic diacritics centuries later.

Niqqud (Vowel Pointing):

The dots distinguishing Shin and Sin are part of the niqqud system developed by the Masoretes between the 7th and 10th centuries CE. The oldest well-preserved complete Hebrew Bible manuscripts using full Tiberian niqqud are the Aleppo Codex (c. 930 CE) and the Leningrad Codex (1008 CE).

Mnemonic: In modern Hebrew lettering, the dot on the left side of the letter indicates Sin (like Latin sinister = “left”), while the dot on the right indicates Shin (like Latin dexter = “right”).

Primary Academic Sources:

Orly Goldwasser, “The Birth of the Alphabet” (in Ägypten und Levante, 2010).

William F. Albright, The Proto-Sinaitic Inscriptions and Their Decipherment (1966).

Joseph Naveh, Early History of the Alphabet (1982).

Esoteric and Symbolic Traditions

In Kabbalistic and esoteric traditions, Shin symbolizes fire, divine energy, and transformation. Its three prongs are often interpreted as representing the three pillars of the Tree of Life, the triadic nature of the soul, or the flames of revelation. It is the initial letter of Shaddai (Almighty) and central to meditations on the Name of God.

Esoteric Sources:

Sefer Yetzirah (Book of Creation), Chapter 2 (traditional attributions).

Éliphas Lévi, Dogme et Rituel de la Haute Magie (1856).

Manly P. Hall, The Secret Teachings of All Ages (1928), particularly sections on Kabbalah and Hebrew letters.

17. The First Apron in Genesis and Ancient Tree Cloth Traditions

In Genesis 3:7, after eating from the Tree of Knowledge, “the eyes of both [Adam and Eve] were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves aprons” (or loincloths/girdles).

Fun Fact / Insight:

While the biblical text specifies fig leaves, many ancient cultures crafted early forms of clothing and aprons from the inner bark of trees — a practice far older and more durable than leaf coverings. This bark cloth (also known as tapa, kapa, or ngatu) was made by stripping the inner bark (bast) from suitable trees (e.g., paper mulberry, fig, or ficus species).

Soaking and fermenting the bark to soften it. Beating the fibers for hours with wooden mallets or stones until they fused into a flexible, cloth-like sheet. Drying and sometimes decorating the resulting fabric.

This tradition predates woven textiles in many regions and was used for everyday garments, ceremonial aprons/skirts, and ritual attire.

Cultures that still practice or preserve it include:

Pacific Islands (Polynesia, Melanesia, Hawaii — kapa)

Uganda (Baganda people — barkcloth from the mutuba tree)

Indigenous groups in Southeast Asia, Taiwan (Austronesian peoples), and parts of Africa and Central America.

References:

Genesis 3:7 (Masoretic Text).

UNESCO Intangible Cultural Heritage listings for barkcloth traditions.

Comparative ethnographic studies on tapa/barkcloth production (e.g., Pacific and African traditions).

Addition Masonic interpretation of the Apron:

Frank C. Higgins, The Apron: Its Traditions, History and Secret Significances (New York, 1914).

18. The Tetragrammaton (YHWH) and Its Paleo-Hebrew Letter Meanings

The divine name YHWH (יהוה), known as the Tetragrammaton, is written in Paleo-Hebrew as 𐤉𐤄𐤅𐤄. Esoteric and letter-by-letter interpretations, common in Kabbalistic and Semitic philological traditions, assign pictographic meanings to each consonant:

Yud (י) — “Hand” or “arm” (from yad), often symbolizing power, action, or creation.

Heh (ה) — “Behold” or “window/look” (from hinnēh or the idea of revelation).

Waw (ו) — “Nail,” “peg,” or “hook” — that which binds, connects, or secures.

Heh (ה) — Again, “behold” or revelation.

One interpretive reading of the sequence Yud-Heh-Waw-Heh is: “Behold the hand, behold the nail that binds.” Some esoteric traditions extend this to imply “the hand/nail that binds or restrains man from reaching” — a symbolic reference to humanity’s limitation after the events of Eden.

This connects directly to Genesis 3:22, where YHWH of the Elohim states:

“Behold, the man has become like one of us, knowing good and evil. And now, lest he reach out his hand and take also from the tree of life and eat, and live forever…”

The passage portrays a deliberate divine act of restriction, preventing humanity from attaining full immortality and complete divine status.

Sources:

Standard Paleo-Hebrew letter etymologies (see: The Hebrew and Aramaic Lexicon of the Old Testament – HALOT).

Genesis 3:22 (Masoretic Text).

Traditional Kabbalistic and esoteric letter mysticism (e.g., interpretations found in works influenced by the Sefer Yetzirah and later occult scholars).

19. The Pentagrammaton (YHShWH) – The Tetragrammaton with Added Shin

In certain esoteric and Kabbalistic traditions, the Tetragrammaton YHWH (יהוה) is expanded by the insertion of the letter Shin (ש) to form YHShWH (יהשוה), often vocalized as Yahshuah or Yeshua. This five-letter form is sometimes interpreted as a redemptive or fulfilled version of the divine name.

Paleo-Hebrew Letter-by-Letter Reading:

Yud (י) — “Hand” or “arm” (power, action, creation).

Heh (ה) — “Behold” or “revelation.”

Shin (ש) — “Tooth” or “to consume / eat / press” (from shen); esoterically linked to fire, transformation, and divine wisdom.

Waw (ו) — “Nail” or “peg” — that which binds or connects.

Heh (ה) — “Behold” or revelation.

One interpretive rendering of Yud-Heh-Shin-Waw-Heh is:

Esoteric Rendering:

One symbolic reading of Yud-Heh-Shin-Waw-Heh is:

“Behold, the hand that reaches and takes and eats, and binds to the breath of life (spirit).”

This interpretation links the name to the Eden narrative — the hand reaching for the fruit of knowledge, the act of eating, and ultimate redemption or binding through divine fire/spirit (Shin).

Academic Note:

Linguistically and historically, YHShWH is a symbolic construction rather than an ancient attested name. It was created to allegorically connect the divine name with Jesus (Yeshua) by inserting Shin, the letter of fire and spirit.

Primary Sources:

Genesis 3:22 (contextual link).

Éliphas Lévi, Dogme et Rituel de la Haute Magie (1856).

Renaissance Christian Kabbalah (e.g., Johannes Reuchlin and later occultists).

Modern scholarly analysis: See Wikipedia “Yahshuah” and studies on Christian Kabbalah.

20. The Aramaic Name of Jesus – Yeshua (ישוע)

The historical Aramaic / late Hebrew name of Jesus is Yeshua (ישוע), a shortened form of Yehoshua (Joshua). In Paleo-Hebrew / Aramaic script it is written as approximately 𐤉𐤔𐤅𐤏.

Letter-by-Letter Paleo-Hebrew Interpretation

Yud (י) — “Hand” or “arm” (power, action, reaching).

Shin (ש) — “Tooth,” “fire,” “consume,” or “eat” (transformation and divine energy).

Waw (ו) — “Nail,” “peg,” or “hook” — that which binds or secures.

Ayin (ע) — “Eye,” “to see,” “fountain,” or “source” (perception and origin).

Esoteric / Symbolic Rendering:

One interpretive reading of Yud-Shin-Waw-Ayin is:

“The hand that reaches, consumes/eats, binds, and opens the eye” — or “the hand that destroys and binds to the source of seeing.”

This aligns with the root yashaʿ — to deliver, to save.

Sources:

Matthew 1:21 (context of the name’s meaning: “he will save his people from their sins”).

Standard Semitic onomastics and etymology (see: Hebrew and Aramaic Lexicon of the Old Testament – HALOT).

Comparative studies on Second Temple period names (e.g., Josephus and Dead Sea Scrolls usage of Yeshua/Yehoshua).

21. The Circumpunct and the Gnostic Monad

The circumpunct (⊙) — a circle with a single point at its center — is one of the oldest and most universal esoteric symbols. It represents the Monad, the primordial unity and the source of all existence.

Academic and Symbolic Definition

In ancient geometry and philosophy, the circle symbolizes perfection, eternity, and the infinite, while the central point represents the singular origin or divine spark.

In Gnostic cosmology, the Monad is the ultimate, ineffable, and transcendent God — the pure, indivisible One beyond all duality, attributes, and comprehension. It is the supreme source from which all emanations (Aeons) flow, distinct from the Demiurge (Yaldabaoth) who creates the material world.

The circumpunct thus serves as a visual emblem of the Monad: the infinite divine essence (the circle) with the singular point of absolute unity at its heart.

Masonic and Esoteric Usage

In Freemasonry, the circumpunct is frequently used as a symbol of the Sun and the Grand Architect of the Universe, representing divine order, light, and the central point of all creation.

Primary Sources:

Plato, Timaeus (on the Monad and geometric perfection).

Gnostic texts, especially The Apocryphon of John and Valentinus fragments (on the ineffable Monad).

Albert G. Mackey and other Masonic scholars who identify the circumpunct with the sun and divine unity.

22. Pythagoras on the Monad, Dyad, and Triad

Pythagoras and his followers viewed numbers as the fundamental principles of reality. According to later Pythagorean and Neoplatonic sources:

The Monad (1) is the supreme principle — the divine unity, source of all existence, intelligence, and goodness. It represents the indivisible One, often identified with God.

The Dyad (2) emerges from the Monad as the principle of duality, multiplicity, matter, and division. It is associated with the indefinite, the feminine, and opposition.

The Triad (3) is the first true “number” and the principle of harmony and reconciliation. It resolves the tension between the Monad and Duad, bringing balance, proportion, and the beginning of actual existence.

Key Traditional Attribution (via later compilers):

“From the Monad emerged the Indefinite Dyad… The Monad is male, the Dyad female. From their union is born the Triad…”

This progression — Unity → Duality → Harmonious Resolution — symbolizes the cosmic process of creation, fall into matter, and ultimate reconciliation.

Primary Sources:

Iamblichus, The Theology of Arithmetic (preserving Pythagorean teachings).

Diogenes Laërtius and Hippolytus of Rome (reports on Pythagorean cosmology).

Manly P. Hall, The Secret Teachings of All Ages (1928), which popularizes these concepts in modern esoteric literature.

23. The Right Angle – From Babylonian Mathematics to Greek Geometry

The concept of the right angle has deep roots in ancient mathematics. The earliest known systematic treatment appears on the Old Babylonian clay tablet Plimpton 322 (c. 1800 BCE), which contains a table of fifteen Pythagorean triples — sets of integers satisfying the relation

a2 + b2 = c2

a2+b2=c2, demonstrating advanced understanding of right-angled triangles over a millennium before the Greeks.

This knowledge was later formalized by Greek mathematicians. Pythagoras (c. 570–495 BCE) and his school are traditionally credited with the theorem named after him, while Euclid provided the first axiomatic proof in Elements (Book I, Proposition 47, c. 300 BCE).

The right angle is fundamental to architecture, engineering, and the “perfecting of nature.” It enables precise construction of stable structures (squares, rectangles, and perpendicular alignments), accurate surveying, and the application of geometric principles to impose order and harmony upon the material world — reflecting the Masonic ideal of building both physically and morally.

Fun Fact:

Using right angles and basic geometry, ancient and medieval scholars could measure vast distances and even estimate the circumference of the Earth. For example, by sighting the angle of the sun at two locations a known distance apart (a method refined by Eratosthenes around 240 BCE), one could calculate the planet’s circumference with remarkable accuracy — all made possible through the humble right angle.

The most detailed surviving ancient account of his method (including the use of the right angle / shadow with a gnomon) comes from the Greek astronomer Cleomedes (1st or 2nd century CE) in his book: On the Circular Motions of the Heavenly Bodies (Caelestia or De Motu Circulari Corporum Caelestium), Book 1, Chapter 10.

Additional References:

Plimpton 322 (Columbia University collection).

Euclid, Elements, Book I.

Otto Neugebauer & Abraham Sachs, Mathematical Cuneiform Texts (1945).

24. Free-Masonry on the Right Angle and Magic Squares

Frank C. Higgins, in his work The Beginning of Masonry (1916), highlights the profound significance of the right angle and the 3-4-5 triangle (the basis of the 47th Problem of Euclid) as a central symbol of ancient wisdom and Masonic geometry. He describes it as one of the most perfect demonstrations of pre-determined cosmic order, noting that the hypotenuse of a right-angled triangle with sides 3 and 4 invariably measures 5.

Higgins also connects ancient geometry to number mysticism, observing that “those curious scientific playthings called ‘acrostics’ and ‘magic squares’ were looked upon as marvels of mystic meanings” in antiquity. He explains that such squares and geometric arrangements allowed ancient philosophers to encode profound truths about the universe, temple proportions, and sacred names through numerical and spatial relationships.

Sources:

Frank C. Higgins, The Beginning of Masonry (New York, 1916), especially sections on the right-angled triangle and number philosophy.

See also Higgins’ discussions in Ancient Freemasonry (1919) on geometric symbolism.

Additional Sources:

1. James Anderson – Constitutions of the Free-Masons (1723)

One of the earliest and most authoritative Masonic references.

Describes the 47th Problem as “the Foundation of all Masonry, sacred, civil, and military.”

2. Albert G. Mackey

The Symbolism of Freemasonry (1869) and his Encyclopedia of Freemasonry.

Mackey treats the 47th Problem as one of the most important symbols in the Craft, linking it to the arts and sciences, moral perfection, and operative-to-speculative transition.

3. Albert Pike – Morals and Dogma (1871)

Provides deep philosophical and esoteric interpretations, connecting the right-angled triangle to Egyptian symbolism, the divine triad, and cosmic order.

4. Manly P. Hall – The Secret Teachings of All Ages (1928)

Excellent for esoteric depth. Hall links the 47th Problem to Pythagorean philosophy, sacred geometry, and the reconciliation of opposites.

25. Relation to the Masonic Journey

In Freemasonry, the white stone is frequently interpreted as a profound emblem of the final stages of the Masonic path: the transition from darkness to light, the discovery of one’s true self, and the attainment of a personal “new name” known only to the individual and the Divine. It represents the culmination of the seeker’s labor — the reward for the persistent pursuit of light, wisdom, and moral perfection.

References:

Revelation 2:17 (Nestle-Aland Greek New Testament / NIV).

Albert G. Mackey, Encyclopedia of Freemasonry (various editions).

Traditional Masonic lectures and esoteric commentaries on the “white stone” as a symbol of initiation and the ineffable name.

26. Symbolic Connection Between Stone and Heart

Although there is no direct etymological link between the Hebrew words for “stone” (even / אֶבֶן) and “heart” (lev / לֵב), biblical and later esoteric traditions frequently employ a powerful symbolic association between the two. Heart — in Syriac Aramaic Lebbā or Libbā (ܠܒܐ; similar to Hebrew lev / לֵב). It carries the same core meanings: the physical organ, the seat of emotion, mind, will, and inner self.

The metaphor of the “heart of stone” appears in the Hebrew Bible as a symbol of spiritual hardness, resistance, and unresponsiveness (e.g., Ezekiel 11:19 and 36:26, where God promises to replace the stony heart with a heart of flesh).

In contrast, the white stone given to the overcomer in Revelation 2:17 symbolizes purity, acquittal, initiation, and the reception of a new secret name. In Masonic and esoteric interpretation, this white stone represents the culmination of the alchemical and initiatory process — the transformation of the rough, stony heart into a perfected, enlightened state.

This symbolic interplay between stone and heart underscores a central theme of the Masonic journey: the laborious refinement of the self, turning what is hard and unyielding into that which is pure, receptive, and inscribed with divine truth.

References:

Ezekiel 11:19, 36:26; Revelation 2:17 (Masoretic Text / Nestle-Aland).

Traditional Masonic and esoteric commentaries (e.g., Albert G. Mackey and related symbolic literature).

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This presentation was created with the thoughtful integration of artificial intelligence tools to help bring ancient wisdom and symbolic ideas into a modern visual format.

Credits – Artificial Intelligence Assistance

Grok (by xAI) — Concept development, script refinement, historical and symbolic research, and narrative structure.

ElevenLabs — Voice synthesis and narration.

HeyGen — Lip synchronization and character animation.

Kling — Animation sequences

On this hallowed eve, let’s tap into that pulse by flipping open an ancient tale: the Book of Jonah. This rebellious prophet’s story feels like it was written for a night like this. Penned in Sahidic Coptic— a language vaguly known, once widely used by the ancient Egyptians. The Crosby-Schøyen Codex contains the Book of Jonah is the oldest known book in private hands, which sold at auction this year for a cool $3.9 million. This version predates the Hebrew versions standardized in the Masoretic Text around the 7th to 10th centuries CE. Jonah’s wild ride involves defying his god, swallowed by a beast and drowning at the bottom of the ocean. He finds himself in the afterlife (Sheol), mirroring Halloween’s dance with the dead, making it the perfect tale for Halloween.

Interesting Fact:

Did you know? J.R.R. Tolkien, the legendary creator of The Hobbit and The Lord of the Rings, lent his philological genius to the Roman Catholic Church’s Jerusalem Bible project in the 1960s. He translated the Book of Jonah into English, drawing from the 1956 French Bible de Jérusalem.

Unlike other prophetic books in the Bible, which often channel divine speeches through obedient messengers, Jonah’s tale is a subversive and tragic tale. This prophet doesn’t first adhere to his gods will, resenting his mission to warn Nineveh. In the Sahidic Coptic version of the Crosby-Schøyen Codex, the Hebrew name ‘YHWH’ (Yahweh) is notably absent, replaced by generic terms like “God” or “Lord,” possibly reflecting early translation choices that give the text a mysterious edge. Jonah’s tale is like a story where the prophet seems oblivious to the deeper truth of his journey until the final twist for the reader, explores an unpredictable implications that turns the prophetic genre upside down.

Jonah 1 from Scroll 4Q76 Minor Prophetsa:

1 Now Yahweh’s word came to Jonah the son of Amittai, saying, 2 “Arise, go to Nineveh, that great city, and preach against it, for their wickedness has come up before me.” 3 But Jonah rose up to flee to Tarshish from the presence of Yahweh. He went down to Joppa, and found a ship going to Tarshish; so he paid its fare, and went down into it, to go with them to Tarshish from the presence of Yahweh. 4 But Yahweh sent out a great wind on the sea, and there was a mighty storm on the sea, so that the ship was likely to break up. 5 Then the mariners were afraid, and every man cried to his god. They threw the cargo that was in the ship into the sea to lighten the ship. But Jonah had gone down into the innermost parts of the ship, and he was lying down, and was fast asleep. [..]

7 They all said to each other, “Come! Let’s cast lots, that we may know who is responsible for this evil that is on us.” So they cast lots, and the lot fell on Jonah. 8 Then they asked him, “Tell us, please, for whose cause this evil is on us. What is your occupation? Where do you come from? What is your country? Of what people are you?” 9 He said to them, “I am a Hebrew, and I fear Yahweh, the God of heaven, and I fear he who has made the sea and the dry land.” 10 Then the men were exceedingly afraid, and said to him, “What have you done?” For the men knew that he was fleeing from the presence of Yahweh, because he had told them. [..]

DIVINATION

In the Book of Jonah (Jonah 1:7), when the mariners cast lots to determine who was responsible for the storm, they were engaging in a common ancient practice of divination to seek divine guidance or resolve uncertainty. Casting lots involved using objects such as stones, sticks, or marked tokens, to make a random selection believed to reflect divine answers. Why or how does divination work, you may wonder?

