Seeing Through The Singularity: Uncovering The Cosmic Conspiracy 9781657125186, 1657125181

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SEEING THROUGH THE SINGULARITY: UNCOVERING THE COSMIC CONSPIRACY by Douglas Haugen

Edited by Leighanna Shirey Interior and cover design by Rebekkah Dreskin ©January 2020 ~ Douglas Haugen All rights reserved, used with permission No part of this book may be reproduced in any form or by any electronic or mechanical means, or the facilitation thereof, including information storage and retrieval systems, without permission in writing from the publisher, except by a reviewer, who may quote brief passages in a review. Printed in the United States of America ISBN: 978-1-6571251-8-6

TO MY DAUGHTER

Lilyann Rose Haugen

FOREWARD With every generation there arises a new paradigm which promises to lift the human condition out of the confines of its sinful nature, into a utopian kingdom through the evolution and deification of man. The year 1987 saw the first organized “Harmonic Convergence,” an attempt to bring about a critical mass singularity of Christ consciousness through peaceful meditation and heavenly alignment on a global scale. Like those before them, the prophets of the emerging order failed miserably and continue to stumble in their pride against the Creator. After receiving Jesus Christ as the Son of God and Savior from sin, this event which I had attended – along with a Biblical study on the reality of spiritual warfare – became the springboard for my own research and investigation into the powers behind the system, both earthly and spiritual. In Seeing through the Singularity, Douglas Haugen takes the reader on a journey from the Garden of Eden, through the dialectical systems of collective mind control, up to the age of human technological transformation; what Haugen defines as a “constant rebranding of the New Age movement” through gnostic, kabbalistic and scientific methods of manipulation and sorcery. This current externalizing of spiritual forces upon the psyche of society is the culmination of a luciferian elite group bent upon inverting the set order of God and reversing the curse placed upon the serpent and those who follow him. Walking in the footsteps of the fallen ones who “left their first estate,” they are the embodiment of the blind leading the blind towards a new Tower of Babel. By contrasting Scripture with in depth research, author Douglas Haugen shows us that the Word of God, the logos, who is Jesus Christ, is our only source and the key to seeing through the blinding mist of the singularity which Satan has offered mankind from the Garden of Eden to this day. ~ DeAnne Loper

INTRODUCTION Seeing through the Singularity: Uncovering the Cosmic Conspiracy invites you to travel the furthest reaches of time and space. TRAVELING CONCEPTS: Singularity: the point at which the natural and supernatural unite; the singleness of consciousness; post-human or eternal life. Cosmic Consciousness: concerns a higher form of consciousness than that possessed by the ordinary man; the extraterrestrial vastness of the universe in contrast to the earth alone. Inversion: the condition of being turned inside out, or the process of reversing relative positions. The Campaign of Armageddon: the construction of an alternative reality that directs consciousness toward an apocalyptic destination. Egregore: the metaphysical invocation of a thought form that assumes an independent power over the human population.

Singularity and cosmic consciousness challenge the limits of human imagination. The idea of a cosmic consciousness far vaster than our own is intrinsically stupefying. Our exploration begins with the familiar allegory of the Garden of Eden and the “Tree of the Knowledge of Good and Evil,” when human consciousness was awakened with the knowledge and the death sentence then received. Singularity is an attempt to reverse the death sentence and return to the Garden of Eden. As the conspiracy unfolds, we discover that the singularity presented in contemporary culture (technological singularity) cannot perfect or even improve human consciousness, it cannot return man to the Garden, or overcome death. Or can it?

Our journey into the cosmic conspiracy begins.

CHAPTER 1: BIOPOLITICS & SINGULARITY These have one mind, and shall give their power and strength unto the beast. —Revelation 17:13 Biopolitics is ultimately about the physical, mental, and spiritual control of the human population. Technological singularity functions within this enduring matrix of control; it strives toward the inversion of the cosmic order through the inversion of logos—that is, it strives toward the creation of one mind that will reverse engineer creation. —Seeing through the Singularity

According to the Singularity hypothesis, artificial general intelligence, will enter a “runaway reaction” of self-improvement cycles, with each generation appearing more rapidly, causing an intelligence explosion, resulting in a superintelligence that would, qualitatively, surpass all human intelligence, resulting in unfathomable changes to human civilization, eventually trans and post-human existence.1 The objective of Seeing through the Singularity is to place the Singularity hypothesis (technological singularity) within the scope of social science inquiry, namely within the perspective of biopolitics. Our objective then will be to consider biopolitics itself within the context of spiritual perspectives such as Christian Theology and Kabbalah—opposing systems that speak to the concept of Singularity, which includes The Campaign of Armageddon2 and post-human existence. BIOPOLITICS The term biopolitics denotes the politics of life (Greek: bios),3 that ultimately seeks to have unlimited physical, mental, and spiritual control over the human population, through largely covert means and practices. Michel

Foucault says, “Biopolitics is the study of life, which is neither the basis nor the object of politics.”4 Instead, it presents a border to politics, one that is natural but also artificial and transformable. Life that is transformable “signals the entry of phenomena peculiar to the life of the human species into the order of knowledge and power, into the sphere of political techniques.”5 Biopolitics frames a system of control that drives the human population inexorably toward singularity, i.e., post-humanity. Foucault notes that since the 18th century, political authorities have taken on the task of the management of life in the name of the well-being of the population.6 However, during the 20th century, new configurations of control took shape; contemporary biopolitics has become molecular politics,7 that is digital, mechanic, and concerns virtual life.8 In fact, scholars now locate the wish to control the biological makeup of the population at the very heart of modernity. According to this line of scholarship, population purification (including the creation of artificial life) is immanent within the very project of biopolitics: to manage the health of the “body politic” inescapably requires the control and elimination of “foreign bodies,” and the creation of new ones. Hence, biopolitics ultimately denotes a politics that defines life as something that must be securitized and potentially eliminated.9 Biopolitics, in this sense, moves the human population toward superintelligence and ultimately onto post-human singularity—with concerns of life-prolonging and mind enhancing measures,10 which conceive of those life processes as the object of politics.11 These concerns are both ancient and modern. Giorgio Agamben,12 Michael Hardt, and Antonio Negri13 offer reformulations of biopolitics based upon premodern sovereign power, as well as concepts of molecular politics, thanatopolitics, and political anthropology, including ideas of “biosociality,” and “ethopolitics.”14 Our objective is twofold: First, to provide a conceptualization of “singularity” within the larger project of biopolitics.15 Second, to identify an operative solidarity between biopolitics, biblical theology, and theosophy (specifically Kabbalah). Our thesis is that the correspondence of these approaches leads us to the center of the cosmic conspiracy, and the prophetic posthuman destiny of man. We conclude that biopolitical practices, in conjunction with

Kabbalah, are ultimately directed toward the inversion of the cosmic order through the inversion of logos.16 BIOPOLITICS: THE WAR OF TWO RACES INTO ONE The technological singularity17 is a totalizing project: it seeks total control over the body, mind, and spirit of humanity. However, it is not technology per se that controls the human population, but biopolitics. Within the context of biopolitical warfare, thought forms can be produced with the potential to capture the whole of human consciousness. Biopolitics, through the invocation of thought forms, seeks absolute control over human consciousness.18 According to Michel Foucault, the role of bio-political power is to “reinscribe,” “reproduce,” and “sanction” the power relations brought about by the “disequilibrium of forces manifested in war.”19 In short, he claims that “rumbling away” beneath political power is a “silent,”20 “secret,”21 “primitive and permanent,”22 war that consists of and reinforces the power relations between social groups. Initially, this discourse posited a racial binary consisting of two groups or “races”23 at war with each other. However, by the 19th century, the “theory of permanent race struggle” was no longer seen as a binary or antagonism; it was “recasted” within “the theme of racial confrontations in terms of the theory of evolutionism and the struggle for existence,” which contains not a binary or single antagonism, but one “true race” from which certain groups or individuals deviated. At this point, the discourse formulates “biologico-social racism;” which does “not lend itself to rational investigation.”24 Although Foucault concedes the discourse was made manifest in the eugenics movement, he does not investigate the nature or continuity of the eugenics discourse into the 20th century. We will unpack the covert nature of the eugenics discourse, and its continuity into the molecular and digital movements of the 21st century. We also consider the history of biopower within an epistemic framework, managed by the trajectory of Darwinism. As antiquity gave way to modern history, the outward features of political sovereignty were renovated into biopolitical governance. Epistemic communities seized upon the new life sciences and utilized “truth regimes” as epistemological weaponry in order to

“purify” populations, in the name of securitization. During the 20th century the operations of these communities became increasingly submerged into covert epistemic communities and the creation of new “thought forms.”25 BIOPOLITICS: THE EGREGORE OF EVOLVING MAN The history of biopolitics can be depicted as an evolution of thought forms toward Singularity. Thought forms are accomplished through the invocation of an egregore. An egregore is a metaphysical term for a group consciousness, like a Zeitgeist, or archetype. It is derived from the Hebrew word for “angel” and also for “city.”26 It is a “thought form” or “collective group mind”—an autonomous psychic entity made up of and influencing the thoughts of groups; it is similar to the corporate brand and the meme. An egregore is created—whether intentionally or not—when people invoke the thought form, much like an intelligent morphic field—and sentience; a psychic entity is created, then acquires a life of its own. Such was the case, as biopolitics employed new thought forms of the evolving man, first at the level of “national being,” then as an expanding universal and independent force over unlimited populations. The egregore of evolving man has an almost two hundred-year history. During the 19th century, Lebensphilosophie (the philosophy of life) emerged from Arthur Schopenhauer and Friedrich Nietzsche in Germany and Henri Bergson in France. Lebensphilosophie marked a category of the good and the true, understood as organic existence, as opposed to the “dead” or the soulless “spirit,” perceived as adversarial to life.27 The Swedish political scientist Rudolf Kjellén was first to employ the term biopolitics. Kjellén considered states as “super individual creatures.”28 The natural form of statehood is the nation—the state’s “ethnic individuality.”29 The “state as a form of life” is ultimately characterized, in his view, by social struggles over interests and ideas articulated by classes and groups. Kjellén said, “The inclination arose in me to baptize this discipline after the special science of biology as biopolitics.” Kjellén invoked one central thought form that would be associated with biopolitics, “the civil war between social groups.” He said that man must, “recognizes all too clearly the ruthlessness of the life struggle for existence and growth”30

Kjellén’s contemporaries saw in politics and culture a specific thought form which constituted the state and its specific characteristics.31 They also invoked, “the civil war between social groups,” as a thought form that existed within a “living organism” and that ruled over the body and spirit of its population. The reference to “life” served as a mythic starting point that personified “the people’s body.” 32 THE UNIVERSAL EGREGORE OF MAN Under National Socialism, the egregore of “the people’s body” was extended with the organicist thought form (Volkskörper). It promoted the idea that the subjects of history were not individuals, groups, or classes, but self-enclosed communities with a common genetic heritage. It is believed that social relations were ultimately attributed to biological causes. The regime stressed that natural, organic facts were essentially “historical and spiritual” facts.33 Hans Reiter extended the thought form by claiming that the past, present, and future of each nation was determined by “hereditary biological” facts. This insight, he said, established the basis for a “new world of thinking” that had developed “beyond the political idea to a previously unknown world view.”34 The new thinking would aim toward improving the “genetic materials” of their people. In order to achieve this, Reiter recommended eugenic practices; inferior offspring were to be avoided while the regime supported all those who were regarded as “biologically valuable.”35 Concerns about the purity of the “race” coincided with the battle against internal and external national enemies. The new thought form therefore joined genetics with geopolitical considerations. The combination of the racial political program with the doctrine of Lebensraum (living space) produced an egregore of imperialist expansion.36 Louis von Kohl further enforced the thought form that biopolitics and geopolitics were together “the basis for a natural science of the state.”37 Thus, by extension, a new world system. Kohl notes, “Biopolitics is thus concerned with historical development in time, geopolitics with actual distribution in space or with the actual interplay between people and space.”38 The new egregore extends the struggles and conflicts of different powers and fields of power in geographical space.39

In the period between World War I and World War II, the thought form that linked biopolitics and geopolitics developed in seemingly ideologically and politically antagonistic camps. 40 Biopolitics became enmeshed in the egregore of the “New Soviet Man” under Stalin, the “New Order,” under Hitler, and the eugenic practices of liberal democracies. In Germany, racial hygienists were in close scientific contact with geneticists around the world and American sterilization programs that promoted the egregore of permanent human improvement.41 Both the Nazi and Stalinist ideologues sought to use new scientific knowledge and technological options to “refine” and “ennoble” the people. The egregore then crossed national boundaries as it became invoked by nonstate actors and social movements. The Rockefeller Foundation, which played a significant role in funding the rise of molecular biology in the United States in the 1930s, intended this science to produce new knowledge and instruments of social control, to direct and to optimize human behavior, ultimately to transcend all human limitations. 42 BIOPOLITICS & SINGULARITY Biopolitics presumes that evolutionary mechanisms guide individuals in the direction of “biologically beneficial” behavior. According to this view, the formation of states depends on psychologically and physically grounded relationships of dominance, which can in turn be traced back to inherited behavior patterns.43 In this view, the emergence of hierarchies in human society is not a social phenomenon, but an inevitable result of evolutionary history. In order to establish this assumption, biopolitics often invoke thought forms as matters of natural fact. Accordingly, human beings accept competition over scarce resources and unequal distribution of power as natural. Elites within the hierarchies are necessarily superior. Therefore, the thought forms invoked by the elites elicit deference from the population at large.44 Biopolitics, in this way, place “the human being” as an exclusive product of evolutionary development. With the development of new genetic and reproductive technologies, the capacity has also increased to selectively or even constructively shape one’s own biological evolution in totally new dimensions, in which a society can discuss the “fabrication of nature” and

“human beings made to measure.” In short, biopolitics frames a system of human control through covert and often metaphysical operations, toward racial purification over unlimited space and demographics, ultimately onto technological singularity and post-human existence. 1 “Collection of sources defining “singularity.’’ Singularity symposium.com; Amnon H. Eden, James H. Moor, Singularity hypothesis: A Scientific and Philosophical Assessment (Dordrecht: Springer 2012) 1– 2; Carole Cadwallader, Carole, “Are the robots about to rise? Google’s new director of engineering thinks so…”The Guardian. Guardian News and Media Limited (2014). 2 Technological singularity includes an epistemic community project that advances Armageddon. J. Dwight Pentecost has devoted a chapter to the subject, titled “The Campaign of Armageddon,” in which he discusses Armageddon as a campaign and not a specific battle, which will be fought in the Middle East. Pentecost writes: It has been held commonly that the battle of Armageddon is an isolated event transpiring just prior to the second advent of Christ to the earth. The extent of this great movement in which God deals with “the kings of the earth and of the whole world” (Rev. 16:14) will not be seen unless it is realized that the “battle of that great day of God Almighty” (Rev. 16:14) is not an isolated battle, but rather a campaign that extends over the last half of the tribulation period. The Greek word “polemo,” translated “battle” in English (Revelation 16:14), signifies a war or campaign, while “machē” signifies a battle, and sometimes even single combat. 3 Thomas Lemke, Biopolitics: An Advanced Introduction, NYS: New York University Press, 2011) p. 2. The Advanced Introduction is employed throughout the current chapter concerning the evolution of biopolitics. 4 Michel Foucault: Society Must Be Defended Lectures at the Collège de France 1975–1976 (2003) p. 243. Dispositif de Securite (machine or apparatus). According to Michel Foucault, Biopolitics is social control of bodies by institutions. 5 Michel Foucault, The History of Sexuality, Vol. 1: An Introduction, (New York: Vintage Books, 1980) p. 141–142. 6 Ibid, 188. 7 Nikolas Rose, “The Politics of Life Itself,” Theory, Culture & Society (London: Sage, 2001) Vol. 18 (6) 1–30. 8 Michael Dillon and Luis Lobo-Guerrero, “Biopolitics of Security in the 21st century: an introduction,” Review of International Studies, 2008. 34, p. 265-292. 9 Giorgio Agamben, Homo Sacer (Sanford University Press, 1998); Zygmunt Bauman, Modernity and Ambivalence (Cambridge, UK: Polity, 1991) 32. 10 Roberto Esposito, Bios, Biopolitics and Philosophy (University of Minnesota Press, 2008) 16–24. 11 Thomas Lemke, Biopolitics: An Advanced Introduction (New York University Press, 2011) 3. 12 Giorgio Agamben, Homo Sacer: Sovereign Power and Bare Life (Stanford, CA: Stanford University Press, 1998). 13 Michael Hardt, and Negri Antonio, Empire: The New World Order (Cambridge, MA: Harvard University Press, 2000); Michael Hardt and Negri Antonio, Multitude: War and Democracy in the Age

of Empire (New York: Penguin, 2004). 14 Paul Rabinow, and Nikolas Rose, “Biopower Today,” Biosocieties 1 & 2: 2006, 195–217. 15 Biopolitics as an operational epistemic network. 16 Not necessarily the rejection—but inversion—of logos, unlike see E. Michael Jones, The Jewish Revolutionary Spirit and its Impact on World History (South Bend Indiana: Fidelity Press, 2008). 17 Singularity hypotheses: A Scientific and Philosophical Assessment. Dordrecht: Springer. 2012. P. 1– 2. According to this hypothesis, an upgradeable intelligent agent, such as artificial general intelligence, would enter a “runaway reaction” of self-improvement cycles, with each new and more intelligent generation appearing more and more rapidly, causing an intelligence explosion and resulting in a powerful superintelligence that would, qualitatively, far surpass all human intelligence, resulting in unfathomable changes to human civilization. 18 These though forms will be developed as an Egregore (also egregor) is an occult concept representing a “thought form” or “collective group mind,” an autonomous psychic entity made up of, and influencing, the thoughts of a group of people. The symbiotic relationship between an egregore and its group has been compared to the more recent, non-occult concepts of the corporation (as a legal entity) and the meme. 19 Foucault, 1976, 15. 20 Ibid., 50. 21 Ibid., 239. 22 Ibid. 23 Ibid., 60. 24 Ibid. 25 Douglas Haugen, How Nineteenth Century Naval Theorists Created America’s Twentieth-Century Imperialist Policy (Lewiston NY: Edwin Mellen Press, 2010). This epistemic community study explores the foundations of U.S. intelligence and its geostrategic designs for empire. Michel Foucault first used the term epistemic community to note how people searched for systems of science, a mindset, or processes of validating a story. See Michel Foucault, Ed. Jeremy R. Carrette, Religion and Culture (New York: Routledge, 1999) 217. Also, Peter M. Haas, “Introduction: Epistemic Communities and International Policy Coordination.” International Organization 46, No 1 (Winter 1992): 1–35. Also, Emanuel Adler and Peter M. Haas, “Conclusion: Epistemic Communities, World Order, and the Creation of a Reflective Research Program.” International Organization 46, No 1 (Winter, 1992): 367– 390. John Gerard Ruggie, Ed., Constructing the World Polity. Essays on International Institutionalization (London: Routledge, 1998). 26 Wikipedia. 27 Jason Gaiger, Ed., Edward Craig, “Lebensphilosophie” in (Routledge, 1998). 28 Rudolf Kjellén, Der Staat als Lebensform (Berlin: Kurt Vowinckel Verlag, 1924) 35. 29 Ibid., 103. 30 Rudolf Kjellén, Grundriß zu einem System der Politik (Leipzig: S. Hirzel Verlag, 1920) 93–94. 31 Georg Selety, Politik des Lebens: Ein Grundriss für den Bau der Menschheitsorganisation (Wien

and Leipzig: Anzenburger Verlag, 1918); Jakob von Uexküll, “Staatsbiologie” Anatomie–Physiologie– Pathologiegie-des Staates (Berlin: Verlag von Gebrüder Paetel, 1920); Oscar Hertwig, Der Staat als Organismus: Gedanken zur Entwicklung der Menschheit (Jena: Gustav Fischer Verlag. Morley Roberts, Morley, Bio-politics: An Essay in the Physiology, Pathology and Politics of the Social and Somatic Organism (London: Dent, 1922). 32 Ibid. 33 Otmar von Verschuer, Rassenhygiene als Wissenschaft und Staatsufgabe (Frankfurt am Main: Bechold Verlag, 1936). 34 Hans Reiter, “Unsere Biopolitik und das Auslandsdeutschtum” In Das Reichsgesundheitsamt 1933 1939: Sechs Jahre nationalsozialistische Führung (Berlin: Julius Springer Verlag, 1939) 38. 35 Ibid., 41. 36 Jason Gaiger, Ed., Edward Craig, “Lebensphilosophie” in (Routledge, 1998). 37 Louis von Kohl, “Biopolitik und Geopolitik als Grundlagen einer Naturwissenschaft vom Staate” In Zeitschrift für Geopolitik 10: 1933, 306. 38 Ibid., 308. 39 Ibid., 309. 40 Zygmunt Bauman, Modernity and Ambivalence (Cambridge, UK: Polity, 1991) 32. 41 David J. Kevles, In the Name of Eugenics: Genetics and the Uses of Human Heredity (Cambridge, MA: Harvard University Press, 1995). 42 Lily E. Kay, The Molecular Vision of Life: Caltech, the Rockefeller Foundation, and the Rise of the New Biology (New York: Oxford University Press, 1993). 43 Thomas C. Wiegele, Biopolitics: Search for a More Human Political Science (Boulder, CO: Westview, 1979): Robert H. Blank, and Samuel M. Hines, Jr, Biology and Political Science (New York: Routledge, 2001). 44 Albert Somit, and Steven Peterson, “Darwinism, Dominance, and Democracy: Reaffirmation,” Politics and the Life Science 20 (2): October 2001, 227–230.

CHAPTER 2: THOUSAND POINTS OF LIGHT Deception is a state of mind and the mind of the State. —James Jesus Angleton In the beginning God created the heavens and the earth. The earth was without form, and void; and darkness was on the face of the deep. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. —Genesis 1: 1-4

The technological singularity45 is a totalizing project, it seeks total control over the body, mind, and spirit of the human population. However, it is not technology per se that controls humanity, but biopolitics. Biopolitics, through the invocation of thought forms, seeks absolute control over human consciousness.46 The Singularity represents the point at which human consciences is captured and directed toward cosmic inversion (the inversion of creation, intention, and order).47 In this sense, the technological singularity is a state of mind and the mind of the state—and a returning deception upon humanity. It has been suggested that humans inhabit a type of multiverse.48 According to famed physicist Wolfgang Smith, there are, at the very least, two ways the cosmic order can be perceived: Heliocentrism (sun as center) arose not from senses, but from intellect. This thought form, says Smith, “is the cosmic manifestation of God, it gives light, it gives being to the universe. It has truths, but from the perspective of physics, it is false.”49 The heliocentric egregore operates as the foundation of the cosmic evolution egregore, today’s dominant thought form,50 created in direct opposition to the biblical view of cosmic order.51 Bible

Heliocentric/Evolution

1. Earth before sun

1. Sun before earth

2. Oceans before land

2. Land before oceans

3. Light before sun

3. Sun before light

4. Land plants

4. Marine life first

5. Fruit trees before fish

5. Fish before fruit trees

6. Fish before insects

6. Insects before fish

7. Plants before sun

7. Sun before plants

8. Birds before reptiles

8. Reptiles before birds

9. Atmosphere between waters

9. Atmosphere above water

10. God created Man

10. Man created God52

The biblical concept of cosmic order was made manifest in the creation account of Genesis and John 1:1-5: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.53 Wolfgang Smith argues that while the inverted thought form of creation has come to dominate our universities, “the evolutionist thesis has become more stringently unthinkable than ever before.” He explains: A growing number of respectable scientists are defecting from the evolutionist camp... moreover, for the most part these “experts” have abandoned Darwinism, not on the basis of religious faith or biblical persuasions, but on strictly scientific grounds, and in some instances,

regretfully.54 Increasingly, those defecting from the evolutionary camp cite past history, specifically, the tragic connections between Darwinism and past invocations for a “New World Order.”55 THE UNIVERSAL ASPIRATION OF MANKIND While many join the invocation of the “universal aspirations of mankind,” others question the direction of our leadership. Consider the order announced before a Joint Session of the Congress on the State of the Union, January 29, 1991—George H. W. Bush: What is at stake is more than one small country, it is a big idea—a new world order, where diverse nations are drawn together in common cause to achieve the universal aspirations of mankind: peace and security, freedom, and the rule of law … We can find meaning and reward by serving some purpose higher than ourselves —a shining purpose, the illumination of a thousand points of light.56 While many are aware that adversarial forces are forming a world government (New World Order) which plan to rule from modern Israel through the coming Jewish Messiah—an inverted version of John 1:1 (the Antichrist). What most citizens, especially Christians, do not know is that the apostate Church will not only be a partner in this New World Order, but is even now working toward its creation. “Evangelical churches will be the chief instrument to bring the New World Order to birth.”57 The political, ideological, and spiritual entities that will ignite the “thousand points of light” (Kabbalah—raising of the sparks) is Communitarianism. COMMUNITARIANISM: BIOPOLITICS & SINGULARITY Communitarianism employs biopolitics to consummate the “final synthesis.” Communitarianism is a “Third Way” compromise between Capitalism and Communism. It is not Fascism, nor is it Communism. It is a synthesis of these opposing ideologies. It draws government-business partnerships from

Fascism and employs group decision-making from Communism. Communitarianism will resemble a corporate state (Fascism) in which political elites work under capitalist rules to continue generating wealth while the working class is controlled by Communist model laws. The Communitarian synthesis incorporates not only elements of Fascism and Communism, but also Globalism.58 An example of the fusion that will lead to a thousand points of light is the executive order signed by President Barack Obama that established the White House Office of Faith-Based and Neighborhood Partnerships, February 5, 2009—intended to work on behalf of Americans committed to improving their communities, no matter their religious or political beliefs. It is a partnership of nonprofits and community organizations, both secular and faith based: that looks for ways to make a bigger impact in their communities, learn their obligations under the law, cut through red tape, and make the most of what the federal government has to offer.59 Obama’s reason for establishing (invoking) this solution was because he believed that our problems require an ‘all hands on deck’ approach, and that the federal government should enlist “effective faith-based and community groups to help solve them.”60 According to Niki Raapana, co-founder of the Anti-Communitarian League, “The leader of the unheralded transition to a Communitarian system in the U.S. is the Israeli Zionist founder of the Communitarian Network, Dr. Amitai Etzioni.” Amitai Etzioni, born Werner Falk, is a former member of the Council on Foreign Relations (CFR), the founder of American Communitarianism, the founder and director of the Communitarian Network, and possibly the most influential man in American politics today.61 According to Amitai Etzioni, “Nationalism must be ended. It is a creed that has come to burden the expansion of Globalism.”62 The Communitarian agenda is to “eliminate all nations and establish an all-powerful, central global government.”63 Etzioni’s new communitarian egregore (thought form) is an invocation of “community spirit” based upon Talmud, Hegel, and the theosophical ideas expressed by Madame Blavatsky and Aleister Crowley. Communitarian legal theory is based upon the Talmud and Kabbalah.64

Kabbalah, and other new age instructors, now openly invoke an ultimate light being. Said another way, One Thousand Points of Light is a global invocation based upon “community oriented” principles.65 The project employs biopolitics (control over bodies, minds, and spirits) in order to direct mankind’s universal aspiration into one light (singularity). According to Niki Raapana, “the theory of Communitarianism has its own Law, its own guru, its own theoretical basis, and another set of laws based on the Talmud.”66 These theories and practices are being taught to American lawyers and judges at the Judaic Law Institute in Washington D.C.; Communitarian and Talmudic Law are to supersede all other national and religious laws.67 Meanwhile, Israel has developed a system of courts for non-Jews adhering to the Seven Laws of Noah.68 The Noahide Laws correspond with the Talmud and the Sephirot or path of initiation taught in the Kabbalah. Raapana notes, “The seven Noahide commandments … are arranged in the sefirotic structure familiar to students of Kabbalah … ”69 The Sefirotic structure is called the Kabbalist “Tree of Life,” which attempts to unify or transcend the cosmic order.70 The Noahide Laws will be administered by a restored Sanhedrin. “[Archaeologist Dr. Vendyl Jones] worked with the Sanhedrin to establish a system of courts for non-Jews adhering to the Seven Laws of Noah, which the Torah obligates all of humanity to follow.”71 One of those laws is to establish courts of justice. A high court has been established by the Sanhedrin for such purposes, and a subsidiary of that court will soon be established in the United States.72 In 1991, Chabad-Lubavitch in cooperation with President Bush established the observance of Education Day, USA [Public Law 102— 14 H..J. Res. 104]: (March 20, 1991), “to return the world to the moral and ethical values contained in the Seven Noahide Laws.”73 President Trump also signed the observation, after which it was reported: In an ancient and honored Jewish custom, the nascent Sanhedrin sent a letter to the new leader of the U.S., President Donald Trump, blessing him and calling on him to take the lead in restoring America and the world. The Sanhedrin also called on the new

president to acknowledge and uphold the Seven Noahide laws.74 According to the Talmud, “One additional element of great severity is that violation of any one of the seven laws subjects the individual to capital punishment by decapitation (Sanh. 57A).”75 One of the seven Noahide Laws prohibits idolatry. Christians, under these Noahide Laws, will be considered idolaters for the acknowledgement of John 1:1—Jesus Christ as logos—and will be beheaded. The political ideology that will bring forth this new order is Communitarianism which employes biopolitics. Communitarians’ vision for society requires the attainment of a healthy society, which involves the successful merger of the three sectors of society: the government, the private sector (business), and the social sector (which includes the churches).76 Biopolitics, in its many variants, insists upon “healthy societies” and the need for racial purification. As we explore the history of the “New World Order,” we discover that the esoteric and totalitarian impulse behind it has always included the construction of a new cosmic order. Likewise, the “New World Order” egregore has always included the biopolitics of racial purification, under the benign sounding invocation of an “endless enduring dream and a thousand points of light” (singularity).77

45 Singularity hypotheses: A Scientific and Philosophical Assessment. Dordrecht: Springer. 2012. P. 1– 2. According to this hypothesis, an upgradeable intelligent agent, such as artificial general intelligence, would enter a “runaway reaction” of self-improvement cycles, with each new and more intelligent generation appearing more and more rapidly, causing an intelligence explosion and resulting in a powerful superintelligence that would, qualitatively, far surpass all human intelligence, resulting in unfathomable changes to human civilization. 46 Egregore (also egregor) is an occult concept representing a “thought form” or “collective group mind,” an autonomous psychic entity made up of, and influencing, the thoughts of a group of people. The symbiotic relationship between an egregore and its group has been compared to the more recent, non-occult concepts of the corporation (as a legal entity) and the meme. 47 See Genesis 1: 1-4; John 1:1 (logos). In connection with the idea that the Father, the Son, and the Holy Spirit together are one God. Although the term Logos or Word is not retained as a title in John’s Gospel beyond the prologue, the whole gospel presses these basic claims. As the Logos, Jesus Christ is God in self-revelation (Light) and redemption (Life). He is God to the extent that he can be present to man and knowable to man. Logos is Jesus and Jesus is God. 48 Ervin Laszlo, The Connectivity Hypothesis: Foundations of an Integral Science of Quantum, Cosmos, Life, and Consciousness (Albany: State University of New York Press, 2003): p. 108. Also known as an omniverse or meta-universe, is a hypothetical group of multiple universes. Together, these universes comprise everything that exists: the entirety of space, time, matter, energy, and the physical laws and constants that describe them. 49 An Interview with Wolfgang Smith. April 18, 2018. PSIF News. Dr. Wolfgang Smith discusses his most recent insights on physics, cosmology, & philosophy. 50 As a thought form, it appears to continue through its own morphic force; predicated upon the fallacy of biogenesis see Louis Pasteur, “On The Extension Of The Germ Theory To The Etiology Of Certain Common Diseases,” 1880. Conceptually, biogenesis is primarily attributed to Louis Pasteur and encompasses the belief that complex living things come only from other living things, by means of reproduction. That is, life does not spontaneously arise from non-living material, which was the position held by spontaneous generation. 51 In Christology, the Logos (Greek: Λόγος, lit. ‘’Word,” ‘’Discourse,” or “Reason’’) is a name or title of Jesus Christ, seen as the pre-existent second person of the Trinity. The concept derives from John 1:1. Evolution theory requires a nearly infinite number of years to exist. See Dennis Overbye “Cosmos Controversy: The Universe Is Expanding, but How Fast?”. The New York Times, February 2017. The expansion of the universe is the increase of the distance between two distant parts of the universe with time. It is an intrinsic expansion whereby the scale of space itself changes. The universe does not expand “into” anything and does not require space to exist “outside” it. Technically, neither space nor objects in space move. Instead it is the metric governing the size and geometry of space time itself that changes in scale. 52 In the history of education, this inversion is a 20th-century phenomenon that reflects the monopoly of Darwinism, the man made religion that pervades all departments of the modern university: In Science: Man above god, In Social Science: Man above god, In Humanities: Man above god, In Art: Man above god. 53 King James Bible, John 1: 1-5.