For that answer, I will direct you to a very solid answer from Carl Jung regarding the mechanics of divination as explained in the foreword section to the I Ching (Book of Change), written by Wilhelm Baynes. In essence, Jung emphasizes that the randomness of the oracle (e.g., the unpredictable fall of coins or stalks) creates a neutral “acausal connecting principle” (his term for synchronicity), ensuring the response comes from the collective unconscious rather than the ego’s expectations. This “chance” isn’t mere luck—it’s a bridge to profound, unbiased insights, much like dreams or archetypes surfacing unexpectedly. Here’s the relevant excerpt (from the 1967 third edition, p. xxix–xxx, with minor ellipses for brevity):

The exact method of divination varied across cultures (e.g., Hebrews, Greeks, or other ancient Near Eastern groups), but it typically involved randomness to eliminate human bias, trusting the outcome to divine intervention. The text doesn’t specify the precise objects or procedure, but this was a standard practice in the ancient world, seen elsewhere in the Hebrew Bible (e.g., Joshua 7:14–18, 1 Samuel 14:41–42).

Here’s what likely happened:

• The mariners, facing a life-threatening storm, believed a deity was angry and sought to identify the cause.

• They used physical objects, possibly marked stones or pieces of wood, each representing a person on the ship.

• These objects were likely placed in a container, shaken, or thrown, and one was randomly selected (e.g., drawn or picked up).

• The lot falling on Jonah indicated he was the one responsible, as they believed the process revealed divine judgment.

FEAR & THE FOUR-PART CURE

The importance of contemplating the notion of being God-fearing or not.

We know how life is unfolding for our poor friend Jonah, who fears god with his heart and mind. But what idc that is a pit fall. Looking at an alternative thought that was widely taught around the second century BC. There is beautiful reasoning and logical response to being non God fearing. A philosopher by the name of Epicurus proclaimed that we can attain a tranquil life in four easy steps.

1. Don’t fear the gods. Epicurus taught that although the gods exist, they have no involvement in human affairs. In the Pythagorean and Gnostic concepts, the ultimate Monad is utterly remote and impersonal—beyond language, form, or direct interaction. In texts like the Apocryphon of John, this God (Monad) doesn’t “communicate” in the anthropomorphic sense (e.g., no conversations like in Genesis). Instead, emanations occur impersonally through aeons. Mortals can’t access this directly, as it is believed that any perceived divine speech is filtered by bias, therefore distorted to the truth. Some Gnostics viewed mainstream religious claims of gods speaking (e.g., Moses’ burning bush or prophetic visions) as Demiurge propaganda, as deceptive tricks to enforce control over souls (e.g. 1 Kings 22).

   The lower creator god does interact with the material world but in a flawed, domineering way (e.g., issuing commandments in the Torah). Gnostics saw this as evidence of his inferiority: a petty deity mimicking true divinity. True gods (the aeonic beings) don’t stoop to mortal chatter; they reveal through inner gnosis, sparked by a divine intermediary (like the serpent in Eden, who awakens Adam and Eve to knowledge, contra the Demiurge’s forbidding). Communication from higher realms are believed to happens esoterically, through personal illumination or mythic saviors. For instance, Christ in Gnostic gospels (e.g., Gospel of Philip) imparts secret teachings to initiates, bypassing mass revelation. This reinforces mortal-divine separation: gods don’t “chat” casually; bridging the gap requires asceticism, contemplation, and rejecting worldly illusions.

2. Don’t fear death: Death is merely the absence of sensation—neither good nor bad. Epicurus argued, “When we are, death is not; when death is, we are not.” Fearing something you’ll never experience is pointless and hinders living well.

3. What is good is easy to get: Basic needs like food, water, shelter, and friendship are sufficient for happiness and are relatively easy to obtain. Epicurus emphasized simple pleasures over excessive desires, which lead to frustration and dissatisfaction.

4. What is terrible is easy to endure: Pain, when it occurs, is either brief or manageable. Chronic pain can often be mitigated, and severe pain is typically short-lived. By focusing on endurance and mental resilience, fear of suffering diminishes.

THE DEATH OF JONAH

¹¹ Then they said to him, “What shall we do to you, that the sea may quiet down for us?” For the sea grew more and more tempestuous. ¹² He said to them, “Pick me up and hurl me into the sea; then the sea will quiet down for you, for I know it is because of me that this great tempest has come upon you.” ¹³ Nevertheless, the men rowed hard to get back to dry land, but they could not, for the sea grew more and more tempestuous against them. ¹⁴ Therefore they called out to the LORD, “O LORD, let us not perish for this man’s life, and lay not on us innocent blood, for you, O LORD, have done as it pleased you.” ¹⁵ So they picked up Jonah and hurled him into the sea, and the sea ceased from its raging. ¹⁶ Then the men feared the LORD exceedingly, and they offered a sacrifice to the LORD and made vows.

In verse 2, it states that Jonah cried out from the belly of “Sheol”. It’s imperative to know what this Hebrew word means. Sheol was the ancient Hebrew concept for the underworld, or the grave, representing the abode of the dead and a sense of eternal finality. It was a shadowy, silent place where everyone went upon death, regardless of their moral compass. So quite literally, as it states, Jonah is no longer among the living.

Here’s a chilling twist (if I may indulge a different interpretation as not commonly taught): what if Jonah, spit out on dry land, is no longer flesh and blood but a restless spirit, a ghost wandering the earth, unaware he’s crossed into the abode of death? Misled by anger and fear, he stumbles through Nineveh, proclaiming doom to a city he thinks repents. Everyone! even the animals! All donning sackcloth and fasting (Jonah 3:5–8). Yet, in his spectral haze, Jonah might be imagining their response, seeing what his bitter heart wants to believe, only for his god to spare Nineveh anyway.

In Jonah 4, this ghostly prophet’s anger boils over. Furious that god doesn’t destroy the city as he proclaimed would happen in the beginning, Jonah prays, “I knew you were gracious, merciful, slow to anger, abounding in love, and ready to relent from disaster. So, take my life—it’s better to die than live!” (Jonah 4:2–3). God asks, “Is it right to be so angry?” Jonah, sulking like a lost soul, builds a booth east of Nineveh, waiting for its destruction. His god sends a plant for shade, sparking Jonah’s fleeting joy, but a worm was sent to kill it, along with a scorching east wind that burns his head. This just added more suffering, leaving him faint and begging for death again (Jonah 4:6–8). “Is it right to be angry about the plant?” God prods. Jonah snaps, “Yes, angry enough to die!” (Jonah 4:9). God’s final lesson cuts deep: “You pity a plant you didn’t grow, gone in a night. Shouldn’t I pity Nineveh, with 120,000 souls who don’t know their right from their left, plus all that cattle?” (Jonah 4:10–11).

On this coming Halloween night, it’s good to remember Jonahs pain and resentment, and all lost souls who linger as spectral figures suffering among the dead, forever misled on their path. May we have mercy and compassion to those who live their life with fear and anger. Happy Halloween!

Discussion on Google Maps and Palestinian Rights

Google Maps has been criticized for allegedly prioritizing the spatial narrative of Israel’s occupation, raising concerns about violations of Palestinian human rights and freedom of movement. Critics argue this mapping aligns with the occupying power’s perspective, potentially conflicting with international law, such as Article 49(6) of the Fourth Geneva Convention, which prohibits an occupying power from transferring its civilians into occupied territory. Before exploring this argument, let’s review the relevant known facts.

Quick Historical facts: It was Palestine 2500 years ago… until recent

Herodotus (484 BC – 425 BC), a Greek historian and geographer, was the first to use the term “Palaistinē” (Palestine) in the 5th century BCE to refer to a “district of Syria” between Phoenicia and Egypt. He described it as encompassing both the coastal plain and inland areas, such as the Judean mountains and Jordan Rift Valley, and called its inhabitants “Syrians of Palestine”. It is important to note that Herodotus did not mention Jews or Israelites by name and that his geographical description of “Palestine” is not identical to the modern-day understanding of the region.

Charles Warren (1840–1927), a British Army officer in the Royal Engineers and archaeologist, led the Palestine Exploration Fund (PEF) surveys from 1867 to 1870. His work laid the foundation for understanding the topography of ancient Jerusalem and the archaeology of the Temple Mount/Haram al-Sharif. The surveys produced a detailed map of Palestine, comprising 26 sheets at a 1:63,360 scale, the most accurate and influential map of the region in the 19th century. It remained the standard until the British Mandate’s Survey of Palestine began in the 1920s.

Warren’s discoveries include the ancient entrance to the Temple platform in Jerusalem, named Warren’s Gate, as well as “Warren’s Shaft” and the “Masonic Hall.” Warren also gained notoriety as a lieutenant involved in London’s “Jack the Ripper” investigation. In 1884, he co-founded the Quatuor Coronati Lodge, the first Masonic research lodge, serving as its inaugural Master. The lodge, still active today, emphasizes evidence-based studies of Freemasonry.

The PEF map delineates Palestine’s geographical boundaries, spanning from southern Gaza to Tyre, Lebanon (formerly Phoenicia) in the north, and from the Mediterranean Sea to the Dead Sea in the south, extending along the Jordan River to Mount Hermon in the north.

According to the PEF, the Old Testament Book of Ezekiel divides the lands unto the 12 tribes of Israel, with the largest section dedicated to the Holy Oblation, right below its delineation of the 20 mile stretch of Judah, including precise lines of latitude. See below

Jewish Immigration to Palestine: Quick Facts

The term “Jew” originates from “Judah,” referring to the ancient Kingdom of Judah. Today, “Jewish” encompasses people of various heritages, primarily referring to the tribe of Judah. Though some groups, like Kohanim and Levites, claim specific priestly lineage, and others, like Ethiopian Jews, trace descent to tribes such as Dan.

Modern Mass Migration (Late 19th Century–1948)

Jewish immigration to Palestine, known as Aliyah, occurred in distinct waves, driven by religious aspirations, antisemitism, and political developments.

“I prefer to see in our midst nations professing Mohammedanism and paganism rather than Jews. They are rogues and cheats. It is my endeavor to eradicate evil, not to multiply it.” - Peter the Great, Emperor of Russia (1682-1725)

• The First and Second Aliyah (1881–1914) were waves of Jewish immigration to Palestine and the United States, primarily driven by Russian Jews escaping persecution and restrictive laws. The pogroms of 1881 was sparked by the assassination of Tsar Alexander II, which added fuel the already enraging fire of racial and religious profiling. Accusations of Jewish involvement with the assassination of Alexander II and exploitative loansharking, spread across Russia. These resulting attacks, combined with the oppressive May Laws and confinement to the Pale of Settlement, prompted many Jews to seek better lives in the United States and Palestine. During these Aliyahs, Jewish immigrants founded key settlements, including Tel Aviv and the first kibbutz, establishing the groundwork for communal living in Palestine.

• British Mandate (1922–1947): Jewish immigration surged, especially in the 1930s, due to Nazi persecution in Europe. The Balfour Declaration (1917) supported a Jewish homeland, and the Haavara Agreement (1933) enabled Jewish emigrants from Nazi Germany to transfer assets to Palestine.

The Zionist-Nazi Connection: SS and the Haavara Agreement

Palestinian Authority president, Mahmoud Abbas, in his 1982 thesis and 1984 book The Other Side: The Secret Relationship Between Nazism and Zionism, claims Zionist leaders collaborated with Nazis, sharing Holocaust responsibility to promote Zionism and drive Jewish emigration to Palestine. He suggests blaming Nazis is “half the truth” arguing that Zionists were “fundamental partners” with the Nazis, sharing responsibility for the Holocaust. He posits that Zionists collaborated in the deaths of many European Jews to instill fear, promote Zionism, and drive emigration to Palestine. Pointing to Israel’s 1960 trial and execution of Adolf Eichmann – a Nazi Officer of the Schutzstaffel (SS) and allegedly one of the major organizers of the Holocaust - Abbas suggest a cover-up to silence revelations of Zionist involvement (based on Eichmann’s alleged statements to Life magazine).

In the 1930s, Eichmann worked with Zionist groups to facilitate Jewish emigration, notably via the 1933 Haavara Agreement, which allowed 60,000 German Jews to move to Palestine with transferred assets. In 1937, Eichmann even toured Palestine to assess the possibility of large-scale Jewish emigration there. Evidence has showed that once the Nazi policy shifted from emigration to extermination, Eichmann chose murder over life. For example, he intervened to sabotage a 1943 plan to transport Jewish women and children from Salonika to Palestine.

In the 1950s, while in Argentina, Eichmann gave extensive interviews to Nazi journalist Willem Sassen, producing tapes and transcripts. In these, he openly discussed his role in mass murder. He also put forward his opinions regarding Zionism, claiming it was responsible for World War II and the subsequent Jewish “supremacy” in post-war German. To much astonishment, during his trial, Eichmann claimed that he was a staunch advocate of Zionism.

Key Mapping Violations: Where in the world is Palestine, now?

Who controls the past controls the future. Who controls the present controls the past

Have you ever googled Palestine? If you do, or have - you would likely not find it on Google Maps (nor Apple Maps). Because Google and Apple are playing the political game, taking orders to rename land as seen fit by those who wish to distort history. Here is the break down:

Recognition of Illegal Settlements: Google Maps label several unauthorized Israeli settlements in the occupied West Bank and treats annexed East Jerusalem as Israel’s capital, legitimizing illegal occupation and erasure of Palestinian geography.

Invisibility of Marginalized Communities: Areas like Khan al-Ahmar, facing demolition and displacement threats, are barely visible unless zoomed in extremely close, aiding their planned removal from both maps and physical land.

Dangerous Route Planning: Navigation features cater to Israeli settlers (whose presence is illegal), often directing Palestinian users into hazardous zones like military areas, checkpoints, and settlements, endangering their safety.

Broader Impacts: These practices shape public opinion to favor Israeli interests, contradicting Google’s human rights commitments. They exacerbate movement restrictions under the Oslo Accords’ Area A/B/C divisions, where Palestinian “islands” in Area C require navigating checkpoints, violating Article 13 of the Universal Declaration of Human Rights (freedom of movement). This limits access to services and stifles economic activity.

The new (perhaps soon to be digital) ID System’s Role: Israel’s color-coded IDs enforce differential treatment:

Blue IDs (for Israelis and some Jerusalem Palestinians): Allow free movement across Israel and Area C; holders fall under civil law (innocent until proven guilty).

Green IDs (for West Bank/Gaza Palestinians): Restrict movement to home territories; require permits elsewhere and subject users to military law (guilty until proven innocent), with a 99% conviction rate in military courts.

The report argues these digital representations perpetuate fragmentation, inequality, and occupation, calling for Google to align mapping with international humanitarian standards.

Long ago, ancient cultures believed divine wisdom flowed from gods or spirits, whispering truths that echo in modern spirituality’s quest for eternal life, free from cycles of suffering and dissatisfaction here on earth. Stories of human creation, molded from earth and imbued with divine essence, resonate across traditions—Prometheus shaping clay with Athena’s breath in Greek myth, Nuwa and Fuxi breathing life into clay figures in Chinese lore, and the Hebrew Bible’s account of Elohim crafting humans animated by YHWH’s breath (Genesis 2:7). The creation of humanity and hints of our destiny transcend the biblical narrative, forming a story shared worldwide. These tales, though separated by region and time, share a universal theme: humanity bears a divine image, charged with a destiny inscribed like a name.

In the Enuma Elish, the universe emerges from chaos, giving birth to various deities from the primordial waters; Apsu (fresh water) and Tiamat (salt water). Upon the creation process, their vast movements and commingling disturbs the harmony desired by Apsu. Leading his actions with anger, he set out with the intent to kill all of the new younger and lower deities. To prevent this, Ea (Enki), a wise and benevolent trickster, slays Apsu.

Enki’s subversive wisdom parallels Prometheus in Greek myth and the serpent in Genesis 3, each challenging divine authority to empower humans with insight. The serpent’s “craftiness” mirrors Enki’s epithet as ushumgal (“great serpent”), a trickster outwitting higher gods for humanity’s benefit, reflecting a polemic in Genesis that recasts this heroic benefactor as a deceiver.

The War of Heaven & The Tablet of Destiny

Among the earliest records, the Mesopotamian Enuma Elish (ca. 12th century BCE) begins with a cosmic war over the Tablets of Destiny, an artifacts granting supreme authority to fix the fates of gods and mortals. This epic, etched on seven clay tablets, sets the stage for humanity’s role in divine order, a motif mirrored in later myths worldwide.

Enki, the wise offspring of sky god Anu and earth goddess Ki (Anunnaki), enrages Tiamat by slaying Apsu. Tiamat grants the Tablets of Destiny to her next consort Kingu, leader of her monstrous army. Marduk, Enki’s son, defeats Tiamat, splitting her body in two to form heaven and earth, and captures Kingu. Found guilty of instigating war, Kingu is executed, and Enki mixes his blood with clay to create humans (lullu), tasked with serving the gods to ensure their repose (Tablet VI; Dalley, 2000). This act allows the gods, particularly the Anunnaki, to rest, their labor transferred to humanity. Marduk’s victory is celebrated on earth with a shrine, possibly the Etemenanki, a ziggurat some link to the biblical Tower of Babel, symbolizing humanity’s reach for divine purpose. As reflecting a destiny that bridges heaven and earth, we read in the Hermetic Poimandres:

“None of the heavenly gods will go down to earth, leaving the bounds of heaven, yet the human being rises up to heaven and takes its measure, and knows what is in its height and its depth, and, understanding all things exactly, comes to be on high without leaving earth behind—so enormous is his range.” (IN.24–25; Copenhaver, 1992),

The Great Reset of the Deluge

This heavenly-earthly mirroring, akin to the Hermetic principle “as above, so below,” shapes the flood narrative in the Akkadian Atrahasis (ca. 18th century BCE), an older tale echoed in Enuma Elish. As humans multiply, their noise disrupts Enlil’s divine order, prompting him to send plagues, famine, and a great flood. Enki, ever humanity’s ally, warns Atrahasis, who builds an ark to save his family along with animals, preserving life. The flood, a cosmic reset, reflects divine patterns manifesting on earth, shaping humanity’s destiny through cycles of chaos and restoration.

The story of the Flood was one of the most popular tales of ancient times, and is found in several ancient languages, reworked to suit different areas and cultures so that different settings and details are found in each version. Thereby the same character may be found with different names. Atrashsis’ name in the earliest Akkadian source was Uta-napisshtim, such as mentioned in the Gilgamesh Epic. It is a possibility that the abbreviation of (Uta)-na’ish(tim) was pronounced ‘Noah’ in Palestine from very early times.

The Day of Rest & Elevation of Humans

The Enuma Elish is preserved on seven tablets, with creation acts unfolding across them (e.g., humans created on Tablet VI, paralleling humans created on Day 6 in Genesis). Genesis explicitly divides creation into seven days, culminating in rest. In the Enuma Elish, gods achieve rest after the war and creation (humans are made to perform toil, allowing divine repose). Similarly, God's rest on Day 7 follows six days of creative "work," and humans are later commanded to emulate this cycle. The seven-day week in Genesis likely draws from Mesopotamian lunar phases, as described on Tablet V (Resplendent with horns to fix six days. On the Seventh day the crown will be half size). The Babylonian "shapattu" (rest days) fell on lunar dates like the 7th, 14th, 21st, and 28th, often involving rest or restrictions, which scholars link to the biblical Sabbath.

A New Destiny

Jesus declares, “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27), challenging the Pharisees’ rigid legalism in a dispute over his disciples’ grain-plucking on the holy day (Mark 2:23–28). In Mesopotamian myths like Enuma Elish and Atrahasis, humans are crafted from divine blood to labor for the gods’ repose, enabling divine rest. Jesus reverses this paradigm with the verse above as the Sabbath serves human welfare, affirming humanity’s dignity as bearers of a divine image (Genesis 1:26), because we are meant to be partners in Divine purpose, not the powers of this world. He explained that if God’s kingdom were worldly, his followers would be like those who fight with politics or military force. Instead of vengeance and aversion, they are called to live by spiritual principles to demonstrate Christ's love and truth.

According to the Apocalypse of Adam, a Sethian Gnostic text from the Nag Hammadi library (ca. 1st–2nd century CE), reveals a secret recounting humanity’s origins, divine knowledge, and destiny. Adam tells Seth:

"Listen to my words, my son Seth. When God had created me out of the earth, along with Eve, your mother, I went about with her in a glory which she had seen in the aeon from which we had come forth. She taught me a word of knowledge of the eternal God. And we resembled the great eternal angels, for we were higher than the god who had created us and the powers with him, whom we did not know."

This divine spark elevates humans beyond their creator, a theme of transcendent destiny echoing the wisdom whispered by Enki, Prometheus, or the serpent. Here Adam claims that he and Eve were superior to the creator gods and his subordinate powers. This reflects the Sethian Gnostic belief that we humans carry a Divine Spark from the eternal, transcendent God, making us spiritually superior to the material worlds creator, who is malevolent and ignorant of the truth.

Human flaws—cowardice, anger, and imperfection—are the clay of our creation, shaped into a destiny imbued with the blood pumping through our heart. In the Sumerian Enki and Ninmah (ca. 3rd millennium BCE), gods craft humans from clay, some flawed, yet each given purpose, showing limitations as part of divine design (Lambert, 2013). Jesus states, that those who overcome their trials and tribulations of the world, He will give them a white stone with a new name, and no more shall we go out.

Struggles like temperance, loving our enemies, or doing our part to keep order may seem fundamentally insoluble. However, they become opportunities for discovery when we accept them and focus instead on what we can shape - our responses and attitude. This acceptance reveals our resilience and capacity for wisdom, turning flaws into gateways for self-discovery. Embracing them as tools for discovery, rather than burdens which can transform our flaws into the very map of our destiny.

History reveals recurring patterns of behavior that illuminate human nature and guides us toward deeper spiritual truths. In this post, I focus on Jesus’ conversation with a Jewish sect known as the Pharisees and its enforcement of the law. By revisiting this moment, I aim to spark curiosity about its deeper meaning, showing how false beliefs and overreaching governance distort truth, while sometimes spiritual renewal may arise through defection.

Mapping the Past for Context

To understand Jesus’ teaching we need historical context about the region and period of his ministry. The conversation between Jesus and the Jews can be seen as confrontational, as it challenges the rigid ideologies that often underpinned Second Temple Judaism and its governance.

By the 5^th BCE, there was a region between Phoenicia and Egypt, known as “Palaistinê,” as noted by Herodotus (Histories 2.104.3) who is known as the “father of history,” The regional name likely encompassed a broader coastal area, including modern Israel, Lebanon, and parts of Syria. The section called “Judaea” evolved around the Persian period (539–332 BCE). This word is likely to have come from the Aramaic words “Yehud Medinata” (the province of Judah), to describe the kingdom of Judah and its inhabitants, the Jews. According to biblical accounts, Judah emerged as a distinct kingdom under Rehoboam, Solomon’s son, around 930 BCE, after the united monarchy split (1 Kings 12). Rehoboam’s rule exemplifies early government overreach, as he imposed heavy taxes and boasted, “…My little finger is thicker than my father’s loins. And now whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions.” (1 Kings 12:10–11, KJV). This oppressive governance, justified by a false belief in divine authority, led to rebellion, fulfilling the prophecy of Ahijah the Shilonite (1 Kings 12:15) that Yahweh would tear the kingdom from King Solomon and lead to the division of the Israelite’s.

In the Persian period, Judaea became a province, and Governor Zerubbabel led the first Jewish returnees to rebuild the Second Temple (c. 516 BCE). Leaders like Ezra and Nehemiah further restored Jewish life, with Ezra traditionally credited with canonizing the Torah, shaping Jewish religious and political identity. This centralization, while unifying, could also enable overreach by aligning religious authority with governance, a theme echoed in later Pharisaic influence. Similarities can be drawn between this in our current times, to Zionism.

The Pharisees, derived their name from the Aramaic word Perushim (“separated ones”) were one of several Jewish sects during the Second Temple period (alongside Sadducees, Essenes, Herodians, Sicarii and Zealots). The historian Josephus, a Pharisee himself, notes their significant influence over the common people (Antiquities of the Jews, 13.10.6), often shaping beliefs to maintain control. This influence parallels modern institutions that amplify ideologies to justify authority, setting the stage for Jesus’ radical teachings.

From Many, One: Henotheism to Monotheism

False beliefs on divine authority often shaped ancient governance, as seen in Israel’s religious evolution. Early Israelites practiced henotheism, acknowledging multiple gods like El, Baal, and Asherah while prioritizing Yahweh as their national god (e.g., 1 Kings 18). Archaeological evidence, such as inscriptions mentioning Yahweh alongside Asherah, supports this. After the Babylonian exile (587–539 BCE), Yahwism shifted to exclusive monotheism, with the Torah’s canonization reinforcing Yahweh as the sole deity. This substantiates the law of having no other Gods before Yahweh, because he is a jealous god after all (Gen 20:5). The next written law was “You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.” This could implicate a specific time where the writing system of Egyptians and Proto-Semitic script changed, as they both used images of things on the earth and in the waters.

However, the history of Henotheism remains a clue in the first part of Genesis, which begins with multiple Deities, even in conversation as let “us” make man in “our” image. The term Elohim, meaning “gods” or “divine beings” (Strong’s H430), appears in Genesis as the creators of good and light, at least in the metaphysical sense. Elohim can refer to any divine beings, and is not mutually exclusive to one deity. For instance, Yahweh may be considered an Elohim, but Elohim cannot be Yahweh.

An Elohim in its singular form, is Eloha, which denotes “The One God,” distinct from Yahweh, who is often depicted as a storm god or warrior (e.g., Psalms 29, Genesis 6:6–7). This distinction suggests early Israelites held diverse beliefs, some of which justified authoritarian rule, as seen in Rehoboam’s era. The shift to monotheism centralized religious authority, potentially enabling overreach by aligning divine will with human governance. The idea of heavenly forces and life on earth is not limited to ancient religious texts as various mythologies and philosophical viewpoints still hold that there's a connection between the spiritual and physical realms, and that events in one can affect the other, such as the events of determinism and free will. Conversely, as the saying goes "as above, so below," has been attributed to Hermes Trismegistus. This saying signifies that the principles and patterns governing the celestial realm that also governs the earthly realm. This concept, a core tenet of Hermeticism, suggests a mirroring effect between the macrocosm (the universe) and the microcosm (human life and Earth).

Another perspective of this concept could be explained man creating artificial intelligence or even perhap an Egregore. This is an esoteric concept representing a non-physical entity that arises from the collective thoughts of a distinct group of people. Perhaps it’s easier to imagine tribal or mob mentality, as a force. A group’s energy takes on a life form of its own, persuading thoughts and opinions just as corporations, political parties and street gangs do. No group or individual is invulnerable from the chaotic Egregore!

One problem we see play out time and time again, is the division of people and language. Something attributed to Yahweh (Deut. 32:8-9). Aramaic, the language of Jesus and Second Temple Jews, shares its semantics with Hebrew and Arabic. If Jesus spoke Arabic, he most likely would have used the word Allah (cognate with Eloha) for God. Notably, Jesus is known as ‘Isa’ in the Quran, described as the Messiah (al-Masih), who is the most mentioned figure in Islamic scripture. This linguistic overlap underscores the universal call to truth across traditions, challenging false beliefs rooted in exclusivity. Below is the spelling and meaning for “God” (The One, First Power and Authority) in Hebrew, Arabic, and Ashuri Aramaic.

Resurrection as Liberation from False Beliefs

The concept of resurrection, or being “born again,” reflects a path to liberation from false beliefs and oppressive authority. The Latin resurgero (“I rise again,” from re- “again” and surgere “to rise”) signifies restoration and renewal, akin to the Aramaic chadatha used in Second Temple Judaism (e.g., Targum Onkelos, Psalm 51:10). This is the “straight and narrow” path to spiritual truth (Matt. 7:14). Those who rise above emotional attachments and false ideologies, such as Pharisaic legalism or modern dogmas, transcend the influence of oppressive forces; symbolized in Gnostic thought as Archons, rulers of the material world. Jesus’ baptism (Matt. 3:13–17), where he rises from the water to begin his ministry, purifying the mind and body, embodies this transformation, rejecting the false beliefs that bind the mind to earthly control. In Judaea, under Roman and Pharisaic authority, this call to resurrection challenged overreaching governance, urging a return to spiritual truth.

Jesus’ conversation with Nicodemus, a Pharisee and Sanhedrin member, introduces “re-birth” or “regeneration” as a spiritual antidote to false beliefs and overreaching authority. Regeneration implies spiritual transformation, recognizing “error” or “missing the mark” (the original meaning of sin). Nicodemus, steeped in legalism and messianic expectations, represents rigid ideologies. Josephus notes the Pharisees’ influence, akin to modern institutions that enforce dogmas to control populations. Jesus’ call to be “born again” (John 3:3) challenged reliance on lineage or law for salvation, a radical critique of Pharisaic authority. Similarly, modern movements like ideological dogmatism can parallel Pharisaic control, using false beliefs to justify governance.

Jesus’ teachings often defied religious norms. He criticized Pharisees as hypocrites (Matthew 23:16–29), arguing they led people astray from truth. In John 8:39–47, Jesus distinguishes his teachings from reliance on Abrahamic lineage, aligning with the priestly order of Melchizedek (Heb. 7:1–28), not Abraham. This rejection of legalism mirrors resistance to overreaching authority, as seen in his defense of the Sabbath as He exclaims it was “made for man, not man for the Sabbath” (Mark 2:27).

The Pharisees’ role in Jesus’ crucifixion (Matt. 27:20–25) reflects how false beliefs can fuel oppression, convincing people to reject truth. Jesus’ call for regeneration through chadatha offers a path to resist such control, promoting spiritual renewal over dogmatic governance. This message remains relevant, urging us to challenge false ideologies and overreaching authority in our time. Below, we see the difference between the those of Alaha and of the Devil.

Cameron M. Bailey nominated me for the Blogger Award, which involves answering five of his questions. Its an honor to be on his list from such an enthralling and respected writer and fellow Mason, which includes Emeth, The Keystone, & Cameron M. Bailey.

Cameron’s blogger post can be found here:

Emeth

The Sunshine Blogger Awards

Angela Morris over at the Irrational Sage nominated me to answer her five questions, deeming me a Sunshine Blogger. It’s fun to play along, so here we go…

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a year ago · 7 likes · 9 comments · Cameron M. Bailey

Cameron’s questions with my responses:

Question 1. What drives you to write, and make your writings available to the world?

I write because life’s too short for bad directions, and I’m chasing truths I wish I’d stumbled upon sooner. Through the lens of Gnosticism; history, myth, and a sprinkle of mysticism—backed by research and reasoning—I aim to unravel mysteries larger than my own small corner of the universe. Sharing my words? That’s just my way of tossing a lifeline to curious souls wandering the same wild paths.

Question 2. What is your proudest accomplishment or moment?

To boast of deeds is like polishing dust—gone with a breath. My proudest moment came when my strength faltered, and I swayed on the edge of despair—only to feel a cosmic hand, steady and unseen, draw me upright. That quiet revelation of a force greater than myself, guiding me to learn and become.

Question 3. What do you want to learn more about in the future?

I am currently learning Aramaic and would like to be more proficient at it. Hence my temporary absence at substack.

Question 4. Where do you do your best writing?

My home study, surrounded by books.

Question 5. How do you feel about hot dogs?

Hot dogs have proven sometimes the discarded portions can be the best part (as in taste). Being that I don’t consume animals anymore, I have tried vegetarian hot dogs. That was up there with the worst foods imaginable, just under a cantaloupe.

This quote is often attributed to Hermes Trismegistus, though the exact origin is outside of providing undeniable facts. It suggests that our understanding of reality is always limited and incomplete, and that even seemingly true statements may be missing crucial context or perspectives. This idea emphasizes the dynamic and subjective nature of truth, acknowledging that what we perceive as true can be influenced by our individual experiences and perspectives. Reality itself can also be seen through this framework of half-truths, because we often don’t consider the side our mind cannot see, such as the invisible world, or the unknown knowns. How could we proclaim truths if we can’t see the whole thing from all angles? As Francis Bacon wrote, “In universities they learn nothing but to believe; first that others know what they know not; and after, themselves know that which they know not.”

The Science & Religion of Truth

An image on the frontispiece of the original edition of the Geneva New Testament of 1557, translated by William Whittingham, Illustrates Time helping Truth emerge from a cave.

The Geneva Bible was an English edition produced without permission from the establishment of England or Rome, instead it was made for the people of the Reformation. The illustration on its front piece, shown above has a caption that reads: “GOD BY TIME RESTORES TRUTH AND MAKES HER VICTORIOUS.” Because God is identified as Love (agape), these two characters in the illustration are also known as the lover and beloved. Wisdom and the knowledge of wisdom are this expressions of love.

Beginning:
“In the beginning was the word, & the word was God. All things were made by it, & without it was made nothing that was made. In it was life, and the life was the light of men. And the light shineth in darkness, & the darkness comprehended it not.” – John 1:1-5

“For the law was given by Moses, but grace and truth came by Jesus Christ. *No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father, he hath declared him.” – John 1:17-18

*Meaning he is most dear, and strictly joined to his Father, not only in love, but also in nature & union.

Ending:
“I am Alpha and Omega, the beginning and the ending, saith the Lord, Which is, and Which was, and Which is to come, even the Almighty. I John, even your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle called Patmos* for the word of God, and for the witnessing of Jesus Christ.” – Revelation 1:8-9

“And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his face shone as the sun shineth in his strength. And when I saw him, I fell at his feet as dead: then he laid his right hand upon me, saying unto me, Fear not: I am that first and that last, And am alive, but I was dead: and behold, I am alive forevermore, Amen: and I have the keys of hell and of death.” – Revelation 1:16-18

Time is associated with one half, and Truth with the other half. This is a succinct but subtle way of portraying the mystery of the Greek “Alpha-Omega,” for Time signifies the Alpha and Truth signifies Omega. This can be further understood from the language of Jesus and his disciples, which was Aramaic. The first letter is Aleph, and the last is Tav. These two letters can be interpreted as “Teacher of the Truth.”

Aleph is the first letter of the Aramaic alphabet

Meanings: leader, strength, master, teacher, wondrous

Tav is the twenty-second and final letter of the Aramaic alphabet

Meanings: truth, sign, life or death, cross.

Emblem used in New Atlantis, Francis Bacon

Image on the frontispiece of the New Atlantis (1628).
The Latin phrase translates to “Hidden Truth brought forth by Time.”

In 1626, a utopian novel was published after the death of Francis Bacon. It was titled New Atlantis and was posthumously published by an esquire, known only by his initials “R.H.” This book has a subtitle “Platform of Monarchical Government” and is dedicated to Charles II, King of Great Britain, France, and Ireland, Defender of the Faith, etc. The author of this book is credited to the Right Honourable Francis Lord Verulam, Viscount St. Alban, otherwise known as Francis Bacon, who is considered the father of the scientific method and empiricism. This is a small piece of a much larger puzzle, which I will explain later.

According to ancient Egyptian hieroglyphs, when people died, their hearts would be weighed against the feather of Ma’at. This judgment process was conducted in the underworld called the Hall of Two Truths. Francis Bacon refers to the two truths as “the truth of being” and “the truth of knowing.” He further explains them by referring to the Alpha, the first, as Wisdom, and to that which is revealed, the Omega, as Knowledge. The former is the Spirit, the hidden or unmanifested truth; the latter is the fully illumined mind or soul, the manifested truth, the bride of the Spirit.

I would like to share research from Peter Dawkins, an academic in this field, whom has pointed out in his essay titled “Hidden Truth Brought Forth by Time.”

The drawing forth from the darkness of the cave into the universal light of day signifies the journey of the human soul on its path of experience. This is still acted out symbolically in Mystery schools such as Freemasonry, wherein the candidate begins in darkness, being blindfolded and prepared in an anteroom, and is then led into the lodge to be initiated into the practice of charity, where the initiate asks for light and the blindfold is removed upon taking the oath. Subsequent degrees of initiation increase the light.

In the Christian and Rosicrucian traditions, Venus, the Morning Star, represents Truth, so in this sense, the naked woman, Truth, is Venus. One of the essential initiations of Christian Rosy Cross is to discover Venus naked in her bedchamber (i.e., the cave of the heart) and, as in the fairy tale of Sleeping Beauty, wake her with a kiss.

Time is classically depicted as Saturn (Greek, Kronos), the Lord of Time and Space. He is also equated with Pan and therefore shares the same symbolism. The word Pan means ‘Universal,’ ‘the All.’ In his Wisdom of the Ancients, Bacon describes Pan as “an elaborate description of universal nature,” who is, from the spiritual point of view, the son of Mercury, the Word of God, and from the material point of view, the offspring of Chaos (“the seeds of things mixed and confused together”).

Mercury is derived from Latin Mercurius, itself derived from Egyptian Maa-Kheru, meaning ‘True Word.’ As the Word of God, the divine Mercury is being referred to, not the individual or planetary Mercury.

This is a classical depiction of the spirit of man (male and female), born of the Word of God and matter. His body is represented as biform, the lower half being that of a goat and the upper half being that of a human, with long beard and hair, and with wings. The purpose of this symbolism is to denote the idea of the evolution of mankind from brute to human to angel, as well as the idea that each person incorporates a natural, a human, and an angelic or spiritual nature. It is the divine Archetype of the human being.

It is Pan, the spirit of the universe, the spirit of nature, the spirit of each of us, therefore, that gradually draws truth out from its dark and hidden place, the cave of our heart. Pan, or Time, is both Hierophant (Teacher) and Initiator (Tester). We hear him inwardly via the two voices of intuition—one that teaches and the other that tests. By undergoing death and rebirth countless times (psychological as well as physical), represented by the clock face and the two (or three) hands that go round and round, we gradually gain sufficient experience to discover, understand, and know the truth. From darkness to light, such truth becomes “a naked and open daylight.”

Secret Orders & the Occult of Francis Bacon

“Bacon’s romantic fable, The New Atlantis, is not a Utopian dream, but a thinly disguised account of an actual Secret Society, with which he was closely associated.” – Harold Bayley, The Tragedy of Sir Francis Bacon, 1902.