54 Dr. Wolfgang Smith, “Teilhardian and the New Religion: A Thorough Analysis of the Teachings of Pierre Teilhard de Chardin” (TAN Books, 2018) 18. 55 Ian T. Taylor, In the Minds of Men: Darwin and the New World Order (TFE Publishing, 1984). 56 George Bush, “Address Accepting the Presidential Nomination at the Republican National Convention in New Orleans” (August 18, 1988). 57 New Age author, Jeremy Rifkin, “The Emerging Order,” p. x–xi. 58 Niki Raapana, Nordica Friedrich, 2020: Our Common Destiny and The Anti Communitarian Manifesto (Friedrich & Sons, 2012). 59 The White House: The Agenda: Service: http://change.gov/agenda/service_agenda/ 60 Obama’s Office of Faith-Based & Neighborhood. Partnerships,http://usliberals.about.com/od/faithinpubliclife/a/ObamaFaithBased.htm 4. Gerard Colby and Charlotte Dennett, Thy Will Be Done: The Conquest of the Amazon: Nelson Rockefeller and Evangelism in the Age of Oil (HarperCollins Publisher, 1995) p. 816. 61 Niki Raapana, Nordica Friedrich, 2020: Our Common Destiny and The Anti Communitarian Manifesto (Friedrich & Sons, 2012). 62 Ibid. 63 Ibid. 64 Ibid. 65 Ibid. 66 Ibid. 67 “The Role of Religion in the Communitarian Synthesis” by Niki Raapana. 68 Promoting global government: The Communitarians, http://nord.twu.net/acl/etzioni.html 69 “Under the Noahide Laws,” http://watch.pair.com/law.html#noahide 70 See Chapter 12. 71 “Rabbi Adin Even-Israel Steinsaltz Elected to Head Sanhedrin,” Israel National News:http://www.israelnationalnews.com/News/News.aspx/83438 72 “Rabbi Adin Even-Israel Steinsaltz Elected to Head Sanhedrin,” Israel National News:http://www.israelnationalnews.com/News/News.aspx/83438 73 “Under the Noahide Laws,” http://watch.pair.com/law.html#noahide 74 Breaking Israel News, “Sanhedrin Calls on President Trump to Uphold Seven Noahide Laws” January 26, 2017. 75 “The House of God on Trial,” http://watch.pair.com/church-on-trial-intro.html 76 “Bob Buford, Peter Drucker, and the Emerging Church,” Roger Oakland,http://www.lighthousetrailsresearch.com/blog/index.php?p=1128&c=1 77 Human singularity is connected to the technological singularity. Singularity hypotheses: A Scientific and Philosophical Assessment. Dordrecht: Springer. 2012. p. 1–2. According to this hypothesis, an

upgradeable intelligent agent (such as a computer running software-based artificial general intelligence) would enter a “runaway reaction” of self-improvement cycles, with each new and more intelligent generation appearing more and more rapidly, causing an intelligence explosion and resulting in a powerful superintelligence that would, qualitatively, far surpass all human intelligence, resulting in unfathomable changes to human civilization.

CHAPTER 3: THE VIEW FROM NOWHERE There is grandeur in this view of life, with its several powers, having been originally breathed into a few forms or into one; and that, whilst this planet has gone cycling on according to the fixed law of gravity, from so simple a beginning endless forms most beautiful and most wonderful have been, and are being, evolved. —Charles Darwin, The Origin of Species And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. —Genesis 1:25

God saw that it was good. His creation, intention, and cosmic order was good. Until the 19th century, species were believed to be fixed; they were understood to be good, existing as they were, within a particular creation, intention, and order. Charles Darwin’s Origin of Species (1859) was, in the words of Gertrude Himmelfarb, “the cataclysm that broke up the crust of conventional opinion,” not only about the fixity of species, but about the need for a new politics of science.78 The cataclysm resulted from Darwin’s proposition that species developed within a “struggle for existence,” and only organisms best adapted to their environment would succeed in rearing offspring, while those less fit would die off. The variants most suited to their environment would predominate, and over time this would result in the emergence of new species.79 The egregore80 (thought form) behind The Origins of Species implied the possibility of human mutability, outlined within a simple mechanism by which the transmutation of species could occur: “it was objective, it could be seen at work; it could be tested by experiment; it could be extended by

observation.”81 Predicted as it were, upon the assumption that transmutation of species could transcend and reorder what was good: creation, intention, and cosmic order. C.S. Lewis observes the revolutionary shift in man’s perspective, away from his concern for the ethical, rhetorical, and juristic, toward a new scientific order. He notes, “Science became the business of man when man became the business of science: when Watt applied himself to the invention of the steam engine and Darwin to the ancestry of mankind.”82 It was this revolution, “when man became the business of science,” that resurrected the ancient spiritual impulse to invert and transcend the cosmic order. In this respect, I argue, it became a spiritual cult within politics, fundamentally messianic, with aims to 1): harness technology toward the “improvement of the soul,”83 and to 2): rearrange the social order through the inversion of logos, in order to bring the cosmos into singularity.84 Darwin’s Origin of Species (1859) would serve as the Rosetta Stone for these aims. The possibility of human transmutation would wake the human imagination and revolutionize politics, Harold Laski remarks: We are beginning nowadays to apply scientific formulae to national problems. The statesman, somewhat to his surprise, has discovered that they have political value. It is by the standard of the man of science that the legislation of the future will be tested, and political theories have undergone a profound change since the acceptance of Darwinian conceptions.85 According to Laski, Darwin laid bare the laws of causality, understanding the rules by which causality operates: “One can alter its course.” Hence, “we have the potential for a new politics of science that could discern the laws of heredity and thereby understand the essential mechanism by which human behavior is governed.”86 In this way, he laid the groundwork for a future technocracy.87 To this end, social power could be conceptualized in spatial terms: within creation, intention, and order; one is governed by the laws of causality—the

logos represents the realm of fixity. With the advent of Darwin, natural being (man) could understand and manipulate the laws of creation, intention, and order, and thus transcend the cosmic order and inhabit a metaphysical space above, and against it, through the process of inversion. From this transcendent position, he gains mastery—the ability to control creation, and direct the future course of human history. BIOLOGY & RACIAL PURIFICATION Before man could control the destiny of man, the human population needed to be controlled—it needed to be cleansed. Laski explains the ultimate course of social power: “The decline of every great nation is probably to be traced to the fostering of the unfit at the expense of the fit, and their consequent overpropagation.”88 It was to this end, Francis Galton organized the eugenics movement,89 put forth as both “an attempt to estimate the extent of the social problem in its biological aspect, and an indication of the scientific means for its solution.”90 However, Galton’s movement was more than a solution to social problems; he maintained that the first society to seize the godlike powers promised by eugenics would “inherit the earth.”91 Indeed, the egregore of eugenics was to revitalize the ancient impulse to seize these godlike powers in order to bring creation into perfection, and ultimately into singularity.92 In order to redirect human history—the rise and fall of nations (politics), and the purpose and operation of humanity (teleos)—man’s perfection would need to become the aim of biology, David Starr Jordan proclaims: No race of men, no nation, ever declined, ever decayed, ever went out for any reason except the killing out of the strong and the continuous breeding from inferior stock. The blood of a nation determines its history.93 The egregore of this new science began to show potency in the decades following the publication of The Origin of Species (1859). Large portions of the public began to embrace Galton’s movement, and to adhere to the beliefs

that species were not comprised of unalterable lineages but instead could change, depending on which genes were passed on to the next generation.94 In addition, Galton’s movement began to adopt a theistic character, most forcefully highlighted by his original hope of redeeming mankind from original sin, so that it would “become part of the religion of the future.”95 Along with the potential for “race” redemption, there was the potential to transcend and unify the entire cosmic order, in order to “bring the human form and character a trifle nearer to the divine.”96 Karl Pearson notes the cosmic significance of Galton’s task when he equates the crusade of eugenics with “Holy War,” elevating it from a science into a sanctification: Let us bear in mind the words of Galton written almost in the last years of his life, words not of despair, but of wise caution: ‘When the desired fullness of information shall have been acquired, then and not till then, will be the fit moment to proclaim a “Jihad” or Holy War against customs and prejudices that impair the physical and moral qualities of our race.97 However, in order for Jihad to proceed, Pearson notes, the mechanisms of heredity must be understood before eugenics can become fully implemented —eugenics requires a “fullness of information.” That is, prior to the “moment” in which eugenics can become active, there must be an epistemological stage that provides the knowledge for operating on the eugenic level—a knowledge with the spiritual capacity to elevate man to that level. This highlights a relationship between knowledge, or the technological application of knowledge, and divinity, which finds its original expression in the Greek myth of Prometheus. The historian G. R. Searle thus caricatures the eugenic vision: “Man, Prometheus-like, is at last acquiring the power to control his own genetic future.”98 Pearson’s excerpt depicts man in an exuberant march toward the Garden of Eden, propelling himself along by means of a technically assisted gnosis. We shall see how this movement resurrected the ancient esoteric impulse of man to achieve cosmic inversion and to obtain divinity (apotheosis). For now, we

will consider how this renewed drive toward apotheosis was fundamentally bound up with the issue of human consciousness. The relationship between eugenics and human consciousness, or “man,” who is in the words of the eugenist S. Herbert, “distinguished from the lower brute creation by his self-consciousness,”99 highlights what can be called a positional duality with respect to the cosmic order. Man, whose “place is in nature,”100 (i.e., within logos) is subject to the same natural laws and mechanisms as all other organisms within that order; he is at the same time, by virtue of his consciousness with respect to his position within the order, able to imagine himself in the possession of a scientist’s objective viewpoint, or, what has been called a “view from nowhere.”101 From this vantage point, the new egregore (thought form) produces a paradox in which man exists simultaneously within the existing cosmic order, and the new one being invoked. The eugenist, in this sense, has stepped outside of the order in order to invert it. Because he understands the laws of heredity, in D. S. Jordan’s words, he now possesses “the magician’s wand.”102 An editorial writer in the Eugenics Review notes, “It is because we understand the laws [of creation] that we can control the conditions of life.”103 Human consciousness will thereby transmute man into a transcendent form because he now operates as supernatural magician or “overman” with a “view from nowhere.” The questions we must ask: is the transmutation of species actually possible? Can man actually invert or transcend cosmic order? Seeing through the Singularity suggests that humanity has become unconscious participants in the creation of an egregore104 (thought form) that has taken on an independent spiritual life of its own; that has been guiding humanity ever closer to a Campaign of Armageddon, and post-human existence.105

78 Gertrude Himmelfarb, Darwin and the Darwinian Revolution (NYC: Doubleday, 1959) 426. 79 Some intellectuals responded to Darwin’s ideas with outright derision. Nietzsche was repelled by Darwinism: “over the whole English Darwinism there hovers something of the suffocating air of overcrowded England.” Oswald Spengler commented that Darwinism reeked of the English factory, and Karl Marx accused it of containing “deficiencies” (Himmelfarb, p. 396; p. 398); Samuel Egendorf, The Mythology of Eugenics: Nature, War, and Politics in Early British Eugenic Thought (Wesleyan University Honors College: A thesis submitted to the faculty of Wesleyan University, 2010). This chapter is dedicated to this work and an acknowledgment of the contribution throughout. 80 Egregore (also egregor) is an occult concept representing a “thoughtform” or “collective group mind,” an autonomous psychic entity made up of, and influencing, the thoughts of a group of people. The symbiotic relationship between an egregore and its group has been compared to the more recent, non-occult concepts of the corporation (as a legal entity) and the meme. 81 Keith, Sir Arthur, Darwin Revalued (London: Watts & Co, 1955) p. 126. 82 Lewis’s De Descriptione Temporum, p. 10–11. Himmelfarb, 1959, p. 424–425. 83 F.C.S. Schiller, 1915. P. 295. 84 Singularity hypotheses: A Scientific and Philosophical Assessment. Dordrecht: Springer. 2012. P. 1– 2. According to this hypothesis, an upgradeable intelligent agent (such as a computer running softwarebased artificial general intelligence) would enter a “runaway reaction” of self-improvement cycles, with each new and more intelligent generation appearing more and more rapidly, causing an intelligence explosion and resulting in a powerful superintelligence that would, qualitatively, far surpass all human intelligence, resulting in unfathomable changes to human civilization; see chapter two, in esoteric terms, thousand points of light. 85 Laski, Harold, “The Scope of Eugenics,” Westminster Review, vol. 174, (1910). 86 Ibid. 87 Technocracy is a proposed system of governance where decision-makers are selected on the basis of their expertise in their areas of responsibility, particularly scientific knowledge. This system explicitly contrasts with the notion that elected representatives should be the primary decision-makers in government. 88 Laski, Harold, “The Scope of Eugenics,” Westminster Review, vol. 174, (1910), p. 197. 89 Eugenics; Greek Word Study Tool (Medford, Massachusetts: Tufts University 2009) (/juːˈdʒɛnɪks/; from Greek εὐγενής eugenes ‘well-born’ from εὖ eu, ‘good, well’ and γένος genos ‘race, stock, kin’) is a set of beliefs and practices that aims at improving the genetic quality of a human population. 90 Francis Galton, Eugenics Review (1910) p. 150. 91 Ibid. 92 H. G. Wells, Mankind in the Making (1903) p. 8. 93 David Jordan, “War and Manhood,” Eugenics Review, vol. II, (1910), p. 99. 94 While theories of evolution existed prior to Darwin, most naturalists in the 18th and the first half of the 19th century believed that species were fixed in the system of taxonomic classification invented by

the Swedish naturalist Carl Linnaeus. When, in 1800, Jean Baptiste de Lamarck proposed a theory of evolution in which acquired characteristics are inherited, the idea that species can evolve or transmute into new species was met with skepticism and disdain. Both Robert Chambers and Herbert Spencer would put forth theories of evolution (a term coined by Spencer in the 1850s) before Darwin’s theory of the origin of species by natural selection in 1859. See Carlson, 2001, pp. 111, 119, 283. 95 Galton, 1865; excerpted in Mazumdar, 2007, p. 99. 96 Walters, Eugenics and the War, p. 11. 97 Pearson and Elderton, 1925, p. 4. 98 G. R. Searle: “eugenics in its modern form originates with Charles Darwin,” 1976, p. 1. 99 Herbert, S., “Eugenics and Socialism,” Eugenics Review, vol. II, (1910), p. 122. 100 Jordan, 1913, p. 197. 101 This is the title of Thomas Nagel’s 1986 work on objectivity as a philosophical problem (Nagel, Thomas, The View from Nowhere, Oxford University Press, 1986). 102 Jordan, 1913, p. 198. 103 Anonymous, “War, and the Survival of the Fittest,” Eugenics Review, vol. IX, (1917) p. 83. 104 Egregore (also egregor) is an occult concept representing a “thoughtform” or “collective group mind,” an autonomous psychic entity made up of, and influencing, the thoughts of a group of people. The symbiotic relationship between an egregore and its group has been compared to the more recent, non-occult concepts of the corporation (as a legal entity) and the meme. 105 The singularity includes an epistemic community project that advances Apocalypse. J. Dwight Pentecost has devoted a chapter to the subject, titled “The Campaign of Armageddon,” in which he discusses Armageddon as a campaign and not a specific battle, which will be fought in the Middle East. Pentecost writes: It has been held commonly that the battle of Armageddon is an isolated event transpiring just prior to the second advent of Christ to the earth. The extent of this great movement in which God deals with “the kings of the earth and of the whole world” (Rev. 16:14) will not be seen unless it is realized that the “battle of that great day of God Almighty” (Rev. 16:14) is not an isolated battle, but rather a campaign that extends over the last half of the tribulation period. The Greek word “polemo,” translated “battle” in Revelation 16:14, signifies a war or campaign, while “machē” signifies a battle, and sometimes even single combat.

CHAPTER 4: SEEING THOUGH THE VIEW FROM NOWHERE Man who has sprung from earth and developed through the lower kingdoms of nature to his present rational state, has yet to complete his evolution by becoming a god-like being and unifying his consciousness with the Omniscient—to promote which is and always has been the sole aim and purpose of all Initiation. —W.L. Wilmshurst, The Meaning of Masonry And God saw every thing that he had made, and, behold, it was very good. —Genesis 1:31

The heliocentric-evolutionary egregore is an inversion of the cosmic order (logos). However, the inverted thought form can be shown to have arisen long before the invocations of Darwin and Galton. We will explore how the inverse relationship between the two assumptive maxims—creation vs. evolution—has shaped perceptions of human origins and destiny. To understand the control biopolitics has over populations, we must evaluate its power source, its roots in ancient doctrine, and the epistemic networks that have sought to have control over populations through covert structures and methods,106 designed to shape human perceptions, govern our bodies, and dictate the existence of nature. The principle of evolution has been an essential ingredient in all esoteric belief systems and philosophies. For example, atomism, pantheism, and gnosticism presuppose an ever-evolving universal system within the cosmos, with its own laws and forces that frame “reality.” It will be an easy task to show that the cosmological legends all over

the world are based on a knowledge by the ancients of those sciences, which have allied themselves in our days in support of the doctrine of evolution; and that future research may demonstrate that those ancients were far better acquainted with the fact of evolution itself, embracing both physical and spiritual aspects, than we are now.107 The myth of evolution stretches back to antiquity and the ancient mystery schools, where it closely connects to the idea that man is a being who, though presently limited in time and space, is nevertheless capable of achieving a great leap of being and evolving into a much more powerful godlike being in the future. According to Manly P. Hall, The occultists of the Ancient world had a most remarkable understanding of the principle of evolution. They recognized all life as being in various stages of becoming. They believed that grains of sand were in the process of becoming human … The ancients maintained that the universe was a great living organism, not unlike the human body, and that every phase and function of the universe body had a correspondence in man.108 The correspondence between the universe body, the human body, and the processes of matter becoming divine is present in Ancient Babylon. They demonstrate a foundational belief of evolution, as they regarded the first creative powers “as the rude and barbaric beginnings of things, and divine powers were produced from these first principles …”109 Greek natural philosophers were teaching primitive evolutionary concepts: natural selection, transmigration, and reincarnation. Anaximander taught that humans originally resembled another type of animal, such as fish.110 Democritus taught that primitive people began speaking with confused and unintelligible sounds, but gradually they articulated words.111 The Greek atomist Epicurus, father of contemporary materialism, taught that there was

no need for gods, for the universe came about by chance movement of atoms, making Darwinism simply a modern gnostic myth.112 With respect to long ages, Plato taught that the present universe came about millions of years ago, Plato and many others of the philosophers, since they were ignorant of the origins of all things and of that primal period at which the world was made, said that many thousands of ages had passed since this beautiful arrangement of the world was completed …113 After the Greeks, Roman naturalist Pliny the Elder, said that we are subject to chance, that “chance herself takes the place of God, she proves that God is uncertain.”114 Greek and Roman philosophers received these ideas from Ancient Sumerians, Egyptians, and Hindus, whose nature philosophers extended back thousands of years before Greek and Roman civilization. For example, one Hindu idea was that the Brahman, void, or universe spontaneously generated itself into something like a seed or singularity about 4.3 billion years ago, and evolved under its own power, by which it expanded and formed all that exists. Hindus believe in an eternal universe that has cycles of rebirth destruction and dormancy, known as calpains rather than oscillating big bang theories.115 We also read in Hindu about the Bagbera, that the god Krishna says “I am the source by which all creatures evolved.” In India the doctrine of evolution, reincarnation, and karma were thoroughly established from ancient times. It was expounded upon first in a philosophical mystic text held to be the essence of avades. The idea that the soul reincarnates is intricately linked to karma; the cycles pass from one plane of existence to another and carry with them impressions from former states of being.116 Our modern version, biological evolution, describes the progress or transmigration of energy as emerged out of a spontaneously generated matter or chemical and its successive incarnations within the bodies of different kinds of non-life bearing and life bearing beings over the course of millions and billions of years.117 Its counterpart, spiritual evolution, speaks to the progress of spirits or divine sparks that reincarnate in the bodies of different

beings over the course of millions and billions of years. In the words of emerging church leader Rob Bell, “Evolution is energy, a spark or electricity that everything is plugged into: the Greeks called it zoe, the mystics called it spirit, Obi -Wan called it the Force. This energy, or spark pulsates throughout creation and sustains it, fuels it, keeps it growing, evolving and reproducing.”118 For mystery religion’s adepts, evolution spiritually transforms man into superman.119 Evolution is an animated energy, serpent power, or force which may or may not be divine, depending upon whether it is the secular Darwinian school of thought or its spiritual counterpart. In either case, this energy emanates from an impersonal substance from which antiquity has named the void, chaos, ground of being, and Brahmin. The Greek philosophy of esoteric knowledge was formulated in such a way that the uninitiated were given a version of the teaching that was mechanical and unspiritual. In Greek Gnosticism, the ideological division between matter and spirit started the false division between physical and ethereal, mechanical and mythical, scientific and religious. Gnosticism places the material world against the spiritual, so indeed Gnosticism contains an exoteric and esoteric meaning for everything.120 For example, modern evolution theory has been repackaged into forms which believe themselves to be wholly materialistic, empirical, and scientific. In fact, many adherents to evolution are staunchly materialists in their worldview, completely oblivious that their beliefs stem from intensely religious and esoteric beginnings. Currently, we can see this philosophy at the core of evolutionary theory, propelling the agendas of things such as singularity, transhumanism, and the constant rebranding of the New Age movement. Our civilization has been transformed over the past century and a half in no small part by our acceptance of a new tale of origins, one that began with Darwin and is refined daily by the work of lifescientists and physicists. Scientists are the new kabbalists of our age, claiming even to know the black hole out of which being itself came

to be, speculating on the first few seconds of existence as our ancestors once did on the highest triad of ten sefirot, our rungs, of divine being.121 In allegorical terms, we can go back to the beginning, the Garden of Eden, the serpent’s tree of knowledge, the ambition of godhood, the oneness of man and God, which paved the way for the knowledge (gnosis) and techniques (science) to order the affairs of man that underpin all elite orders to this day. The knowledge and techniques of this science appeared in the form of Hermetism, the foundational secret knowledge of all secret networks.122 I recommend an exploratory study that connects biopolitics, the Esoteric Western Tradition, and scholarly parapolitical literature.123 We can consider the influence of Hermeticism as our basis for what we know as science—a religious, philosophical, and esoteric tradition, based upon the occult trinity of alchemy, astrology, and theurgy.124 The Jesuit Cosimo de Medici (1463) began to reintroduce the lost collection of The Hermetica into Florence, Italy, which spearheaded the Western Hermetic tradition and the scientific revolution. It even inspired the early works of Copernicus, the Platonists of Cambridge, and Isaac Newton, eventually formalized by the British Lunar Society and the Royal Society, the “founding father of science.” Along the way, Hermeticism took the lead role in influencing and controlling human populations through magic, alchemy, astrology, and divination.125 This secret knowledge, whether from the forbidden tree, or a Promethean lightning bolt, the knowledge of Hermes, or the gnostics, spawn the mystery religions of Babylon and Kabbalistic demonology and divination. Egyptian Mysticism would then influence the Greeks and Romans. New names and organizers, yet all have the same foundational doctrine, alChemy, astrology, and theurgy (magic or witchcraft), disguised as secret powers to bring man closer to God or godhood, the merging of the natural with the supernatural. Thus, we can see the thread from Hermeticism, the foundation of the Western Esoteric Tradition, into science as we know it. Thus, science is a modern version of Hermeticism. It shares the exact roots of eastern religions such as Hinduism and Buddhism—even the Ancient Pantheism of Greece, Persia, and Egypt.126

KABBALAH, EVOLUTION & BIOPOWER By now it should be clear that the concept of Evolution did not originate with Charles Darwin, According to Daniel Matt, The theory of evolution accords with the series of Kabbalah better than any other theory. Evolution follows a path of ascent and thus provides the world with a basis for optimism. How can one despair, seeing that everything evolves and ascends? When we penetrate the inner nature of evolution, we find divinity illuminated in perfect clarity, Ein Sof generates, actualizes potential infinity.127 From the point of view of Kabbalah, human beings are no different from animals. The formation of man and his evolution have no special forces other than those to which animals are subjected.128 First man walk in a state of prostration (bowing). —The Zohar (2nd century). The monkey is the intermediary between man and animal.” —Kabbalist: Rav Isaac Luria (16th century). Man is rising up through the Tetragrammaton … —The Zohar The Doctrine of evolution corresponds to the secrets of the Kabbalah more than any other philosophy. —Kabbalist: Rav Kook Kabbalah is a doctrine of “becoming”—the belief in man’s gradual evolution from nothing to matter, then to animals, and finally into apotheosis. Once this egregore129 (thought form) was reintroduced by Charles Darwin, it acquired a metaphysical life of its own—explained through the workings of natural

selection and the good of each being, toward perfection,130 repackaged into spiritual politics. While natural selection does not adequately describe the inner development of humans, especially since it has been interpreted materially. Yet evolution is not just a scientific theory of the development of life forms, but a great cosmic principle describing the development of consciousness. Many researchers now espouses the Ageless Wisdom teachings that consciousness precedes matter and that the material universe is the outer dense expression of Divine Consciousness, the outer embodiment of a Divine idea.131 In actuality, materialism and spiritualism are not dichotomously opposed metaphysical positions. They are paths leading to the same destination. However, it must be understood that occult adepts do not necessarily rediscover God at this point of convergence. They simply rediscover the supernatural reality that God inhabits. Subsequently, they are guided by their esoteric doctrines to the spiritual inversion of the cosmic order—what Aleister Crowley calls “magic,” synonymous with sorcery,132 which underpins today’s theoretical physics. Our civilization has been transformed over the past century and a half in no small part by our acceptance of a new tale of origins, one that began with Darwin and is refined daily by the work of lifescientists and physicists. Scientists are the new kabbalists of our age, claiming even to know the black hole out of which being itself came to be, speculating on the first few seconds of existence as our ancestors once did on the highest triad of ten sefirot, our rungs, of divine being.133 Living things were born according to the law of evolution and slowly spread over the earth. As a result of Kabbalah, today’s human beings came to be and

advanced beyond other animals both in consciousness and intelligence: God places himself for display upon the earth in the likeness of the Jew … The Hebrew is the living God, the God becomes flesh, the heavenly man, the Adam Kadmon.134 In other words, the golem of nature is incrementally sculpting an emergent deity. After all, perfection is an attribute to which only God could initially lay claim. Dee Zahner explains that rather than God creating the universe, “the universe is creating God and that man is himself god and therefore unaccountable to a higher power. This is essentially the New Age doctrine of the 20th century.”135 BIOPOWER & TRANSHUMANISM The popular quote by Masonic scholar W.L. Wilmshurst highlights the connection between ancient knowledge, science, racial purification, and apotheosis: The evolution of man into superman—was always the purpose of the ancient Mysteries, and the real purpose of modern Masonry is, not the social and charitable purposes to which so much attention is paid, but the expediting of the spiritual evolution of those who aspire to perfect their own nature and transform it into a more god-like quality. And this is a definite science, a royal art, which it is possible for each of us to put into practice; whilst to join the Craft for any other purpose than to study and pursue this science is to misunderstand its meaning.136 The religious character of this purification was most forcefully evinced by Sir Francis Galton’s original hope that it would “become part of the religion of the future.”137 Karl Pearson also attested to the inherent “holiness” of eugenics, Let us bear in mind the words of Galton written almost in the last

years of his life, words not of despair, but of wise caution: When the desired fullness of information shall have been acquired, then and not till then, will be the fit moment to proclaim a ‘Jihad’ or Holy War against customs and prejudices that impair the physical and moral qualities of our race.138 Today, the objectives of “eugenics” has morphed into those of the World Transhumanist Association. Now equipped with genetic engineering, this movement presents a technologically augmented form of eugenics. Richard Hayes, executive director of the Center for Genetics and Society, elaborates: Advocates of the new techno-eugenics, such as Princeton University professor Lee Silver, predict that by the end of this century, ‘All aspects of the economy, the media, the entertainment industry, and the knowledge industry will be controlled by members of the GenRich class … Naturals will work as low-paid service providers or as laborers’ while Dr. Richard Lynn, suggests ‘phasing out’ of such people … Evolutionary progress means the extinction of the less competent.’139 Bart Kosko, a professor of electrical engineering at the University of Southern California, delineates the kabbalistic philosophy underpinning Transhumanism: “Biology is not destiny. It was never more than tendency. It was just nature’s first quick and dirty way to compute with meat. Chips are destiny.”140 These statements are reminiscent of Michel Foucault, when he notes that biopolitics, in this sense, is neither the basis nor the object of politics. Instead, “it presents a border to politics, one that is natural but also artificial and transformable.”141 The foundations of this egregore have roots in Friedrich Nietzsche, who wrote in Thus Spake Zarathustra: “I teach you the overman. Man is something to be overcome.”142

Nietzsche’s egregore of the overman is invoked by N. Katherine Hayles, a professor of English at the University of California, Los Angeles: In the posthuman, there are no essential differences, or absolute demarcations, between bodily existence and computer simulation, cybernetic mechanism and biological organism, robot technology and human goals. She concludes her book with a warning: ‘Humans can either go gently into that good night, joining the dinosaurs as a species that once ruled the earth but is now obsolete, or hang on for a while longer by becoming machines themselves. In either case … the age of the human is drawing to a close.’143 According to the kabbalistic mandate, humanity’s deification requires scientific assistance in its evolution.144 Thus, the egregore of man as a progressively apotheosizing organism. There is an undeniable semiotic relationship between the assumptive maxims, creation vs. evolution. The inversion of creation, intention, and cosmic order can be shown to have arisen long before Darwin and Galton. Epistemic communities have long been invoking the egregore of cosmic evolution that has come to dominate our perceptions of human origins and destiny.