Again, we have the same Time/Truth motif in Freemasonry, as seen in the illustration above, with Father Time and a weeping virgin. The most common symbols found here are Father Time, a Virgin, a broken column, seven stars, an urn, a sprig of acacia, and a book. Perhaps it could be conveyed that through time and diligence, we can be restored to wholeness, the kind of renewal that doesn’t pass away or fade from memory. Just FYI, the etymology of virgin, coming from the Old English word trēowth, means a quality of being true.

Now, recalling a previous statement that this motif is a small part of a bigger puzzle, I will elaborate. This third and final example leads to an exploration of Francis Bacon being the instigator of Speculative Freemasonry. Operative is the title given to the antient Free-Masons who belong to a stone guild. Speculative is the word that denotes in my usage as natural philosophy and expressing truth based on conjecture rather than known or provable facts, as in feel free to come to your own conclusions.

Regarding Masonic manuscripts to point out my claim here, I will outline Masonic written history up to the point involving Francis Bacon, as I have already discussed to some degree. Take, for example, his book, New Atlantis, it was dedication to King Charles II. Also that Francis’s given title, was St. Alban, below we will see evidence of the same account in Masonic literature.

The oldest known ‘Gothic’ Constitution of Freemasonry (also known as the Matthew Cooke Manuscript) was written on or around 1450s. It outlines Masonry as the greatest craft of the science of Geometry. This manuscript illustrates the seven liberal arts and sciences, which were handed down orally and by carved stelae (pillars), in preparation of YHWHs attempt at human annihilation (Genesis 6:6-7). According to the chronicle, these two pillars were found by a great clerk named Pythagoras, who found one, and Hermes Trismegistus found the other, and they taught the sciences that they found written thereon. The information was passed down to its initiates from the land of Shinar and its king Nimrod, expanding to the lands called Calah, Nineveh, and Rosen. This wisdom of geometry was given in the ancestral lineage down to Abraham, who taught it to the Egyptians. The craft is then taught from the Temple of Solomon. In the ancient mystery schools of Egypt, the knowledge was said to have been handed down by way of initiations, including Pythagoras and Euclid, who in turn taught masonry to the children of the nobility as an instructive discipline.

Finally, it finds its way to King Charles II of England, and from there to St. Amphibalus in England, the teacher of Saint Alban (3rd Century AD), to King Athelstan, who was the first King of England (924–939), great-grandson of Alfred the Great and first Anglo-Saxon to have been anointed with a crown, rather than a helmet. Athelstan sponsored the translation of many manuscripts into Old English, including the Bible, as a way of encouraging faith. Cooke’s MS concludes by adding articles of civil and moral law to maintain order for a prosperous and free society.

In Masonic manuscripts, St. Alban “loved well masons, and he gave them first their charges and manners in England.” According to legends, Alban was a Roman soldier who gave refuge to a Christian priest named Amphibalus, who was fleeing persecutors when a decree of death was issued for all of Manichean monks and Christians.

While hiding this priest, he converted to Christianity, as it is said he was impressed by the faith and piety of the priest. When his house was to be searched, he donned the priest’s apron and cloak to take his place and allow the priest to escape. As a Christian martyr, St. Alban demonstrated the power of faith in the face of persecution as well as the power of charity and hospitality, even to strangers and refugees.

When the Roman magistrate discovered Alban was not the priest, Alban was given a choice: acknowledge the emperor as god on earth and to make animal sacrifices, or die. Alban refused. He was thereby condemned and taken out to be beheaded. The soldier who was to execute him refused to do so, resulting in him being beheaded together with St. Alban. His martyrdom is thought to have taken place on or around the year 303 AD. This is shortly before or perhaps during the time Constantine and his troops reportedly saw miraculous signs in the sky, notably the Chi-Rho.

A cathedral now stands where it is thought that St. Alban was executed. The town of St. Albans (then Verulamium) became a cult center for the veneration of St. Alban. His name was brought across to the US, where many cities are named after him (e.g., Albany, NY). The Washington National Cathedral in Washington, DC, is located on Mount St. Alban. Coming full circle, the death of Francis Bacon was marked on Easter in the year 1626. Supposedly, he was buried at St. Michael’s Church in a town called St. Albans in England, named after St. Alban. A memorial tomb was placed in an alcove to the side of the altar.

Upon this tomb, it is written: “Francis Bacon, Baron of Verulam, Viscount St. Albans or, by more conspicuous titles, of Science the Light, of Eloquence the Law, sat thus. – Who after all Natural Wisdom and Secrets of Civil Life he had unfolded Nature’s Law fulfilled – Let Compounds be dissolved! In the year of our Lord 1626, aged 66. – Of such a man, that the memory might remain, Thomas Meautys, living his Attendant, dead his Admirer, places this Monument.”

Who Was Francis Bacon?

So, who was this man, Francis Bacon? History will tell us one thing, but if you are a bit obsessive with finding the truth, like me, you may discover something far more interesting. It is said that Francis Bacon was born January 22, 1561, at York House in London, England. His father was Sir Nicholas Bacon, who was the Queen’s Lord Keeper of the Great Seal and a member of Elizabeth I’s Privy Council. Francis’s mother, Anne (Cooke) Bacon, was a daughter of noted Renaissance humanist Anthony Cooke and a teacher to Prince Edward under Henry VIII.

Lady Anne was extremely educated and a strong advocate for the Protestant cause in England, opposing the overreaching Catholic regime. She served as Lady-in-Waiting to Queen Elizabeth I. Some scholars believe, however, that Francis was not her son, but a ward; a theory based on multiple sources, such as an interpretation of a letter she addressed to Anthony, her son, in which she stated, “It is not my meaning to treat him [Francis] as a ward; such a word is far from my motherly feeling for him. I mean to do him good.” Such a phrase may reveal the real relationship of the parties: that Francis was the ward of Lady and Sir Nicholas Bacon, not their natural son. Furthermore, this concept is given more credence when Sir Nicholas Bacon had a set of three family terracotta busts in the long gallery to the main house, which included himself, Lady Bacon, and their son Anthony, in 1566. It was noted that Francis Bacon was not included.

Queen Elizabeth I commissioned a limner (miniaturist painter) and goldsmith. In Hilliard’s miniature, Francis Bacon is shown with features similar to those of the Queen in Hilliard’s miniature portrait of Elizabeth made in 1572, whilst Francis’s dark brown curly hair is similar to that of the 1st Earl of Leicester. Moreover, Francis’s dark brown eyes are the same color as those of both the Queen and Dudley, and are not the blue-grey eyes of Sir Nicholas and Lady Anne Bacon. As Jean Overton Fuller reports in chapter 2 of her book, Francis Bacon: A Biography, according to expert advice, because of this eye color difference, the likelihood that Francis Bacon was not the child of Sir Nicholas and Lady Anne Bacon is very high indeed. Far more noteworthy, however, than the difference in eye color, the importance of which is debatable, is the fact that there is no record nor even any evidence of Hilliard ever having painted Sir Nicholas Bacon, Lady Anne Bacon, or Anthony Bacon, which one might have expected, seeing as he painted Francis, the (supposed) younger son of the family. Instead, Queen Elizabeth, Robert Dudley, and Francis Bacon were portrayed in a set of similar miniatures by the Queen’s official limner, who had been introduced to the Queen by Robert, and it was the Queen who had sent Francis Bacon to France in 1576 “by her hand.”

The Virgin Mother

Elizabeth I (1533–1603). The Queen’s titles included the Pelican Queen, the Phoenix Queen, and the Virgin Queen. The etymology for the word ‘virgin’ simply meant unmarried and pure of heart.

Seen here are the famous panel portraits of the Queen (as the Phoenix and Pelican Queen), painted in 1576 by Nicholas Hilliard. By the time this portrait was painted, Queen Elizabeth I had enveloped symbolisms in her portraits. The jewel of the phoenix is a mythical bird symbolizing rebirth and chastity, whereas the pelican represents self-sacrifice, as a pelican was said to draw blood from its own breast to feed its young to bring them back to life.

The pelican symbol is deeply connected with Christian Mysticism and the Rosicrucians. These two birds became associated with the queen as an emblem of virginity, uniqueness, and reassurance that she would be able to regenerate the dynasty.

The red rose is placed in the upper left side and by her heart, representing the House of Tudor, her family name. The fleur-de-lis, a French word for lily, symbolizes purity and the king’s divinely approved right to rule. Elizabeth was born to the lineage of The House of Tudor through the bonds from her father, King Henry VIII, and her mother, Anne Boleyn. Originally, Queen Mary was set to inherit the crown and scepter, until Henry VIII divorced his first wife, Catherine of Aragon.

King Henry was told by Pope Clement VII that he was forbidden to get a divorce from his then-current wife, Catherine of Aragon. Pope Clement threatened that he would suffer excommunication from the Church if he proceeded in doing so. Left with no choice, King Henry basically converted to Protestantism, giving the proverbial middle finger to the Pope.

This led to a reformation of the Church of England, and the Catholic Church losing its grip on authoritative power. King Henry VIII would go on to have four more marriages and several other children, of which only three survived. The daughter from his first marriage, Queen Mary, became excluded from being the next successor to the throne, which outraged the Pope, due to the Protestant monarch thwarting Catholic control. Mary was in favor of the Catholic authority, which served the interest of Pope Clement VII.

Mary is most remembered by her nickname, “Bloody Mary,” because of her persecution of Protestant ‘heretics,’ whom she imprisoned and had burned at the stake by the hundreds. Having the same burning desire as the Pope to control the thought and lives of others, they sought that the true Queen of the land should be Mary and further decreed excommunication of Elizabeth, absolving all her subjects from allegiance to her and her laws. Pope Paul IV had placed a bounty on Elizabeth’s head, conveying to all Catholic Kings of Europe that he gave his blessing to anyone who wanted to raid England and kill her. Rightfully, Queen Elizabeth established a network of spies and code-breakers in efforts to expose Catholic plots to dethrone her.

Queen Elizabeth’s principal secretary, Dr. John Dee, served as her astrologer, numerologist, and spymaster. John Dee was the director of Intelligence who worked with Francis Walsingham and Robert Devereux on national security issues. To conceal his name, he signed letters with an insignia symbol that could be described as a pair of binoculars or eyes under a cover. John Dee was also a numerologist, where a claim could be made that seven signifies introspection, wisdom, and a quest for knowledge, whereas the number zero can represent intuition or potential.

Believing that astrology and numbers formed the basis of all phenomena and designed geometric algorithms and celestial bodies, Mr. Dee advised the Queen with dates that were best for any certain activities and outside influences that may be at play. At this time, being known as an astrologer was very risky and was another reason to be burned at the stake. A well-known astronomer at the time, by the name of Giordano Bruno, was burned at the stake in 1600 by the Roman Catholic Church for daring to say that the sun was a star and favoring the sun-centered theory (Copernican Heliocentric).

Dr. Dee’s learning was far and wide. He was a brilliant mathematician, whose unique research instituted geometry and calculus, which was vital in navigating the New World for explorers. He was known to be well-versed in alchemy, the Cabala, cipher writing, religion, architecture, and science. His library at the riverside village of Mortlake was considered the finest private collection in Europe, containing thousands of bound books and handwritten manuscripts devoted to philosophy, science, and esoterica—all of which the Catholic Church had vehemently suppressed. Of his many published books, including the language of Angels, Enochian magic, and hieroglyph symbols, he also wrote a preface to Henry Billingsley’s first English translation of Euclid’s Elements and discussed the colonization of the New Atlantis. So, what and where was this New Atlantis? Here we have proof that it was none other than North America.

The establishing roles Francis Bacon contributed included the English colonies, especially in Virginia, the Carolinas, and Newfoundland in northeastern Canada. His government report on “The Virginia Colony” was submitted in 1609. The following year, Bacon and his associates received a charter from the king to form “the Treasurer and the Company of Adventurers and Planters of the City of London and Bristol for the Colony or Plantation in Newfoundland” and sent John Guy to found a colony there.

In 1910, Newfoundland issued a postage stamp to commemorate Bacon’s role in establishing the province. The stamp describes Bacon as “the guiding spirit in colonization scheme” of 1610. Moreover, some scholars believe he was largely responsible for the drafting, in 1609 and 1612, two charters of government for the Virginia Colony.

Thomas Jefferson, President of the United States (1801-1809) and co-author of the Declaration of Independence, wrote: “Bacon, Locke, and Newton, I consider them as the three greatest men that have ever lived, without any exception, and as having laid the foundation of those superstructures which have been raised in the Physical and Moral sciences.” Historian and biographer William Hepworth Dixon considered that Francis Bacon’s name could be included in the list of Founders of the United States of America. In the novels authored by Francis Bacon, he envisions this new world order where there would be freedom of religion, rights for women, abolition of slavery, elimination of debtors’ prisons, separation of church and state, and freedom of political expression.

Secret Societies, Natural Philosophy, and the Bible

At a very early age, Francis exhibited a highly prodigious intellect, and it became clear that he was a genius. He amazed everyone with his precocious, insightful wit and an encyclopedic memory. Francis was raised in the manner of a prince, educated beyond typical manners, and graduated from Trinity College at the age of 15. Dr. Rawley, in his short life of Francis Bacon, says that he did not derive his knowledge from books only, but from certain fixed notions within himself. The faithful secretary speaks of these notions as fixed in very early life and admits that he was inclined to regard such gifts as almost supernatural. “If there were a beam from heaven upon any man, it was upon him.”

There are indications that his learning academy at the Temple was fitted out to be a school of philosophy. The entrance into The Temple was flanked by two pillars mimicking the porch pillars of Solomon’s Temple. In later years, Francis would make extensive use of their symbolic meaning in most of the engravings that accompany his works. The most important purpose of the Temple was to serve as a meeting place for a small, secret group of scholars who called themselves the “Knights of the Helmet” after the goddess Athena. She was known as the patroness of the liberal arts and sciences, who wore a helmet that was supposed to permit her to assume invisibility, giving its symbol and name to the Knights of the Helmet, also to the Invisible College. This fraternity of scientists and philosophers met to exchange ideas on various topics pertaining to a legitimate command over nature for the relief of the domain to health of body, mind, and spirit.

In this secret society, Francis Bacon presented his philosophical ideals and grand project for the complete reformation of philosophy and regeneration of all arts and sciences, thereby bringing order out of chaos and knowledge of truth out of ignorance and confused thought. A great quote from Francis Bacon’s book, Novum Organum, is: “Truth will sooner come out of error than from confusion.”

Francis’s studies continued in France, studying law, political and natural science, including the Occult Philosophy, whose circle was tied to the Rosicrucian society of England, Italy, and Germany. Bacon continued his law practice after returning to England but found his true love was in poetry and theatre. Presumably, Francis didn’t find much interest as a politician; instead, he found it far greater to become a playwright, particularly to convey the implications of his themes in drama rather than law.

Francis’s idea of a cooperative research institution expanded, which in turn served as a precursor for the Royal Society, bestowing mankind with order through science and the arts. This era marked a new turn in the rhetorical and theoretical framework for science, the practical details of which are still central in debates about science and methodology today. With the Invisible College, there doesn’t seem to be any division between religion and science.

Bacon was responsible for promoting the division of knowledge into two branches, viz., ‘natural philosophy’ (as science was called back then), and the Bible. From observing his works, it’s clear that Bacon thought that these two branches affirmed rather than contradicted each other. Bacon wrote in Novum Organum Scientiarum (1620):

"Man by the Fall, fell at the same time from the state of innocence and from his dominion over creation. Both of these losses, however, can even in this life be in some part repaired; the former by religion and faith, the latter by arts and sciences."

Very soon after the formation of the Knights of the Helmet, in June 1593, ‘William Shakespeare’ as an author’s name was officially launched onto the public scene for the first time with the publication of the highly scholarly, erotic poem Venus and Adonis. As speculation has it, the name Shakespeare was a play on “spear-shaker”, as known to be Athena. All such knights are, metaphorically, spear-shakers. They are also 'invisible brethren'. A few years later, contemporaries of Francis Bacon, Joseph Hall and John Marston, in an exchange of satires published during 1597-8, stated that the true author of the Shakespeare poems was a jurist, whom they nicknamed “Labeo”, who used a living person, a “swain”, to mask his authorship. They ultimately identified “Labeo” as Francis Bacon.

Marston decisively points out, in his 1598 publication Certain Satires Book, with the line “What, not mediocra firma from thy spite?” This is in a context that associates ‘mediocra firma’ with Venus and Adonis and The Rape of Lucrece. “Mediocra firma” (mediocrity is safe) was well known to be the Bacon’s family motto, used by Francis and his brother Anthony.

King James, Rosicrucians and Freemasonry

As alluded to in the Rosicrucian Manifesto, of those who join the order solely to change base metal into gold for its material riches, fail to realize the ‘magic’ is about self-transformation. Whereas man is the base metal, and gold through transmutation, is the representative of the liberation from the lower worlds. Rosicrucians teach that the universe is basically split into three sections; lower world, celestial, and super celestial. To return to the general analysis of the Rosicrucian outlook, Magic was a domination factor, working as a mathematics-mechanics in the lower world, as celestial mathematics in the celestial world, and as angelic conjuration in the super celestial world. The real work is then to benefit others through the art of finding new art, and teaching them, not for personal gain nor any evil which brings harm. This theme can be seen also on the Title page of the King James Bible, as seen below.

On religion, from Bacon’s Essay, ‘Of Goodness’, he writes: "There never was found, in any age of the world, either philosophy, or sect, or religion, or law, or discipline, which did so highly exalt the good of the community, and increase private and particular good as the holy Christian faith.”

After the accession of King James VI and I in 1603, Francis was knighted, and gained the title of Lord Chancellor (the most powerful position in England), later knighted Baron Verulam in 1618 and Viscount St. Alban in 1621.

In the year 1604, after being knighted and gaining the title Lord Chancellor, the process of formally translating what came to be known as the King James Bible began under the Archbishop of Canterbury. Without definite proof, it has been refuted that Francis Bacon served as the editor of the KJV Bible. For example, Manly P. Hall writes in his book, Rosicrucian and Masonic Origins: “The first edition of the King James Bible, which was edited by Francis Bacon and prepared under Masonic supervision, bears more Mason's marks than the Cathedral of Strasbourg. The same is true respecting the Masonic symbolism found in the first English edition of Josephus' History of the Jews.”

James Charles Stuart, better known as King James VI of Scotland and I of England and Ireland, was himself a Freemason, according to The Mutual Agreement. On April 15th, 1601, King James was an Entered Freemason and Fellowcraft of the Lodge of Scoon & Perth, No 3, who was initiated by his own Royal Master Mason, John Mylne II. A memorial mural depicting James VI kneeling at the altar at his initiation was placed in this lodge on the west wall. At this point Speculative Freemasonry seems to have been up and coming, with the oldest known Masonic Lodge, known as Mary’s Chapel, dating to 1599 in Edinburg Scotland.

MAKER'S MARK

In everyday usage, "making your mark" means creating a lasting impression on someone or humanity itself, contributing something positive that will be remembered after one's time has passed. Francis Bacon was no exception to this. Three watermarks are associated with him, appearing throughout the printed books ascribed to him and, in particular, on the paper he used for correspondence, whether in England or abroad.