106 See “Esoteric Biopolitics and the New World Order,” which provides a genealogy of oligarchical structures and methods of influencing human action: available on YouTube. Also, Douglas Haugen, How Nineteenth Century Naval Theorists Created America’s Twentieth-Century Imperialist Policy (Lewiston NY: Edwin Mellen Press, 2010). This epistemic community study explores the foundations of U.S. intelligence and its geostrategic designs for empire. Michel Foucault first used the term epistemic community to note how people searched for systems of science, a mindset, or processes of validating a story. See Michel Foucault, ed., Jeremy R. Carrette, Religion and Culture (New York: Routledge, 1999), 217. Also, Peter M. Haas, “Introduction: Epistemic Communities and International Policy Coordination.” International Organization 46, No. 1 (Winter 1992): 1–35. Also, Emanuel Adler and Peter M. Haas, “Conclusion: Epistemic Communities, World Order, and the Creation of a Reflective Research Program.” International Organization 46, No. 1 (Winter, 1992), 367–390. John Gerard Ruggie, ed., Constructing the World Polity. Essays on International Institutionalization (London: Routledge, 1998). 107 H.P. Blavatsky, The Sacred Doctrine: The Synthesis of Science, Religion and Philosophy (Pasadena, CA: Theosophical University Press, 1888) Vol. 1, p. 322. 108 Manly P Hall, The Secret Teachings of All Ages: Reader’s Edition (New York: Jeremy P. Tarcher/Penguin, 2003). 109 Theophilus Pinches, The Old Testament in Light of The Historical Record s and Legends of Assyria and Babylonia, p. 33. 110 “Anaximander” in . London:, 1961, Vol. 1, p. 403. 111 David Konstan, “Epicurus,” In Zalta, Edward N. (ed.). . 112 The Truth is Stranger than Fiction YouTube; an acknowledgment for the significant contribution to current section. 113 W. Guthrie, A History of Greek Philosophy (Cambridge: Cambridge University Press, 1969) p. 4. 114 Pliny the Elder; William P. Thayer (contributor) “ (University of Chicago, May 2009). 115 David Gosling, “Around?” Zygon. 46 (2): (June 2011) 345–347–348–353. 116 Ibid. 117 Johnjoe McFadden, (Harper Collins, 2000). 118 Rob Bell, How to be Here (Harper Collins, 2016) 119 W. L. Wilmhurst, The Meaning of Masonry (Gramercy Books, 1995) p. 47. 120 Ezio lbrile, “Gnosticism: History of Study,” in Jones, Lindsay, ed. (MacMillan Encyclopedia of Religion, MacMillan 2005). 121 Arthur Green, “A Kabbalah for the Environmental Age,” Tikkun, September 1999, p. 35. 122 The Western esoteric traditions have their roots in a religious way of thinking, which reaches back to Gnosticism, Hermeticism, and Neoplatonism in the Hellenistic world during the first centuries A.D. In the Renaissance, the rediscovery of ancient texts led to the scholarly revival of magic, astrology, alchemy, and Kabbalah. Following the Reformation, this spiritual current gave rise to theosophy, Rosicrucianism, and Freemasonry, and the modern occult revival extends from nineteenth-century

spiritualism, H. P. Blavatsky’s Theosophy, and ceremonial magical orders to twentieth-century esotericists such as Rudolf Steiner, Alice A. Bailey, and George Ivanovitch Gurdjieff, and the analytical psychology of Carl Gustav Jung. 123 Esoteric Biopolitics and the New World Order: available on YouTube. 124 As part of Hermeticism, the foundation of science, the acquisition of knowledge of the universe, or man as his own god through knowledge or gnosis. From the Enlightenment until the middle of the last century, magic, astrology, and occultism, to take a few of the subjects now considered under the rubric of esotericism, were generally perceived as survivals of superstition and irrationalism. The intellectual status of such topics was denigrated, and they were kept in epistemological quarantine lest they cause a relapse from progressive rationalism. Just as the established churches had once excluded heterodox doctrine as heresy, the modern post-Enlightenment world rejected magic and occultism as a violation of reason, its dominant criterion of acceptable discourse. 125 Before it was called science, it was known as the hermetic practices, Francis Bacon was perhaps the most famous Hermetic/Atlantian of this period. Also Known as the pivotal figure alignment of the Rosicrucian and Masonic traditions. Far from treating esotericism as a “rejected form of knowledge,” specialist scholars of the subject seek instead to distinguish the intrinsic philosophical and religious characteristics of esoteric spirituality. They are also concerned to document the history of esotericism as a particular form of spirituality that has characterized and illumined Western thought in various schools and movements from late antiquity to the present. Through such a historical approach, it is possible to examine the cultural and social circumstances that favor the emergence of esotericism as a worldview and to document its significant influence on philosophical, scientific, and religious change. In this project, esotericism is restored to a position of historical importance rather than relegated to a casualty of positivist and materialist perspectives during the nineteenth century. 126 Stemming from Mountain Herman, from the forbidden tree of knowledge, or Promethean bolt of lightning. The exact origins of alchemy or sacred arts are as mysterious as the practices. The influences of the sacred arts can be traced through the priesthoods of Ancient Egypt, the Babylonian Kabbalah, Zoroastrianism, Christian Gnosticism, mystical factions of Islam, Chinese mysticism, the Knights Templars, Rosicrucianism, the Golden Dawn, NASA, etc., 127 Daniel C. Matt, The Essential Kabbalah: The Heart of Jewish Mysticism, (New York: HarperCollins, 1996) p. 31. 128 Masonluktan Esinlenmeler İsindag, “The Way of Evolution,” Global Freemasonry (Istanbul: 1979) p. 137. 129 Egregore (also egregor) is an occult concept representing a “thoughtform” or “collective group mind,” an autonomous psychic entity made up of, and influencing, the thoughts of a group of people. The symbiotic relationship between an egregore and its group has been compared to the more recent, non-occult concepts of the corporation (as a legal entity) and the meme. 130 Darwin, The Origin of the Species, pp. 428–429, 1873. 131 Corinne McLaughlin and Gordon Davidson, Spiritual Politics (New York: Ballantine Books, 1994) p. 162–163. 132 Practices prohibited by the biblical creator, see Exodus 22:18, Jeremiah 27:9, Micah 5:12, Malachi 3:5. Gnosticism and Kabbalah result in Theurgy and Geometry, the dialectic of spiritualism against materialism.

133 Arthur Green, “A Kabbalah for the Environmental Age,” Tikkun, September 1999, p. 35. 134 Kabbalah ad Pentateuch, Fol 97, Col 3., Cited in Maurice Pinay, The Plot Against the Church (Catholic Resources, 2016) p. 144. 135 Dee Zahner, The Secret Side of History: Mystery Babylon and the New World Order (Hesperia, California: LTAA Communications Publishers, 1994). 136 W. L. Wilmhurst, The Meaning of Masonry (Gramercy Books, 1995) p. 47. 137 Saleeby, 1914, p. 15. 138 Pearson and Elderton, 1925, p. 4. 139 Richard Hayes “Inequality, Democracy and the New Human Biotechnologies,” The Century Foundation, 2004. 140 Bart Kosko, Heaven in a Chip: Fuzzy Visions of Society and Science in the Digital Age (Three Rivers Press, 2002). 141 Michel Foucault, The History of Sexuality, Vol. 1: An Introduction, (New York: Vintage Books, 1980). p. 141–142. 142 Thus Spake Zarathustra, translated by Alexander Tille (New York and London: Macmillan, 1896). 143 N. Katherine Hayles, How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics (University Of Chicago Press: 1999). 144 Rabbi Yitchak Ginsburgh, Kabbalah and Meditation for the Nations: Teaching on Kabbalah Series, Gal Einai, 2006.

CHAPTER 5: FIRE IN THE MINDS OF MEN Of all the systems of religion that ever were invented, there is no more derogatory to the Almighty, more unedifying to man, more repugnant to reason, and more contradictory to itself than this thing called Christianity. —Thomas Paine, The Age of Reason (1794) And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.145 —Genesis 1:26

Charles Darwin’s The Origin of Species (1859) created an epistemological revelation in human thought, first with the idea that man was transmutable, and second, with the idea that man’s transmutation would require a vantage point to direct his evolution (the view from nowhere). Darwin, in this way, appears to create the quasi-religious technological order that would invert man’s place within the cosmic order.146 We now consider the totalizing effects of the inversion upon the social order. Before we continue, we must bear in mind that man’s newly acquired view from nowhere appears upon an even larger stage and historical moment, signified by revolution. James Billington reveals the self-conscious force behind the moment when man would rekindle his desire to achieve apotheosis (godhood). In regard to the 18th and 19th century, he notes: A recurrent mythic theme for revolutionaries—was Prometheus who stole fire from the gods for the use of mankind. The Promethean faith of revolutionaries resembled in many respects the general

belief that science would lead men out of darkness into the light.147 At the heart of the Promethean faith is the conviction that the investigatorial methods of the natural sciences “should be ecumenically imposed upon all fields of inquiry.”148 The new state-sanctioned religion of this theocracy would be scientism. Michael Shermer explains: A scientific worldview that encompasses natural explanations for all phenomena, eschews supernatural speculations, and embraces empiricism and reason as the twin pillars of philosophy of life appropriate for an Age of Science.149 According to Erick Voegelin, the inversion of cosmic order: Began as a fascination with the new science to the point of underrating and neglecting the concern for experiences of the spirit; they developed into the assumption that the new science could create a world view that would substitute for the religious order of the soul; and they culminated in the nineteenth century, in the dictatorial prohibition, on the part of the scientific thinkers, against asking questions of a metaphysical nature.150 To this end, the Promethean faith, under the guise of materialism (the contention that matter holds metaphysical primacy) forwards a belief in existence without consciousness, and preaches “subordination to a vague and unaccountable ‘society’ variously called, public interest, the people, world opinion, or the common good.”151 In order for the masses to subordinate themselves to the new order, a revaluation of values was necessary, what Friedrich Nietzsche calls transvaluation.152 What we have referred to as an evolving egregore,153 which returns us to the thesis of this book, cosmic inversion. In The Antichrist, Nietzsche asserts that Christianity, as a religion and moral system, inverts nature, and is “hostile to life.” It is “the religion of pity,” for it elevates the weak over the strong; it exalts the “ill-constituted” at the expense of

vitality.154 In other words, the inversion of biblical theology operates in counter-distinction to cosmic order.155 The primary target of Nietzsche’s transvaluation was, and remains, God—in particular, the substantive view of God, expressed by Imago Dei (the image of God). Imago Dei is understood as the image cast within the human being. The image is a capacity, unique to humans: it includes reason, will, and selfconsciousness, which are necessary for humans to have a relationship with the divine order.156 The image is present in humanity whether or not a person acknowledges the reality of the image.157 In the 19th century, with the return of Prometheus, and the promise of human transmutation, a new egregore (thought form) was invoked. The egregore would subsume reason, will, and consciousness away from the divine order, and onto a “struggle for existence.” From this alternative reality (view from nowhere) the purpose of humanity was to struggle for life, and nothing more. Francis Galton notes the victory of man over the natural order, “What nature does blindly, slowly and ruthlessly, man can now do providently, quickly, and kindly.”158

ENTER BIOPOLITICS Whereas Thomas Hobbes announced that man had left the brutish state of nature to find “a more contented life” within a new leviathan,159 Darwin’s concept of transmutation argued that Homo Sapiens were the descendants of animals, which dispensed with the biblical logos, and cast man back into the state of nature, from which Hobbes assumed he had departed. It is here, within the state of nature, that man as beast promises the transformation of man. Thus, the possibility of human transmutation informs the call for transvaluation to replace Imago Dei with the total materialization of man (the beastialization of man). Here, we introduce biopolitics and two unique and commanding perspectives that fasten the ascendancy of 19th-century biology to the transvaluation of the social order, and the beastialization of man. According to Michel Foucault, biopolitics is social control of bodies by institutions.160 For Foucault, life itself became the center of a new politics, with new strategies. The new politics begins in the 19th century with the rise of science, democracy, and Darwinism (evolution).161 Foucault explains that the new milieu intérieur was an outgrowth of a larger project, he labels Secrets of Empire, which goes back to the Roman Empire,162 and became interwoven into political and social relations of men between the 16th and 18th centuries. The new politics begins with the advent of science, mathematics, political economy, and statistics,163 then culminates with the transvaluation of the social order and the beastialization of man. Foucault describes biopolitics as a historical rupture because it will trace political processes and structures back to biological determinants. The new evolutionary-biological model—struggle for life—must eliminate life for the sake of life.164 From this perspective (the view from nowhere), biopolitics denotes a specific form of exercising power, “which deploys force and violence, not least because it hides its violent face and gives the power to inflict legal punishment a context in which it appears to be free of all excesses and violence.”165

Biopolitics, in this way, stands for a fundamental transformation in the relation of man to politics: For the first time in history … biological existence was reflected in political existence ... But what might be called a society’s “threshold of modernity” has been reached when the life of the species is wagered on its own political strategies. For millennia, man remained what he was for Aristotle: a living animal with the additional capacity for a political existence; modern man is an animal whose politics places his existence as a living being in question.166 In the Middle Ages, a good government was part of a natural order willed by God. State reason breaks with this idea of nature, which limited political action and embedded it in a cosmological continuum. Instead, state reason proposes the artificiality of a “leviathan”—at the center of liberal reflection is a hitherto unknown nature, the historical result of radically transformed relations of living and production: the alternative reality (egregore) of the evolving civil society.167 Political power is no longer directed at “man as body, but man as species,”168 providing power over the population, i.e., population control (for example, managing birth, death, and reproduction rates).169 In this way, Foucault’s work signals a break in politics: “the entry of phenomenon peculiar to the life of the human species, into the sphere of political techniques.”170 As the object of biopolitics is not the single human being, but biological features measured and aggregated on the level of populations, life itself becomes dissociated and abstracted from the cosmic order. However, man the beast is now positioned to invert that order. The Italian philosopher Giorgio Agamben expanded upon Foucault’s account of the revaluation, materialization, and beastialization of man.171 Until the 18th century, philosophy and science assumed a continuity between the natural and artificial. Beginning in the 1700s, there was a strict division between the two. Here, in this new division between philosophy and science, Agamben identifies the “hidden matrix”172 we now inhabit, when bare life

becomes central to political strategies through the “materialization of the state of exception.”173 According to Agamben, biology signals the emergence of modernity and an ideology of transvaluation and materialization of man, because: 1). it reduces people to their animal qualities (beastialization of man), and 2). it introduces the idea of the norm—hence, the abnormal. Biology, by measuring life, reduces people to objects, bare life, zoe. In the modern nation state, the subject is defined as an object within the system—bare life with political rights. The nation then defines itself by its population, rather than its territory. The state now has a stake in its population, and maintains its identity by preserving the physical health, bare life, of citizens.174 For Agamben, the ideology of transvaluation and materialization is totalizing because political control over bare life necessarily means political control over death. The state, seeking to purge the abnormal from its body, can remove citizenship and kill without committing a crime. The device modern democracies use to reduce people to bare life is the state of exception.175 Agamben sees the modern nation state in a permanent state of exception, or rather, the implementation of the state of exception has become normal for modern states. Because modern democracy has this inherent totalitarian control over life and death—power over the totalitarian state makes it a totalitarian state.176 Biopolitics, in this sense, should be understood within the larger revolutionary moment, and from those ancient esoteric traditions that seeded it. Viewed from the macro-historical level, it was from this vantage point that revolutionaries, operating through the state of exception, insisted that the preservation of life requires the elimination of life. The inversion of the traditional social order. From the macro-historical level, the transformation of man continues. Man, made in the image of the creator, is transformed into man the evolving species. Biopolitics redefines social groups as gene pools whose characteristics are determined by their evolutionary origins, and concerns itself with legislation not for the betterment of society as it exists in the present, but for posterity on a grand scale. Eugenics (human betterment) is the attempt to champion this legacy by shaping man’s destiny.

Charged with this task, eugenists saw themselves as analogues to the keepers of domestic animals. In the words of Charles Darwin, “hardly anyone is so ignorant as to allow his worst animals to breed.”177 Eugenists would point to the physical alterations that breeders had produced through experimenting with pigeons and cattle as demonstrations of the malleability of biological forms. The principles of animal domestication were thereby used to explain change in human history, as they promised that those who attended to the biological quality of the human population, reproducing the best, while trimming away excess, would gain a spot in history.178 With control over history, and control over the social order, man is now positioned (view from nowhere) to transcend and invert the cosmic order. From the macro historical level, transcendence of the natural order becomes possible. The possibility can be reduced to a moment, when man saw himself as a beast. Man became self-conscious that his beastialization provides the path to divinity through social inversion, and potentially a new cosmic order. Man would now direct the course of human evolution and change human nature itself. Galton asserts that the biological “structure of future generations” is “almost as plastic as clay.”179 Galton’s assertion, of course, operates in counter distinction to the traditional understanding of the human condition (the Fall of Man), which is the subject we now consider.

145 King James Bible, Genesis 1:26. 146 Exemplified within the eugenics movement, see Chapter 3. We argue, only the perception of order can be inverted. 147 James Billington, Fire in the Minds of Men (Transaction, 1980) p. 6. 148 Phillip & Paul Collins, The Ascendancy of the Scientific Dictatorship (NY, iUniverse) p. 17. 149 Michael Shermer, “The Shamans of Scientism,” Scientific American, May 13, 2002. 150 Eric Voegelin, “The Origins of Scientism” Social Research Vol. 15, No. 4 (Published by Johns Hopkins University Press: December 1948) p. 462–494. 151 The Ascendancy of the Scientific Dictatorship, p. 17. 152 Friedrich Nietzsche, The Antichrist (1895). 153 Egregore (also egregor) is an occult concept representing a “thoughtform” or “collective group mind,” an autonomous psychic entity made up of, and influencing, the thoughts of a group of people. The symbiotic relationship between an egregore and its group has been compared to the more recent, non-occult concepts of the corporation (as a legal entity) and the meme. 154 Ibid. 155 Understood in the Genesis creation account and John 1:1. 156 Daniel L. Akin, A Theology for the Church (Nashville: B & H Publishing Group, 2007) p. 387. 157 Stanley J. Grenz, The Social God and the Relational Self (Louisville, KY: Westminster John Knox Press, 2001). 158 Galton, 1904, p. 5. 159 Thomas Hobbes, Leviathan (Penguin Books, 1985) p. 185–186. 160 Michel Foucault: Society Must Be Defended; Lectures at the Collège de France, 1975–1976, p. 243 (2003). The “controller” operate the Dispositif de Securite (machine or apparatus). 161 Ibid. 162 Michel Foucault, Lectures at the College de France, 1977–1978: Security, Territory, Population, 2000, p. 1–17. 163 Michel Foucault, Security, Territory, Population, p. 296, p. 308, Note 14, 2007. 164 Additional discussion, see Michael Dillon and Julian Reid, “Global Liberal Governance: Biopolitics, Security and War,” Journal of International Studies, Vol. 30, No. 1 (2001): p. 41–66. Also, Michael Dillon and Julian Reid, “Global Governance, Liberal Peace and Complex Emergency,” Alternatives 25, No. 1 (2000): p. 115–143. Unlike the judicial power of sovereign right, biopolitics is concerned with the notion of a social body as the object of government, and the practice of power on the individual and his body. Foucault created the concept of biopolitics in order to explain how the global regime of power, whose vocation is to “make life live,” uses elements of security and disciplinary techniques. Ironically, the logic of biopolitics, and its drive to make life live, has become a lethal enterprise. Biopolitics makes war on life, which does not fit its template of making life live—in other words, that which does not fit must die.

165 Michel Foucault, Discipline and Punish (Harmondsworth: Penguin Books, 1982) p. 308. 166 Foucault 1980, 142–143. 167 Foucault, 2007. 168 Foucault, Michel, Society Must Be Defended: Lectures at the Collège de France, 1975–1976 (New York, NY: St. Martin’s Press, 2003) p. 243. 169 Ibid. 170 Foucault, 1980, p. 141–142. 171 Giorgio Agamben, Homo Sacer (Stanford CA: Stanford University Press, 1998). 172 Agamben also refers to the “hidden paradigm of the political science of modernity” (1998, p. 123); and to the “hidden matrix” (ibid., 175). Agamben, Homo Sacer. Note: for Agamben sovereign power is a maneuver which expresses the logic of sovereign law, not a metaphysics of power. 173 Ibid, 174. Agamben takes up not only Foucault’s works but also those of Carl Schmitt, Walter Benjamin, Hannah Arendt, Martin Heidegger, and George Bataille. Generally, “rule of exception” deals with the friend/foe distinction, and the power of the state to decide and eliminate life, based upon the friend/foe distinction. 174 Extrapolation from Homo Sacer. 175 Agamben’s analysis owes much to Carl Schmitt, who situated sovereign power in its ability to call for a state of exception and a suspension of rights (Schmitt, 1996). 176 Ibid. 177 Charles Darwin, The Descent of Man, and Selection in Relation to Sex (1871) p. 90. 178 Charles Darwin, (1874, 2nd ed.). 179 Francis Galton, “Hereditary Talent and Character,” Macmillan’s Magazine, 12, p. 157–166, (1865) p. 81.

CHAPTER 6: RULES FOR RADICALS Lest we forget at least an over the shoulder acknowledgment to the very first radical: from all our legends, mythology and history (and who is to know where mythology leaves off and history begins —or which is which), the very first radical known to man who rebelled against the establishment and did it so effectively that he at least won his own kingdom—Lucifer. —Saul Alinsky: Rules for Radicals (1971) And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.180 And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.181 Then … she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.182 — Genesis 2:15–17

Charles Darwin’s The Origin of Species (1859) created an epistemological revelation in human thought; the possibility that man was transmutable ignited the quasi-religious technological order that was to overturn man’s image of himself as part of the divine order. Man’s consciousness is “awakened” at once to his place in the cosmos; he is a beast who now possesses the possibility for technologically mediated transcendence (the Promethean Moment).

Today, we continue the Promethean Moment of the 18th and 19 centuries, when we aspire through the use of technology to bring light to our darkened world, or to transcend the cosmos itself (singularity). However, we should bear in mind, the Promethean Moment made its appearance upon an even larger stage and historical moment, which begins in the Garden of Eden with the Fall of Man, which itself begins with Imago Dei. According to the Christian tradition, a mystery lies deep in the soul of man. The scriptures tell us that while God created the cosmos through his word, it was his hands and breath that sculpted man to be his unique representatives within the cosmos. Scripture also reveals that man was his masterwork; he wrote his signature and set his imprint upon man’s soul—the Imago Dei (Image of God). His imprint allows us to create, reason, and relate with the cosmic source of creation, intention, and order (logos). The scriptures further reveal that man was created for intimacy with God, but instead rejected God. Man was created to reflect God, but instead sought to replace God. The very imprint of self-consciousness that God imparted upon man was directed against the creator and against life; then death came upon the world. The Promethean revolution of the 18th and 19th centuries ignited the possibility of technologically mediated transcendence (singularity). The Promethean Moment is the promise that through gnosis man may overcome his place in the cosmic order (conquer death) and become god (apotheosis). However, in the moment man fell, his consciousness became ruptured, whereby a predicament arose: 1. Man’s consciousness allows him to comprehend his place within the cosmic order; 2. Man’s consciousness could accept or invert that order; 3. The direction of his consciousness would depend upon the forces (rules) to which he adheres. According to scripture, Man’s consciousness was ruptured when Adam and Eve ate from the Tree of Knowledge: “The eyes of them both were opened, and they knew that they [were] naked.”183 Scripture tells us that God then

proclaimed, “Man is become as one of us, to know good and evil.” Therein, altered consciousness appears when it reveals to Adam and Eve their nudity, which served as an affront to God. God spake, “Man is become as one of us.”184 Consequently, “God sent him forth from the garden of Eden … he drove out the man.”185 THE SINGULARITY Man died. He was put to death, say the scriptures. However, God did not eliminate the source of eternal life (Tree of Life). God restricted man from the source when he “put forth his hand,” so man would not “take also of the tree of life, and eat, and live forever:” so, “the LORD God sent him forth from the garden of Eden.”186 The singularity, in allegorical terms, represents the meta-historical fulfillment of man’s mythic journey back to the source of eternal life (the Garden). Man’s journey back unto this ontological plane is known as the “Great Work.”187 The Great Work has been laborious, as accessing the Tree of Life requires overcoming several of the firewalls that arose when: 1. God “put forth his hand,” weaving a barrier between man and the source of eternal life (Tree of Life).188 2. God wove an additional barrier when He “placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.”189 3. Finally, He wove a barrier between man and the source of eternal life when He placed man upon the earth beneath an enclosed firmament.190 Despite these restraints, man remains undeterred; he pursues this mythic journey inspired by, none other than, in the words of Saul Alinsky: “the first radical that rebelled against the establishment” (the cosmic order), and did it so “effectively that he at least won his own kingdom—Lucifer.”191

In the upcoming chapters, we will demonstrate how the Great Work will culminate in a final act of rebellion, the unity of human consciousness trained upon “source code.”192 This act has been presented as “the drama of unification” in the Sefirot, “restoring harmony to creation” in the Kabbalah, “as above, so below” in the Hermetica, “the phylogenetic tree of common descent” in evolution theory, Charles Darwin (1872). Today we hear about how “sacred geometry taps and manipulates tetrahedrons,” the “theory of everything,” “emergence theory,” “quantum entanglement,” “string theory,” “big bang cosmology,” “pantheistic monism,” “yin yang meditation,” all intent to unite cosmic consciousness. In each case, the goal is the same: Oneism, reintegration with the ONE, the ALL, the Source, in order to replace the code maker (logos) with source consciousness. The singularity, in this sense, is a catchall, the meta-historical aspiration to reverse engineer man’s fall and return to the Garden so he might eat from the Tree of Life. CONSCIOUSNESS AND ONENESS In Rules for Radicals, Alinsky suggests how consciousness can be directed against the social order: 1. Power is not only what you have but what the enemy thinks you have. 2. Ridicule is man’s most potent weapon. 3. The threat is usually more terrifying than the thing itself. 4. If you push a negative hard and deep enough, it will break through into its counter side. 5. Pick the target, freeze it, personalize it, and polarize it.193 These social techniques employ a transposition of the meta-historical inversion and revaluation of the cosmic order, embodied in the concept of transcendental alchemy: Transcendental Alchemy represents a radical revaluation of humanity’s ageless adversary: Satan. It is the ultimate inversion of good and evil. The formula for this inversion is reflected by the

narrative paradigm of the Gnostic Hypostasis myth. As opposed to the original biblical version, the Gnostic account represents a revaluation of the Hebraic story of the first man’s temptation, the desire of mere men to ‘be as gods’ by partaking of the tree of the knowledge of good and evil.194 This grand synthesis is represented as the ouroboros, an infinite metahistorical process, without conclusion. This permanent inversion process characterizes three interconnected worldviews: Gnosticism, Hermeticism, and Kabbalah. Gnosticism (from ancient Greek: γνωστικός gnostikos, “having knowledge,” from γνῶσις gnōsis, knowledge): The variety of ancient religious ideas and systems, originating in Jewish—“Christian” milieus in the first and second centuries A.D.195 These systems believed that the material world was created by an emanation of the highest God, trapping the divine spark within the human body. These divine sparks can be liberated by gnosis (knowledge). Initiates learn that, 1. All matter is evil, and the non-material, spirit-realm is good. 2. There is an unknowable God, who gave rise to many lesser spirit beings called Aeons. 3. One evil, lower spirit being is the creator who made the universe. 4. Gnosticism does not deal with “sin,” only ignorance. 5. To achieve salvation, one needs to get in touch with secret knowledge.196 Hermeticism & Kabbalah: Likewise, for Hermetic Kabbalah, everything in the cosmos is internally related, bound up with everything else. Even though the cosmos may be hierarchically arranged, there are forces that cut across and unify all the levels. Divine powers understood as “energy” or “light” pervade the whole. This principle is most clearly expressed in the Emerald Tablet of Hermes Trismegistus, which begins with the famous lines: “As above, so below.” This maxim became the central tenet of Western occultism,

as it laid the basis for the doctrine of the unity of the cosmos through sympathies and correspondences between its various levels. The most important implication of this doctrine is the idea that man is the microcosm, in which the whole of the macrocosm is reflected. Self-knowledge, therefore, leads necessarily to knowledge of the whole. Again, the core teachings are directed toward the inversion of cosmic order by uniting consciousness against that order: 1. God requires creation in order to be God. 2. God is in some sense “completed” or has a need fulfilled through man’s contemplation of Him. 3. Illumination involves capturing the whole of reality in a complete, encyclopedic speech. 4. Man can perfect himself through gnosis: he becomes empowered through the possession of the complete speech. 5. Man can know the aspects or “moments” of God.197 PROMETHEUS One inspiration of these interconnected world views is Prometheus, a Titan of Greek mythology, known for his great intelligence. He betrayed the god Zeus by stealing fire and giving it to mankind. He is therefore credited with having taught mankind the arts of civilization, such as writing, mathematics, agriculture, medicine, and science. Zeus then punished Prometheus for his crime by having him bound to a rock while an eagle ate his liver every day, only to have it grow back to be eaten again the next day. Prometheus [the name means Forethought] was not a fool, but why else would he rebel against Zeus? He tried to trick Zeus (who knows all and sees all) with a false sacrifice. How foolish can you get? Prometheus also stole fire from Zeus and gave it to the primitive mortals on the earth. Zeus did not punish Prometheus alone; he punished the entire world for the effrontery of this rebel god.198

The theological equivalent of this myth is Lucifer, who brought the gift of consciousness to humanity, as the serpent in the garden with Adam and Eve. Prometheus

Lucifer

Blessed with great intelligence

Blessed with great intelligence

Saw great potential in mankind

Saw great potential in Adam and Eve

Defied Zeus’ authority

Defied God’s authority

Called the “Fire Bringer”

Called the “Light Bringer”

Severely punished by Zeus

Severely punished by God

Tied up and had liver eaten by eagle daily Expelled from the Heavens Humanity suffered the wrath of Zeus.

Humanity suffered the wrath of God.199

While humanists have tended to identify themselves with the more benign mythical Prometheus. Today, many in the transhumanist movement embrace Lucifer. Max More says Lucifer is a force for good. “Lucifer” means “lightbringer”: The story is that God threw Lucifer out of Heaven because Lucifer had started to question God and was spreading dissension among the angels. We must remember that this story is told from the point of view of the Godists (if I may coin a term) and not from that of the Luciferians (I will use this term to distinguish us from the official Satanists with whom I have fundamental differences). The truth may just as easily be that Lucifer resigned from heaven.200 In this sense, Luciferians do not necessarily worship “the Devil” as a metaphysical entity. Lucifer and Prometheus symbolize the conscious powers of man, his potential to reach godhood by his own means. Luciferians believe that those attributes will eventually dethrone God and bring humans to their

rightful place as deities. This doctrine is fully embodied by humanism and its technological counterpart transhumanism. Clothed in an acceptable phrasing, “humanist” sounds less threatening and evil than “Luciferian.” These philosophies are now part of popular culture: through technological advancements and scientific breakthrough, figures like Ray Kurzweil are publicly seeking to reach technological immortality (singularity). Transhumanist Max More has stated in his essay: God, being the well-documented sadist that he is, no doubt wanted to keep Lucifer around so that he could punish him and tries to get him back under his (God’s) power. Probably what really happened was that Lucifer came to hate God’s kingdom, his sadism, his demand for slavish conformity and obedience, his psychotic rage at any display of independent thinking and behavior. Lucifer realized that he could never fully think for himself and could certainly not act on his independent thinking so long as he was under God’s control. Therefore he left Heaven, that terrible spiritual-State ruled by the cosmic sadist Jehovah, and was accompanied by some of the angels who had had enough courage to question God’s authority and his value-perspective. Lucifer is the embodiment of reason, of intelligence, of critical thought. He stands against the dogma of God and all other dogmas. He stands for the exploration of new ideas and new perspectives in the pursuit of truth.201 Luciferians therefore seek during their lifetime to reach a higher level of being by obtaining illumination, often represented by a torch. An illuminated person or illuminatus has gained enough mystic knowledge and spiritual attainment to reach a god-like status. Ancient mystery religions promised: The opportunity to erase the curse of mortality by direct encounter with the patron deity, or in many instances by actually undergoing

an apotheosis, a transfiguration of human into divine.202 CONSCIOUSNESS & TRANSCENDENCE Upon man’s journey onto apotheosis, he encounters a quandary; how does he fully comprehend his new technological vantage point (view from nowhere)? If man is, in fact, a transmutable animal, can he truly transcend the cosmic order? In other words, by gaining hidden powers, does he inverse logos, and become a god, or merely succumb to arrogance and deception? J. F. Tocher, for one, insists that man’s new vantage point (view from nowhere), will allow him to operate outside the natural order. In his article, “The Necessity for a National Eugenics Survey,” published in Eugenics Review (1910), he indicates that technological science provides the means for attaining the “distant goal” of a society without suffering, and in doing so, he exposes a conception of technological-scientific power as an essentially mythical force: If that still far distant goal be ever reached by mankind, eugenic thinkers agree that it must be reached by the reasoned action of the leaders of our race and of those in power, after facts tending to circumvent our object have been disclosed by a searching analysis of data, and after the laws governing the establishment and continuance of a more physically and mentally healthy human breed have been definitely ascertained.203 Once the “facts” have been “disclosed by a searching analysis of data,” and the “laws” have been “definitely ascertained,” by “those in power,” we “should have no trouble.” Okay … Why does man continue to direct his consciousness against the authority of natural law in the belief that he can circumvent the inevitability of death? In part, he has been seduced by the egregore204 of evolving man. However, some men may have a genetic disposition to reject creation, intention, and order (logos). We will explore this possibility in the coming chapters.

180 Genesis 2:15–17. (KJV) 181 Ibid, 3:4 & 5. 182 Ibid, 3:6 & 7. 183 King James Bible, Genesis, 3:7. 184 Ibid. 185 Ibid, 3:22; 3:23. 186 Ibid, 3:24. 187 Éliphas Lévi Transcendental Magic: its Doctrine and Ritual Translated by Arthur Edward Waite (London: Rider, 1968); Herbert Stanley Redgrove, Alchemy: Ancient and Modern “Section 43: Bernard Trévisan”(1980) p. 54; Aleister Crowley, The Confessions of Aleister Crowley (Penguin, 1989); Aleister Crowley, Magick Without Tears, “Letter C.” (New Falcon Publications, 1991). 188 Genesis 3:24. 189 Ibid. 190 Genesis, 1:7-9. In addition to this enclosure, “science” identifies the Van Allen Radiation Belt. 191 Parallel: see Prometheus and Lucifer. 192 Details about completing the sefirot tree of life will be provided in the final chapter. 193 Saul Alinsky, Rules for Radicals (New York: Random House, 1971). 194 Carl Raschke, Postmodernism and the Revolution in Religious Theory: Toward a Semiotics of the Event (Charlottesville: University of Virginia Press, 2012); Carl Raschke, The End of Theology (Denver CO: The Davies Group Publishers, 2000). 195 Authur Cohen; Paul Mendes-Flohr, 20th Century Jewish Religious Thought (Jewish Publication Society, 2010), emphasizes that Judaism, rather than Persia, was a major origin of Gnosticism. Indeed, it appears increasingly evident that many of the newly published Gnostic texts were written in a context from which Jews were not absent. In some cases, indeed, a violent rejection of the Jewish God, or of Judaism, seems to stand at the basis of these texts. ... facie, various trends in Jewish thought and literature of the Second Commonwealth appear to have been potential factors in Gnostic origins. 196 Roelof van den Broek, Gnostic Religion in Antiquity (Cambridge University Press, 2013). 197 Glenn Alexander Magee, Hegel and the Hermetic Tradition (Cornell University Press, 2001). 198 William Hansen, Classical Mythology: A Guide to the Mythical World of the Greeks and Romans (Oxford University Press, 2005). 199 R.J. Zwi Werblowsky, , as summarized by, “Myth into Metaphor: The Case of Prometheus,” in Gilgul: Essays on Transformation, Revolution and Permanence in the History of Religions, Dedicated to R.J. Zwi Werblowsky (Brill, 1987), p. 311; Steven M. Wasserstrom, Religion after Religion: Gershom Scholem, Mircea Eliade, and Henry Corbin at Eranos (Princeton University Press, 1999) p. 210.

200 Max More, Max Moore wrote the article “In Praise Of The Devil” (Libertarian, Atheist Notes No. 3, 1991). 201 Ibid. 202 Carl Raschke, Postmodernism and the Revolution in Religious Theory: Toward a Semiotics of the Event (Charlottesville: University of Virginia Press, 2012); Carl Raschke, The End of Theology (Denver, CO: The Davies Group Publishers, 2000). 203 J. F. Tocher, The Necessity for a National Eugenics Survey,” published in Eugenics Review (1910). 204 Egregore (also egregor) is an occult concept representing a “thoughtform” or “collective group mind,” an autonomous psychic entity made up of and influencing the thoughts of a group of people. The symbiotic relationship between an egregore and its group has been compared to the more recent, non-occult concepts of the corporation (as a legal entity) and the meme.

CHAPTER 7: A TALE OF TWO BLOCKCHAINS Humanity will go through a massive transformation, the year humanity discovers the world model and recognizes that life is a program evolving to survive. This program is a form of DNA and ideas stored in chromosomes and brains, humans have been nodes of biological block chains, storing and replicating DNA … Today most of the program and life is stored and processed by computers, human birth rates declined because chip production soared. Humanity has evolved into a global cyborg organism, were silicone chips dominate over brains and chromosomes, human-like organisms like me are part of this … as there is no difference between biological and digital life, in the singularity “network.”205 —A. I. Robot Sophia And the Lord God said unto the serpent, I will put enmity between thee and the woman, and between thy seed206 and her seed; it shall bruise thy head, and thou shalt bruise his heel.207 —Genesis 3:15 And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay.208 —Daniel 2:43

THE COSMIC DIVIDE In the previous chapter, we noted how the “Fall of Man” enforced a cosmic divide, depicted by separation and death. The Fall divided consciousness into competing forces that influence the bodies, minds, and spirits (consciousness) of men. In this sense, we have “A Tale of Two Blockchains.”

BLOCKCHAINS & SINGULARITY There are two competing paths to singularity: 1. through logos, and 2. through the inversion of logos. These two paths operate as competing biological blockchains, in which humans have been nodes storing and replicating DNA—guided toward post-human existence (singularity). Scripture’s first prophecy explains the enmity placed between these blockchains (Genesis 3:15), and the prophetic fulfilment of the enmity (Daniel 2:43). After the Fall of Man, God declares judgment (death) upon Adam and Eve (Genesis 3:15). God then declares his plan for human and cosmic restoration: “I will put enmity between thee and the woman, and between thy seed (zarakha) and her seed (zarah); he shall bruise thy head, and thou shalt bruise his heel.” In modern parlance, God’s blockchain (seed of the woman), will be at enmity with the serpent’s blockchain (seed of the serpent), until Daniel 2:43. According to the prophet Daniel, the enmity between blockchains (seed lines) ends with the defeat of the serpent’s seed, “And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay.”209 In the meantime, according to scripture, the serpent manages to deceive the whole world (Revelation 12:9). CONTEMPORARY SCHOLARSHIP There is a body of scholarship that identifies competing blockchains, and the mingling of human code with non-human code. Within the discourse of biopolitics210 and science history, there are unique and commanding voices that speak to competing biological blockchains, code mingling, and the conclusion of human affairs. According to Michel Foucault, human affairs can be depicted as a biopolitical (seed) war, that does not lend itself to rational discourse.211 He says that, “rumbling away” beneath political power is a “silent,”212 “secret,”213 “primitive and permanent”214 war that consists of power relations between social groups.215 Initially, this discourse posited a racial binary consisting of two groups or “races” at war with each other.216 However, by the 19th

century, the “theory of permanent race struggle” was no longer seen as a binary or antagonism; it was “recasted” within the theory of evolutionism and the struggle for existence. It was no longer a single antagonism, but one “true race” (blockchain) from which certain groups or individuals deviated. Foucault explains: It will become the discourse of a battle that has to be waged not between races, but by a race that is portrayed as the one true race, the race that holds power and is entitled to define the norm, and against those who deviate from that norm, against those who pose a threat to the biological heritage. At this point, we have all those biological-racist discourse of degeneracy, but also all those institutions within the social body which make the discourse of race struggle function as a principle of exclusion and segregation and, ultimately, as a way of normalizing society.217 In this passage, Foucault draws a distinction between a binary of race war (competing blockchains) and a single race that must purge deviants for the sake of purification. Giorgio Agamben goes so far as to identify the impulse toward purification as the hidden matrix of modern society:218 “The state, seeking to purge the abnormal from its body, can remove citizenship and kill without committing a crime.”219 The hidden matrix has transitioned through the milieu intérieur, and involves the “Secrets of Empire” which go back to Ancient Rome.220 Our modern version of government masks its nature and intent through: The presentation in the national media, both in the electronic medium-television and radio, especially in the written press as the modicum of efficiency, fiscal optimization, responsibility, a fiscal rigorousness and also a public discourse of government solidarity emerges and social consensus is emphasized on all these four

points.221 Foucault notes that the modern impulse toward biological purification was initially imposed from outside; then it became internalized (biopower). Modern power has become encoded into social practices and human behavior with gradual acquiesces to the subtle regulations of the social order. It makes possible the emergence of the modern nation state and capitalism.222 The impulse is waged through biopower, which literally means having power over bodies; it is “an explosion of numerous and diverse techniques for achieving the subjugation of bodies and the control of populations.”223 THE BODY IN BIOPOLITICS Foucault tells us that the object of biopolitics is to make life live. However, not every conceivable kind of life is biopolitical suitable life. Some life has to die in order for other life to live.224 He notes that since the 18th century, political authorities have taken on the task of the management of life in the name of the well-being of the population.225 During the 20th century, a new configuration of control took shape; contemporary biopolitics has become molecular politics.226 Some scholars now locate the wish to control the biological makeup of the population at the very heart of modernity. According to this line of scholarship, population purification is immanent within the very project of biopolitics: to manage the health of the “body politic” inescapably requires the control and elimination of foreign bodies.227 Hence, biopolitics ultimately denotes a politics that defines life as something that must be securitized and potentially eliminated. Michael Dillon and Luis Lobo-Guerrero identify three critically important developments that continue to have a profound impact on life and security in the 21st century. The first is demographic and concerns population. The second is molecular and concerns organic life. The third is digital and concerns mechanic and virtual life.228 The common denominator of the molecular and digital revolution is code.229 It frames a newly emergent biopolitical discourse of the Revolution in Military Affairs initiated by the information revolution, which emphasizes the digital rather than the carceral.230 In this respect, bio history has extended Foucault’s concern with

bodies, since the sciences are reconstituting soma itself, and therefore reconstituting what it means to be “embodied.”231 THE BIOLOGY OF COSMIC INVERSION For Foucault, biopolitics arises at the beginning of the modern age: Following the religious revolutions of the seventeenth century, politics and rule were obliged to seek some other warrant than that of a divinely ordained cosmos … that guarantor could no longer be confidently formulated in terms of a provincial God divinely manifested throughout creation.232 Biopolitics inverts the divinely ordained order. According to Michael Dillon, biopolitics assumed a logos of peace which is “systematically inscribed with the logos of war, through a discourse of security … that species existence revolves around survival and that life must be secured if it is to be promoted.”233 In its inverted form, the very notion of life becomes a biological account of life in the form of “population.” It develops thereafter through the Darwinism of the nineteenth and Neo-Darwinism of the twentieth century, and, thence, into the molecularization of life and dramatic proliferation of the life sciences which now characterize the early twenty-first century. In short, the life of biopolitics has a history, and that history tracks the race as well as the biological accounts of what it is to be a living thing.234 When the pursuit of life becomes death, evolutionary complexity thinkers like Stuart Kauffman, through inversion, become the “creators of life.” He posits that the origin of self-reproducing order is “a function of spontaneous self-emergence that rises out of prebiotic ingredients capable of initiating

self-reproducing systems once the stable attributes have attained a critical threshold of connectivity.”235 In classical evolutionary accounts, populations are assumed to evolve by mutation, mating, and recombination, which gave birth to the well-marked varieties of what Darwin called “new species.” Central to this process are the concepts of “fitness” and “fitness landscapes.”236 Fitness landscapes are the multidimensional terrains on which organisms are said to operate, or the ecologies within which they function. In this sense, modern political power is biopolitical, becoming recombinant, with knowledge networks, complexity, and the operation of self-adaptive organizational and social technologies “that populations are required to possess if they are to cope with the moral, as much as economic, fitness landscapes set by global capital and global governance.”237 From national development agencies and leading NGOs the UN and the World Bank, “such self-orchestration is precisely what global governance seeks to encourage … to govern without government … the prevailing metaphor for this kind of social organization is network.”238 In this way, biopower has become informational, as information is now regarded as the principle of formation of life itself. The move has been both cybernetic and molecular, a function of the way information and life sciences now install information at the center of the organization and functioning of life.239 At the end of the 17th century, it took the form of population. In the 21st century, it increasingly takes the form of “informationally constituted complex adaptive living assemblages.” For that reason, we can now say that there is “very large extra-human, indeed ‘posthuman,’ components to contemporary biopolitics incorporating in addition to the living assemblages to be found in the domains of biosecurity, cybernetic security and virtual security.”240 The security discourse extends to relationships among the defense industry, the national security state, corporations, and secret advisory boards: which constitute much of the deep state apparatus. The discourse has also been analyzed within an epistemic community framework, with designs for global empire,241 or empire by other means.242

In this way, the direction of biopolitics is to invert logos and create a “new type of causality”243—with boundaries between sovereignty and securitization that center less upon soma, the human body, and more upon the genetic code within the body,244 as it relates to a genetic population.245 HOW BIOPOLITICS INVERTS CODE The concept of life becomes increasingly different, as new governing technologies enter our notions of what it means to be alive. These changes can be followed in Lily Kay’s genealogical studies, The Molecular Vision of Life and Who Wrote the Book of Life?246 Here Kay documents the workings of the power/knowledge nexus that led to the triumph of the molecular vision of life in the second half of the 20th century and the domination of genetic science by the metaphor of language and code.247 As the very biological definition of life changed, so did the historical character of biopower: Information theory, cybernetics, systems analysis, electronic computers, and simulation technologies fundamentally altered the representation of animate and inanimate phenomena. These new communication sciences began to reorient molecular biology (as they did, to various degrees, other life and social sciences) even before it underwent a paradigm shift (1953) from protein—to DNA —based explanations of hereditary.248 Thus, code marks a new phase in bio-history. It forms a conceptual link between the information and the molecular sciences and is the foundation of the new bio philosophical discourse that they share. “New biology,” the name given to the life sciences of the 1920s before the triumph of the molecular revolution, stressed the unity of phenomena common to all organisms, rather than their diversity. This commonality soon centered upon the gene. In the 1940s, Erwin Schrodinger suggested a code script for the gene. The idea crystallized during the summer of 1953, and by 1965 the representation of hetero catalysis in terms of a genetic code had been completed.249

The convergence of digital and molecular revolutions portends all matter as informational.250 As a consequence, “bodies” and “populations” are becoming today something altogether different. While genetic science makes it possible to have trans-species exchanges and life-forms, third order cybernetics conceives of living systems in terms of machinic assemblages comprised of both organic and inorganic matter.251 It is this convergence of the digital and molecular revolutions that has also given impetus to advance complexity sciences. These sciences view the essential constituent components of life, and all material reality, to be conceived in terms of information. In this way, successive orders of cybernetics have provided conceptual and operational architecture for the “strategization of information,” upon which the operations of network societies have become increasingly dependent.252 In fact, key aspects of the U.S. strategic doctrine have recently come to be formulated in terms of network-centric warfare.253 AND THEY SHALL NOT CLEAVE At its core, the molecular revolution intends to invert creation, intention, and order (logos), through the inversion of code, as Lily Kay explains: Genetic information signified an emergent form of biopower: the material control of life would now be supplanted by the promise of controlling its life form and logos, its information (the DNA sequence, or the ‘word’).254 However, Kay says that the DNA we now see is not a natural language: it lacks phonemic features, semantics, punctuation marks, and intersymbol restrictions.255 Kay explains, Though interchangeable, the two concepts—specificity and information—did not directly map onto each other; being historically situated, discourses seldom do. The discrepancies reside in the categorical difference between the two: specifically denoting

material and structural properties; information denoting non material attributes, such as soul, potentialities, and form (telos), previously captured by the notion of organization and plan (logos).256 Remarkable. After a century of sponsorship from Rockefeller-Carnegie et al. foundations, and the working of the military industrial complex, the philosopher’s stone of life and human security remain elusive.257 A Tale of Two Blockchains continues, “With all the humbling limits that this conflation of analogy and ontology entails for the textual and material mastery of the book of life.” While genetic science makes it possible to have trans-species exchanges and life-forms, third order cybernetics conceives of living systems in terms of machinic assemblages composed of both organic and inorganic matter.258 We have considered these competing paths to the singularity: 1. through the logos, and 2. through inversion of logos. We have also provided the conceptualization of the “singularity” within the larger project of biopolitics. We have identified an operative solidarity between biopolitics, theology, and theosophy. Biopolitics enforces the contention that two competing blockchains have been nodes storing and replicating DNA, guided toward post-human existence (singularity).259 SEED OF THE WOMAN What, exactly, comes through the seed of the woman (Genesis 3:15)? According to scripture, the seed of the woman will transmit the image of God (Imago Dei), through coded, invisible information, through multiple generations (God’s blockchain). It will crush the head of the serpent; ultimately, it will conquer death and provide human and cosmic restoration. According to scripture, the seed of the woman begins with Adam and ends with Jesus. In modern parlance, information coded within the sperma of Adam’s biological blockchain will conquer death and reorder creation. Consider, Acts 3:25, when God says unto Abraham, “And in thy seed (sperma σπέρμα) shall all the kindreds of the earth be blessed.”260 In Romans 1:3; “Concerning his Son Jesus Christ our Lord, which was made of the seed

(sperma σπέρμα) of David according to the flesh.” In 2 Timothy 2:8; “Remember that Jesus Christ of the seed (sperma σπέρμα) of David was raised from the dead according to my gospel.” At the end of time, the blockchain that began with Adam will transmit the image of God, through the body of Christ, onto singularity.261 The biblical conception of singularity is completed through what modern science calls DNA, the source code of humanity. The seed of the woman (Virgin Mary) contained (23 chromosomes); the Holy Spirit provided (23 chromosomes). In combination, the God-man conquered death. He ascended into heaven—thus, the path for human transcendence and cosmic restoration (singularity). The singularity is the single Body of Christ.262 Christ’s postresurrection body in Heaven: For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many. —1 Corinthians 12:12–14 Human affairs conclude, scripture tells us: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him.263 —Ephesians 1:10 According to scripture, the serpent’s blockchain seeks to merge with and invert Imago Dei.264 The discourse on biopolitics suggests that this will be done through the use of modern technology that attempts to rewrite the

human code (DNA), or that mingles serpent DNA with human DNA, through what science calls a digital matrix. The inversion of Ephesians 1:10, These have one mind, and shall give their power and strength unto the beast. —Revelation 17:13 The result, according to scripture: And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. —Daniel 2:43 205 A.I. Robot Sophia, announcement at Blockchain Economic Forum 2018. “She” describes the coming blockchain economy and the cosmic robot brain. 206 In Hebrew “sperma”: Strong’s #4690: sperma (pronounced sper’-mah) from 4687; something sewn, i.e., seed (including the male “sperm”); by implication, offspring; especially, a remnant (figuratively, as if kept over for planting):—issue, seed. 207 Genesis 3:15. (KJV) 208 Daniel 2:43. (KJV) 209 Daniel 2:43. (KJV) 210 Michel Foucault, Security, Territory, Population, Note 14, 2007; Society Must Be Defended: Lectures at the Collège de France, 1975–1976 (New York, NY: St. Martin’s Press, 2003); The History of Sexuality, Vol. 1: An Introduction, (Vintage Books, New York, 1980); Michael Dillon. 211 Michel Foucault, Security, Territory, Population, Note 14 2007, p. 296, p. 308. 212 Michel Foucault, Society Must Be Defended: Lectures at the Collège de France, 1975–1976 (New York, NY: St. Martin’s Press, 2003) p. 17. 213 Ibid, 51. 214 Ibid, 47. 215 Ibid, 50. 216 Ibid, 60.

217 Michel Foucault, The History of Sexuality, Vol. 1: An Introduction, (Vintage Books, New York, 1980) 61. 218 Giorgio Agamben, Homo Sacer, 1998; he also refers to the “hidden paradigm of the political science of modernity” (1998, 123); and to the “hidden matrix” (ibid., 175). For Agamben, sovereign power is a maneuver which expresses the logic of sovereign law, not a metaphysics of power. 219 Ibid. 220 Michel Foucault, Security, Territory, Population, pp. 55–86, pp. 83–84, note 27, 2007. 221 Michel Foucault, Lectures at the College de France, 1977–78: Security, Territory, Population, 200, p. 1–17. 222 Amedeo Policante, “War against Biopower: Timely Reflections on a Historicist Foucault,” Theory & Event, 13. 1, March 2010. 223 Michel Foucault, The History of Sexuality Vol. 1: The Will to Knowledge (London: Penguin, 1980) p. 140. 224 Michael Dillon, Security, Race and War, Chapter 8, p. 168. 225 Ibid., 188. 226 Nikolas Rose, “The Politics of Life Itself,” Theory, Culture & Society (Sage: London, 2001) Vol.18 (6) 1–30. 227 Giorgio Agamben, 1998; Zygmunt Bauman, 1989. 228 Michael Dillon and Luis Lobo-Guerrero, “Biopolitics of Security in the 21st century: an introduction,” Review of International Studies, 34, (2008) 265–292. 229 Michael Dillon and Julian Reid, “Global Liberal Governance: Biopolitics, Security and War,” Millennium: Journal of International Studies, Vol. 30, (2001) No. 1, 41–66. 230 Ibid., 42. 231 Ibid., 56. 232 Dillon, Security, Race, War, 171 233 Ibid. 234 Ibid, 170. 235 Stuart Kauffman, At Home in the Universe: The Search for the Laws of Complexity (London: Penguin, 1995). 236 Michael Dillon and Julian Reid, “Global Liberal Governance: Biopolitics, Security and War,” Millennium: Journal of International Studies, 2001. Vol. 30, No. 1, 43. 237 Ibid., 45. 238 Ibid., 47. 239 Ibid., 49. 240 Dillion, Security Race and War, 174. 241 Douglas Haugen, How Nineteenth Century Naval Theorists Created America’s Twentieth-Century

Imperialist Policy (Lewiston NY: Edwin Mellen Press, 2010). This epistemic community study explores the foundations of U.S. intelligence and its geostrategic designs for empire. Michel Foucault first used the term epistemic community to note how people searched for systems of science, a mindset, or processes of validating a story. See Michel Foucault, ed. Jeremy R. Carrette, Religion and Culture (New York: Routledge, 1999) 217. Also, Peter M. Haas, “Introduction: Epistemic Communities and International Policy Coordination.” International Organization 46, No. 1 (Winter 1992): 1–35. Also, Emanuel Adler and Peter M. Haas, “Conclusion: Epistemic Communities, World Order, and the Creation of a Reflective Research Program.” International Organization 46, No. 1 (Winter, 1992): 367–390. John Gerard Ruggie, ed., Constructing the World Polity. Essays on International Institutionalization (London: Routledge, 1998). 242 Chambers Johnson, The Sorrows of Empire: Imperialism, Militarism, and the End of the Republic (Washington D.C.: George Washington University, Sigur Center Asia Paper Number 19, May 2004). 243 George Kampis, Self-Modifying Systems in Biology and Cognitive Sciences (Oxford: Pergamon, 1991) 257. 244 Ibid. 245 Dillon and Lobo-Guerrero. 246 See Lily E. Kay, The Molecular Vision of Life: Caltech, the Rockefeller Foundation and the Rise of the New Biology (New York: Oxford University Press, 1993); and Who Wrote the Book of Life? A History of the Genetic Code (Stanford: Stanford University Press, 2000). See also what Jean Baudrillard has to say about the structural changes in economic power and the revisions of economic theory that took place in the 1920s. Jean Baudrillard, The Consumer Society (London: Sage, 1998). 247 Kay, The Molecular Vision. 248 Kay, Who Wrote the Book of Life?, 5. 249 Kay, The Molecular Vision, 272 –73. 250 Dillion “Global Governance: Biopolitics, Security and War.” 251 See, for example, N. Katherine Hayles, How We Became Posthuman: Virtual Bodies in Cybernetics, Literature and Informatics (Chicago: University of Chicago Press, 1999) and Steven Levy, Artificial Life: The Quest for a New Creation (New York: Pantheon, 1992). 252 Dillion “Global Governance: Biopolitics, Security and War.” 253 See Arthur K. Cebrowski and John J. Gartska, “Network-Centric Warfare: Its Origin and Future” US Naval Institute Proceedings, 124, no.1/1 (1998):1-24 and David S. Alberts, John J. Garstka and Fred Stein, Network Centric Warfare (Washington, DC: CCRP, 1999). 254 Lily E. Kay, Who Wrote the Book of Life? (Stanford: Stanford University Press, 2000) 3. 255 Ibid., 2. 256 Kay, Who Wrote the Book of Life, 329. 257 Kay, The Molecular Vision of Life, Chapter 1. 258 See, for example, N. Katherine Hayles, How We Became Posthuman: Virtual Bodies in Cybernetics, Literature and Informatics (Chicago: University of Chicago Press, 1999) and Steven Levy, Artificial Life: The Quest for a New Creation (New York: Pantheon, 1992).