Throughout the guild of Operative Stone Masons, each mason had his own distinctive mark, which he would etch or engrave somewhere on the structure he helped build. These “Operative” Masons constructed Europe’s magnificent cathedrals and castles. On the title page of Francis Bacon’s 1624 Paris publication, The Advancement and Proficiency of Learning (two years before his death), he incorporated his “Royal and Select Masonic” mark into the design. This is visible within the small oval at the bottom, under the fleur-de-lis, where it appears as the mark of a Mason: the square and compass. In the larger oval at the center, the fleur-de-lis is shown with a prince’s coronet hovering above, indicating his anointed position in the king’s divinely approved role. Francis Bacon’s mark consisted of the capital letters “IM,” equivalent to the words “I AM,” followed by the square and compass.

The marks or symbols used by Francis and Anthony Bacon are the Bunch of Grapes, the Jug, and the Double Candlestick. The two candlesticks are seen as "beacons" of light, offering guidance and encouragement to distressed and weary travelers. These pillars are synonymous with the Steles of Seth, the Pillars of Hercules, Solomon’s Temple, those seen in Masonic lodges, and those depicted on the title page of the 1611 King James Version Bible. They represent lights of truth and beauty: the divine light of the Holy Spirit and the light of human intellect; God’s two witnesses.

Sir Francis’s marks, often combined with the candlestick, include the fleur-de-lis, trefoil, pearls, and other symbols of the Holy Spirit. Almost invariably, grapes are depicted piled in a pyramid or diamond shape. The bunch of grapes is the second mark in Bacon’s books. He explains their symbolism: “As wines that flow gently from the first treading of the grape are sweeter than those squeezed out by the winepress, because the latter have some taste of the stones and skin of the grape, so those doctrines are very sweet and healthy which flow from a gentle pressure of the Scripture, and are not wrested to controversies and commonplaces. I find the wisdom of the ancients to be like grapes ill-trodden: something is squeezed out, but the best parts are left behind.” He likens the law to “grapes that, being too much pressed, yield a hard and unwholesome wine.” His own method, as wholesome as it is sweet, is tolerant of others’ opinions while firm in his own.

In his book Novum Organum, Francis remarks: I may say, then, of myself (since it marks the distinction so truly), it cannot be that we should think alike, when one drinks water and the other wine. Now, other men have, in the matter of sciences, drunk a crude liquor like water, either flowing spontaneously from the understanding or drawn up by logic, as wheels from a well. Whereas I pledge mankind in a liquor pressed from countless grapes, from grapes ripe and fully seasoned, collected in clusters, gathered, squeezed in the press, and then, finally, purified and clarified in the vat.

From the moment we learn to speak we are under the necessity of drinking in and assimilate a hotch-potch of errors. Not only do these errors derive their strength from popular usage. They are also sanctioned by the institutions of academies, colleges, orders, and even states themselves. Therefore, it is the responsibility of every citizen to question authority and the way we want to live our lives as the builders of society, free from tyranny and social systems that serve only the few.

The Knights Templar, formally known as the Poor Fellow-Soldiers of Christ and of the Temple of Solomon, were likely founded in Jerusalem around 1119 CE by Hugues de Payens, a French knight from Champagne. According to some sources, such as Ancient Origins: Secrets of the Knights Templar, Hugues was initiated by Theoclete, a leader in the Johannite Church, and became John #70 in its gnostic lineage. Influenced by gnostic and Sufi traditions, Hugues and his family embraced a spiritual mission. The Templars took vows to:

• Renounce worldly possessions,

• Live communally in simple attire, and

• Defend holy lands only when necessary.

Their primary mission was to protect pilgrims traveling to Jerusalem and preserve ancient spiritual traditions, guided by principles of purity and service. The Johannite connection suggests the Templars sought to maintain primordial traditions linked to King Solomon’s Temple, dating back to antediluvian times. A passage from Isis Unveiled (p. 382) elaborates:

“The true version of the history of Jesus, and the early Christianity was imparted to Hugh de Payens, by the Grand-Pontiff of the Order of the Temple (of the Nazarene or Johanite sect), one named Theocletes, after which it was learned by some Knights in Palestine, from the higher and more intellectual members of the St. John sect, who were initiated into its mysteries. Freedom of intellectual thought and the restoration of one and universal religion was their secret object. Sworn to the vow of obedience, poverty, and chastity, they were at first the true Knights of John the Baptist, crying in the wilderness and living on wild honey and locusts. Such is the tradition and the true kabalistic version.”

Gnosticism and Cathar Beliefs

Contrary to claims that the Knights Templar became anti-Catholic later, some sources suggest their gnostic leanings distanced them from Catholic orthodoxy from the outset. The red cross on their white mantle symbolized the four quarters of the compass, a universal emblem shared by various esoteric traditions, not exclusive to Catholicism.

In the first millennium, diverse religious groups emerged, promoting alternative interpretations of Biblical narratives. The Cathars, a dualist sect flourishing in southern France during the 12th century, challenged Catholic authority. They believed the Old Testament God was a lesser, malicious creator of the physical world, trapping humanity in a corrupt material realm, while the New Testament God was a benevolent creator of spiritual beings and the source of salvation. These views echoed earlier sects like the Manichaeans and Paulicians, as well as some Essene teachings found in the Dead Sea Scrolls. For example, Cathar theology aligns with Jesus’ rebuke of the Pharisees: “You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth” (John 8:44, NIV).

The Cathars’ rejection of Catholic doctrine led to their persecution. In 1209, Pope Innocent III launched the Albigensian Crusade, often considered a genocidal campaign. During the siege of Béziers, the abbot of Cîteaux reportedly said, “Kill them all. God will know his own,” when asked how to distinguish Cathars from Catholics. Some sources speculate that families with Cathar ties, possibly including Templar affiliates, concealed their beliefs to avoid persecution. For instance, Bertrand de Blanchefort, the sixth Templar Grand Master (1156–1169), is rumored to have come from a Cathar family, though evidence is inconclusive. The Templars’ suppression in 1314, culminating in the execution of Grand Master Jacques de Molay, may have been influenced by their perceived association with heretical groups like the Cathars.

Accusations of Heresy and the Luciferian Myth

The Catholic Church, serving as both spiritual and political authority in medieval Europe, often accused dissenting groups of heresy to maintain control. In 1233, Pope Gregory IX issued Vox in Rama, a papal bull alleging that a group called the Luciferians engaged in devil worship and venerated black cats as carriers of Satan. Historians debate the reliability of this document, as it likely exaggerated or fabricated claims to justify persecution. The encouragement to kill cats, particularly black ones, may have contributed to increased rat populations and the spread of the bubonic plague. Such accusations reflect a broader pattern of the Church using fear to suppress alternative beliefs, including those of the Templars and Cathars.

The Church also restricted access to the Bible, preventing laypeople from verifying its teachings. This control enabled misrepresentations, such as Pope Gregory I’s claim that Mary Magdalene was a prostitute, despite no scriptural evidence. Early Christian texts, including the Gospel of Thomas, Gospel of Mary, and Gospel of Philip, portray Mary Magdalene as a prominent apostle, possibly even the “apostle to the apostles,” as noted by Hippolytus (170–235 CE). Hippolytus also linked her to the Naassenes, a gnostic sect deriving their name from the Hebrew nahash (“snake” or “shining one”), associated with the serpent in Genesis. The Naassenes viewed the serpent as a symbol of divine wisdom, not a deity, a perspective shared by other sects like the Ophites. Serpent symbolism, representing knowledge, appears in various cultures, such as the Uraeus of ancient Egypt or the caduceus in modern medicine.

The Lucifer Misconception

It has been my experience growing up, that Lucifer was the name of the devil, who fell from heaven stemming from his pride and arrogance. This seemed to be common knowledge right? Surprisingly, the Bible never states this anywhere. It’s been pointed out that proof was found in the Book of Isaiah 14:12, where the term “Lucifer” appears. Here is a copy of the original text found in the Qumran caves.

This subject is not a fallen angel, but is referring to Nebuchadnezzar II: “How you are fallen from heaven, O day-star, son of the morning!” (Isaiah 14:12, NIV). Found in the Great Isaiah Scroll (ca. 125 BCE), the Aramaic term helel ben shahar (highlighted above), means “shining one, son of the morning”).

Finding religion useful as a means to control the masses, Nebuchadnezzar II is said to have venerated several gods, including Yahweh. He was known as the destroyer of nations, taking over land from the Mediterranean Sea to the Persian Gulf, only to drive himself mentally insane. Hence the fall from heaven. Later this ancient Semitic wording helel ben shahar, meaning shining one, or son of the morning was translated to the Latin Vulgate as “Lucifer.”

Gnostic sects, including the Naassenes, interpreted the serpent in Genesis as a light bringer, the shining ones, as well as the Lucifer Spirits, who granted humanity knowledge of good and evil. Just like in the Greek version of Prometheus in Prometheus Bound, he represented the same concept as Lucifer in this context. Both are tricksters, exceptionally intelligent because of their gift of forethought. This is something Zeus nor Yahweh possessed. Prometheus is known as the light bringer, who stole fire from Olympus to give to humans. Having foresight, he knew this would lead to Pandora opening the jar, releasing all kinds of pain and sorrow, as well as his own grueling punishment. But he did it anyways, seeing that it was essential for human’s survival and progress against the rulers.

Had mankind not “ate from the Tree of Good and Evil,” according to narrative of Genesis, Adam would had remained a human guided automaton (slave species), and would also have lacked the consciousness and independence which resulted from his enlightenment. The serpent (shining ones) opened the eyes of their understanding and taught him to use his then dim lit knowledge of the Physical World which he was destined to conquer.

Max Heindel’s Rosicrucian Cosmo-Conception (1909) describes the “Lucifer Spirits” as light-givers who emancipated humanity from divine control, fostering independence through knowledge, albeit at the cost of suffering.

“They told him how he could cease being simply the servant of external powers, and could become his own master and like unto the gods, “knowing good and evil.” They also made clear to him that he need have no apprehension if his body died, inasmuch as he had within himself the creative ability to form new bodies without the mediation of the Angels. All of which information was given with the one purpose of turning his consciousness outward for the acquirement of knowledge.”

“This the Lucifers did that they might profit by it themselves—to gain knowledge as man acquired it. They brought to him pain and suffering where there was none before; but they also brought him the inestimable blessing of emancipation from outside influence and guidance, thereby starting him on the road to the evolution of his own spiritual powers—an evolution which will eventually enable him to upbuild himself with wisdom such as that of the Angels and other Beings Who guided him before he first exercised free will.”

“Had man remained a God-guided automaton, he would have known no sickness, pain, nor death unto this day; but he would also have lacked the brain-consciousness and independence which resulted from his enlightenment by the Lucifer Spirits, the “light-givers,” who opened the eyes of his understanding and taught him to use his then dim vision to gain knowledge of the Physical World which he was destined to conquer…”

Gnostic traditions often treat Biblical stories allegorically. For example, a Free-Mason and Rosicrucian by the name of Manly P. Hall suggests the Tree of Knowledge represents the nervous system, with roots in the brain, and the Tree of Life symbolizes the heart. Similarly, Vedic texts describe kundalini energy, a spiritual force at the base of the spine that, when awakened, enhances consciousness through the heart and brain. As noted in the Rosicrucian Cosmo-Conception, from that time on, there have been two forces working in mankind, not just outside. One force, such as that of desire, is used by means of pleasure or necessity for perpetuation of progeny’s. The other force can be attributed to the Lucifer’s, who are the instigators of all mental activity, likely resulting as strife within the material world, but as a companion to seek the spiritual realm.

Suppression of the Templars

By the 14th century, the Templars’ wealth and influence, derived from their network of castles, churches, and banks, drew suspicion. On Friday, October 13, 1307, King Philip IV of France, indebted to the Order, orchestrated the arrest of many Templars, extracting false confessions through torture. The Chinon Parchment (1308) reveals that Pope Clement V initially absolved the Templars of heresy but, under political pressure, dissolved the Order in 1312 to avoid a schism. The Templars’ secrecy, possibly to protect their gnostic beliefs, fueled distrust and contributed to their downfall.

Conclusion

The Knights Templar, rooted in gnostic traditions, sought to preserve ancient spiritual knowledge while protecting pilgrims. Their connections to sects like the Cathars and Naassenes, though speculative, highlight their divergence from Catholic orthodoxy. Misrepresentations, such as the Luciferian accusations and the vilification of Mary Magdalene, reflect the Church’s efforts to suppress alternative beliefs. By understanding these groups allegorically, as seekers of divine wisdom and truth, we can appreciate their role in shaping medieval spirituality, despite their persecution.

According to what surviving records we have, the entire region of Palestine was once referred to as `Canaan' in Mesopotamian texts and trade records found with the Ebla tablets (c. 2500–2250 BCE) and Mari archives (c. 1800 BCE). The name Canaan can refer to a region between Mesopotamian and Egypt, encompassing diverse ethnic groups, collectively known as Canaanites, blending Egyptian and Phoenician influences. The polytheistic deities included El, Asherah, Baal, Dagon, Mot, Yam, Anat, Astarte, and even Yahweh- who was possibly an emergent deity of Canaan, as some archaeologists claim was a storm god who later became central to the Israeli religion.

The Canaanite language shared roots with Egyptian hieroglyphs and Phoenician scripts. Phoenician script also influenced the Greek alphabet by the 8th century BCE, while Hebrew script evolved into its modern form by the 19th century CE. Some scholars often mislabel Canaanite, Phoenician, and Aramaic as variants of late, middle, and early Paleo-Hebrew, which oversimplifies their histories and risks losing the region’s linguistic diversity.

Statehood

The term “Palestine” first appears in Herodotus’ Histories (5th century BCE), describing the region between Phoenicia and Egypt, as a district of Syria. Herodotus, often called the Father of History, pioneered historical writing, though some criticize his work for potential embellishments. By the Roman period, Palestine comprised several poleis—self-governing regions with distinct laws and traditions.

This map from 1860 (Orbis Herodoti, Longman & Co.) illustrates Herodotus’ view of the region, while the 1912 map below (Palestine in the Time of Jesus, Charles Foster, Library of Congress) depicts Palestine divided into the province of Syria and the tetrarchy of Herod Antipas and Herod Philip II (4 BCE–30 CE). These maps, based on historical sources, depicts Palestine’s divisions, illustrating its evolving boundaries, reflecting its complex political divisions.

Orbis Herodoti (The World of Herodotus). Illustrated by Longman & Co. 1860.

Palestine in the Time of Jesus, 4BC-30AD

Illustration from the Library of Congress

Created in 1912 by Charles Foster

Establishment of Israel- (1917-1948)

The Balfour Declaration (1917), supported by the U.S., favored a Jewish national home in Palestine, though President Roosevelt assured Arabs in 1945 that no action would occur without consultation. The British Mandate (1920–1948) opposed both Jewish and Arab statehood and restricted Jewish immigration. However the UN’s 1947 Partition Plan proposed a corpus separatum for Jerusalem, but it was never implemented. On May 14, 1948, David Ben-Gurion, head of the Jewish Agency, proclaimed the State of Israel, recognized by President Harry S. Truman. Nationalism, while unifying for some, often fueled conflict, echoing ancient tribal divisions.

When governments use religion to rule over people, it can induce conflict as much as it can intend unity depending on how the region is managed and promises kept. Religious and political identity can provocate identity-based bias as a form of tribalism. Given that a nation traditionally has its own culture or ethnicity as a reference to judge other by different culture, skin color, practices, behaviors, beliefs, and individuality. Since tribalism is often negative, some also use the term to refer to the belief that one's culture is superior to, or more correct than all others, especially regarding cultural identity. The various modes of nationalism, which prevailed in the ancient world, were considered as truth to its followers and a useful tool by the rulers as to keep the populace compliant.

The Most Famous Palestinian & Modern Implications

Around 4–6 BCE, a Palestinian named Isho (Jesus), born in Bethlehem, spoke an ancient dialect of Aramaic, likely Galilean. Jesus’ titles—M’shina (Messiah) and Paruqa (Deliverer)—reflect Aramaic traditions. Some Aramaic words did not change in Biblical translations, which are still preserved in English, such as the word ‘Amen.’ This word has more meaning in Aramaic than the ‘So be it’ definition in English. It connotes an agreement, rooted in trust or truth, such as when swearing by an oath or verbal contract.

Jesus was surrounded by a diverse milieu, from Zoroastrian priests to Mandaean-influenced figures like John the Baptist, Paul from Tarsus who is attributed to the beginning of Christian Gnosticism, as well as Mary from Magdala, who has been identified as a founder of a Gnostic sect called the Naassenes according to Hippolytus, the Bishop of Rome (170-235 AD). Jesus, as all loving and caring man made no qualms to challenge the Pharisaic laws and beliefs, particularly when He called their God the devil, a liar, and a murderer from the beginning (e.g., John 8:44).

Jesus’ teachings disrupted norms, much like modern conflicts over identity. His teachings, like Plato’s notion of truth-tellers facing hatred, challenged prevailing norms, causing discomfort and animosity. A negative response from truth is partly what we categorize as cognitive dissonance. This where an individual or group’s beliefs, collides with logic and reasoning. This can result as psychological anguish, were individuals may try to reduce or twist the truth by further defending the lies, or by attacking a person’s character to a defensive rage instead of acknowledgment.

Rules of Engagement

The Gaza war (2023–2025) has drawn UN condemnation for high civilian casualties. Violations, like attacks on medical convoys, killing babies and women (70% of murdered civilian are women and children, per OHCHR) underscore ongoing tensions, rooted in competing nationalisms. This is mannerisms that we can see reflecting the Pharisee’s and Zealots of Jesus’ time.

Rules that encouraged segregation and forced aggression to other ethnic group became part of the Jewish Mitzvot (613 commandments). This includes, making no covenant with Canaanites and to utterly destroy all of them, without mercy (Det 7:2), Do not allow them (Canaanites) to dwell on your land (Ex 23:33), Canaanite slaves must work forever unless injured in one of their limbs (Lev. 25:46), Destroy the seven Canaanite nations (Deut. 17:17), and do not let any of them, or anything they have that breaths remain alive (Deut. 20:16), Blot out the memory of Amalek (Deut. 25:19), Do not offer peace to Ammon and Moab while besieging them (Deut. 23:7), A woman who is raped, must marry that man (Duet. 22:15-16), Do not marry outside your race (Deut. 23:4), A bastard child cannot become an Israelite (Deut. 23:3).

While these laws may sound preposterous and outdated, to this day we see the same national mentality with the Israel Defense Forces, under Netanyahu. The Prime Minister of Israel, Netanyahu faces domestic charges for bribery, fraud, and breach of trust in three separate cases in his own state as well as multiple International Crime Court investigations for crimes against humanity.

Recently, human rights experts have noted the attack on medical ambulances near Rafah on the 23^rd of March 2025, in which the IDF tried to cover up. While the response from Israel was denial, video footage was captured and released to social media, clearly showing proof.

Furthermore the UN have also condemned the malicious manipulation of thousands of electronic pagers and radios that exploded in Lebanon, killing indiscriminately, which is another direct violation of international law. Netanyahu gifted U.S. Senator John Fetterman a silver pager, along with President Trump who received a golden pager. Both reportedly praised his illegal tactics.

In Closing

I hope that this post left you with a deeper perception of what Jesus spoke about. Truly an inspiration to us all in offering a counterpoint to modern nationalist divisions and thought of independence from government. We have the choice to live free, guided by love, virtue, and the pursuit of truth through logic and reason.