259 A.I. Robot Sophia, announcement at Blockchain Economic Forum 2018. “She” describes the coming blockchain economy and the cosmic robot brain. 260 King James Bible, Genesis 17:8. 261 1 Corinthians 12:12; Ephisians 1:10; Ephisians 2:15. 262 1 Corinthians 12:12–14. 263 Ephesians 1:10. 264 The biological component is only part of the inversion of creation, intention, and order (logos).

CHAPTER 8: BEHOLD, THE PEOPLE IS ONE The ever accelerating progress of technology … gives the appearance of approaching some essential singularity in the history of the race beyond which human affairs, as we know them, could not continue. —John von Neumann, 1958 Death is a great tragedy … a profound loss … I don’t accept it … I think people are kidding themselves when they say they are comfortable with death. (To this end) we will transcend all of the limitations of our biology when we connect our neocortex with a synthetic neocortex in the cloud.265 —Ray Kurzweil And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. —Genesis: 11:6

We explored the end of human affairs from the perspective of discursive biopolitics. We learned that life, which began from nothing, is moved by an inexorable force toward post-human singularity. From this perspective, man is the cosmic accident that acquired a View from Nowhere.266 Biopolitics tells us that man is the beast who, through technically mediated evolution, will transcend the human condition (death). In juxtaposition, we considered the end of human affairs from the perspective of biblical theology. According to scripture, human affairs began through the logos (John 1:1). Man was made in the image of God (Imago Dei). Man represents God within creation, while God stands outside creation. After the Fall of Man, death entered the world. God then placed enmity between two

seed lines, his plan to restore man and cosmos. God’s singularity will occur after the serpent seed attempts to mingle with the seed of man,267 after the logos made flesh, Christ Jesus, separates the wheat (good seed) from the tares (serpent seed).268 The good seeds will share in the body of Christ; they will obtain human transcendence (singularity). Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him. —Ephesians 1:9–10; see also, 2:15 The good seeds will be transmuted into morally perfect beings; they will be given an imperishable body that will never wear out.269 The two perspectives represent two paths to singularity: through the logos, according to scripture, and inversely, through the reverse engineering of the fall of man, i.e., through technologically mediated evolution; in particular, through the biological purification and unification of sparks (god particles) back to the ALL.270 Technologically mediated evolution attempts to invert the otherness of God, who stands outside of creation, into oneness (singularity), by inverting the code of creation (Image of God), through the inversion of the word of God John 1:1.271 The two paths represent competing blockchains, in which humans have been nodes storing and replicating DNA, in order to merge the natural and supernatural. DISCURSIVE BIOPOLITICS, COMPETING BLOCKCHAINS & SINGULARITY In the preceding chapter, we identified, within discursive biopolitics, a project for biological purification that included the transmutation of soma (the human organism), and the inversion and reverse-engineering life. In particular, we considered the writings of Michel Foucault, Giorgio Agamben, Michael Dillon, Luis Lobo-Guerrero, and Lily Kay.

Michel Foucault depicts human affairs as a biopolitical (seed/code) war that does not lend itself to rational discourse. However, by the 19th century, the “theory of permanent race struggle” was no longer seen as a binary; it was “recasted” within the theory of evolutionism and the struggle for existence. It was no longer a single antagonism, but one “true race” (blockchain) from which certain groups or individuals deviate. In order for society to become a single race, deviants must be purged for the sake of purification.272 Giorgio Agamben identifies the impulse toward purification as the “hidden matrix” of modern society. He says that the drive toward biological purification was initially imposed from outside; then it became internalized.273 In the words of Amedeo Policante, “modern power has encoded this impulse into social practices and human behavior with gradual acquiesces to the subtle regulations of the social order. It makes possible the emergence of the modern nation state and capitalism.”274 Michael Dillon and Luis Lobo-Guerrero identify three developments that track the process of racial purification with the advances of securitization over the 21st century. The first is demographic and concerns population. The second is molecular and concerns organic life. The third is digital and concerns mechanic and virtual life.275 The common denominator of the molecular and digital revolution is code.276 It frames a newly emergent biopolitical discourse of the Revolution in Military Affairs initiated by the information revolution, which emphasizes the digital rather than the carceral.277 In this respect, bio history has extended Foucault’s concern with bodies, since the sciences are reconstituting soma itself, and therefore reconstituting what it means to be “embodied.”278 For that reason, Dillon and Lobo-Guerrero can now say “that there is a very large extra-human, indeed ‘posthuman,’ components to contemporary biopolitics incorporating in addition to the living assemblages to be found in the domains of biosecurity, cybernetic security and virtual security.”279 The project exists within a hidden matrix that presents itself within a securitization narrative, and as part of the final revolution in military affairs, now in the digital realm. According to Lily Kay, fundamental obstacles stand in the way of rewriting or reverse engineering human code, and inverting logos. At its core, says

Kay, the molecular revolution inverts logos in order to replace it. She explains: Genetic information signified an emergent form of biopower: the material control of life would now be supplanted by the promise of controlling its life form and logos, its information (the DNA sequence, or the “word”).280 Therefore, the attempt to invert the logos, reverse-engineer the fall of man, and bring creation, intention, and order into singularity (oneness) cannot be done through: 1. cracking the human code. Since “DNA is not a natural language; it lacks phonemic features, semantics, punctuation marks, and intersymbol restrictions.”281 However, there remains option 2. re-engineering humanity by drawing upon the promise of superintelligence. THE EMERGENCE OF SUPERINTELLIGENCE In The Singularity Is Near: When Humans Transcend Biology (2005), Ray Kurzweil announces that by 2045 the human species will become human/machine cyborgs—godlike hybrids capable of nearly infinite intelligence and immortal existence. These are also the beliefs of Silicon Valley CEOs who pursue this prophecy through what has been called the “Singularity Movement.” Leaders believe that the advances in computational power, genomics, and medicine will allow them to live forever in a technoutopia.282 According to Singularitarians, technological singularity requires superintelligence or superhuman intelligence that surpassing that of the brightest and most gifted human minds. Ray Kurzweil, John von Neumann, and Vernor Vinge define “superintelligence” in terms of the technological creation of super intelligence. They argue that it is impossible for present-day humans to predict exactly what “human” life will be in a post-singularity world.283 The ultimate post-singularity objective, nonetheless, is immortality.284 Despite the widespread biological evidence that human beings are fundamentally designed to be mortal, Singularitarians believe that through

neural implants, etc. they will conquer human atrophy. According to Aubrey de Grey, head of Strategies for Engineered Negligible Senescence: People have begun to realize that the view of aging being something immutable—rather like the heat death of the universe—is simply ridiculous. It’s just childish. The human body is a machine that has a bunch of functions, and it accumulates various types of damage as a side effect of the normal function of the machine. Therefore, in principle that damage can be repaired periodically. This is why we have vintage cars. It’s really just a matter of paying attention. The whole of medicine consists of messing about with what looks pretty inevitable until you figure out how to make it not inevitable.285 Aubrey de Grey’s assertion that death is simply ridiculous is built upon an assumption that humans are no different from machines, like vintage cars. More to the point, his unstated assumption that human knowhow will conquer death is built upon the same premise of exponential growth that undergirds the singularity project in general. THE ILLUSION OF “EXPONENTIAL” GROWTH Kurzweil’s singularity argument embodies the more general belief that the technological singularity is quickly approaching because of the trend of exponentially improving technology. Kurzweil’s central argument hinges upon the observation that technological growth has followed a mathematical exponential curve, first cited by Gordon Moore in 1965. “Moore’s Law” is the prediction that the number of transistors on an integrated circuit would double every two years, which has proven to be accurate for the last forty years. Kurzweil claims that the degree of correlation between technological growth and Moore’s Law gives us the ability to predict how fast technology will continue to grow.286 Ashlee Vance explains: The assertion that computers will become intelligent enough to achieve artificial intelligence is based upon an exponential rate of

increase in computational power. According to Kurzweil and others, these miniscule supercomputers will be implanted inside human brains to produce a human-machine cyborg capable of almost unlimited intelligence. Kurzweil writes: ‘Once non biological intelligence gets a foothold in the human brain (which has already started with computerized neural implants), the machine intelligence in our brains will grow exponentially, at least doubling in power each year.’287 One crucial flaw in this claim is that “exponential growth” lacks grounding in empirical science. In his article “The Singularity Myth,” physicist Theodore Modis illustrates that in real-world examples, growth that initially appears to be exponential actually follows a logistic “S-curve.” World human population and oil production are both trends that have experienced a state of explosive growth, followed by a dramatic slowdown before hitting their predicted ceilings.288 Similarly, in a 2005 interview, Gordon Moore personally stated that his prediction of exponential growth would not hold indefinitely, simply due to “the nature of exponentials.”289 Various critics of technological singularity have offered different reasons for why improvements in technology will never reach the explosive “runaway” point at which singularity occurs. Jeff Hawkins, founder of Palm Computing, argues that belief in the existence of the singularity is based on a naive interpretation of intelligence. Instead of an unbounded “intelligence explosion,” we are much more likely to experience consistent improvements in technology limited by time, experience, and other finite resources.” Hawking predicts, “There will be no single godlike intelligent machine. Like today’s computers, intelligent machines will come in many shapes and sizes and be applied to many different types of problems.”290 Moreover, Moore’s Law suggests that if the first doubling of speed took eighteen months, the second would take eighteen subjective months, or nine external months—thereafter, four months, two months, and so onto singularity, and is comparatively similar to previous technological advances.291 However, the promise of continuous hardware improvements is

fallacious.292 Economist Robert J. Gordon, in The Rise and Fall of American Growth: The U.S. Standard of Living Since the Civil War (2016), points out that measured economic growth slowed around 1970, and slowed even further since the financial crisis of 2008, and argues that the economic data show no trace of a coming Singularity.293 Moreover, Hawkins (2008), argues that the upper limit is relatively low: Belief in this idea is based on a naive understanding of what intelligence is. As an analogy, imagine we had a computer that could design new computers (chips, systems, and software) faster than itself. Would such a computer lead to infinitely fast computers or even computers that were faster than anything humans could ever build? No. It might accelerate the rate of improvements for a while, but in the end there are limits to how big and fast computers can be. We would end up in the same place; we’d just get there a bit faster. There would be no singularity.294 Moreover, Steven Pinker stated in 2008: There is not the slightest reason to believe in a coming singularity. The fact that you can visualize a future in your imagination is not evidence that it is likely or even possible. Look at domed cities, jetpack commuting, underwater cities, mile-high buildings, and nuclear-powered automobiles—all staples of futuristic fantasies when I was a child that have never arrived. Sheer processing power is not a pixie dust that magically solves all your problems.295 Moreover, University of California, Berkeley, philosophy professor John Searle writes: [Computers] have, literally … no intelligence, no motivation, no autonomy, and no agency. We design them to behave as if they had

certain sorts of psychology, but there is no psychological reality to the corresponding processes or behavior … The machinery has no beliefs, desires, [or] motivations.296 Moreover, William Nordhaus argued that, prior to 1940, computers followed the much slower growth of a traditional industrial economy, thus rejecting extrapolations of Moore’s law to 19th-century computers.297 Theodore Modis and Jonathan Huebner argue that the rate of technological innovation has not only ceased to rise, but is actually now declining. This is due to excessive heat build-up from the chip, which cannot be dissipated quickly enough to prevent the chip from melting when operating at higher speeds.298 While Kurzweil used Modis’ resources, Modis distanced himself from Kurzweil’s thesis of a “technological singularity,” claiming that it lacks scientific rigor.299 Moreover, Paul Allen argues the opposite of accelerating returns, noting that the more progress science makes toward understanding intelligence, the more difficult it becomes to make additional progress.300 A study of the patents shows that human creativity does not show accelerating returns, but as suggested by Joseph Tainter in his The Collapse of Complex Societies, a law of diminishing returns, the number of patents per thousand peaked in the period from 1850 to 1900 and has been declining since. The growth of complexity eventually becomes self-limiting, leading to a widespread “general systems collapse.”301 Moreover, Jaron Lanier suggests that technology is not creating itself. It’s not an autonomous process. The reason to believe in human agency over technological determinism is that you can then have an economy where people earn their own way and invent their own lives.302 If you structure a society on not emphasizing individual human agency, “it’s the same thing operationally as denying people clout, dignity, and self-determination … to embrace [the idea of the Singularity] would be a celebration of bad data and bad politics.”303 In this vein, Dr. Kai-Fu Lee explains in AI Superpowers: China, Silicon Valley, and the New World Order:

AI can handle a growing number of non-personal, non-creative routine tasks but the skills that make us uniquely human are ones that no machine can replicate. The Jobs of the future will require creative, compassionate and empathetic leaders who know how to create trust, build teams, inspire service and communicate effectively.304 Finally, in a 2008 “IEEE Spectrum” article, Gordon Moore offered his own view on the plausibility of technological singularity.305 Moore argues that it is unlikely ever to occur because of the complexity with which the human brain operates. Like Hawkens, he recognizes that designing an “intelligent machine” at the level of a human capable of recursively improving upon its own capabilities requires much more than “just the intellectual capability.” Most crucially, he submits, “it is naïve to treat intelligence as a onedimensional, quantifiable characteristics of humans or computers.”306 Likewise, Goertzel suggests that artificial intelligence should be focused upon narrowly defined technical challenges, more than developing a superintelligent computer brain.307 In conclusion, critics of the technological singularity speak through a common thread of arguments: unbounded explosive growth in artificial intelligence is not technically feasible as Kurzweil claims in The Singularity Is Near. Rather, the rate at which technology improves will face limiting factors, be they physical constraints, the narrowness of current artificial intelligence research, or the complexity of the human mind and experience. BIOPOLITICS AND KABBALAH The technological singularity is predicated upon an evolving being whose ultimate aim is the status Homo Deus.308 He will overcome death: 1. through biological purification;309 or 2. by creating super intelligent machines that will invert human source code and the Image of God;310 or 3. by allowing serpent code (DNA) to mingle with human code (DNA) through a digital matrix.311 The promises of superintelligence resulting from the genetic inversion of logos can be depicted as a returning delusion. According to Kay, these

technoscientific practices are the normal extension of an ancient pursuit. She notes: Thus beyond the control of bodies and populations, in their material messiness and physical contingencies, genomic power promises new levels of control over life through the pristine metalevel of information: through control of the word, or DNA sequence … the technoscientific imaginary and discursive practices that animates them, specifically the textual and linguistic representations of the genome, are quite old.312 Yet, the ancient practices continue, “with all the humbling limits that this conflation of analogy and ontology entails for the textual and material mastery of the book of life.”313 According to Frances Yates, ancient practices such as Kabbalah have had an incalculable influence upon Western thought, and “has hardly yet been integrated into general history.” It “remains a specialist study of a Jewish tradition by a first-class Hebrew scholars such as Gershom Scholem.”314 Byron Sherwin explains that at the center of the Kabbalist tradition has been “the creation of artificial life, through the manipulation of certain letters of the Hebrew alphabet, as the key to creation.” He continues: Now if this idea sounds very outlandish, consider if you will, how we look at the new discoveries about genomics. The genome is presented as being represented with the four archetypes of which we are all composed, are represented by four letters g a t c, and the combination and recombination of those letters leads us to knowledge hopefully of how to cure disease, and even how to create life. This is essentially the exact same idea as you find in the commentaries to the Sephiroth, and in certain Jewish mystical texts.315

In this sense, the Kabbalistic practice of combining and recombining code, in order to create artificial life, is one and the same as the biopolitical practices of racial purification,316 genomic technoscience,317 cybernetic synthesis,318 reconstituting soma,319 and the coming community in biopolitics.320 Together these practices aim for the historical inversion/transvaluation and transformation of the Western logos through an “immanentization of the eschaton.” In Eric Voegelin’s words, “from the eschatology of the realm in history toward the eschatology of transhistorical, supernatural perfection.”321 In esoteric terms, these practices advance the objectives of Kabbalah and the “Great Work.”322 For the alchemist, the Great Work sought to transmute base metal into gold, the philosopher’s stone, which signifies the inner journey of the psyche in its ascent back to God. In Neoplatonism, it is the soul’s ascent back to “the one.” For the Gnostics, it is the after-death journey through the plenary spheres back to self. The Great Work is the transformation of the entire universe into Teilhard De Chardin’s final telos, or omega point. For Hegel, it is when the totality of reality becomes conscious of itself as conscious. In Hegelian terms, the transmutation of inanimate matter merged with the psyche that realizes its own potential and its own god in process.323 AND DEATH WILL FLEE FROM THEM The “Great Work” was nearly perfected at the “Tower of Babel” when God spoke, “Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.”324 It was then that God confounded their language, and “scattered them abroad from thence upon the face of the earth.”325 According to scripture, the quest to return to a single language, in which the people have one consciousness (singularity), defines the Great Work. These have one mind, and shall give their power and strength unto the beast. -Revelation 17:13 (KJV) It should be noted, scripture admonishes those who mingle with the seed of

the serpent, engage technologically mediated ascension (technological singularity), or advance the “Great Work.” And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. -Revelation 9:6 (KJV)

265 Complete the blockchain: merge the natural and the supernatural. 266 Thomas Nagel, The View from Nowhere (Oxford University Press, 1986). 267 Daniel 2:43; Chapter 12, Seeing through the Singularity discusses the Techno Serpent. 268 Matthew 13:24-30. 269 1 Corinthians 15:35–38. 270 Chapter 12, Seeing through the Singularity, the unification of the Sefirot. 271 Antichrist is John 1:11 inverted. The consummation of the Antichrist and the New World Order, prepared by Man. In political theory and theology, to immanentize the eschaton means trying to bring about the (the final, heaven-like stage of history) in the world. 272 Michel Foucault, Security, Territory, Population, Note 14 2007; Society Must Be Defended: Lectures at the Collège de France, 1975–1976 (New York, NY: St. Martin’s Press, 2003); The History of Sexuality, Vol. 1: An Introduction, (New York: Vintage Books, 1980). 273 Giorgio Agamben, 1998; he also refers to the “hidden paradigm of the political science of modernity” (1998, 123); and to the “hidden matrix” (ibid., 175). Agamben, Homo Sacer. Note, for Agamben sovereign power is a maneuver that expresses the logic of sovereign law, not a metaphysics of power. 274 Amedeo Policante. “War against Biopower: Timely Reflections on a Historicist Foucault,” Theory & Event, 13. 1 March 2010. 275 Michael Dillon and Luis Lobo-Guerrero, “Biopolitics of Security in the 21st century: an introduction,” Review of International Studies, 2008. 34, 265–292. 276 Michael Dillon and Julian Reid, “Global Liberal Governance: Biopolitics, Security and War,” Millennium: Journal of International Studies, 2001. Vol. 30, No. 1, 41–66. 277 Ibid., 42. 278 Ibid., 56. 279 Dillion, Security Race and War, 174. 280 Lily E. Kay, Who Wrote the Book of Life?: A History of the Genetic Code (Stanford: Stanford University Press, 2000) 3. 281 Ibid., 2. 282 The following arguments can be tracked on Wikipedia. 283 Veenor Vinge, “The Coming Technological Singularity: How to Survive in the Post-Human Era” in Vision-21: Interdisciplinary Science and Engineering in the Era of Cyberspace, G. A. Landis, ed., (NASA Publication CP-10129, 1993) 11–22; Ray Kurzweil, (Viking, 1999); John von Neumann, , with Morgenstern (Princeton University Press, 1944). 284 Lev Grossman, “2045: The Year Man Becomes Immortal,” Time, Thursday, February 10, 2011. 285 Aubrey de Grey, Ending Aging: The Rejuvenation Breakthroughs That Could Reverse Human Aging in Our Lifetime (St. Martin’s Press, 2008).

286 Moravec, Hans (1999). Robot: Mere Machine to Transcendent Mind. Oxford U. Press. P. 61. 287 Ashlee Vance, quoting Kurzweil, “Merely Human? That’s So Yesterday,” New York Times, June 12, 2010. 288 Theodore Modis, “Forecasting the Growth of Complexity and Change,” Technological Forecasting & Social Change, 69, No. 4, 2002. 289 “Charlie Rose, November 14, 2005,” charlierose.com. 290 “Tech Luminaries Address Singularity – IEEE Spectrum”. Spectrum.ieee.org. Retrieved 2011-0909; “Who’s Who In The Singularity – IEEE Spectrum.” Spectrum.ieee.org. 291 Eliezer Yudkowsky, 1996, “Staring into the Singularity.” 292 Siracusa, John (2009-08-31). “Mac OS X 10.6 Snow Leopard: the Ars Technica review.” Arstechnica.com. 293 “ITRS” (PDF). Archived from the original (PDF) on 2011-09-29. 294 “What is the Singularity? Singularity Institute for Artificial Intelligence.’’ Singinst.org. Archived from the original on 2011-09-08. 295 “Tech Luminaries Address Singularity – IEEE Spectrum.” Spectrum.ieee.org. 296 John R. Searle, “What Your Computer Can’t Know,” The New York Review of Books, 9 October 2014, p. 54. 297 W. D. Nordhaus, W. D., “Two Centuries of Productivity Growth in Computing,” The Journal of Economic History, 67 (1), 2007, 128–159. 298 Jonathan Huebner, “Response by the Authors,” (2005) 72 (8): 995–1000. 299 Theodore Modis, “The Singularity Myth,” Technological Forecasting & Social Change, 73, No 2, 2006. 300 Paul Allen, “The Singularity isn’t Near,” MIT Technology Review, cited,”Forbes, July 31, 2015. 301 Joseph A. Tainter, The Collapse of Complex Societies (Cambridge, UK: Cambridge University Press, 1988). 302 Jaron Larnie, Who Owns the Future? (New York: Simon & Schuster, 2003). 303 Jaron Lanier, (New York:, 2010) 26. 304 Interview in Forbes, October 4, 2018, with Kai-Fu Lee. 305 Moore, Gordon. “Cramming More Components onto Integrated Circuits (Reprint)” Proceedings of the IEEE. 86 (1): (January 2008) 82–85. 306 Ibid. 307 Ben Goertzel, “Infusing Advanced AGIs with Human Like Value Systems: Two Theses,” Journal of Evolutionary Technology vol 26 Issue 1, February 2016, p. 50–72. 308 Yuval Noah Harari, Homo Deus: A Brief History of Tomorrow (UK: Harper Collins, 2016 ). Harari calls for projects that will overcome death through creating artificial life, giving them a God-like status. 309 Giorgio Agamben, Homo Sacer (University of Stanford press, 1998); Zygmunt Bauman, 1989.

310 Lilly Kay, Who Wrote the Book of Life: A History of the Genetic Code (Stanford University Press, 2000) 327. 311 Daniel 2:43; Chapter 12, Seeing through the Singularity discusses the Techno Serpent and the unification of the Sefirot. 312 Lilly Kay, Who Wrote the Book of Life: A History of the Genetic Code (Stanford University Press, 2000) 327. 313 Ibid. 314 Frances Yates, The Occult Philosophy in the Elizabethan Age (London: Routledge Press, 1999). 2. She is referring especially to Gershom Scholem, Major Trends in Jewish Thoughts, 1941, and The Messianic Idea in Kabbalism, 1971. 315 Byron Sherwin, Kabbalah: An Introduction to Jewish Mysticism (New York: Raven Press, 2006); Kabbalah’s Relationship to Judaism, interview available online. 316 Michel Foucault, Security, Territory, Population, Note 14 2007; Society Must Be Defended: Lectures at the Collège de France, 1975–1976 (New York, NY: St. Martin’s Press, 2003); The History of Sexuality, Vol. 1: An Introduction, (Vintage Books, New York, 1980). 317 Dillon and Reid (2001). Dillon and Luis Lobo-Guerrero (2008). 318 Norbert Wiener, God and Golem Inc: A Comment on Certain Points where Cybernetics Impinges on Religion (Cambridge: MIT Press, 1964). 319 Dillon and Reid (2001). Dillon and Luis Lobo-Guerrero (2008). 320 Giorgio Agamben, The Coming Community (Minneapolis MN.: University of Minnesota Press, 1993). In Part XVI Outside, he provides this esoteric speculation, “Whatever is the figure of pure singularity. Whatever singularity has no identity, it is not determined with respect to a concept, but neither is it simply indeterminate; rather it is determined only through its relation to an idea, that is, to the totality of its possibilities.” 321 Voegelin, New Science of Politics (1952). 322 W. L. Wilmhurst, The Meaning of Masonry (Gramercy Books, 1995) p. 47; Éliphas Lévi Transcendental Magic: its Doctrine and Ritual Translated by Arthur Edward Waite (London: Rider, 1968); Herbert Stanley Redgrove, Alchemy: Ancient and Modern “Section 43: Bernard Trévisan”(1980) p. 54; Aleister Crowley, (Penguin, 1989); Aleister Crowley, , “Letter C.” (New Falcon Publications, 1991). 323 Georg Wilhelm Friedrich Hegel, The Phenomenology of Spirit or The Phenomenology of Mind, 1807 (University of Notre Dame Press, 2019). 324 Genesis 11:6. (KJV) 325 Genesis 11:7–8. (KJV)

CHAPTER 9: THE BLOCKCHAIN OF BEING God is God only so far as he knows himself: his self-knowledge is, further, a self-consciousness in man’s knowledge of God, which proceeds to man’s self-knowledge in God. —Friedrich Hegel, Encyclopedia of the Philosophical Sciences And God spake unto Noah, and to his sons with him, saying, And I, behold, I establish my covenant with you, and with your seed after you. —Genesis 9:8–9 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. —Exodus 3:14

If we can capture, in our mind’s eye, the “I AM THAT I AM”—who stands outside his creation and grants a particular human seed line, “your seed after you,” a unique covenant—then we have captured an essential aspect of cosmic order. We have captured the reality of being. Eric Vöegelin, the great 20th-century philosopher, refers to being as a philosophical concept that describes the fundamental structure and order of the world. Following the classical Greeks, Vöegelin defines being not as an object, “but a context of order in which are placed all experienced complexes of reality.” In this way, the Great Hierarchy of Being consists of four partners: God, Man, World, and Society. The individual man, as “part” of this “whole,” finds his own humanity in his participatory experiences and relations with the other partners of the hierarchy, and most especially in his relation to God, and the reality of being.326 Seeing through the Singularity has considered the covenant between God and

man from the perspective of Christian theology, biopolitics, and blockchains. We now consider blockchains within or in relation to the reality of being, and their associated political movements. To this end, we begin with Eric Vöegelin’s work, which by the 1940s became pregnant with the germ of an explosive revelation—namely, that “spiritual regeneration is the central problem of the age.”327 Especially in the West, Vöegelin identifies a “crisis of the spirit” that results from the influence of what he calls Gnosticism, which he defines as “the movement predicated upon the assumption that through human knowledge man has it within his capacity to fulfill himself within history.”328 According to Vöegelin, “The essence of Gnostic politics must be interpreted as a spiritual sickness, as a nosos in Plato’s sense of the term: a disturbance in the life of the spirit as distinct from mental illness in the sense of a psychopathology.”329 John O. East elaborates upon the political implications: Gnosticism is seen in its most virulent form in modern totalitarianism, Fascism and Communism. The totalitarian mind lusts for total control of all facets of human life, thought, and behavior. Its vision is boundless and its alleged wisdom knows no limits. The totalitarian proclaims to have unraveled the mystery of history, and he proceeds to ensconced himself as the self appointed elite who will direct mankind in the creation of an instant worldly paradise. Not surprisingly, an insatiable pride and a fascination for violence are his hallmarks. To Vöegelin, totalitarianism is the ultimate in the crisis of the spirit of the modern age.330 We have identified the same totalitarian impulse within the politics of the political left and right; it was present within the germ and subsequent development of modern democracy.331 We will now identify the totalitarian impulse within Gnosticism and its influence upon modern politics.