Below is a copy of The Lord’s Prayer in Aramaic (Abwoon d’bashmaya), I found online. It is rooted in Palestine’s linguistic heritage, and conveys communal and spiritual depth lost in Biblical translations. I feel this translation from Aramaic to English highlights the message.

Your Inner Guide: Steering the Soul’s Chariot

Ever notice how the moon glows at night? We all know, it’s not making its own light—it’s reflecting the sun, like a mirror. The ancient Greeks called this katoptron. Our minds work the same way: we see the world through an inner light, what they called the daimon—think of it as your gut feeling or inner voice.

From this viewpoint, Socrates spoke about a purificatory and contemplative perspective. He said, ‘Just as if the Pythian [Priestess at the Oracle of Delphi] told the pupil: “See thyself”. Let’s chat about how this daimon guides us, using a cool story from Plato about a chariot, to understand our wild side (ego) and our best self (personality).

Picture your soul as a chariot, driven by your daimon—your inner guide. Plato, in his book Phaedrus, says this driver controls two horses. One’s a wild black horse, pulling toward instant gratification. In a modern example, it can include doomscrolling social media or sufficing porn addiction. That’s your ego, chasing desires. The other’s a calm white horse, aiming for what’s noble, like helping a friend or chasing big dreams. That’s your personality, your higher self. Your daimon is the driver, balancing these two to steer you toward truth and wisdom.

Socrates, Plato’s teacher, said we discover this daimon by looking inward, like seeing your reflection in someone’s eyes. In his talks with a guy named Alcibiades, he explained that real wisdom comes from quiet reflection—pausing to listen to that inner voice instead of judging or chasing distractions. It’s like the daimon helps you see the divine spark in yourself, guiding you to act with kindness and purpose- versus being impulsive with words or action.

Socrates speaking to Alcibiades, did not want to lead his mind, but for him to be led upward by his own daimon, without distorting his own power of self-movement (autokinêton)[1]. As such, the similarity of the observer and observee, like the image on a mirror, produces recognition (gnôsis)[2]. For the outflows resemble the sources from which they flow; that is why the crystalline part of the eye sees itself in the mirror, and a person can see their own character, due to its own outflow (oikeios)[3].

Plato also takes this view elsewhere, as in the Sophist, where he says that images comes about ‘by a supernatural process’ called the daimoniâi mêkhanêi[4], that is, because of their concentration; for the ancients call everything ‘supernatural’ (daimônios)[5], on account of their daimons’ high level of activity, that is brought about through initiation (musterion)[6].

Recalling the extramission theory of Euclid and Plato, visual perception is accomplished by light from within. Light, used in the context of awareness is further illustrated with myth-logics. Our ancient myths can portray the secrets of the past as to what is present and future.

Aphrodite, along with various counterparts produced eros (physical desire), Phobes (fear and panic), Deimos (terror), Pothos (sexual yearning), Hermaphroditos (seeking a soul mate), and Aeneas (seeking divinity). In short, we see what we ‘want’ to see in the material world. When ruminating what we see or hear in person outwardly on the news, entertainment, or our own thoughts, it’s natural to be drawn to these themes due to our vicarious nature. Which in turn can shape out perceptions.

In Greek myths, like the Odyssey, the hero Odysseus faces temptations but stays true to his path, thanks to his inner resolve—his daimon. It’s like choosing to focus on what matters instead of getting lost in drama or fear. Today, we’re bombarded with similar situations, with deception, bias opinions, and dramatic narratives, pulling our wild horse every which way. But your daimon is still there, like a calm driver, nudging you to balance selfish impulses with your best instincts. The next time you’re torn between a quick thrill, or an impulsive reaction- do what’s right, walk your focus away from the narrative or situation at hand and listen to that inner voice- it’s your daimon, steering your chariot toward a life of meaning.

[1] Autokineton- Self moving; indicating a position between being divisible and indivisible.

[2] Gnosis- Knowledge of spiritual mysteries.

[3] Oikeios- belonging to a house, domestic;, pl. members of a family, immediate kin, 1 Tim. 5:8; members of a spiritual family, Eph. 2:19; members of a spiritual brotherhood, Gal. 6:10*

[4] Daimoniâi Mêkhanêi- Mekhane is an ancient primordial entity, and one of the Sentinels of creation created by Asherah to protect the Tree of Life.

[5] Daimonios- an angel, spirit, or deity

[6] Musterium- A mystery; revealed secret. From (mŭ́stēs, “initiated one”) +‎ -ῐον (-ĭon), from (muéō, “I initiate”), from (mū́ō, “I shut”).

Reading offers a window into knowledge, while personal experiences provide insight into life’s complexities. Both reveal partial truths, but neither captures the whole. I propose that inward reflection—discerning meaning through contemplation—yields the deepest understanding, akin to glimpsing the divine. As Joseph Campbell, the renowned mythologist, said, “The cave you fear to enter holds the treasure you seek.” Here, the cave symbolizes truth, and the treasure is wisdom. Let’s explore this through a taboo subject: the swastika.

The Swastika: A Universal Symbol

Is the swastika merely a symbol of hate and white supremacy? Its history spans millennia, appearing across cultures in Europe, Africa, Asia, and the Americas. For example, the Hopi people of North America used it as a “four-armed pinwheel,” symbolizing clan migrations across the earth’s four corners to the center of North America (currently called the four corners), possibly linked to ancient warnings of a global deluge. The swastika’s presence in Mesopotamia, such as on the 5th-millennium BCE Samarra bowl, underscores its antiquity. Its name derives from the Sanskrit swasti (su meaning “good” and asti meaning “it is”), connoting well-being, harmony, or a solar symbol, as noted by British scholar Monier-Williams (1819–1899).

Russian archaeologist Gennady Zdanovich (1938–2020) linked the swastika in the Sintashta culture (circa 2300 BCE) to the universe, representing the rotation of constellations like the Big Dipper (Ursa Major) and Little Dipper (Ursa Minor) around the North Star. Similarly, French metaphysician René Guénon (1886–1951) described it as tracing the Big Dipper’s four phases around the pole star, akin to symbols like the Chinese Yin-Yang. In some traditions, it relates to the Phoenician letter gimel or Greek gamma, evolving into the Freemasonic “G,” symbolizing the Great Architect of the Universe.

Biblical and Metaphysical Connections

This symbolism echoes in religious texts. In Genesis, after each day of creation, Elohim (a plural term for divine beings) declares “it was good,” resonating with swasti’s meaning. Non-canonical texts like the Apocryphon of John from the Nag Hammadi library describe Yaldabaoth, a flawed creator god (also called Samael or Saklas), as the architect of the material world, an imperfect reflection of divine reality. Canonical scriptures, like Hosea 13 and Revelation 13, depict YHWH and a beast with attributes of a leopard, bear, and lion, mirroring circumpolar constellations (Ursa Major, Leo Minor, Draco). Draco, once home to the North Star Thuban due to Earth’s axial precession, aligns with Revelation’s “dragon” granting authority to the beast.

The swastika’s celestial link suggests a universal archetype, not inherently malevolent. Its modern association with Nazism—cemented by Hitler’s 1920 adoption—distorts its ancient meaning, making it a taboo subject. Detecting truth requires peeling back such distortions, as science does by eliminating untruths.

Star Maps and Ancient Knowledge

The swastika’s cosmic significance ties to astrogeography, where structures like the Hoover Dam (completed 1935) incorporate star maps marking celestial alignments. These maps, etched between angelic figures at the dam, allow future generations to calculate the precession of the Pole Star for millennia, preserving knowledge even if records are lost. This reflects humanity’s ancient practice of encoding wisdom in symbols and architecture.

The Aryans: A Clarified Identity

The term “Aryan” relates to the swastika’s history but requires clarification. Originally meaning “noble” or “free” in Old Iranian languages, it described Indo-Iranian peoples who settled the Iranian Plateau and northern India (circa 1500 BCE). The Avesta, Zoroastrian scriptures, uses arya for those adhering to virtuous precepts. Only in the 19th century did European scholars misinterpret “Aryan” as a racial category, fueling supremacist ideologies. Historian Kaveh Farrokh notes that “Aryan” refers to cultural nobility, not race, as seen in Persia’s self-identification as the “Land of Aryans” (Iran).

Truth, Taboos, and Reflection

Taboos, like cancel culture, arise when societies shun topics deemed offensive, often stifling inquiry. The swastika’s demonization obscures its ancient role as a symbol of harmony. By searching in taboo subject, it can often lead to clearing up muddied truth. Inward reflection, as I’ve argued, reveals wisdom by aligning with universal principles—love, compassion, and unity—over division. The Bible’s call for truth and empathy, as in Ephesians 4:25 (“speak truthfully to your neighbor”) and 1 Corinthians 12:25 (“no division in the body”), urges us to transcend taboos. By entering the “cave” of difficult truths, we uncover wisdom that reflects the divine, fostering understanding across cultures and histories.

Warren’s Substack

I AM

Pictured above, are the Hebrew renderings of the Old Testament God (YHWH) as well as the Hebrew spelling of Jesus (YHSWH). As you may had notice, when spelled from top to bottom, there is a peculiar resemblance to the image of man. The four letters are representative to the four elements of the material world [fire, air, water, and earth]. Whereas the f…

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2 years ago · 2 likes · Warren Baxter

Pictured above, are the Hebrew renderings of the Old Testament God (YHWH) as well as the Hebrew spelling of Jesus (YHSWH). As you may had notice, when spelled from top to bottom, there is a peculiar resemblance to the image of man. The four letters are representative to the four elements of the material world [fire, air, water, and earth]. Whereas the five lettered word, called the Pentagrammaton, is spelled the same with the addition of a fifth letter. This letter is represented by aether, the invisible power of the universe, with its location on the heart. According to ancient and medieval science, aether (also known by the Latin name; quintessence) is the binder of all life. It contains many descriptive names including spirit, soul, or void, and taught to be a heavenly substance - not of the material world.

One of the earliest works found on this subject was from a Greek philosopher named Empedocles (492-432 BCE). He called the four elements the fourfold roots, which along with aether, compose man and the universe. Furthermore, he stated that nothing new comes or can come into being without a purification of elements through love and strife (attraction and repulsion). This is alluded to in much later alchemical phrase as “dissolve and coagulate” a principle that describes the process of breaking down a substance into its basic elements and then reforming it into something new.

Elohim and Yahuwah (YHWH)

In the first chapter of Genesis, Elohim[1] (a plural word for gods/goddess) is said to have made mankind in their image,[2] whom accordingly regenerated after their own kind. In the next chapter, YHWH (Yahuwah) formed man and breathed into his nostrils the breath of life; and man became a living soul. The word “formed” comes from the Hebrew yatsar [ר֩צֶיִּיוַ].[3] The Definition of yatsar means to form or bind through desire and drive. Its etymology as a verb implies an urge or temptation. The NAS usage includes “to be predetermined, or to be created.”

This evolution of man was called Hay(wa), spelled Heh-Vav-Hey; the Hebrew word for animal[4], or people who behave badly. Perhaps this is a nod to our ancient ancestors, the Neanderthal - pre-adamites.

I believe this is important to consider, as man and woman were already created by the Elohim in the first chapter. Now, in the second chapter YHWH doesn’t create man – clearly that was already done. YHWH ‘forms’ or ‘binds’ the psyche of mankind with desire and emotion- as forming the activity of self will coming from a process a person’s character being predetermined.

This concept is reaffirmed with the following statement in Genesis, when “man became a living soul.” The translation of “soul” in this verse comes from the Hebrew word “nephesh,” meaning the animalistic nature. The NAS translation also uses this word to imply ones passion, appetite and emotion as a driving force or will. The dualistic role of the soul counters to the other part of the soul called, neshama. This is a feminine noun meaning soul, life, breath and heart. The word ‘Life’ is also called Eve, or Zoe, who is known as the offspring of Sophia (Wisdom) in Gnostic scriptures.

Understanding this in the context of psychology, it could be implied that we are governed by our character or self-will which is driven by impulsiveness and desire. The name of Deity was not a simply a word, but a gematria, symbolized as a deeper meaning that is hidden in plain sight. Unfortunately these name are being erased in the Biblical translation. Many of these ancient names were replaced with LORD, God, or idol(s).

Like when Empedocles pointed out, nature cannot be changed. In other words human nature is predetermined as something that is, has been, and will be. The Hebrew "יהוה" (YHWH) is not pronounceable or even a name until vowels (nikkudot) are added. However, linguist have interpreted these four letters as "He who makes that which has been made." That is until you add the element of aether to dissolve our personal will and coagulate the will of the Father (Goodness). This is the process of bringing about a profound spiritual or physical transformation of the self. Now by the symbol of the name YHShWH, man is elevated and whole.

Unless this transformation takes place in a person’s lifetime, it’s taught that they will remain in bondage to the physical world. A redeemer and illumination comes in to the show the way out of darkness (ignorance) in Genesis. This is another part of the Old Testament that is somewhat hidden.

First, let recall what sparked this interest of obtaining knowledge to Adam and Eve? According to Genesis, it was a wise being called nasash,[5] who directing them to Knowledge of the Tree of Good and Evil. A knowledge of good and evil is the logical and reason in which one is able to discern truth from falsehood. And it happens to be the one of two things Adam and Eve were told to stay away from. Eve, having desire and seeing that the tree was good to make one wise, ate the fruit of the tree and shared with Adam. Then “their eyes were opened.” Turns out they did not die in the day they ate from it as this superstitious and false believe. Some have pointed out that this was not literally eating a piece of fruit but an act of Divining. Looking into the new found letter will reveal something more dynamic to the human consciousness.

Liberation through Gnosis

Going back to the YHWH and YHShWH image of man, as noted in the illustration above, we see one difference between the spellings of the two names. And that letter is Shin. This ancient letter is illustrated as two from teeth, [v] which means to eat.

When someone says "eat knowledge," it means to actively absorb information and learn as much as possible about a subject, essentially "consuming" knowledge like one would eat food; to chew on as in contemplation or thought, implying a dedicated and thorough approach to gaining understanding.

After Adam and Eve ‘ate’ from the Tree of Good and Evil, they gained a Divine Knowledge of discernment (Gnosis), as stated in Genesis. To get into the nuts and bolts to this philosophy of archetypal nature, I had posted a parallel to a sacred gematria using a Pythagorean mathematical interpretation of the Tetragrammaton and the Pentagrammaton, which can be read here: https://warrenbaxter.substack.com/p/division

I AM, the first person

We are told that Genesis refers to Adam as the first person created and formed (yatsar). If we take that in the context of a pronoun, we are referring to a protagonist in the first person point of view. A first-person point of view is used to tell a story from the narrator's perspective. The narrator can be the protagonist or a peripheral character, representing all. This point of view makes the story more personal and subjective, allowing readers to see it from the author's perspective. First-person pronouns are "I," "me," "my," "we," "us," "our," and "ours". Only from this perspective can we view unity of all people (‘we are’ is the same as ‘I am.’) in contrast to the author writing in the third or second person perspective. Adam, Eve, evolving from the spirit of YHWH to YHSWH can now be view as understanding who we are.

In Judaism, ‘yetzer’ is another term that is derived from ‘yatsar’, mentioned above as formed. This is described as humankind's genetic impulse; a drive toward pleasure or security that goes unchecked. A term is drawn from the phrase "the inclination of the heart of man is evil". The Mishnah records that a redeemer is needed to find the true path for our life. Who, then is this hero? The one who conquers his evil inclination, through the connotation of the word (logos), and this name as an action is called YHShWH. For he is said to have come to restore humanity, not seek glory or be himself worshipped. Our inclinations, now being knowledgeable of both good and evil, one must follow the advice of his good inclination. We are brought to this awareness of knowing good and evil through what some call our higher self, the genius, personal daimon and almuten figuris, as our savior. According to the philosophy of many cultures, including ancient Greek, as expressed by Aristotle, "a hero is one who conquers his desires," meaning the greatest victory is over one's own self, overcoming personal desires rather than external enemies; essentially, the hardest battle is the one fought within oneself. Just as Carl Jung had wrote, a person does not become enlightened by imagining figures of light, but by making darkness conscious.

“Ben (the son of) Zoma said: Who is wise? He who learns from all people, as it is said: ‘From all those who taught me I gained understanding’ (Psalms 119:99). Who is strong? He who conquers his evil inclination, as it is said: ‘Better is one slow to anger than a strong man, and one who rules over his spirit than a conqueror of a city’ (Proverbs 16:32). Who is rich? He who is satisfied with his lot, as it is said: ‘When you eat the toil of your hands you are fortunate and it is good for you’ (Psalms 128:2). ‘You are fortunate’ — in this world; ‘and it is good for you’ — in the World to Come. Who is honored? He who honors others, as it is said: ‘For those who honor Me will I honor, and those who scorn Me will be degraded’ (I Samuel 2:30).”

I AM, the Right Angle (3:4:5)

In esoteric traditions, a right angle often symbolizes the meeting point of opposites, representing balance, stability, and the union of different forces, like the balance between yin and yang, where the two perpendicular lines represent distinct energies coming together in a harmonious way; it can also signify a direct path, truth, and the concept of having and maintaining an upright and level character. This leads towards integrity in one's spiritual journey.

The Pythagorean triangle is equivalent the cosmic numbers derived from this triangle. 3+4+5=12. The number 12 generally symbolizes completeness, perfection, cosmic order, and a state of spiritual wholeness; often referencing concepts like the 12 months of a year, 12 zodiac signs, or the 12 disciples of Jesus, signifying a unified whole within a larger system.

In the Old Testament, YHWH used the phrase “I am who I am” to identify himself. This speaks to the nature of mankind as self-sufficiency and eternal nature.[6] In the New Testament, Jesus identifies himself as “I AM”, nine times.[7]

Right Angles (3:4:5) were used for just about everything in the ancient days, including foundations, pyramids, astronomical clocks, mapping and measuring, as well as making perfect squares and circles. This was a mathematical language of perfecting nature, because nature did not produce this without the transformative power of humans. This math was also used as a code to name Deities, or as the High Priest would understand, the language of the Universe, no matter your language. With this equipment, we can understand the ancient Hebrew Deity names, such as Al Shdi, [Biblically translated as El Shaddai (God Almighty)] has a gematria of 1+30+300+4+10=345, or 3:4:5 in decimal places. This also corresponded to the name Ahih Ashr Ahih, "I am that I am," amounting to 543, the same numerical figure reversed.

Let us all awaken to the fact that our lower nature and feelings in the past have created disharmony of our world. I write this post as the new year dawns, in aim that we all can open our eyes and walk with the Father -the “I AM”- that we may be free from our own limitations. The "Mighty I AM" is God existing in and as each person's higher self. In a world so seemingly dark (ignorant) I wish that all people let that a light shine bright in 2025. Each light makes a huge difference.

[1] Strong’s H430: Elohim- 1. Plural in number. A. rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power. Gods in the ordinary sense; but specifically used of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative: - angels, exceeding, God (gods) (-dess, -ly), (very) great, judges, mighty.

[2] Genesis 1:26- And Elohim said, Let us make man in our image, after our likeness…

[3] Yatsar [Strongs H3334]- be distressed, be narrow, be straightened in straits, be vexed, be vexed. Synonyms: Instinct, urge, drive, temptation.

[4] https://en.wiktionary.org/wiki/%D7%97%D7%99%D7%94

[5] Nahash- which can also be interpreted as "shining one" depending on the context, as the root of the word is related to the concept of shining or brilliance; this is why in some interpretations, the serpent in the Garden of Eden is seen as a symbol of deception disguised with a seemingly alluring appearance, like a "shining one."