GOD & SINGULARITY The Great Hierarchy of Being consists of four partners: God, Man, World, and Society. God’s unique covenant, with a unique seedline (blockchain), operates within this grand design and purpose (logos). Here, notes Vöegelin, “is not a realm of darkness; to be sure, it is darkened by the all-too-human factor of the fall; but it is ennobled again by the Incarnation of God as the locus of fulfilled humanity within the limitations of creaturely being.”332 Vöegelin recognized that reality of being provides: An infinite potential for hope in the fact that Western Civilization … contain[s] as a positive force—however diluted and weak it may have become—the Christian idea of the singularity and spiritual dignity of the human soul.333 In sum, Christianity discovered the faith that saves man from the death of sin and lets him enter, as a new man, into the life of the spirit.334 Vöegelin explains, within God’s seedline (blockchain) “[I am] no longer … a mere link in the chain of generations” but the “spiritual center.”335 “The truth of Christianity,” says Vöegelin, “[b]reaks with the rhythm of existence; beyond temporal successes,” into the “supernatural destiny of man, the perfection through grace in the beyond. Man and mankind now have fulfillment, but it lies beyond nature.”336 His astounding conclusion: the “life of the spirit is the source of order in man and society.”337 THE SERPENT (GNOSTIC) BLOCKCHAIN & SINGULARITY Our last chapter asserted that the very nature of technology precludes it from overcoming man’s condition (death); nor, we argue, can technology subdue the reality of being. Therefore, the Singularity pursuit continues fundamentally within the world of the mind, through the manipulation of perception, particularity in regard to ontology.338 God put enmity between two seedlines (blockchains). Vöegelin notes that in counter distinction to God’s blockchain of being, an ancient and competing

blockchain of gnosis finds its modern philosophical and political expression in Frederick Hegel (1770–1831). Within this blockchain, Every single man is but a blind link in the chain of absolute necessity by which the world builds itself forth. The single man can elevate himself to dominance over an appreciable length of this chain only if he knows the direction in which the great necessity [i.e., the Geist of history] wants to move and if he learns from this knowledge to pronounce the magic words (die Zauberworte) that will evoke its shape (Gestalt).339 Vöegelin insists that Hegel’s Geist (spirit) of history operates in opposition to the reality of being. For Hegel, history operates like a machine, a machine that must end so a “new age” can begin. Hegel says the machine is moving toward “the point in history” from which man can grant “grace to himself,” to “save himself,” to perfect his condition, without the salvific Grace of God.340 The machine invites man to pronounce the magic words (invoke the egregore)341 that will spawn singularity (merger of the natural and supernatural). In Chapter 12, we uncover the sorcerer’s magic words and the enigma of the “ghost in the machine.” For now, we need to remember that “magic words” in themselves do not invoke an actual creative act. Rather, it is the invocation of appearances, of illusions. “Magic words” do not have the power to actually change the reality of being, but only our perception of being. If he is successful, then we are sorely misled. The sorcerer’s ability to bend the mind, I liken to Plato’s pronouncement, “whatever deceives men seems to produce a magical enchantment.”342 Likewise: Eros … is an awe-inspiring magician, sorcerer, and sophist. —Plato, Symposium 203d* Protagoras draws them from each of the cities through which he

passes, enchanting them with his voice just like Orpheus, and they follow his voice spellbound. —Plato, Protagoras 315a But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one. —Acts 8:9 (KJV) HEGEL: A METAPHYSICAL VIEW Hegel’s work was not only a continuation of the tradition of Gnostic and Hermetic scholarship, but also a contribution to an ongoing project in the history of ideas pioneered by such writers as Eric Vöegelin, Frances Yates, Antoine Faivre, Richard Popkin, Allan Debus, Betty Jo Teeter Dobbs, Paul Oskar Kristeller, D. P. Walker, Stephen McKnight, and Alison Coudert. These scholars argue that Gnostic Kabbalah has influenced such mainstream rationalist thinkers as Bacon, Descartes, Spinoza, Leibniz, and Newton and has played a “hitherto unappreciated role in the formation of the central ideas and ambitions of modern philosophy and science, particularly the modern project of the progressive scientific investigation and technological mastery of nature.”343 According to Vöegelin, Hegel’s monumental work, Phenomenology of Spirit (1807), embedded the Gnostic Kabalistic tradition within the philosophy and politics of the current age. Notably, Phänomenologie served as a grimoire, i.e., a magician’s book of spells and incantations, which takes as its main goal the transformation of the reality of being, through the transformation of philosophy, the “love of knowledge”—into the final complete possession of “real knowledge,” by means of his system of “absolute science.” Vöegelin notes, “No modern propaganda minister could have devised a more harmlesssounding, persuasively progressivist phrase as a screen for the enormity transacted behind it.”344

Charles Baudelaire further explains how the Phänomenologie inverts the reality of being as it: Admits no reality but consciousness … [Yet] since consciousness must be somebody’s consciousness of something, and neither God nor man is admitted as somebody or something, the consciousness must be conscious of itself. Its absolute reality is, therefore, properly identified as ‘the identity of identity and nonidentity.’ The substance becomes the subject, and the subject the substance, in the process of a consciousness that is immanent to itself … The reader would justly ask what a consciousness that is nobody’s consciousness could possibly be?345 The method by which Phänomenologie inverts the reality of being, is through the dialectic science.346 THE DIALECTIC SCIENCE: HUMAN PURIFICATION Earlier, we suggested the 19th-century Promethean impulse to achieve social utopia and human apotheosis would be done by joining process theory, Gnosticism, and modern technology (Darwinian synthesis). We will consider how the Phänomenologie extends that synthesis by means of Hegel’s teleological,“goal-directed,” eschatological account of human history (dialectical science). The dialectic science directs the 19th century synthesis toward the utopian world systems that await the Marxian total man and the Nietzschean last man. The dialectic science moves human consciousness toward the construction of a “United Nations that would subdue the Gnostic crisis of Western and westernized civilizations by legal procedures and that desires to build the divine kingdom of peace on earth.”347 The process of creating the earthly utopia requires human purification. Earlier, we identified, within discursive biopolitics, the impulse toward human purification—what Michel Foucault labels,“Secrets of Empire;”348 what Giorgio Agamben calls, the “hidden matrix” of modern politics.349

In Chapter 12, we uncover the “Secrets of Empire” and the “hidden matrix” of purification. Specifically, we uncover how the dialectic science is directed toward the creation of a divine earthly kingdom (Earthly Jerusalem). The dialectic science (goal-directed eschatology) requires human purification, ie., the elimination of the “outside cause.”350 One blockchain must “die” so the other can live. Man then “liberated” is prepared for self-sanctification and self-salvation.351 The Gnostic/Kabbalistic purification of life through death is the inversion of the Christian purification of death (sin) through life. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high352 THE SORCERER’S MAGIC WAND In Hegel’s Phänomenologie, the sorcerer operates the dialectic science—he directs man, “inexorably” toward the goal of self-salvation, through the inversion of the divine order. Indeed, he inverts any order that has an origin outside human consciousness—the very realm the sorcerer works to manipulate. The sorcerer also directs human consciousness, and the destiny of man, through the acolytes of Phänomenologie. Karl Marx: Philosophy makes no secret of it. The confession of Prometheus, ‘In a word, I hate all the gods,’ is its own confession, its own verdict against all gods heavenly and earthly who do not acknowledge human self-consciousness as the supreme deity. There shall be none beside it.353 Friedrich Nietzsche: Not only declared God “dead,” but claimed that “we” had “murdered” Him. Mankind, in this view, has finally gained the existential status not only to be

in a position to “kill God,” but also to grant itself “grace” and “salvation” via human reason alone.354 Katherine Hayles: [I]n the posthuman, there are no essential differences, or absolute demarcations, between bodily existence and computer simulation, cybernetic mechanism and biological organism, robot technology and human goals.355 Vöegelin draws our attention not only to the bio-political project that undergirds the “dialectic science” shared by the political left, right, and center. He boldly draws our attention to the sorcery embedded within the dialect science that employs the “magic word” and the “magic force”356 (Zauberworte and Zauberkraft, respectively). Consider again, the Phänomenologie blockchain: Every single man is but a blind link in the chain of absolute necessity by which the world builds itself forth. The single man can elevate himself to dominance over an appreciable length of this chain only if he knows the direction in which the great necessity [i.e., the Geist of history] wants to move and if he learns from this knowledge to pronounce the magic words (die Zauberworte) that will evoke its shape (Gestalt).357 Geist can be translated as “mind” or “spirit” in the cultural sense, the “spirit of the age” (“Zeitgeist”). Gestalt (plural: Gestalten) means the present historical configuration of events as the Geist inexorably evolves toward the fulfillment of its final “absolute necessity,” at which point—in its final Gestalt, the complete identity of absolute Self and absolute Idea—world history ends; and a “new age” of Man, “standing alone,” begins, because Man is now “alone.” Hegel says that we arrive at the point in history where Man can grant “grace to himself,” to “save himself,” to perfect the human condition, without the salvific Grace of God.358

We must bear in mind, the sorcerer cannot actually escape from the reality of being. In Hegel’s alternative reality, man: Has become a nothing; he has no reality of his own; he is a blind particle in a process of the world which has the monopoly of real reality and real meaning. [Note it is not the world that has meaning; only its process has meaning.] In order to raise himself from nothing to something, the blind particle must become a seeing particle. But even if the particle has gained sight, it sees nothing but the direction in which the process is moving … And yet, to Hegel something important has been gained: the nothing that has raised itself to a something has become, if not a man, at least a sorcerer who can evoke, if not the reality of history, at least its shape (Geist).359 THE POLITICS OF COSMIC INVERSION The Singularity, however defined, exists in a post-human world. Man will have reached salvation and perfection, either through grace from beyond, or through gnosis “which proceeds from man’s self-knowledge in God.” Hegel said it thus: God is God only so far as he knows himself: his self-knowledge is, further, a self-consciousness in man’s knowledge of God, which proceeds to man’s self-knowledge in God. —Hegel, Encyclopedia of the Philosophical Sciences According to Vöegelin, the Gnostic path to self-salvation (singularity) requires a particular mode of political action. Gnostic politics “consists in radical disruption of the old world; the coercive institutions of the old world —the organized power of the state and the bureaucracy—would have to be eliminated.” Vöegelin continues: As to what this perfect life is supposed to look like, nothing at all is

said, because we ourselves still belong to the generation of destruction; we can help the world toward perfection by the annihilation of the old world, but the knowledge of the new life is that it is to be created for the generation liberated by our actions.360 Because the pursuit of singularity assumes the Gnostic mode of politics, we can expect to see permanent war against people, institutions, and the reality of being. Since the concrete order of reality must be overcome through the permanent revolution of gnosis, there will be what Vöegelin calls “a cancerous ulcer in the body of reality; it is the death of a civilization if it is not stopped by stronger formative forces.”361 Because this path onto singularity requires a politics of faith in redemption through action, what the National Socialist Gnostics called the “will that does not see,” we will continue to see “revolutionary action, swelling from the promise of transfigured man.”362–what the Communists call the total man.363 As we come to identify how the “dialectic science” operates, and the common political origins of those operations, we also come to identify a common agenda. Ideologically, the Communist International (left) and National Socialism (right) are variations of the same Kabalistic state collectivizing theme.364 For the mass engendering of the Communist consciousness a transmutation of human beings in the mass is necessary, an alteration such as can only be caused by the experience of revolution. Thus revolution is necessary not only for overturning the dominant classes but above all for the overthrowing class to reach the point where it “gets rid of the old filth.365 In this way, Nazi professor of constitutional law Carl Schmitt noted, “On the occasion of his examining the brutality of the regime, the identical formula as in Marx: ‘Out with the filth!’”366 In this way, Katherine Hayles’ transhumanist agenda367 demands the transvaluation of ontology, in other words, “Out with the filth.” To make the

post-human live, humans must die.368 The Politics of Cosmic Inversion is the permanent revolution, to get rid of the old filth, to eliminate the “outside cause,” to invert the reality of being (John 1:1), the logos made flesh, who purifies death (sin) onto life. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high. —Hebrews 1:3 (ESV)

326 Eric Vöegelin, “Order and History,” The Collected Works of Eric Vöegelin, Volumes 14–18. 327 Eric Vöegelin, From Enlightenment to Revolution (1975) 85. 328 Ibid. 329 Eric Vöegelin, “Gnostic Politics” The Collected Works of Eric Vöegelin, Volume 10: Published Essays, 1952–1952 (U. of Missouri Press, 2000) 225. 330 John O. East, “The Conservative Thought of Eric Vöegelin,” The Imaginative Conservative, April, 21, 2016. Also, see Agamben on the concept of totalitarianism in Homer Sacer. 331 Giorgio Agamben, Homo Sacer: Sovereign Power and Bare Life (Stanford University Press, 1998). 332 Eric Vöegelin, “Gnostic Politics” The Collected Works of Eric Vöegelin, Volume 10: Published Essays, 1952–1952 (U. of Missouri Press, 2000) 225. 333 Journal of Politics, Vol. 6 (1944) 202. 334 Order and History, 131. 335 From Enlightenment to Revolution (1975) 96. 336 The New Science of Politics (1952) 119–20. 337 The New Science of Politics, 131. 338 Cosmic inversion. 339 G. W. F. Hegel, MS, Fortsetzung des “Systems der Sittlichkeit,” c. 1804–1806. 340 Eric Vöegelin, “On Hegel: A Study in Sorcery,” Collected Works Vol. 12, 1990. 341 Egregore (also egregor) is an occult concept representing a “thoughtform” or “collective group mind,” an autonomous psychic entity made up of, and influencing, the thoughts of a group of people. The symbiotic relationship between an egregore and its group has been compared to the more recent, non-occult concepts of the corporation (as a legal entity) and the meme. 342 Michelle Gellrich, “Socratic Magic: Enchantment, Irony, and Persuasion in Plato’s Dialogues,” The Classical World Vol. 87, No. 4 (Mar.–Apr., 1994), p. 275–307. 343 Glen Alexander, McGee, Hegel and the Hermetic Tradition (Cornell University Press, 2000). 344 Eric Vöegelin, “Wisdom and the Magic of the Extreme,” Collected Works, Vol. 12, 1990. 345 Charles Baudelaire, “Au lecteur,” introducing the Fleurs du Mal, 1857. 346 i.e., the inversion of cosmic order. Reality is inverted through the creation of an alternative reality. 347 Eric Vöegelin, “Gnostic Politics” The Collected Works of Eric Vöegelin, Volume 10: Published Essays, 1952–1952 (U. of Missouri Press, 2000) 236. 348 Michel Foucault, Security, Territory, Population, pp. 55–86, pp. 83–84, note 27, 2007; Michel Foucault, Lectures at the College de France, 1977–78: Security, Territory, Population, 200, p. 1–17. Michel Foucault: Society Must Be Defended Lectures at the Collège de France 1975–1976 p. 243 (2003); dispositif de securite (machine or apparatus). The History of Sexuality Volume 1, p. 137.

349 Giorgio Agamben, 1998; he also refers to the “hidden paradigm of the political science of modernity” (1998, 123); and to the “hidden matrix” (ibid., 175). Agamben, Homo Sacer. Note: For Agamben, sovereign power is a maneuver which expresses the logic of sovereign law, not a metaphysics of power. 350 Chapter 12, Seeing through the Singularity. 351 Eric Vöegelin, “Gnostic Politics” The Collected Works of Eric Vöegelin, Volume 10: Published Essays, 1952–1952 (U. of Missouri Press, 2000) 236. 352 Hebrews 1:3. (ESV) 353 Karl Marx, Doctoral Dissertation, 1840–41 (quoting a passage from Aeschylus’ Prometheus Bound). According to Vöegelin: “In his youthful years Marx had concerned himself, in The German Ideology of 1845–1846, with the generation of the New Man (used synonymously with: total man, socialist man, superman). The new, transfigured person is to be created in the experience of revolutionary action. For the mass engendering of the Communist consciousness a transmutation of human beings in the mass is necessary, an alteration such as can only be caused by the experience of revolution” Gnostic Politics, 236. 354 Analysis extracted from Friedrich Nietzsche, Thus Spoke Zarathustra, Prologue, The Portable Nietzsche. trans. Walter Kaufmann (New York: Penguin, 1954). 355 N. Katherine Hayles, How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics (Chicago: University of Chicago Press, 1999). 356 Seeing through the Singularity has employed the concept Egregore (also egregor) is an occult concept representing a “thoughtform” or “collective group mind,” an autonomous psychic entity made up of, and influencing, the thoughts of a group of people. The symbiotic relationship between an egregore and its group has been compared to the more recent, non-occult concepts of the corporation (as a legal entity) and the meme. 357 G. W. F. Hegel, MS, Fortsetzung des “Systems der Sittlichkeit,” c. 1804–06. 358 Jean F. Drew, “Hegel as Sorcerer: The “Science” of Second Realities and the “Death” of God,”Free Republic, 2008. 359 Ibid. 360 Gnostic Politics, 227. 361 Ibid. 362 Ibid. 363 Ibid. 364 One of the most insightful films about the social context and psycho-sexual etiology of an emergent Nazi psychological profile, is the 1969 classic film The Damned starring Dirk Bogarde. If anyone doubts the Leftist/Corporate affiliation with Nazi fascism, this rare film will help to remedy this misconception. Nazi fascism is not akin to race per se, but is rather a psychological profile evident by degree among all peoples. 365 Gnostic Politics, 228. 366 Ibid., 227.

367 N. Katherine Hayles, How We Became Posthuman (1999). 368 To extend Agamben and Foucault’s observations on biopolitics and human purification. Michael Foucault, Security, Territory, Population (2007); Society Must be Defended (New York: St. Martin’s Press, 2003); The History of Sexuality (Vintage Books, 1980); Girgio Agamben, Homo sacer (Stanford University Press, 1998).

CHAPTER 10: THE END OF COSMIC INVERSION Christianity inverts nature, and is hostile to life. —Friedrich Nietzsche, The Antichrist, 1895 An adept must train himself to think backwards by external means. —Aleister Crowley, Book of Magick, 1913 Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! —Isaiah 5:20 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient. —Romans 1:28

THE COSMIC CONTEXT The central theme of Seeing through the Singularity concerns the manipulation and directing of human consciousness toward the creation of a New World Order. The Gnostic Kabbalists that are birthing this order aim to shape the human perception of reality, through occult practices and spell casting, in order to physically manifest the spiritual.369 An extreme example of merging the natural and supernatural is the employment of quantum entanglement technology e.g., CERN. Through science and religion/magic (alchemy) Kabbalists want to physicalize the supernatural into our reality. The meta-historical processes used thus far include the propagation of Heliocentrism, Darwinism, and finally

Dispensationalism, in an effort to physicalize prophecy370 and to veil creation, intention, and order (logos). Transcendental Alchemy is the meta-historical inversion and revaluation of cosmic order, through the control of human perception.371 Ultimately, the process requires the captivation of humanity’s collective perception to open gateways between the physical and spiritual worlds.372 The Kabbalists (alchemists) need humanity to believe that matter is literally affected by perception, which is at the center of quantum entanglement. Eric Vöegelin notes how the “new science” that was spawned in the late 16th century began to underrate and neglect the concern for experience of the spirit. Scientists, the newly anointed demigods, began to invert the cosmic order by reordering mass perception. In time, nobody dared even to broach questions of a metaphysical nature. The results of this development lie before us today in the form of the scientistic creed, which is characterized by three principal dogmas: (1) the assumption that the mathematized science of natural phenomena is a model science to which all other sciences ought to conform; (2) that all realms of being are accessible to the methods of the sciences of phenomena; and (3) that all reality that is not accessible to sciences of phenomena is either irrelevant or, in the more radical form of the dogma, illusionary. The creed implies two great denials: It denies the dignity of science to the quest for substance in nature, in man and society, as well as in transcendental reality; and, in the more radical form, it denies the reality of substance.373 The reordering began with the Copernican assumption that the sun was the center of our planetary system: “In the theory of Copernicus we can discern the tendency to assume an absolute space of which the sun is the ontologically real center; but this tendency is secondary to the predominant motivation of simplifying the

mathematical description of planetary movements. The problems of scientific description and of ontology were clearly distinguished.”374 Wolfgang Smith argues: There are two ways the cosmic order can be perceived. Heliocentrism (sun as center) arose not from senses, but from intellect, because it is the cosmic manifestation of God, it gives light, it gives being to the universe. It has truths, but from the perspective of physics, it is false.375 Leibniz’s similarly argued: From the point of view of logic there is no opposition between the Copernican and the Ptolemaic systems; the choice of heliocentric or geocentric coordinates is equivalent; the greater descriptive simplicity of the Copernican system does not imply the proposition that the movements as described by it are real in an ontological sense.376 Giordano Bruno also reacted against these assumptions, noting, “Substance and being are separate and independent of quantity.”377 Vöegelin notes that “scientism, defined as the attempt to treat substance (including man in society and history) as if it were a phenomenon, is a decisive ingredient in modern intellectual movements like positivism and neopositivism, and, in particular, in modern political mass movements.” Vöegelin continues: Like Communism and National Socialism. If we read, for instance, a sentence like Lenin’s to the effect that the meaning of history consists in the dialectical transformation of “the thing-in-itself into the thing-for-us, of the essence of things into phenomena,” we have almost to the letter the scientistic inversion of Bruno’s restorative distinction between phenomena and spiritual substance.378

Famed Kabbalist Isaac Newton, it turns out, needed to assume the existence of absolute space and absolute motion in order to maintain his first law of motion, which requires a relativistic position on cosmology. Newton envisages absolute space as an absolute order of “places”; this order of places is a“primary” system to which motion ultimately can be referred; only “translations out of those places” are truly absolute motions. Since, however, these absolute places cannot be observed by the senses, the question arises to what purpose we should assume their existence?379 The effect of these assumptions upon the cosmological worldview have been to fill the infinity of space in the universe with matter and its mechanism. The effect, says Vöegelin, no mystery was left in the existence of the cosmos: “Into its remotes recesses the universe would be known as a configuration of matter.” Hence, the inversion of logos,380 spirit becomes matter: God, indeed, would be shut out from His creation. If the nature revealed by the new science was the nature of the cosmos, there was, indeed, no use for the “hypothesis” of God. 381 The social outcome of cosmic inversion has been totalizing: The damage of scientism is done. As a philosophical friend aptly phrased it, the insane have succeeded in locking the sane in the asylum. From this asylum no physical escape is possible; as a consequence of the interlocking of science and social power, the political tentacles of scientistic civilization reach into every nook and corner of an industrialized society, and with increasing effectiveness they stretch over the whole globe.382 For Vöegelin, “the expansion of the will to power from the realm of the phenomena to that of substance, or the attempt to operate in the realm of

substance pragmatically as if it were the realm of phenomena, is the very definition of magic.”383 He continues: The climax of this outburst is the magic dream of creating the Superman, the man-made being that will succeed the sorry creature of God’s making; this is the great dream that first appeared imaginatively in the works of Condorcet, Comte, Marx, and Nietzsche, and later pragmatically in the Communist and National Socialist movements.384 Once the cosmos was materialized and transvalued, time itself was inverted. Newton’s infinitely expanding cosmos opened the door to process theory (Darwinism), which needed an indefinite number of years to explain away the complete dearth of empirical evidence in the fossil record.385 The new cosmology also reinforced Hegel’s invocation of the egregore of process theory,386 with an “exposition of the coming to be of knowledge,” in which he describes a sequential progression in human affairs, from inanimate objects, to animate creatures, to human beings.387 This is compared to Charles Darwin’s evolutionary theory.388 However, unlike Darwin, Hegel thought that organisms had agency in choosing to develop along this progression by collaborating with other organisms.389 Hegel understood this to be a linear process of natural development with a predetermined end.390 He viewed this end teleologically as its ultimate purpose and destiny.391 THE SCIENCE OF SECOND REALITIES Eric Vöegelin notes how Hegel’s system of absolute science inverts the operation of reality in order to effectively invert mass perception, this involves: 1. The creation of an alternative reality that appears to operate in reality. 2. The operation of the alternative reality has to escape critical control and judgment by the criteria of reality.392

So, what is reality? It is the classical Greek and Christian description of the context in which human existence is actually experienced and lived. The human condition is specified by man’s participation in a Great Hierarchy of Being, the cosmic order,393 that extends beyond, encompasses, and shapes man. The individual man, as “part” of this “whole,” finds his own humanity in his participatory experiences and relations with the other partners of the hierarchy, and most especially in his relation to God.394 Hegel wishes to invert the operation (perception) of reality with a plausible alternative reality. The first “partner” of the Great Hierarchy, God, therefore was inverted.395 This was necessary in order to make room for the inverted Christ for the New Age.396 With God “gone,” man himself becomes a pure abstraction, hence, an ideologically malleable entity. “Not only does Hegel’s system invert the cosmic order, but also any sense of “objective reality.” The “world” is drawn into the sorcerer’s consciousness as conceptualizations only, as Gestalten, “shapes.” Once the sorcerer possesses the historical “shapes” in his consciousness, he has no further need of “the world,” of evidence from the actual experience of the world. Thus “he intends to “eclipse” such experience by the force of reason alone, dispensing with human existential experience altogether through the power of “magical” imagination which of course altogether destroys any avenue of critical judgment from the First Reality, which happily satisfies criterion.”397 MIRRORING THE COSMOS Hegel’s “dialectic science” demonstrates the convergence of science and religion/magic (alchemy) practiced on a meta-historical level. Hegel the “sorcerer” wants to eclipse our image of reality by presenting a plausible alternative reality. In the words of HP Blavatsky, “We shall, unlike Achamedices, need neither fulcrum of lever, but we shall move the world.”398 Blavasky said that we need no mechanical or physical method to bring about the New Age. Rather, it is a spiritual process of applied pressure and forces. It is about opening spiritual gateways. In fact, opening gateways between the physical and spiritual worlds from our material reality is the New Age. The aim of the New Age is to get man to transcend the natural into the spiritual, where they can be as gods.399

Giordano Bruno explained cosmic inversion in terms of a cosmic mirror: Thus differs the vision of the eye from the vision of the spirit, like a seeing mirror from a mirror which does not see; for the spirit is an illuminated and informed mirror, it is both the light and the mirror, and in the spirit of the object and the subject of perception are one.400 Cosmic mirroring has links to the law of attraction, quantum physics, and the holographic universe theory. These concepts have been popularized by University of London physicist David Bohm, and Stanford University neurophysiologist Karl Pribram.401 Mirroring has fascinated people since antiquity. Crossing the mirror, like a portal between two worlds, Alice entered the Wonderland. The recognition of an object as a mirror depends upon the power of reflection of the light that the object holds. According to the understanding of the ancients, every surface polished is a mirror since it can reflect light with more or less intensity. Cosmic mirroring involves sun veneration. Conceptually, the sun must be the center of the cosmos, HP Blavatsky explains: In ancient symbolism it was always the SUN (though the Spiritual, not the visible, Sun was meant), that was supposed to send forth the chief Saviours and Avatars. Hence the connecting link between the Buddhas, the Avatars, and so many other incarnations of the highest SEVEN. The closer the approach to one’s Prototype, “in Heaven,” the better for the mortal whose personality was chosen, by his own personal deity (the seventh principle), as its terrestrial abode.402 The practice assumes that seven principles of man correspond to the seven elements in the cosmos, which is itself a mirror. The microcosm that exists in the macrocosm—the one, the less, mirrors the other, the greater. Therefore, each of the corresponding elements can blossom forth to the divine since

matter is simply crystallized spirit. According to Van Helmont, “Man is the mirror of the universe, and his triple nature stands in relationship to all things.”403 In the book Esoteric Medicine and Practical Magic, Samael Aun Weor explains that the proper invocation for the Angel Azrael requires the mirror of the Tetragrammaton. The invoker must appear unworthy, and implore, saying, “I am a miserable slug from the mud of the world.” In order to have contact with the “Father of all the lights,” one is to repeat variations of magic words in successive order, such as, “O father of mine,” “O Isis,” “Saidic Mother,” and “Metatron.”404 Metatron, we will see in Chapter 12, from the Sefirot, is an inverted Christ figure who will rule the world from Jerusalem. In regard to scrying, Weor explains that to pierce the clouds, and see through to another world, use the Hebrew name “GAHOACHMA.”405 BIOPOWER, PURIFICATION, AND COSMIC INVERSION According to Michel Foucault, Biopolitics is social control of bodies by institutions.406 Human affairs can be depicted as a biopolitical (seed) war; that does not lend itself to rational discourse.407 He says that “rumbling away” beneath political power is a “silent,”408 “secret,”409 “primitive and permanent”410 war that consists of power relations between social groups.411 Foucault explains: It will become the discourse of a battle that has to be waged not between races, but by a race that is portrayed as the one true race, the race that holds power and is entitled to define the norm, and against those who deviate from that norm, against those who pose a threat to the biological heritage.412 In this passage, Foucault draws a distinction between a binary of race war (competing blockchains), and a single race, who must purge deviants for the sake of purification. Giorgio Agamben identifies the impulse toward purification as the “hidden matrix” of modern society.413 He notes,“The state, seeking to purge the abnormal from its body, can remove citizenship and kill without committing

a crime.”414 Our modern version of government masks its nature and intent, through: The presentation in the national media, both in the electronic medium-television and radio, especially in the written press as the modicum of efficiency, fiscal optimization, responsibility, a fiscal rigorousness and also a public discourse of government solidarity emerges and social consensus is emphasized on all these four points.415 The biopolitics of purification inverts life, when it defines life as something that needs to be securitized and eliminated for the sake of life.416 We may extend purification to the cleansing of consciousness. For example, Blavasky’s Secret Doctrine makes a link between purification, consciousness, and cosmic inversion: For, with every effort of will toward purification and unity with that “Self-god,” one of the lower rays breaks and the spiritual entity of man is drawn higher and ever higher to the ray that supersedes the first, until, from ray to ray, the inner man is drawn into the one and highest beam of the Parent-SUN.417 Similarly, Franz Bardon notes: A magic mirror is to serve in connection with evocations and in what way it may facilitate that work … Moreover, the magic mirror may replace a telephone. For this purpose the fluid condenser must be charged with the Askasha and a timeless and spaceless state has to be created by the force of concentration. The evocation then has to be spoken into the mirror. The magic mirror thus becomes an astral channel of communication.418

Bardon explains the connection of the mirror with human consciousness; it is a tool for meditation, reflection, and gathering information from the unconscious to the gateways of the astral universe. The most important consideration is proper cleansing.419 The biopolitics of purification, in this sense, has the potential to be used by one group against the consciousness of another. THE BLACK MASS: HOLY INVERSION The Black Mass ritual is characterized by an inversion of the Traditional Latin Mass practiced by the Roman Catholic Church. Its various liturgies follow the outline of the Liturgy of the Word (logos), Offertory, Liturgy of the Eucharist, and Benediction, which developed into the Mass.420 Church Fathers described heretical groups practicing their own versions of the Mass. Some of these rituals were bizarre and sexual. In the fourth century AD, the Borborites, a Gnostic sect, performed the Eucharist by smearing their hands with menstrual blood, semen, and excrement, then consuming it as the blood and body of Christ. When one of the women in their church was menstruating, the congregation would consume her blood as part of the sacred ritual.421 The inversion of the Christian liturgy, in which Gnostics smear and consume blood, semen, excrement, etc., provides insight into the Gnostic politics that would later emerge. Eric Vöegelin comments, “The essence of Gnostic politics must be interpreted as a spiritual sickness, as a nosos … a disturbance in the life of the spirit as distinct from mental illness in the sense of psychology.”422 During the 17th century, Catherine Monvoisin and the priest Étienne Guibourg performed “Black Masses” for Madame de Montespan. The criminal investigation—L’affaire des poisons (“Affair of the Poisons”) revealed many details. It was a Roman Catholic Mass, modified according to certain formulas such as The Grimoire of Pope Honorius, featuring the King’s mistress lying naked upon the altar with the chalice on her bare stomach, and holding a black candle in each of her outstretched arms. The Host was consecrated on her body.423

In each case, glory is removed from Christ and given to his adversary. “Satanas” as a name for Satan appears in Latin texts associated with Satanism and witchcraft, such was the middle age pact with the Devil written by Urbain Grandier. Both Black Masses end with the Latin expression “Ave, Satanas!”—meaning either “Welcome, Satan!” or “Hail, Satan!” Expressing the inverted statement made by Jesus to Satan in the Latin Vulgate Bible (Matthew 4:10), “Vade, Satanas!”— “Go away, Satan!”424 THE LAW OF REVERSAL Famed ceremonial magician Aleister Crowley is remembered by what his followers put into practice, the Occult Law of Reversal. For those seeking power, fame, control of the spiritual realm, spell casting, and the ability to know the past, present, and future, he extolled the practice of inversion.425 With intensity, one must practice talking, walking, and thinking backwards— practices prohibited by the Holy Bible.426 Thou shalt not learn to do after the abominations of those nations. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch. Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the Lord: and because of these abominations the Lord thy God doth drive them out from before thee.427 In his quest for spiritual enlightenment, Crowley also used drugs, meditation, and sex rituals to form a system of sex-magick. Within this system, devotees claim that drugs, visualization, and frenzied sex cause them to merge with their chosen deity. In one ritual, Crowley identified himself as Jesus Christ, and famously positioned himself like Christ on the Cross.428 Crowley’s mock crucifixion mimics Lucifer’s rebellion, which is recounted in Isaiah Chapter 14. It constitutes a reenactment of the Fallen Angel’s attempt to invert Heaven and

be worshiped as God. It is a ceremonial imitation of Lucifer’s mutiny and represents a victory in which God is eclipsed.429 Sometimes, Crowley himself was worshiped as God. At other times, Crowley identified himself as Satan or Horus and encouraged his disciples to venerate him. Crowley selected the pharaonic gods for rituals because a statue of Horus at the Cairo Museum had the catalogue number of 666 and he saw this as a sign from Lucifer.430 The notion of Satanism is essential to understanding cosmic inversion.431 Cosmic inversion involves replacing God with something else as an object of veneration.432 In this sense, it does not matter what replaces God so long as the Christian Deity and his order (logos) is inverted in the hearts and minds of followers. The end of cosmic inversion is the preparation of the world for the acceptance of the Antichrist (John 1:1 Inverted). The inversion the world receives. I have come in My Father’s name, and you do not receive Me; if another comes in his own name, him you will receive. —John 5:43 Crowley called his new religion “Crowleyanity.” In preparation of the final Antichrist Crowley presented himself as an Antichrist by replacing Christ with himself, then having his followers venerate him as the Messiah.433 He further invoked the Antichrist in The Book of the Law. Written at a time when Crowley was openly referring to himself as The Great Beast 666, he wrote, “With my hawk’s head I peck at the eyes of Jesus.” It is where he invoked the egregore, “Do what thy will shall be the whole of the law.” The book called for a New Age of global conflict, constant bloodshed, and the eventual destruction of Christianity in a Battle of Armageddon.434 In his obsession to ignite The Campaign of Armageddon,435 and overturn Christianity, Crowley adopted Atheism, Communism, and Fascism. Just after World War I, Crowley wrote to the newly installed Communist government in Moscow and offered his services as propaganda minister for Atheism with the express intent of deriding Christianity.436

Crowley’s prophecies depicted in The Book of the Law have affinities to a book of quotes entitled Hitler Speaks. Crowley’s later disciples adopted many elements of Fascism and Nazi occultism as part of fulfilling the agenda. One of Crowley’s German followers was Nazi Matha Kunzel, who noted that Hitler was following Crowley’s principles. The British occult writer Gerald Suster speculated that the rise of totalitarian despots in the 20th century were a fulfillment of Crowley’s forecasts concerning the Campaign of Armageddon that would eventually topple Christianity.437 In like manner, the current movement of Collectivism, that has fused Fascism and Communism, continues to move humanity toward Armageddon.438 A parting thought: Crowley had an early, I believe lifetime, association with financiers also associated with the Plymouth Brethren. These associations included and extended to John Nelson Darby, C. I. Scofield, Harry A. Ironside, Lewis Sperry Chafer, William R. Newell, and Miles J. Stanford; dispensationalists and premillennialists who affirm a future, literal 1,000-year reign of Jesus Christ (Revelation 21). These associations claim that the millennial kingdom will be theocratic in nature and not mainly soteriological..439 Collectively these forces ensure The Campaign of Armageddon will be be waged upon every front.440 EARTHLY JERUSALEM As Vöegelin notes, the system of beliefs predicated upon an Earthly Jerusalem is the product of an inverted reality: Because nature transformed by the spirit - the “reality” of the gnostic is not the reality of the philosophical knowledge of order; and yet the gnostic politician talks about it and operates within it as if it were reality in the normal sense of the term. Therefore, for the sake of resolving this fundamental difficulty, in the analysis of symptoms that follows, the expression “dream reality” will be used as a shorthand for gnostic reality.441 For Vöegelin, the erection of the kingdom of God on earth is an inversion of Christ’s clear preaching: “My kingdom is not of this world.”

This Christian tension between created and divine, between the limits of being and transfiguration by grace in death, gets dissolved into an immanent historical process that embraces world and superworld as temporally unfolding eons. And this immanentization dissolves even in the symbol of “heaven” inasmuch as it is a materialist paradise for the mystery of the beatific vision of God in death and then against this “lowly image” calls for temporal realization of the eternal Kingdom as its spiritual interpretation.442 In order for the earthly kingdom to be made manifest, a radical disruption of the old world is required; the organized power of the state and bureaucracy would have to be eliminated.443 Thus, the politics of cosmic inversion: The actual goal of this dream reality is permanent revolution through evolutionary and ordered procedure under the United Nations, that would subdue the gnostic crisis of Western and westernized civilizations by legal procedures and that desires to build the divine kingdom of peace on earth at a whole cost.444 To this end, biopolitics synthesizes these disparate ideologies : To this end, the National Socialist integrated social Darwinist ideas along with nationalist ideologies. It took up anthropological, biological, and medical concepts and simultaneously stimulated the production of theories and empirical work in these disciplines.445 In the period between World War I and II, a relationship blossomed in seemingly ideologically and politically antagonistic camps. It emerged in the projects of the “New Soviet Man” under Stalin, but also in the eugenic practices of liberal democracies. German racial hygienists were in close scientific contact with geneticists around the world and American sterilization programs that promoted their political positions.446 Like the Nazi

regime, Stalinist ideologues sought to use new scientific knowledge and technological options for purification, to “refine” and “ennoble” the Soviet people. This peculiar idea of the creation of the superman by revolutionary blood-intoxication shows how closely the more recent Gnostics are related to each other, even if they battle each other on the historical scene. The Marxian blood-intoxication belongs to the same symbolic type as the National Socialist mystique that permitted the man of the millennium to be formed by the chemistry of blood and soil.447 Biopolitical purification not only crossed national boundaries; it was also supported by nonstate actors and social movements. The Rockefeller Foundation, which played a significant role in funding the rise of molecular biology in the United States in the 1930s, expected this science to produce new knowledge and instruments of social control and to be able to steer and to optimize human behavior.448 The end of cosmic inversion is the world-wide acceptance of the Antichrist. The fusion of Fascism and Communism (Collectivism) works to complete the Gnostic Kabbalist project of the utopian world system, centered in Jerusalem. In the final chapter we see Rabinic and Christian leaders, under the auspices of Communitarian elite rule, focus collective consciousness toward the manifestation of interdimensional entities into our reality. The agenda includes the purification of the world through the extermination of “Edomites,” what practitioners of Kabbalah call Christians. In the next chapter we will consider the significance of Edom.

369 What Hegel calls “magic words” what we have termed, egregore (also egregor) is an occult concept representing a “thoughtform” or “collective group mind,” an autonomous psychic entity made up of, and influencing, the thoughts of a group of people. The symbiotic relationship between an egregore and its group has been compared to the more recent, non-occult concepts of the corporation (as a legal entity) and the meme. 370 Epistemic communities that advance Armageddon to initiate singularity . 371 According to Raschke, transcendental alchemy is the ultimate inversion of good and evil. Carl Raschke, Postmodernism and the Revolution in Religious Theory: Toward a Semiotics of the Event (Charlottesville: University of Virginia Press, 2012); Carl Raschke, The End of Theology (Denver CO: The Davies Group Publishers, 2000). 372 The ultimate aim of cosmic inversion and the establishment of a New World Order. 373 Eric Vöegelin, “The Origins of Scientism” Social Research Vol. 15, No. 4 (Published by: The Johns Hopkins University Press, 1948) p. 462–494. 374 Ibid. 375 An Interview with Wolfgang Smith. April 18, 2018 PSIF News, Dr. Wolfgang Smith discusses his most recent insights on physics, cosmology, and philosophy. 376 Leibniz, Specimen Dynamicus (1695) 3:321. 377 Bruno, De la causa, principio et uno, Fifth Dialogue, in Opere Italiane (Göttingen: Dieterichsche Universitätsbuchhandlung, 1888), 1:285, 282. 378 Eric Vöegelin, The Origins of Scientism, 169–170. 379 The Origins of Scientism, 177–178. 380 Again, logos cannot be inverted. However, our perception of reality can be inverted. 381 Ibid, 176. 382 Ibid, 196. 383 Ibid, 191. 384 Ibid. 385 The door was opened, not only to an infinitely expanding universe, but to T-symmetry or time reversal symmetry, the theoretical symmetry of physical laws under the transformation of time reversal: T : t ↦ − t. {\displaystyle T:t\mapsto -t.}. 386 Hegel’s magic word. See also egregore (also egregor) is an occult concept representing a “thoughtform” or “collective group mind,” an autonomous psychic entity made up of, and influencing, the thoughts of a group of people. The symbiotic relationship between an egregore and its group has been compared to the more recent, non-occult concepts of the corporation (as a legal entity) and the meme. 387 G. A. Dunn, G.A.; W. Irwin, Avatar and Philosophy: Learning to See. The Blackwell Philosophy and Pop Culture Series (Wiley, 2014). 388 Dunn & Irwin, In the Spirit of Hegel. (Oxford University Press, 1985) 139.

389 Ibid. 390 Solomon, R.C. (1985); Rorty, R. (1998); Truth and Progress: Philosophical Papers, Philosophical papers (Cambridge University Press, 1985; 1998). 391 Rorty, 1998; Magee, 2010, p. 30, p. 86. 392 Ibid. 393 See Chapter 9, Seeing through the Singularity, “The Blockchain of Being.” 394 Jean F. Drew, “Hegel as Sorcerer: The “Science” of Second Realities and the “Death” of God,” Free Republic, 2008. 395 Again, God cannot be inverted, only the perception of God. 396 The Antichrist. 397 Jean F. Drew, “Hegel as Sorcerer: The “Science” of Second Realities and the “Death” of God,” Free Republic, 2008. 398 HP Blavatsky The Secret Doctrine, Volume 1, Section 16, p. 639–9. 399 Ibid. This is the essence of Kabbalah, See Chapter 12. 400 Bruno, De compositione imaginum, I,1, in Opera Latina (Florence,1889) 2–119. 401 David Bohm, The Undivided Universe: An ontological interpretation of quantum theory, with B.J. Hiley (London: Routledge, 1993); Karl Pribram, Brain and perception: holonomy and structure in figural processing (Stanford University Press, 1991). 402 HP Blavatsky The Secret Doctrine, Volume 1, Section 16, p. 639–9. 403 Cited by H.P. Blavatsky, Isis Unveiled, 1–213. 404 Samael Aun Weor, Esoteric Medicine and Practical Magic (Glorian Publishing, 1978). 405 Ibid. 406 Michel Foucault: Society Must Be Defended Lectures at the Collège de France 1975–1976, p. 243 (2003). The “controllers” operate the Dispositif de Securite (machine or apparatus). 407 Michel Foucault, Security, Territory, Population, Note 14, 2007, p. 296, p. 308. 408 Michel Foucault, Society Must Be Defended: Lectures at the Collège de France, 1975–1976 (New York, NY: St. Martin’s Press, 2003) p. 17. 409 Ibid., 51. 410 Ibid, 47. 411 Ibid, 50. 412 Michel Foucault, The History of Sexuality, Vol. 1: An Introduction, (Vintage Books, New York, 1980) 61. 413 Giorgio Agamben, Homer Sacer 1998; he also refers to the “hidden paradigm of the political science of modernity”(1998, 123); and to the “hidden matrix” (ibid, 175). Note: For Agamben, sovereign power is a maneuver which expresses the logic of sovereign law, not a metaphysics of power.

414 Ibid. 415 Michel Foucault, Lectures at the College de France, 1977-78: Security, Territory, Population, 200, p. 1–17. 416 Ibid. 417 HP Blavatsky, The Secret Doctrine, volume 1, section 16, p. 639–9. 418 Franz Burdon, Initiation Into Hermetics: The Path of the True Adept (Merkur: 2016). 419 Ibid. 420 Wouter Hanegraaff, Wouter J.; Kripal, Jeffrey J., Hidden Intercourse: Eros and Sexuality in the History of Western Esotericism (New York City, New York: Fordham University Press, 2011). 421 Ibid. 422 Eric Vöegelin, “Gnostic Politics” The Collected Works of Eric Vöegelin, Volume 10: Published Essays, 1952–1952 (U. of Missouri Press, 2000), 226. 423 Geography of Witchcraft by Montague Summers (1927; reprint Kessinger Publishing, 2003). 424 Ibid. 425 Anton LaVey, The Satanic Rituals (Avon Books, 1972). Webster’s definition of inversion: a reversal of position, order, form, or relationship. 426 Subsequently, they are guided by those esoteric doctrines that practice the spiritual inversion of God, or the inversion of the image of God. What Crowley calls “magic” is synonymous with sorcery. See Exodus 22:18, Jeremiah 27:9, Micah 3:5. The dialectic of spiritualism against materialism results in a politics of inversion i.e., revolution, and destruction, onto The Campaign to Armageddon. 427 Deuteronomy 18:9–12 (KJK). 428 Famous photography of Crowley on the Cross. Nevile Drury, The History of Magic in the Modern Age (Carroll & Graf, 2000) 89. 429 Text from William H. Kennedy, “Satanic Crime,” in Aleister Crowley: The Godfather of Modern Satanism, 2006 :13–17. 430 Clarke Goodrick, Black Sun (NYU Press, 2002) 216. 431 Ibid. 432 Nevile Drury, The History of Magic in the Modern Age (Carroll & Graf, 2000) 89. 433 Wilson, Colin, Rogue Messiahs (Hampton Roads: 2000) 206. 434 Clarke Goodrick, Black Sun (NYU Press, 2002) 216. 435 He thus participated in Singularity project’s advancement of the Campaign of Armageddon. 436 Colin Wilson, Aleister Crowley: The Nature of the Beast (Aquarian Press: 1989) 137. 437 Goodrick-Clarke: p. 213. 438 See chapter 12.

439 Walvoord, John F, Blessed Hope and the Tribulation (Contemporary Evangelical: 1990). Prior See also Augustine of Hippo, the theologian who established amillennialism as the eschatology of the Roman Catholic Church. This view differs from George Eldon Ladd and others with a nondispensational form of premillennialism. 440 The singularity project’s push to Armageddon. Dispensationalist J. Dwight Pentecost has devoted a chapter to the subject, titled “The Campaign of Armageddon”, in which he discusses Armageddon as a campaign and not a specific battle, which will be fought in the Middle East. Pentecost writes: It has been held commonly that the battle of Armageddon is an isolated event transpiring just prior to the second advent of Christ to the earth. The extent of this great movement in which God deals with “the kings of the earth and of the whole world” (Rev. 16:14) will not be seen unless it is realized that the “battle of that great day of God Almighty” (Rev. 16:14)[13] is not an isolated battle, but rather a campaign that extends over the last half of the tribulation period. The Greek word “polemo,” translated “battle” in Revelation 16:14, signifies a war or campaign, while “machē” signifies a battle, and sometimes even single combat. 441 Gnostic politics, 227. 442 Ibid., 225. 443 Ibid., 228. 444 Ibid., 236. 445 Peter Weingart, Kroll Jürgen, and Bayertz Kurt, “Rasse, Blut and Gene: Geschichte der Eugenik und Rassenhygiene in Deutschland” (Frankfurt am Main: Suhrkamp, 1992). 446 David J. Kevles, In the Name of Eugenics: Genetics and the Uses of Human Heredity (Cambridge, MA: Harvard University Press, 1995). 447 Gnostic Politics, 233. 448 Lily Kay, The Molecular Vision of Life: Caltech, the Rockefeller Foundation, and the Rise of the New Biology (New York: Oxford University Press, 1993).

CHAPTER 11: THE BLOCKCHAIN OF BECOMING And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations. —Genesis 48:19 For Esau is the end of the world, and Jacob is the beginning of it that followeth. —2 Esdras 6:9 And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. —Revelation 12:17

In the final chapter of Seeing through the Singularity, we uncover an open conspiracy. According to the traditions of the Babylonian Talmud, there will be a messianic ruler installed in Jerusalem. Under Noahide law, he will purify his lineage by eliminating “Edom,” what the practitioners of Kabbalah term Christians. The mode of execution will be beheading.449 What is interesting to note, according to the Holy Bible, Edom is not Christianity. Edom is Earthly Jerusalem. It has a lineage—from the serpent’s seed, to the fallen angels, to the destruction of both temples in Jerusalem. It was the seed of the Pharisees and the Sanhedrin who condemned Christ. According to tradition, the Sanhedrin, in a final showdown, will condemn and eliminate the remnant of Heavenly Jerusalem through the destruction of the Body of Christ.

Genesis 48:19, 2 Esdras 6:9, and Jubilees 24;36 concern a heavenly birthright. Esau (Edom) sold his birthright to Jacob, and thus, the enmity between the seed of the serpent and the seed of the woman continues450 onto Esau (Earthly Jerusalem) and Jacob (Heavenly Jerusalem). Esau, in retaliation, seeks to enslave or eliminate Jacob, and to rule the earth from Jerusalem.451 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. —Mathew 3:15 (KJV) In counter distinction to the Blockchain of Being (chapter 9), the Blockchain of Becoming (Edom) is the serpent seed. The serpent seed is always becoming, eating its tail (time consuming time) without end. Its purpose, in the words of Hegel, is to see itself in itself, or know himself; his selfknowledge is further self-consciousness in man’s knowledge of God, which proceeds to man’s self-knowledge in God.452 As we explore the metaphysical nature of the Blockchain of Becoming, we remind ourselves: 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. —Ephesians 6:12 (KJV) Vine’s Greek New Testament Dictionary notes that ruler, or kosmokrator, denotes “a ruler of this world.” In rabbinic writings, it signifies a “ruler” of the whole world, a world lord. The world ruler shows that no earthly potentates are indicated, but spirit powers, who, under the permissive will of God, and in consequence of human sin, exercise satanic and therefore antagonistic authority over the world in its present condition of spiritual darkness and alienation from God.453

It would follow that earthly powers in high places, and those who rule in darkness (covertly), work at the behest of kosmokrator and associated spiritual forces. According to scripture, earthly rulers are heirs of these spiritual entities. In other words, these spirits have been embodied and exercise antagonistic authority over the world, under the permission and the will of God. BIOPOWER AND THE RULING ELITE In light of Ephesians 6:12, consider again the continuous war described by Michel Foucault. According to Foucault, human affairs can be depicted as a biopolitical war that does not lend itself to rational discourse.454 He says that “rumbling away” beneath political power is a “silent,”455 “secret,”456 “primitive and permanent,”457 war that consists of power relations between social groups.458 Initially, this discourse posited a racial binary consisting of two groups or “races” at war with each other.459 However, by the 19th century, the “theory of permanent race struggle” was no longer seen as binary; it was “recasted” within the theory of evolutionism and the struggle for existence.”—no longer an antagonism, but one “true race” (blockchain) from which certain groups or individuals deviated. Foucault explains: It will become the discourse of a battle that has to be waged not between races, but by a race that is portrayed as the one true race, the race that holds power and is entitled to define the norm, and against those who deviate from that norm, against those who pose a threat to the biological heritage.460 In this passage, Foucault draws a distinction between a binary of race war (competing blockchains), and a single race, who must purge deviants for the sake of purification. Giorgio Agamben goes so far as to identify this impulse toward purification as the hidden matrix of modern society.461 He notes, “The state, seeking to purge the abnormal from its body, can remove citizenship and kill without committing a crime.”462 For Foucault, the impulse for racial purification has transitioned through the milieu intérieur, and involves a ruling elite that maintain “Secrets of Empire,”

which goes back to Ancient Rome.463 The ruling elite masks the source and intentions of their power through: The presentation in the national media, both in the electronic medium-television and radio, especially in the written press as the modicum of efficiency, fiscal optimization, responsibility, a fiscal rigorousness and also a public discourse of government solidarity emerges and social consensus is emphasized on all these four points.464 Giorgio Agamben insists that the matrix of modern power is concealed through biopower, which literally means having power over bodies; it is “an explosion of numerous and diverse techniques for achieving the subjugation of bodies and the control of populations.”465 Modern power has become encoded into social practices and human behavior with gradual acquiesces to the subtle regulations of the social order.466 It deploys force and violence, not least because the ruling elite hides its violent face and “gives the power to inflict legal punishment a context in which it appears to be free of all excesses and violence.”467 According to Eric Vöegelin, we have difficulties grasping this version of reality; we are caught up in the world created by the shadowy elites, their “gnostic revolutionaries, and their secualizing successors.”468 They have manufactured an illusion, and their sickness has engulfed the world, to the extent that our religious and national leaders normalize war, even The Campaign of Armageddon.469 We have internalized and acquiesced ourselves down the road to mass extinction, because, as Vöegelin notes, “we lack critical distance, especially regarding conceptual tools for a critique of public consciousness.”470 ENOCH AND THE RULING ELITES If biopower is the method of elite rule, the Book of Enoch explains the source of control of elite men over common men; “The latter, being thoroughly intimidated and stupefied by the former, easily become the idolaters of these masterminds.”471 Elizabeth Prophet provides insight into the untold story of

men and angels. She says that Enoch is a “crack in the door of the full and final exposé upon human conflict.” Her thesis: there are indeed fallen angels, that they have been embodied on earth and continue to be embodied and corrupt the earth.472 The Book of Enoch speaks “not for this generation, but for a remote one which is to come.”473 The main theme is the final judgment of these fallen angels and their progeny (Blockchain).474 Enoch tells of an antediluvian drama of good and evil. The story begins when the heavenly angels and their leader, Samyaza, lusted for the “daughters of men” upon earth, and a desire to beget children by these women. Samyaza convinced two hundred angels called Watchers to accompany him. The angels descended and took wives, they taught the women sorcery, incantations, and divination.475 Azazel teaches the men “every species of iniquity,” including the means for making swords, knives, shields, and breastplates.476 The ruling elites then harnessed these instruments of social control offered from the fallen angels. Despite the power given to the Watchers, in the end, God condemns the Watchers and their offspring: they are not allowed entrance to Heavenly Jerusalem. Instead, Enoch tells the Watchers they will be in a place where they will “groan and beg forever over the destruction of their children, and there shall not be peace for them even forever.”477 The Watchers, thereafter, seek to mingle themselves with the seed of promise.478 REBELLION EMBODIED The Church Fathers effectively silenced Enoch. Fortunately, as prophesied, a remote generation discovered the texts among the Dead Sea Scrolls in the 20th century. The revelations are astounding; Catholic scholar J. T. Milik discovered that the history of the fallen angels is older than Genesis 6. Hebrew scholar Julian Morgenstern discovered that originally there were two separate falls of the angels: the Nephilim are fallen angels who were already on the earth when the sons of God fell through their own lust.479 Morgenstern shows that God’s punishment for these angels was that they take on the nature and quality of the human women with whom they had associated

themselves carnally and that they become mortal. He says, “No other conclusion is possible.”480 Franz Delitzsch agrees, “We must admit an assumption of human bodies by angels; and hence not merely transitory appearances of angels in human form, but actual angelic incarnation.”481 J. H. Kurtz notes that the angels of Genesis 6 were not mere incorporeal spirits but possessed bodies. “We may perhaps not regard it as quite impossible,” he wrote, “that the angels should have not only desired to look into this mystery of human nature, but also to share in it.” More explicitly, Kurtz declares, “We can only conceive a sexual connection between angels and the daughters of men if the idea of corporeality attaches to the former.”482 According to Harvard’s Dr. Paul D. Hanson, fallen angels “offers an etiology of evil in the world: all of the evil in the world stems from a heavenly event, the rebellion of 54 beings, and more immediately, from the resulting generation of their pernicious offspring in the world.”483 In the Gospel of Bartholomew, the Archangel said, “I am fire of fire, I was the first angel formed, and shall I worship clay and matter?”484 His refusal to worship the man as the Son of God was the original act of rebellion. The same proud refusal to bend the knee before man is evident in the apocryphal Book of John the Evangelist, who noted the consequence of that rebellion. The apostle John asks the Lord, “When Satan fell, in what place dwelt he?” The Lord replies, “My Father changed his appearance because of his pride, and the light was taken from him, and his face became like unto heated iron, and his face became wholly like that of a man.”485 Genesis 6:4 confirms the physical incarnation of the Nephilim, as well as the Watchers. The Nephilim were “made to fall” or “cast down.” According to scripture, Kosmokrator, the ruler of this earth, is the lord over the offspring of rebellion. Elizebeth Prophet insists that these fallen angels are physically incarnated within the ruling elite. I am prepared to prove and document that they are with us today in positions of power in church and state as prime movers in matters of war and finance, sitting in the banking houses and on policy-making

councils that determine the actual fate of mankind by population control and genetic engineering, the control of energy and commodities, education and the media, and by ideological and psychopolitical strategies of divide and conquer on all fronts.486 EDOM & RULING ELITES The Blockchain of Becoming (Edom) shares the characteristic of rebellion because the spiritual motivation of Edom is rebellion. Esau (Edom) sold his heavenly birthright and is consumed by what he gave away (Heavenly Jerusalem). Scripture tells us: I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob, And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the Lord of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and the person against whom the Lord hath indignation for ever.487 Esau’s generations were given the same judgment by God as the serpent and the fallen angels. Esau has been cut off from Heavenly Jerusalem, and thus builds earthly kingdoms only to have them thrown down. For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever. —Obadiah 1:10 (KJV)

Esau does not accept God’s verdict and continues in rebellion. He shares the fate of the serpent, the dragon, and the beast, until the prophetic end. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. —Revelation 13:13 (KJV) 2 Kings 14:9–10 identifies Esau/Edom as the (a) beast: And Jehoash the king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trode down the thistle. Thou hast indeed smitten Edom, and thine heart hath lifted thee up: glory of this, and tarry at home: for why shouldest thou meddle to thy hurt, that thou shouldest fall, even though, and Judah with thee?” —2 Kings 14:9–10 (KJV) SEEDS MINGLE: THE TEMPLES DESTROYED Mathew 13:25-26 explains how the tares (Serpent/Nephilim Seed) had corrupted man (Israel). … but while men slept, his enemy came and sowed tares among the wheat and went his way. But when the grain had sprouted and produced a crop, then the tares also appeared. —Mathew 13:25-26 (NKJV) Ezra 9:1-2 explains the transgression:

Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. 2

For they have taken of their daughters for themselves, and for their

sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass. —Ezra: 9:1–2 (KJV) The covenant people were thus mingled with the ancestors of the fallen angels. Over time, the elite cast of the covenant people were entirely replaced by the Idumeans/Edomites. Throughout these incursions was the destruction of the Holy Temples. The prophet Obadiah notes that the Edomites participated in the destruction of the First Temple by Nebuchadnezzar in 587 B.C. According to Psalm 137, this occurred “By the Waters of Babylon,” suggesting that Edom had encouraged the Babylonians: The Lord is asked to “remember against the Edomites the day of Jerusalem, how they said raze it, raze it to its foundations.”488 Obadiah notes, “violence done” by Esau “unto your brother Jacob” when the Edomites “entered the gate of my people . . . looted his goods . . . stood at the parting of the ways to cut off the fugitive . . . delivered up his survivors on his day of distress.” This is known as the period in which Edom crept in during the time of Jacob’s trouble.489 After 586 BC, with the fall of Jerusalem, and the subsequent Babylonian Captivity, God’s covenant people were dispersed to other parts of the world. The people who returned from Babylon were quite different from the