[6] -Exodus 3:14, "YHWH said to Moses, "I AM WHO I AM"; and He said, "Thus you shall say to the sons of Israel, 'I AM has sent me to you.’”

[7] “I am the bread of life” (John 6:35, 41, 48, 51) - “I am the light of the world” (John 8:12; 9:5) - “I am the door” (John 10:7 and 9, ESV) - “I am the good shepherd” (John 10:11, 14) “I am the resurrection and the life” (John 11:25) - “I am the way and the truth and the life” (John 14:6) - “I am the true vine” (John 15:1, 5), "For unless you believe that I am, you will die in your sins" (John 8:24), "Jesus answered, "I tell you the truth, before Abraham was even born, I Am!" (John 8:58)

Zionism, as a nationalist ideology, seeks a Jewish homeland, but its methods and implications spark debate. Israel’s Law of Return grants citizenship to those with Jewish ancestry or who convert to Judaism, even if non-practicing, reflecting Zionist priorities. However, early Zionist thought, including Jabotinsky’s, drew parallels with nationalist movements like pan-Germanism, emphasizing ethnic identity and statehood. Jabotinsky wrote in 1937 that mass migrations were becoming normalized, controversially referencing Hitler’s policies to highlight global acceptance of population transfers, though not endorsing Nazism itself. This statement reflects the complex historical context of Zionism’s urgency amid rising anti-Semitism.

The 1933 Haavara Agreement between Nazi Germany and some Zionist organizations allowed approximately 60,000 German Jews to emigrate to Mandatory Palestine with assets, amidst Nazi persecution. This pragmatic deal, opposed by many Jews for breaking the anti-Nazi boycott, facilitated escape but was not ideological collaboration. It ended in 1939 with World War II. Claims that Zionists broadly “worked with Nazis” oversimplify this desperate measure to save lives, misrepresenting it as alliance.

The history of Jewish expulsions (often referred to as the Jewish Diaspora or Galut in Hebrew) spans over 2,500 years and involves numerous instances across continents. While the exact number of expulsions is debated—lists like those on Wikipedia compile over 100 documented cases, ("109 countries") are often tied to anti-Semitic propaganda and lack historical accuracy—scholars agree that these events were driven by a mix of religious, economic, political, and social factors in host societies, not inherent traits of Jewish people.

Critics of Zionism, including some Jews, argue it conflicts with traditional Judaism. Naeim Giladi, an Iraqi Jew, claimed in his writings that some Zionist actions coerced Middle Eastern Jews to emigrate, alleging violence and rejection of Arab peace initiatives to secure land. These claims, while serious, are debated, with limited corroboration from mainstream historical sources. Many Orthodox Jews, such as those in groups like Neturei Karta, oppose Zionism as heresy, advocating peaceful coexistence with Palestinians and rejecting nationalist statehood as contrary to Jewish law.

Poland and Ukraine, where Benzion’s family originated, faced immense turmoil during World War II, including Nazi and Soviet atrocities. A separate controversy arose in 2023, when Canadian Prime Minister Justin Trudeau and Ukrainian President Volodymyr Zelenskyy, during a Canadian parliamentary session, honored Yaroslav Hunka, a Ukrainian veteran who served in the Nazi-aligned 14th Waffen-SS Division. The incident, celebrating a high-ranking Nazi, led to apologies after Hunka’s past was revealed.

Under Benjamin Netanyahu’s leadership, Israel faces accusations of severe human rights violations. The International Criminal Court (ICC) issued arrest warrants in November 2024 for Netanyahu and former Defense Minister Yoav Gallant for war crimes and crimes against humanity in Gaza from October 8, 2023, to at least May 20, 2024. Charges include starvation as a method of warfare, murder, persecution, and inhumane acts, citing deliberate aid restrictions and civilian attacks. Gaza health authorities report over 44,000 deaths, with UN reports confirming famine risks. Israel denies targeting civilians, claiming operations target Hamas following its October 7, 2023, attack, which killed ~1,200 Israelis. The ICC’s findings suggest a systematic pattern, though Israel disputes its jurisdiction.

The deaths of journalists in Gaza—over 180 by August 2025, per the Committee to Protect Journalists—raise further concerns. Organizations like Reporters Without Borders allege targeted killings to suppress reporting, while Israel claims many were Hamas operatives, a claim contested by media outlets. These incidents, alongside attacks on civilian infrastructure like hospitals, fuel accusations of intent to obscure the conflict’s toll.

The U.S., under President Biden, has provided Israel with $17.9 billion in aid since October 2023, despite the ICC warrants. Critics argue this implicates the U.S. in violating humanitarian law by not addressing the charges, though domestic legal obligations differ for non-ICC members like the U.S. and Israel.

Reflecting on history, the failure to stop Nazi genocide haunts collective memory. Today’s conflict evokes similar questions about accountability and inaction. Open dialogue, grounded in mutual respect, is essential to address segregation and ideological biases. Biblical principles, like those in 1 Thessalonians 5:14 (“admonish the unruly, encourage the fainthearted, help the weak, and be patient with everyone”), Ephesians 4:25 (“speak truthfully to your neighbor”), and 1 Corinthians 12:25 (“no division in the body”), underscore the need for empathy and unity, urging coexistence over conflict.

Ethics, the principles guiding our conduct, lie at the heart of Sufism, the mystical branch of Islam that seeks union with the Divine. Sufi ethics, rooted in the Qur’an and Hadith, emphasize love, compassion, and self-purification as pathways to God. Unlike rigid legalism, Sufism views ethics as a dynamic journey of the heart, aligning actions with divine will. This essay explores Sufi ethical principles, drawing from historical figures and texts, and reflects on their cross-cultural resonances and modern relevance.

Defining Ethics in Sufism

Ethics can be understood as rules or recommendations for conduct, shaped by faith, environment, or personal values. In Sufism, or tasawwuf (from safa, meaning purity), ethics stem from the intent to align thought, words, and actions with divine truth. The Qur’an (2:177) defines righteousness as faith, charity, prayer, and honoring commitments, while the Prophet Muhammad’s saying, “Actions are judged by intentions” (Sahih al-Bukhari), underscores that ethical behavior flows from a pure heart.

Jesus emphasized two commandments: to love God wholeheartedly and to love one’s neighbor as oneself (Matthew 22:37–40). In the Greek translation of this verse, this “love” is called agape—unconditional, expecting no reward, akin to Sufi teachings on selfless compassion. The Prophet Muhammad similarly stated, “I was sent to perfect noble character” (Muwatta Malik), highlighting ethics as a core mission of Islam. Sufi ethics build on these foundations, prioritizing inner transformation over mere rule-following.

The Laws of Faith: A Cross-Cultural Perspective

Religious laws, whether Islamic, Christian, or Jewish, are vulnerable to misinterpretation when shaped by human biases or cultural contexts. Distinguishing fact from belief is crucial for truth-seeking, especially when original texts are complex or translations vary. For example, archaeological evidence for widespread Torah observance among Judeans dates to the 2nd century BCE, with the oldest complete Torah scroll, the Bologna Scroll, from the 12th century CE. In contrast, Egypt’s Laws of Ma’at, dating to around 1650 BCE, emphasize divine order and justice, influencing ethical thought across cultures.

The Egyptian Book of the Dead’s “Declaration of Innocence” (circa 1550 BCE) lists 42 affirmations of moral conduct, such as “I have not killed” or “I have not lied,” aiming to ensure a pure heart for the afterlife, weighed against Ma’at’s feather of truth. This resonates with the Torah’s Yarah (instruction) and Islam’s Sharia (path to life-giving water), both meaning a way to divine harmony.

The Book of Revelation (3:21, 22:1) speaks of “the water of life” flowing from God’s throne, a motif echoed in Egyptian and Gnostic texts where the Ogdoad—cosmic principles like chaos (Nun) and darkness (Kek)—reside below the divine Pleroma, the realm of ultimate truth. These parallels suggest a universal ethical impulse across traditions, seeking alignment with divine order.

Sufi Ethics: The Four Doors of Haji Bektash Wali

Sufi ethics are vividly illustrated by Haji Bektash Wali (1209–1271), a Sufi mystic known as the “Sultan of Hearts.” He described spiritual growth through four metaphorical doors:

1. Shari’ah: Adherence to religious law, grounding ethical conduct.

2. Tariqah: The Sufi path of spiritual discipline and devotion.

3. Ma’rifah: Experiential knowledge or gnosis, gained through divine insight.

4. Haqiqah: Ultimate truth, manifesting divine reality in one’s life.

Erdem Sevim, a scholar at Hakkari University, explains: “A person sets out to migrate, overcoming one’s flesh, directing himself to his heart, then to his secret, then to his spirit, and finally to ‘The Eternal Truth’ (al-Haqq).” This journey aims for insan-i kamil (the completed human), embodying moral and spiritual excellence, as exemplified by the Prophet Muhammad.

Haji Bektash Wali likens the heart to a city ruled by two forces: the All-Merciful (Rahman), guided by reason, faith, and virtues like knowledge, humility, and morality; and the Satanic, driven by the ego and vices like arrogance and envy. The struggle between these—light versus darkness—defines ethical growth. According to Haji Baktash Walî, the nature of humanity is composed of both good and evil at the same time and if one were to be left to his own devices, evil would take full control over him. Every human has opposite penchants toward good and evil, beauty and ugliness, truth and falsehood, generosity and stinginess, acceptance and disdain. Only by inclining to that which is good, which entails going through a process of internal purification of his evil penchants, can one become closer to God and reach spiritual perfection.

An arif (knower of ma’rifah) transforms base knowledge into divine wisdom (irfan), refraining from harming others’ hearts. Sufi schools historically served as ethical training grounds, guiding individuals to overcome ego and achieve insan-i kamil, a state of universal compassion and closeness to God (Allah).

The Devil; ruler of the physical world

What is meant by the Devil (Iblis) is described as the Satanic Sultan, its deputy is the flesh (nafs), and the guards of its towers are arrogance, gluttony, stinginess, envy, anger, backbiting, and buffoonery. This opposes the All-Merciful (Rahman), guided by reason, faith, and virtues like knowledge, humility, and morality. Likewise, the heart is like a city ruled by two forces: Whichever of these two sultans rules over a person’s heart depends on one’s struggle between his flesh and reason, and it is this struggle which Walî calls the battle between light and darkness.

In Maqâlât, man is created from darkness and is enlightened from three different objects. The first type of darkness from which man is created is the four physical elements (earth, fire, water, and air). This is enlightened by the light of reason (‘aql). The second darkness from which man is created is ignorance, which is to be enlightened by the light of knowledge (‘ilm). The third darkness is one’s flesh (nafs), which receives enlightenment from the light of divine knowledge, known as ma‘rifah.

Modern Relevance

Sufi ethics remain vital in a world grappling with division outwardly and reflected inwardly. By prioritizing love, humility, and service, they offer a path to transcend cultural and religious boundaries. The universal call to purify the heart, reminds us that ethics is not just about rules but about becoming vessels of divine truth. As Imam Ja’far al-Sadiq’s words suggest, knowledge and ethics are inseparable, guiding us toward a life of purpose and unity; work that we all are responsible and called to do.

I know this may come across as a bit sinister to some, but in all sincerity, I will break down the meaning of evil as something to embrace, a part of who we truly are. If your goal in life is to be good then perhaps this is not the post for you. If you seek to be whole, then I hope to provide some thoughtful points to consider. Who among us can say they are fully good - not even Jesus Christ claimed this. “Why do you call me good?” Jesus answered. “No one is good – except God (Theos) alone.” –Mark 10:18

The word ‘evil’ can be broken down in several categories, such as natural, ethical, and moral. Plato wrote that all evil is rooted in ignorance. So let us start with the root of ‘evil’, which comes from the Greek word ‘poneros’ (πονηρός). Most often people think of this word in the ethical sense, where it can be described as “evil,” “wicked,” or “bad nature.” In the physical sense, it means “pressed and harassed by labors,” “grievous,” and “hardships.” The connotation here relates to evil being slavery, such as a person or group of persons profiting off of involuntary servitude, which can include poverty wages or unhealthy working conditions.

In a moral sense, evil is defined as “worthless,” “cowardly’” and “base”. This definition is exemplified by Liddell-Scott-Jones Definitions as “the coward's hue.” This is describing a cowardly mindset through the metaphor of a hue- the contrast of color with variants of light and darkness. This definition can imply a state of fear or an indecision that makes one appear cowardly. Additionally, the Greek Lexicon defines ‘base’ (etumos) as “true.” Like we would say today, someone showing their “true colors.” This is an idiom that indicates a revealing someone’s true character, or their authentic self. If we are honest, we can admit that we lack wisdom in may areas of life. In a sense ignorant of knowledge.

Ethics define acceptable behavior which may contradict moral laws. For example, would you label a person killing another as evil? How about a person killing others in an international or domestic war? Some may consider this question and think that it matters what side of the war the subject is fighting on. The point is, evil has perhaps a bit more latitude or judgment ethnically, than it does morally.

In the Bible there are two conflicting views on this- intentionally! In the Old Testament [Exodus 21:23-24], it states, “But if there is serious injury, you are to take life for life – eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, and stripe for stripe.” Clearly this comes from the Old Testament god YHWH, as it follows his commandments just previous to this verse. However, in the New Testament, Jesus strongly opposes this law. As you may have come to understand through my previous posts, the Old Testament god is not the God of Jesus. For instance, in Matthew 5:38-48, Jesus states the following;

Eye for Eye

³⁸ “You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ ³⁹ But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. ⁴⁰ And if anyone wants to sue you and take your shirt, hand over your coat as well. ⁴¹ If anyone forces you to go one mile, go with them two miles. ⁴² Give to the one who asks you, and do not turn away from the one who wants to borrow from you.

Love for Enemies

⁴³ “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ ⁴⁴ But I tell you, love your enemies and pray for those who persecute you, ⁴⁵ that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. ⁴⁶ If you love those who love you, what reward will you get? Are not even the tax collectors doing that? ⁴⁷ And if you greet only your own people, what are you doing more than others? Do not even pagans do that? ⁴⁸ Be perfect, therefore, as your heavenly Father is perfect.

To me, when it says turn the other cheek, it’s not about being a punching bag for someone, but having mastery over our emotions and showing love to those who do not know it. The greatest enemy of good is not evil, it is the suppressed emotions that is projected onto others. What you hate most about others is usually the inhibited vices you carry. To end this perpetual cycle of hatred cannot be stopped by more hatred, but only by love. As we see at the ending of the verse quoted above, it sums up the previous statements when it is said, “be perfect.” The Greek word used here for perfect is ‘Teleios’ (τέλειοι), which defines the word as “brought to completion”, “mature”, or “accomplished.” This is indicative that a change of the human heart is needed which can only be achieved through our dealings with others. Similarly thought of as having grown in the mind of Christ.

GEMATRIA OF CONSCIOUSNESS

Each letter of the Greek alphabet has an associated numeric value. This serves as a way to encode truth for those who have a scientific/mathematical approach of the word. With that said we are going to take a brief look at several triads- a set of three repeating numbers^[1]. For example, the word that describes emotional intelligence in Ancient Greek (Doric), is ‘hē phrēn’ (φρήν). This word refers to the seat of emotions and passions, the lower mind centered in the heart. When the letters of hē phrēn are add up numerically, it equals 666; which is the number of the beast, or the lower animalistic nature of man. Whereas the upper mind of Christ is represented by the Greek spelling of Jesus as ‘Ἰησοῦς’ (Iēsous), which equals 888. In association, the 8^th heaven is a concept that refers to the connection of light and love, and the ability to affect the lower worlds. This happens to be the message of the logos; the word of God though Jesus.

Between these words, there is ‘stauros‘ (σταυρός), which equals 777. This means either an upright wooden stake or an instrument of crucifixion, symbolic to a death of the lower self, and raising of the Christ Consciousness.

This geometric code leads upward through the higher the mind to 999 the representation of the word ‘episteme’ (ἐπιστήμη). This is a Greek word that means "knowledge" or "understanding". The term epistemology comes from this root word, and is defined as episteme and logos, which means "study" or "science of". And finally 1000 ‘nikaó’ (νικάω). It has the numeric value of 1000 and means to “conquer,” “overcome,” “prevail,” and “to gain victory.”

If the lower mind is not raised, it will descend downwards from 666 to 555; the Greek word ‘epithumia’ (ἐπιθυμία) meaning "feeling desirous towards". This is the attachment or desire to the lower material world instead of the spiritual. Below that is the gematria of 444, from the root of ‘speira’ (σπεῖρα). This is the association to a legion, a band of soldiers, and twisted. or guard. And finally the lowest triplicity of 333, coming from the word ‘akrasia’ (ἀκρασία), meaning "lacking command" or "weakness". It is used to describe the tendency to act against one's better judgment, or a lack of willpower or mental strength. It is sometimes translated as "incontinence" or "weakness of will".

It could be a natural tendency to think that this place is not where we want to end up. However this very pit of darkness is where one can view in their mind, the light, which is easier to see in total darkness than those who are in ignorance and don’t seek to change because ‘life is good’. In this context it’s easy to understand that the worst curse anyone could have is a good life that offers satisfaction, power and wealth.

Now that the definitions have been laid out to how the word Evil can be understood, there is one more. The philosophical good and evil. This can be summed up with two short quotes.

“There is only one good: knowledge, and one evil: ignorance.” -MLK, Jr.

“Herein is the evil of ignorance, that he who is neither good nor wise is nevertheless satisfied with himself: he has no desire for that of which he feels no want.” -Plato

This quote above implies that an “uninformed person,” is often complacent with their current state, not realizing their lack of knowledge or virtue. Therefore has no motivation to improve themselves because they believe in false dogmas, or do not take the time to discern falsehoods from truth. People in this state of mind do not feel the need to change because they are "satisfied with themselves", even if they are not perfect- in the sense of being whole or brought to completion.

METAPHYSICAL ASCENT OF THE SOUL (MIND)

In many religious or mythological cosmology there are seven heavens, each relating to a deity or celestial influence. Each of these heavens also correspond to one of the seven visible classical planets (including the sun and the moon) known from antiquity. Planets have always been represented throughout history as governing archetypal figures, e.g. gods, angels, demons and archons (Rulers of the World). Below is a chart for quick reference to these various associations of the planets throughout the ages.

1855 illustration titled “The Ordering of Paradise,” by Michelangelo Caetani

In Zoroastrian cosmology, the Primal Creator tells us that in the primeval strives its darkness to those of the light. The seven hostile powers were captured and set as constellations in the heavens, where they are guarded by good star-powers and prevented from doing harm. This can be seen as the balance between the forces we call free will. Five of the evil powers are the planets, while here the sun and moon are not reckoned among the evil powers, likely that they invariably appear as luminaries; good divinities.^[2] It must be also noted that the Mithras mysteries, so closely connected with the Persian religion, are acquainted with this doctrine of the ascent of the soul through the planetary spheres.^[3]

The alchemical symbols of fire [∆] and water [∇], together form the seal of King David and is also represented on the Israeli flag [✡]. It could also be interpreted with the pointing arrows up and down, “as above so below.” This is echoed in The Babylonian Diviners Manual and explicitly states that the planets above indicates its reflection of an individual and society, “A Sign that portends evil in the sky is (also) evil on earth; one that portends evil on earth is evil in the sky.” –(Tablet K.8801, 40-41).

Hermetic texts from the Poimandres also points out, that these seven planetary rulers have been symbolically inhabited by corrupt forces, including angels, stating “spiritual wickedness in heavenly places.” The Poimandres does not portray these cosmic forces as unwaveringly evil or good. When the cosmic man is created, it is said that the seven “governors” of the planets, each gave a share of his own order. Therefore is in bondage to things over which he should be master of. The qualities that the “governors” gave him become vices that he has to overcome.

The Second Book of Enoch describes the mystical ascent of the patriarch Enoch through a hierarchy of Ten Heavens. Enoch passes through the Garden of Eden in the Third Heaven on his way to meet the Lord face-to-face in the Tenth (chapter 22). Along the way, he vividly describes populations of angels who torment wrongdoers. When Enoch ascended to the 10th Sphere, his name was then changed to Metatron, who is known as the highest Archangel of the Veil, just above Ratziel and Tzaphkiel. Metatron serves as the celestial scribe, whose characteristics parallel to others such as Enmeduranki (Mesopotamia Scribe and King), Thoth (Egyptian Scribe, Master of Knowledge), Hermes (Greek messenger of the gods), and Idris (Islam’s third Prophet and Wise man, after Seth). They all are accredited to have written down Heavenly knowledge to share with humans on earth. Some speculate that several of these names are one person, but without doubt shares the same archetype. The most well-known writings attributed to Hermes, is known as the Emerald Tablet, Corpus Hermeticum, and Poimandres (Knowledge or Understanding of Re). In Poimandres, Hermes wrote about his ascent through the Seven Hermetic Governors, as we can discern its meanings:

24. Well hast thou taught me all, as I desired, O Mind. And now, pray, tell me further of the nature of the Way Above as now it is [for me].

To this Man-Shepherd said: When the material body is to be dissolved, first thou surrenderest the body by itself unto the work of change, and thus the form thou hadst doth vanish, and thou surrenderest thy way of life, void of its energy, unto the Daimon. The body's senses next pass back into their sources, becoming separate, and resurrect as energies; and passion and desire withdraw unto that nature which is void of reason.

25. And thus it is that man doth speed his way thereafter upwards through the Harmony.

To the first zone [moon] he gives the Energy of Growth and Waning; unto the second [Mercury], Device of Evils now de-energized; unto the third [Venus], the Guile of the Desires de-energized; unto the fourth [the Sun], his Domineering Arrogance, also de-energized; unto the fifth [Mars], unholy Daring and the Rashness of Audacity, de-energized; unto the sixth [Jupiter], Striving for Wealth by evil means, deprived of its aggrandizement; and to the seventh zone [Saturn], Ensnaring Falsehood, de-energized.

26. And then, with all the energisings of the harmony stript from him, clothed in his proper Power, he cometh to that Nature which belongs unto the Eighth, and there with those-that-are hymneth the Father.

Each of these seven spheres are suggested to the seven classical astrology planets, where each sphere was ruled by an archon, who could be viewed as an angel or as a god. The New Testament also taught that these planetary spheres were ruled by corrupt forces. According to the epistle to the Ephesians, It says: “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places (heavens).” This verse makes it clear that the “principalities” and “powers” were not emperors or political enemies, but “spiritual forces of evil.”

In the Gnostic text, “On the Origin of the World,” it states that seven heavens were created out of Chaos by Yaldabaoth, and each of the heavens are ruled over by an Archon. Not knowing what was before him, Yaldabaoth claimed to be the one true God and that he is a jealous god and all of his creations were to serve no other gods, but him. To some narratives, this started the war in Heaven and imprisonment of humans. In the Archontic, Sethian, and Ophite systems, Yaldabaoth is regarded as the malevolent Demiurge who generated the material universe that keeps souls trapped in a perpetual wheel. This embodiment of the soul and reincarnation is called the transmigration of souls, and in Buddhism it is known as Samsara. Explicitly, this is the individual soul that is continually reborn in one or more successive mortal bodies. This teaching was also accepted by the followers of Pythagoras and Orphism in Greece during the 6th century B.C.

By utilizing the story of Genesis as a path for a return, we read in Chapter 1:1 “In the beginning Elohim created the heavens (hassamayim) and the earth. Genesis 1:8 “Elohim called the expanse, heaven (samayim)… The Hebrew word Samayim (שמים) is compose of two root words, which are שא (esh; fire) and מים (mem; water). In reference, John the Baptist came to baptize with water for atonement, whereas Jesus came to baptize through water and fire, meaning to raise one’s consciousness by ascending above the heavens, where a person’s will is no longer controlled or influenced by “principalities” and “powers”.

In Genesis, the mention of heavens is plural, meaning there are a multitude of celestial bodies. More specifically as seen in the word Mazzaroth, meaning constellation,” as that of astronomical constellations and is often interpreted as a term for the Zodiac. In pre-modern Hebrew, astrology was known as “hokmat ha-mazalot” (חוכמת המזלות), "the science of the constellations." The word Mazalot; is a Hebrew word for Jewish astrology, which is the belief that multiple celestial bodies can influence the affairs of individuals and of entire nations upon earth. A person’s fate and fortune was contingent upon the Mazalot, a term surviving the expression “Mazel Tov,” meaning good fortune.

THE OGDOAD – GNOSIS

The 7th Heaven is said to be where the throne to the King of the Gods is located. Above this sphere is the veil as seen on the illustration of the Tree of Life above. The realms above the seven heavens are referred to as the super celestial region, or Ogdoad (the eightfold). Gnosticism states that the soul must reach this sphere by Gnosis (Divine Knowledge and Understanding) to escape the dominion of the archons and perpetual reincarnation.

This expanded cosmology was further developed in medieval Christianity. As is seen in the Coptic Apocalypse of Paul, where Paul is said to have ascended through the Seven Heavens. At the Seventh heaven, he meets a being who opens the gate to the realm beyond the material universe, and Paul then ascends to the eighth, ninth, and tenth heavens.

I hope that this post left you with some topics to contemplate and encouragement to conquer the life you have been given. Thanks for reading

[1] NUMBERS IN THE GREEK GEMATRIA- [333= AKRKSIA= 1+ 20 + 100 + 1 + 200 + 10 + 1] - [444= SPEIREMA= 200 + 80 + 5 + 10 + 100 + 8 + 40 + 1] - [555= EPITHUMIA= 5 + 80 + 10 + 9 + 400 + 40 + 10 + 1] - [666= HE PHREN= 8 + 500 + 100 + 8 + 50] - [777= STAUROS= 6 + 1 + 400 + 100 + 70 + 200] - [888= IESOUS= 10 + 8 + 200 + 70 + 400 + 200 ] - [999= EPISTEMON= 5] 80 + 10 + 6 + 8 + 40 + 800 + 50] - [1000= HO NIKON= 70 ] 50 + 10 + 20 + 800 + 50]

[2] Source: Bundahishn iii. 25, v. z. Cf. similar ideas in the Arabic treatise on Persian religion Ulema-i-Islam, Vullers, Fragmente über die Religion Zoroasters, p. 49, and in other later sources for Persian religion, put together in Spiegel, Eranische Altertumskunde, Bd. ii. p. 180.

[3] Origen, Contra Celsum, vi. 22.

In psychology, the psyche is the totality of the human mind, including both conscious and unconscious thoughts, feelings, and motivations. The word psyche comes from the Greek word psykhe, which means "the soul, mind, spirit, or invisible animating entity which occupies the physical body. Concordantly, Carl Jung, a well-known psychologist, along with his team, aided a succession in recovering the lost gospels of Gnosticism. Without too much of a digression, in the 1940’s a vase was discovered that contained various Gnostic manuscripts in Upper Egypt, which is now known as the Nag Hammadi Scriptures. These manuscripts included apocrypha (not the accepted religious canon) and Apocryphon (secret) books attributed to the names mentioned above, as well as an excerpt of Plato’s Republic and a Sethian codex titled Three Forms of First Thought.

Plato’s Timaeus & Three Forms

Plato divided the psyche into three parts, which were called the epithymetikon (appetite or desire, which houses the desire for physical edification or pleasure), the logistikon (reason), and the thymoeides (spirit, which houses spirited emotions such as anger or joy). In comparison, these low forms are reflective of the three high forms of ideas, such as those mentioned by the Barbeloites[1] in the Sethian treaties. The geometric form of the upper ideas and lower forms can be represented by two equilateral triangles that overlap to form a regular hexagon, such as illustrated with the Seal of Solomon.

I mention Plato’s collected works on the universe and mankind, because they share a lot of commonality with many topics of Gnosticism. For instance, Plato wrote that the first cause existed in the eternal world of ideas (nous). Whereas the material universe and the natures of mankind were created by a second kind called “the Demiurge” (the Craftsmen), who are described as intelligent entities who formed the universe from chaos through desiderata.^[2] Such desire can be creating light when in darkness, or various physical/mental pleasures.

In Gnosticism, the Demiurge are generally described as the creative forces that govern the celestial and terrestrial realm. They are also referred to as “living things” (zôion)- meaning animals or forms. Further studies in this subject can reveal elucidation of the zodiac- from the Greek words zōdiakòs kýklos- meaning circumambulation or cycles of animals, as seen with the mythological animals of astrological symbolism. Furthermore the Greek word ‘Archons’ (rulers) represents the rulers such as the chief magistrates, in astrology the Archons are represented by the planets, who rule the universe.   

Other than reading into Timaeus’ myth of creation as an historical account where at some point in time the Demiurge created the world of forms, we can also understand it metaphorically. The first and second kind are present at all times, in every generation. In this sense it reminds us that wholeness or happiness is a pursuit through chaos, where we create things we want or need out of desire. I think of this as our own inner drive that we can receive from the world of Ideas (intangible) or the world of forms (tangible). But honestly, has anyone really ever got to the point of complete satisfaction, in our world? Perhaps it was best said in that Rolling Stones song “you can’t always get what we want, but if you try sometime you’ll find you get what you need”.

Timaeus also introduces a “third kind” (triton genos, 48e4). It is mentioned as that which is transcendental, reinforcing the conception that its role is to provide a special vessel for the things that enter it and disappear from it. At best, this can represent a symbolic death to our animalistic nature (craftsman) and raising our true being, as a process of anastasis (awakening). For a Master Mason, this may strike a resemblance, portrayed in the third degree.

Sons of the Widow (necessity)

Switching gears, I would like to mention the sons of Adam and Eve from the book of Genesis, because they further illustrate the themes mentioned in Timaeus with ‘necessity’ and ‘intellect’ to the inquisitive reader. Genesis records three offspring’s from Eve, the first being Cain.

“Now Adam knew Eve his wife, and she conceived and bore Cain, and said, “I have acquired a man from the Lord (Yahweh).” -Genesis 4:1 KJV

Cain- (קַיִן) Kayan; Strongs # 7014) comes from (קָנָה) Strongs # 7069; kanah, meaning “possessing,” “add to” or “acquire.”  Eve explicitly bases Cain’s name upon the notion of acquiring. His descendants became known as the builders of society, who added and gained through physical hard work, or STRENGTH, driven by desiderata. Note in the small detain of this line, Cain is a descendant from “Yahweh”, and not Adam. In the Hebrew version of the story Eve declares that she has “gained a man with the Lord.” Most English translations will insert the phrase “with the help of” (NRSV) to narrate how Eve received a man from the Lord. A survey of extant translations from antiquity reveals that attempts were made to make sense of this ambiguity, but were not always successful. The LXX, for instance, translates the phrase as διὰτοῦθεοῦ “through God,” which would suggest some type of divine intervention.  On the other hand, simply translated as σὺνκυρίῳ (“with the Lord”) would lend more support to modern translations. While either of these translations may seem innocuous at first glance, both contain potential theological statements about the interaction between Eve and the gods. With this perspective understood, Cain did not know his father and was later banned from Eden, becoming known in some circles, as the widows son.   

Sons of the Light (Intellect)

“And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.” –Genesis 4:2

Able- Thayer’s Greek Lexicon;  Ἄβελ: breath, vanity; masculine. It has the associative meaning of “gentle breeze”. The Hebrew origin is (הֶבֶל). H1893- hebel; meaning breath, masculine.  Able, being the offspring of Eve and Adam was a human with the breath of life.

The Gesenius lexicon defines the name Able as “commonly used of anything transitory, evanescent, frail.” It may be used to mean “vapor,” implying that which is ethereal and impossible to grasp. The same word, hevel, embodies the central theme of Ecclesiastes, where we read about King Solomon’s aching desire to understand God’s purpose in his life (Ecclesiates 1-2). He writes, “הֲבֵל הֲבָלִים hevel havaleem” which is commonly translated as “vanity of vanities” or “ethereal the most ethereal”. A richer translation might try to show that the our contentment in the physical world is impossible to satisfy the mind, and that any attempt to do so leads to frustration, absurdity, meaningless assumptions, and some degree of ego-driven vanity.   

To promulgate and appoint the race of the sons of man after Cain murdered Abel, Adam and Eve conceived again with their son named Seth, which literally means “to set something in place,” or “ESTABLISH.” This idea of promulgate is often expressed as establishing in English translations but is understood as "setting something in place" in Hebrew thought. Seth is attributed as the father of Gnostics, via the arts of astronomy and Divine Wisdom as the foundation of spiritual knowledge. In Jewish Antiquities Josephus unveils a certain tradition according to the descendants of Seth. "Seth discovered the science of the heavenly bodies and their orderly array.” This can be interpreted that he studied the nature of man and the gods through observations of the celestial and terrestrial. Those who have been initiated into Freemasonry, can see the parallels of astronomy and the alignment of a lodge. The term ‘Sons of Light’ and ‘Sons of the Widow’ stems from the Gnostic Manichaeism, Valentinian and Mandaean sects. Another clue to Freemasonry’s tie to Gnosticism.

Initiations

In Gnostic traditions, such as the Mandaeans, they attained secret hand grips and were given special signs of the hands and feet associated with each stage of the initiation. Each degree added to or received gnosis through elements such as the baptism of water or fire. Ultimately, through a series of initiations, passwords and grips were given, as a candidate would learn to develop mastery of themselves, overcoming the slavery of material senses.

Mastering the self was considered to be awakening through discernment, as opposed to being asleep or living in ignorance, which was usually associated with living in darkness or “evil”. Ultimately, the Gnostic must free himself from the illusions of attachment to matter and, leaving the darkness of the mundane world, unite with the Divine Light of God, the first Principle Creator.

In the 69th chapter of the Mandaean Book of John, Manda d-Hayyi addresses Etinṣib Ziwa (Splendid Transplant), as "Truth, beloved by all excellencies." A cultural anthropologist and specialist on the Gnostic Mandaean rituals, E. S. Drower, further interpreted this passage as a reference to being looked upon by and rising with Transplant upon death as a reference to Ṣauriel, the Angel of Death. Book 1, chapter 1 of the Left Ginza likewise observes that Ṣauriel is called "Death" in this world, but "Truth" (Kushta) by those who know about him.

In Mandaeism, the word ‘kushta’ or ‘kušṭa’ can have several meanings. Its original literal meaning is "truth" in the Mandaic language, and is thus typically used to refer to the Mandaean religious concept of truth. The same word is also used to refer to a sacred handclasp that is used during Mandaean rituals such as masbuta, masiqta, and priestly initiation ceremonies.

Again, those who have been initiated into the third degree of Masonry may have a better grip to what I’m saying.  Since I am not at liberty to share. Instead, I will mention a hand sign used by certain Jewish Priests, and that of an 18th century French order of Freemasonry, called the Élus Coëns, or Order of Knight-Masons Elect Priests of the Universe. This can be shared openly, as there are no sworn obligations, plus the order is no longer in existence. But I will have to share a bit of background first. You cant recieve a sign, if you don’t understand it, right?

The creation of the universe in many circles are said to be constructed from four elementals; fire, air, water, and earth. This became associated with the Tetragrammaton, or the four lettered name of the creator; YHWH. If you take this name as the ‘image’ off man, we can see a rather stick figure of man when written from top to bottom:

As you can see in the diagram above, the letter ‘yod’ onto represent the head and the element of fire, followed by ‘heh’ the area of lungs for air. Next is the torso area where liquids are held, represented as the water element from the letter ‘vav’. The ‘final heh’ is illustrated as the legs which connect man to the ground as the earth element.  

Here, mankind cannot find satisfaction or completeness, as we always may feel that we lack something or not quite whole. It should be mentioned that that the one who helped compose the Élus Coëns degrees, Louise Claude de Saint Martin, lost interest in all forms of organized mysticism and religion, because he developed an understanding of one’s spiritual path as an independent work, he titled “way off the Heart.” St. Martin believed that Christ was the Word or the Gnosis as written in the gospel of St. John, and this Word was with man in the beginning, but had been lost. Only through recovery of this lost Word could man be whole and Reintegrated into the presence of God. As it states in the Bible, 'in the beginning was the “Word,”… which in Greek is called the Logos, meaning an embodiment of (Divine) idea.

The Lost Word 

The final element, left out of the four elementals was Aether. Aether is a theoretical substance that was used in physics to explain the propagation of light and gravity. In ancient and natural science, aether was the fifth element, or quintessence, that filled space. Quintessence is used in philosophy and theology as a designation for an entity or substance what it fundamentally is, and which it has by necessity. Without it, it loses its identity. In other words, all elements come from this source. In an esoteric sense, aether is represented by the Hebrew letter Shin. It represents Divine idea as light with the three flames of Shekinah; the dwelling presence of God.

Shekinah in the Gnostic sense is the hidden aspect of God, blossoming in the heart of one who is awakening to self as an embodiment of the Logos, the Living Word. This is the presence of the Divine flame that can shine or be extinguished within each of us by will. By adding this letter to the Tetragrammaton (four lettered word) you get the five lettered word (Pentagrammaton). Which incidentally, is how Jesus (Yahshuah) is spelled in Hebrew [הושהי].

The letter Shin is placed in the middle of YHWH (הוהי), to represent the lost word and restorer to the temple of man. It is written in Scripture that Jesus is the one whom is referred to as ‘the salvation of the Lord’ or ‘the restorer’ and is called Immanuel; God is with us. Gnostics assert that this realization is available to the earnest aspirants, regardless of their religious identity or paths. When a nikud is used, a dot is placed above the right column, שׁ it is written as shin, it emphasizes the pillar of Mercy, with the concept of kindness (kind-heartedness). When the dot is place on the upper left, שׂ it is pronounced sin which emphasizes the pillar of severity, indicating a sin-full heart. Now, that I have explained, I will impart the hand sign given to a Coen Priest. By forming the letter Shin with the right hand, as illustrated below and place it over your heart:

In doing this, you represent or focus your thoughts and emotions of the Christ Consciousness, by concentrating your will to the First Father.

[1] A Barbeloite was a member of a Gnostic school that worshipped Barbelo, the first emanation of God in Gnostic cosmogony. Barbelo is often depicted as a supreme female principle, but is also described as the primordial mother and father, and is sometimes referred to as "Mother-Father"

[2] Desiderata- things wanted or needed; the plural of desideratum: derived from Latin, translates to "desired things" in English, as defined by the Collins English Dictionary. This initiates an invitation to not only strive for happiness and wholeness, but to be an active participant in its creation.