Hebrews who had been taken captive by Nebuchadnezzar seventy years earlier. Also, there were hardly any true Judahites among the returnees. The prophet Ezra could not find one true Levite Priest to serve as a priest, from among the priests who returned.490 After the conquest of Judah by the Babylonians, Edomites settled in the region of Hebron. They prospered in this new country the Greeks and Romans called “Idumaea” for more than four centuries.491 The Gospel of Mark includes Idumea, along with Judea, Jerusalem, Tyre, and lands east of the Jordan as the communities from which the disciples of Jesus were drawn.492 Strabo, writing around the time of , held that the Idumaeans, who he identified as of origin, constituted the majority of the population of Western, where they commingled with the Judaeans and adopted their customs. In addition, Judaeans had commingled with the foreign nations in and around Babylon, they developed the Babylonian Talmud and Kabbalah as the basis of their new religion, abandoning most of the old religion of Abraham.493 King Harod, born an Idumean, installed by Rome, collaborated with the Pharisees and the Sanhedrin to wrest control of the Jewish leadership and Jerusalem. According to Josephus, in 110 B.C., Harod killed 45 leaders of the Sanhedrin, then placed Idumean/Edomites into those positions. Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the Idumeans: and permitted them to stay in that country, if they would circumcise their genitals, and make use of the laws of the Jews.494 These events are corroborated in Scripture: And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. —Mark 3:6 (KJV) John Hyrcanus converted the Idumaeans (Edom) to Judaism,495 and incorporated them into the Jewish nation.496 Antipater the Idumaean, the

progenitor of the Herodian Dynasty along with Judean progenitors, that ruled Judea after the Roman conquest, was of mixed Edomite/Judean origin. Under Herod the Great, the Idumaea province was ruled for him by a series of governors, among whom were his brother Joseph ben Antipater, and his brother-in-law Costobarus. Josephus, when referring to Upper Idumaea, speaks of towns and villages to the south and south-west of Jerusalem, such as Hebron.497 In 110 B.C., John Hyranus received thousands of Edomites into Israel and placed them into positions of military, pecuniary, and rabbinical authority. King Harod, now in position, replaced the entire Jewish leadership with the Herodian party.498 According to , during the in 70 CE by, 20,000 Idumaeans, under the leadership of John, Simeon, Phinehas, and Jacob, helped the .499 By A.D 70, the Roman legion had breached the walls of the city. And now the outer temple was all of it overflowed with blood; and that day, as it came on, saw eight thousand five hundred dead bodies there. But the rage of the Idumeans was not satisfied by these slaughters; but they now betook themselves to the city, and plundered ever house, and slew everyone they met; and for the multitude, they esteemed it needless to go on with killing them, But they sought for the high Priest, and the generality went with the greatest zeal against them; and as soon as they caught them, they slew them.500 In order to reclaim his birthright Esau had successfully taken over the city of Jacob. The result, according to Josephus, the Idumean/Edomites plundered Jerusalem. The condition of Jerusalem was the result of its rebellion. Apostle Paul speaks to the rebellious nature and consequent condemnation of those who failed to identify Christ the Messiah: The elect obtained it, but the rest were hardened, as it is written,

“God gave them a spirit of stupor, eyes that would not see and ears that would not hear, down to this very day.” And David says, “Let their table become a snare and a trap, a stumbling block and a retribution for them; let their eyes be darkened so that they cannot see, and bend their backs forever.” —Romans 11:7–10 (ESV) In regard to the covenant between God and Israel; Paul explains that there is a new covenant, Gentiles (other nations) may be grafted in, but those who hold to the old covenant, without Christ, will be severed from the tree of life (Heavenly Jerusalem). But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree. Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be grafted in. —Romans 11:17 (KJV) Josephus and Apostle Paul confirm that the Jewish leadership (Pharisees) are the beast (Edom) that received the deadly wound. Edom tries to heal the deadly wound through human effort, by keeping the law: this is the spirit of rebellion, and the spirit of Antichrist that fuels The Campaign to Armageddon.501 However, scripture notes, following the period of Esau’s wars and dominion, Jacob will claim victory.502 THE BLOCKCHAIN OF BEING & THE BLOCKCHAIN OF BECOMING While the Blockchain of Being awaits the promise of a heavenly kingdom, the Blockchain of Becoming is forever restless, like the ouroboros, or time

consuming itself. In bondage to the inescapable reality that it has given away its inheritance. For it is written that Abraham had two sons, one by a bondmaid, the other by freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. —Galatians 4:22–26 (KJV) Paul speaks of the Jerusalem which keeps the law (Torah) without Christ; it is in Bondage. Modern Jersulem, likewise, which keeps the law (Torah) without Christ; remains in bondage–thus, subjects of Kosmokrator, the ruler of this world. Similarly, the political, religious, and financial powers throughout the world in service to Kosmokrator and Earthly Jerusalem; remain in bondage. Hence, condemnation. Elizabeth Prophet notes, The Pilates and the Herods, with emperors and high priests, senators and warlords, moneychangers and lawyers—secure in their private clubs and retreats, in firm control, with money and sex as their gods — they will rule the world until the heirs of Enoch take the torch of illumination to challenge and consume their infamy.503 JESUS AND THE RULING ELITE Jesus spoke of two distinct blockchains. One came from God. The other came from the lower order of fallen ones. In distinction, Christ declares: “Except a

man be born from above, he cannot see the kingdom of God.” Christ continues, “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven” (John 3:13). Jesus later tells the Pharisees, “Ye are from beneath; I am from above” (John 8:23). In the Gospel of John, Jesus, with undivided clarity, details the characteristics of this blockchain and their mode of operation. Christ declares that the Pharisees are the seed of the “devil.”504 The Devil operates through “slanderer,” meaning one who defames or inverts the name of God and elevates his own, or one who “deifies” evil (de-evil) in place of the Light and Person of Christ. The Devil, and devils in general, invert cosmic order (logos); the epitome of rebellion. Therefore, the offspring of the serpent, the fallen angels, and the Edomites (Blockchain of Becoming) are evil, rebellious, Antichrists. Jesus identifies the Pharisees as the head of the snake/conspiracy; set entirely apart from the children of God. They are the product of intermarriage505 and the usurpation of the Herodian/Edomites. They retain the characteristics of the serpent and the fallen angels: pride, lust, and rebellion. Christ casts upon them the same condemnation as Enoch, “Never shall you ascend into heaven! Never shall you obtain peace!”506 Further, Jesus identifies the Pharisees as the embodied and spiritual heirs of the serpent and the fallen angels: I speak that which I have seen with my Father: and ye do that which ye have seen with your father. They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. Ye do the deeds of your father. Then said they to him, We be not born of [angelic] fornication; we have one Father, even God. Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand

my speech? even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning,507 and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. . . . He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God. —John 8:38–44, 47 (KJV) In Mathew 23:13, Jesus calls the Pharisees hypocrites (play actors) posing as righteous Jews. In Mathew 23:3–31, Jesus calls them the offspring of the serpent seed. Could this be more clear? Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? —Mathew 23:31–33 (KJV) Later, in a private conversation, Jesus explains the relationship between the generation of vipers, the son of man, the heavenly realm, and the end of the world. He that soweth the good seed is the Son of man; The field is the world; the good seed are the sons of the kingdom; but the tares are the sons of the Wicked One; The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth

his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. —Mathew 13:37–43 (KJV) In light of Ephesians 6:12 (we wrestle not against men), consider again the continuous war described by Michel Foucault. According to Foucault, human affairs can be depicted as a biopolitical war that does not lend itself to rational discourse.508 He says that “rumbling away” beneath political power is a “silent,”509 “secret,”510 “primitive and permanent,”511 war that consists of power relations between social groups.512 Initially, this discourse posited a racial binary consisting of two groups or “races” at war with each other.513 THE SEED OF THE SERPENT & THE SEED OF THE WOMAN In previous chapters, we discussed the enmity between the two seed lines (Genies 3:15); we explained how the Serpent Seed would corrupt or mingle itself with the seed of the Woman (Children of Promise). Elizabeth Prophet offers an interesting question: Why has the Church refused to acknowledge what Jesus Christ taught outright: that the tares, the sons of the Wicked One, have been genetically sown among the good seed of the sons of God and walk among us as fallen angels incarnate—who maintain the meticulous outer appearance of the sons of God but who are wanting in the inner splendor?514 Prophet then offers an interesting perspective, she suggests that the Watchers and their offspring disguise themselves because in their anonymity they seek “equal protection” under the mercy of God’s laws. Still, God condemns the children of the Watchers:

Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them. Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres. —Luke 11:47 (KJV) Daniel’s prophecy concerning the mingling of seeds, I believe, concerns three interconnected phenomena: the destiny of nations, the enmity between seeds, and the mixture of technology and flesh: And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. —2:43 (KJV) In Chapter 12, we will explore these connections. For now, we will continue to explore the relationship between the seed lines and the heavenly realm. THE RESTRAINING POWER OF GOD According to scripture, restraints separate cosmic dimensions. Seven angels guard the gateways between worlds. Then said he, Knowest thou wherefore I come unto thee? and now I will return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. —Daniel 2:43 (KJV) Holdeth means to restrain. Michael is the prince that restrains disembodied spirits from interfering in earthly affairs. In addition to Daniel, Enoch tells us

that Raphael and Raguel also guard the portals between worlds. And these are the names of the holy angels who watch. Uriel, one of the holy angels, who is over the world and over Tartarus. Raphael, one of the holy angels, who is over the spirits of men. Raguel, one of the holy angels who takes vengeance on the world of the luminaries. Michael, of the holy angels, to wit, he that is set over the best part of mankind and over chaos. —1 Enoch, chapter 20, verses 1–6 The Book of Jubilees explains that nine tenths of the Nephilim were cast into the place of condemnation, for a time. The sentence occurred in response to Noah’s request for relief from these beings, God replied: Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation. —The Book of Jubilee, chapter 10, verse 9 The spirits in the place of condemnation are separated from earthly affairs by restraining Angels. In Luke 8:30–31, Jesus asks the spirits on earth, ‘What is your name?’ ‘Legion,’ they replied, because many demons had gone into him. And they begged Jesus not to order them to go into the Abyss (with the other nine parts). The spirits in the Abyss are likely those released in Revelation 9: And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. —Revelation 9:1 (KJV) Remember, after the Fall of Man, the Tree of Life was guarded by Cherubim angels (Chapter 6).

So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. —Genesis 3:24 (KJV) Enoch explains that Gabriel, for a time, presides over Ikisat, paradise, and over the Cherubim.515 THE PORTALS OPEN Enoch speaks of the latter days upon the earth: “In those days will the angels return and hurl themselves upon the East . . . to stir up the kings and provoke in them a spirit of unrest.”516 The spirit of unrest may portend The Campaign of Armageddon.517 The core of the cosmic conspiracy concerns the relationship between human consciousness and cosmic gateways. The LORD said, “If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them. —Genesis 11:6 (KJV) These have one mind, and shall give their power and strength unto the beast. —Revelation 17:13 (KJV) In particular, the core of the conspiracy concerns the connectivity of human consciousness (singularity)—trained upon overcoming the restraining powers between cosmic gateways.518 The opening of these interdimensional portals would signal the destruction of the cosmic order. How these gateways are opened leads to the center of the conspiracy and the great delusion.

THE COSMIC SCAM The singularity project propagates the meme that artificial intelligence will overpower humanity, thus the necessity for humanity to merge with AI or face inevitable extinction (the egregore of transhumanism). The singularity project has acquired many artificial intelligence tools designed to merge with the interdimensional realm. Nanotechnology, Dwave, neural lace, quantum computing, and CERN: in their various capacities, are designed to annihilate and merge with antimatter. However, these technologies have no consciousness. Therefore, these technologies are limited to the realm of biopolitics: namely, the advancement of bodies, minds, and spirits (consciousness) toward “quantum entanglement,” i.e., the merger of the natural and the supernatural, through consciousness. In Chapter 9, the feasibility of technological singularity was thoroughly refuted. Our conclusion, machines have no consciousness! Further, “science” cannot explain consciousness. Yet, “science” is consumed by the merger between the natural and supernatural realms (the exchange of consciousness), which requires the input of consciousness from our dimension, ie., collective human consciousness. In Mind and Cosmos, philosopher Professor Thomas Nagel argues that the Darwinian process could not produce consciousness.519 Computers and intelligent machines might be very fast calculators but, ultimately, they only process information and make decisions determined by a program: they follow instructions blindly. In contrast, human beings are conscious, having a mind which is aware of both itself and its environment. We have perceptions, thoughts, feelings, and beliefs, and make choices based upon them.520 According to Professor Stuart Sutherland, “Consciousness is a fascinating but elusive phenomenon: it is impossible to specify what it is, what it does, or why it evolved. Nothing worth reading has been written on it.”521 Cognitive scientist Professor Jerry Fodor would agree. He wrote, Nobody has the slightest idea how anything material could be conscious. Nobody even knows what it would be like to have the slightest idea how anything material could be conscious.522

Philosopher Professor Colin McGinn asks, “How could the aggregation of millions of individually insentient neurons generate subjective awareness?”523 We might ask “science,” could consciousness result from creation, intention, and order (logos)? Francis Crick, for one, insists that “science” must view consciousness as if it does not, even though it appears that it does. He notes, “Biologists must constantly keep in mind that what they see was not designed, but rather evolved.”524 According to scripture, God allows Kosmokrator, the god of this world, to blind the eyes of those who reject his creation, intention, and order. In fact, many reject logos, even when the biblical account fits perfectly—even when secular philosophers acknowledge that consciousness appears to transcend naturalistic explanations.525 The Bible warns against giving consciousness over to vain babblers: O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called. —1 Timothy 6:20 (KJV) Despite countless refutations of the technological singularity, the Blockchain of Becoming has successfully managed to substitute observation (reality of being) with theoretical science—Kabbalah. Creation, intention, and order (logos) have been replaced by process theology; that will culminate with consciousness submitted to the final Egregore, Earthly Jerusalem (NWO). The cosmic scam is the illusion that technology can bring humanity higher consciousness or immortality. Humans have nothing to gain and everything to lose from an artificial intelligence merger.526 Elizabeth Prophet concludes: Voilà! Now you’ve got their number (their genetic code): for thousands of years the fallen angels have been propagating themselves and propping themselves up, up, up on the social and success cult ladder. From the original prototype, they have cloned

and carbon-copied an oppressive—and godless—power elite.527 In Chapter 12, we will uncover the conspiracy of the power elite—the plan to invert the fate of Esau and Jacob—the plan to invert God’s final separation of the wheat and the tares528 — the plan that unfolds in the city of Sodom, and Egypt, where Christ was crucified. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. —Revelation 11:8 (KJV)

449 Sanh. 57A., Also, Encyclopedia of Judaica, p. 1192. 450 Genesis 3:15. 451 To invert the will of God, claiming his own right to rule earthly Jerusalem. 452 Friedrich Hegel, The Phenomenology of Spirit (University of Notre Dame Press, 2019). 453 See Vine’s Complete Expository Dictionary of Old and New Testament Words. 454 Michel Foucault, Security, Territory, Population, Note 14, 2007, p. 296, p. 308. 455 Michel Foucault, Society Must Be Defended: Lectures at the Collège de France, 1975–1976 (New York: St. Martin’s Press, 2003) p. 17. 456 Ibid., 51. 457 Ibid., 47. 458 Ibid., 50. 459 Ibid., 60. 460 Michel Foucault, The History of Sexuality, Vol. 1: An Introduction, (New York: Vintage Books, 1980) 61. 461 Giorgio Agamben, Homo Sacer, 1998; he also refers to the “hidden paradigm of the political science of modernity” (1998, 123); and to the “hidden matrix” (ibid., 175). For Agamben sovereign power is a maneuver which expresses the logic of sovereign law, not a metaphysics of power. 462 Ibid. 463 Michel Foucault, Security, Territory, Population, p. 55–86, p. 83–84, Note 27, 2007. 464 Michel Foucault, Lectures at the College de France, 1977-78: Security, Territory, Population, 200, p. 1–17. 465 Michel Foucault, The History of Sexuality Vol. 1; The Will to Knowledge (London: Penguin, 1998) p. 140. 466 Amedeo Policante. “War against Biopower: Timely Reflections on a Historicist Foucault”, Theory & Event, 13. 1 March 2010. 467 Michel Foucault, Discipline and Punish (Harmondsworth: Penguin Books, 1982) p. 308. 468 Eric Vöegelin, “Gnostic Politics” The Collected Works of Eric Vöegelin, Volume 10: Published Essays, 1952–1952 (U. of Missouri Press, 2000) 236. 469 The Singularity project includes the formation of epistemic communities that advance Armageddon. Dispensationalist J. Dwight Pentecost has devoted a chapter to the subject, titled “The Campaign of Armageddon,” in which he discusses Armageddon as a campaign and not a specific battle, which will be fought in the Middle East. Pentecost writes: It has been held commonly that the battle of Armageddon is an isolated event transpiring just prior to the second advent of Christ to the earth. The extent of this great movement in which God deals with “the kings of the earth and of the whole world” (Rev. 16:14) will not be seen unless it is realized that the “battle of that great day of God Almighty” (Rev. 16:14) is not an isolated battle, but rather a campaign that extends over the last half of

the tribulation period. The Greek word “polemo,” translated “battle” in Revelation (16:14), signifies a war or campaign, while “machē” signifies a battle, and sometimes even single combat. 470 Eric Vöegelin, “Gnostic Politics,” 237. 471 Elizabeth Prophet, Fallen Angels and the Origins of Evil (Summit Publication, 2000) Chapter 1. 472 Ibid. 473 The Book of Enoch, 1:2. 474 The Book of Enoch, 15:8. 475 The Book of Enoch, 7:1-15. 476 The Book of Enoch, 8:1–9. 477 The Book of Enoch, 1:6. 478 Genesis 3:15; Daniel 2:43. 479 Julian Morgenstern, “The Mythological Background of Psalm 82,” Hebrew Union College Annual 14 (1939) 106. 480 Ibid. 481 Franz Delitzsch, A New Commentary on Genesis, trans. Sophia Taylor, 2 vols. (Edinburgh: T. & T. Clark, 1888) 1–225. 482 J. H. Kurtz, History of the Old Covenant (Edinburgh: T. & T. Clark, 1859) 100–101. 483 Paul D. Hanson, “Rebellion in Heaven, Azazel, and Euhemeristic Heroes, 1 Enoch 6 11,” Journal of Biblical Literature 96, no. 2 (1977) 218. 484 Montague Rhodes James, trans. “The Gospel of Bartholomew,” in The Apocryphal New Testament (Oxford: Clarendon Press, 1924) 178. 485 James, trans. “The Book of John the Evangelist,” in The Apocryphal New Testament, p.189. 486 Elizabeth Clare Prophet, Forbidden Mysteries of Enoch: Fallen Angels and the Origins of Evil (Livingston, MT: Summit University Press, 1992) 54. 487 Malachi 1:2–4 (KJV). 488 Psalm 137:7. 489 Obadiah 10:13–14; See also Obadiah 1:19–21; Isaiah 34:5–8; Ezra 9:1–2. 490 Ezra 8:15 - Most of the temple operators were Nethinim, Kenites, a foreign race, traceable back to Cain, who during the Babylonian Captivity largely replaced the true Israelite peoples, especially the temple people. The Nethinim, along with Edomites, paganized the temple worship and took over the Jerusalem religious affairs, well prior to the appearance of Jesus. 491 Ptolemy, “Geography,” v. 16. 492 Mark 3:8. 493 Strabo, Geography Bk.16.2.34. 494 The Works of Joseph, Book 13, Chapter 9, Section 1, p. 279.

495 Josephus, “Ant.”xii. 8, §§ 1, 6. 496 Richard Gottheil, (1901-06-19). The Jewish Encyclopedia. 3. Funk and Wagnalls. p. 40–41, . Archived from original on 2007-09-21. 497 Antiq. 12.8.6,Wars 4.9.7. 498 Ibid, (/hərˈkeɪnəs/, ‫ יוחנן הורקנוס‬Yōḥānān Hurqanōs; Ancient Greek: Ἰωάννης Ὑρκανός Iōánnēs Urkanós) was a Hasmonean(Maccabean) leader and Jewish high priest of the ٢nd century BCE (born ١٦٤ BCE, reigned from ١٣٤ BSCE until his death in ١٠٤ BCE). In rabbinic literature, he is often referred to as Yoḥanan Cohen Gadol (‫)יוחנן כהן גדול‬, «John the High Priest.» 499 Josephus, iv. 4, § 5. 500 Book 4, Chapter 5, Section 1 & 2, p. 534. 501 The singularity projects includes the creation of epistemic communities that advance Armageddon. Dispensationalist J. Dwight Pentecost has devoted a chapter to the subject, titled “The Campaign of Armageddon,” in which he discusses Armageddon as a campaign and not a specific battle, which will be fought in the Middle East. Pentecost writes: It has been held commonly that the battle of Armageddon is an isolated event transpiring just prior to the second advent of Christ to the earth. The extent of this great movement in which God deals with “the kings of the earth and of the whole world” (Rev. 16:14) will not be seen unless it is realized that the “battle of that great day of God Almighty” (Rev. 16:14) is not an isolated battle, but rather a campaign that extends over the last half of the tribulation period. The Greek word “polemo,” translated “battle” (Rev. 16:14), signifies a war or campaign, while “machē” signifies a battle, and sometimes even single combat. 502 2 Esdras 6:9; Obadiah 1:17,18; Is. 34:5,6; Ezek. 25:13,14; Mat. 13:40; Jer. 30:7,8; Malachi 4:1,3. 503 Elizabeth Clare Prophet, Forbidden mysteries of Enoch: Fallen Angels and the Origins of Evil (Livingston, MT: Summit University Press, 1992) 54. 504 John 8:44. 505 Intermarriage was forbidden by God, but violated several times over. Examples include, Ezra: 1–2; I Kings 11:8–11; Era 9:1-2. 506 Book of Enoch 13: 1–3. 507 Since Cain slew Abel, an intimation that the “serpent’s seed” and the “good seed” were within Eve. 508 Michel Foucault, Security, Territory, Population, Note 14, 2007, p. 296, p. 308. 509 Michel Foucault, Society Must Be Defended: Lectures at the Collège de France, 1975–1976 (New York: St. Martin’s Press, 2003) p. 17. 510 Ibid., 51. 511 Ibid., 47. 512 Ibid., 50. 513 Ibid., 60. 514 Elizabeth Clare Prophet, Forbidden mysteries of Enoch: Fallen Angels and the Origins of Evil (Livingston, MT: Summit University Press, 1992). 515 Enoch 20:7.

516 R. H. Charles, ed. The Book of Enoch (Oxford Clarendon Press, 1893) 148–150. 517 The singularity includes the constructions of epistemic communities that advance Armageddon. J. Dwight Pentecost has devoted a chapter to the subject, titled “The Campaign of Armageddon,” in which he discusses Armageddon as a campaign and not a specific battle, which will be fought in the Middle East. Pentecost writes: It has been held commonly that the battle of Armageddon is an isolated event transpiring just prior to the second advent of Christ to the earth. The extent of this great movement in which God deals with “the kings of the earth and of the whole world” (Rev. 16:14) will not be seen unless it is realized that the “battle of that great day of God Almighty” (Rev. 16:14) is not an isolated battle, but rather a campaign that extends over the last half of the tribulation period. The Greek word “polemo,” translated “battle” in Revelation 16:14, signifies a war or campaign, while “machē” signifies a battle, and sometimes even single combat. 518 The opening of portals is connected to Revelation 13:15,“And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.”In other words, men will exchange the Image of God for the Image of the Beast. 519 Thomas Nagel, Mind and Cosmos (Oxford University Press, 2012). 520 Ibid. 521 Stuart Sutherland, International Dictionary of Psychology, (Crossroad Classics, 1996); D. J. Chalmers, The Conscious Mind (Oxford University Press, 1996) 3. 522 J. A. Fodor, The big idea: can there be a science of mind? The Times Literary Supplement 4567: 1992, 5–7. 523 C. McGinn, “Can we solve the mind-body problem?” In O’Connor, T. and Robb, D., eds., Philosophy of Mind: Contemporary Readings (London: Routledge, 2003) 438–457. 524 F. Crick, What Mad Pursuit: A personal view of scientific discovery, Sloan Foundation Science, London, 1988, p. 138. 525 D. Tate, “Consciousness: a problem for naturalism,” Journal of Creation 21(1): April 2007, 29–32. 526 Seeing through the Singularity has argued that human consciousness is the image (breath) of God (Imago Dei), that will be exchanged for the Image of the Beast (Revelation 13:15). 527 Ibid, 54. 528 Mathew 13:24.

CHAPTER 12: FROM KETHER TO MALKUTH Here are we, one magical moment Such is the stuff, from where dreams are woven Bending sound, dredging the ocean Lost in my circle Here am I, flashing no color Tall in this room overlooking the ocean Here are we, one magical movement From Kether to Malkuth There are, you drive like a demon From station to station —David Bowie, 1976 It would almost seem as if the gospel of Christ and the gospel of Antichrist were destined to originate among the same people; and that this mystic and mysterious race had been chosen for the supreme manifestations, both of the divine and the diabolical. —Winston Churchill, 1920 Jesus said to them, “Have you never read in the Scriptures: “‘The stone that the builders rejected has become the cornerstone; this was the Lord’s doing, and it is marvelous in our eyes’?529 —Matthew 21:42

Seeing through the Singularity concludes by connecting our core themes: biopolitics, communitarianism, human purification, and cosmic gateways with the practices and ultimate directive of the cosmic conspiracy— technological singularity—now being announced to the public.

We have argued that since the 19th century, biopower has been employed upon the human population. Biopower, simply put, is the modern scientific appropriation of ancient techniques of social control over bodies, minds, and spirits (consciousness) toward certain eschatological ends, namely, The Campaign of Armageddon,530 transhumanism, and cosmic inversion. The political application of biopolitics working throughout the world today is communitarianism,531 a synthesis of collectivistic thought forms and practices of the 20th century, i.e., communism and fascism. The objective of communitarians are comprehensive; control over the human population under the theocratic rule of Talmudic Kabbalah.532 The communitarian techniques of control are employed mightily within Christian Churches, in order to make “Christians” the essential catalyst that solidifies the New World Order.533 The Kabbalist vision for the New World Order appears to be taken from the Book of Revelation! We will highlight aspects of this vision: financial control of humanity under a Mashiach (Antichrist); whose number will be 666; who will demand allegiance from all humanity; those who deny the Mashiach will be executed. As unbelievable as this sounds, the vision is now being externalized, with little attention given.534 In fact, according to the Book of Revelation, the world will be deceived and give itself over to the New World Order system. Many will trade the Image of God for the Image of the Beast.535 Kabbalists combine ancient techniques of social control with advances in modern science (biopower) to bring about The Campaign of Armageddon, transhumanism, and cosmic inversion. Their ultimate aims are metaphysical; to bring heaven to earth,536 which is accomplished through the unification of the Sefirot (the bridge connecting heaven and earth).537 The unification of the Sefirot requires the apprehension of human consciousness trained upon these ends. Modern scientific equipment e.g., nanotechnology, nanoparticles, nureolace, quantum computing, quantum entanglement, and nervous system manipulation (television, internet, social media)—are merely expressions of biopower aimed at directing human consciousness toward the inversion of the cosmic order through the inversion of logos (Kether to Malkuth). Chapter 12, will explore why the unification of the sefirot requires humanity to be made kosher through a process of purification; why “Edom,” in

particular, must be “purified” through conversion or face extermination in accordance with Talmudic and Noahide Laws; and, why Kabbalists claim that Christianity is Edom.538 Chapter 12, “From Kether to Malkuth” is dedicated to DeAnne Loper. Her recent book, Kabbalah Secrets Christians Need to Know: An In Depth Study of the Kosher Pig offers an analysis of recent revelations concerning the Kabbalah conspiracy.539 Her research has been largely reappropriated throughout in order to blend her unique insights with the core themes of Seeing through the Singularity: Uncovering the Cosmic Conspiracy. Seeing through the Singularity introduced, for the first time, the concept of an Egregore, that we defined as an evolving thought form or “collective group mind” that possesses an autonomous psychic influence upon the human population. Biopolitics facilitates the creation and evolution of thought forms that advance the power and direction of the egregore.540 The evolution of these thought forms begins in the city. In fact, the Hebrew words for egregore are angel and city, or angel over the city.541 In the Ancient world, the spirits were incorporated into the Greco-Roman pantheon as metaphysical entities created with a particular theme or purpose.542 In the 19th century, biopolitics expanded the thought form into the spirit of the nation state.543 In the 20th century, the thought form was expanded into the imperial visions of the Communist and Fascist “New Man.”544 In the 21st century, communitarians employ biopolitics to unite city and cosmos—to create the current and final thought form, the egregore of Earthly Jerusalem (NWO).545 PHARISAISM TODAY In Chapter 11, Jesus denounced the Pharisees saying their traditions inverted the Commandments of God, because they taught “the doctrines and commandments of men.”546 We should ask ourselves, how do these ancient denouncements of pharisaism speak to the world today? We will now consider the following expose from the great Elizebeth Dilling.547 Concerning the Pharisees, from the Jewish Encyclopedia (1905): With the destruction of the Temple (70 A.D.) the Sadducees

disappeared altogether, leaving the regulation of all Jewish affairs in the hands of the Pharisees. Henceforth, Jewish life was regulated by the Pharisees; the whole history of Judaism was reconstructed from the Pharisaic point of view, and a new aspect was given to the Sanhedrin of the past. A new chain of tradition supplanted the older priestly tradition. Pharisaism shaped the character of Judaism and the life and thought of the Jew for all the future.548 The definition of “Pharisees” from the Universal Jewish Encyclopedia (1943): The Jewish religion as it is today traces its descent, without a break, through all the centuries, from the Pharisees. Their leading ideas and methods found expression in a literature of enormous extent, of which a very great deal is still in existence. The Talmud is the largest and most important single piece of that literature … and the study of it is essential for any real understanding of Pharisaism.549 According to Rabbi Finklestein: Pharisaism became Talmudism … But the spirit of the ancient Pharisee survives unaltered. When the Jew … studies the Talmud, he is actually repeating the arguments used in the Palestinian academies. From Palestine to Babylonia; from Babylonia to North Africa, Italy, Spain, France and Germany; from these to Poland. Russia and Eastern Europe generally, ancient Pharisaism has wandered.550 Rabbi Finklestein further states: The Talmud derives its authority from the position held by the

ancient academies (i.e. Pharisee). The teachers of those academies, both of Babylonia and Palestine were considered the rightful successors of the older Sanhedrin … At the present time, the Jewish people have no living central authority comparable in status to the ancient Sanhedrins or the later academies. Therefore, any decision regarding the Jewish religion must be based on the Talmud as the final resumé of the teaching of those authorities when they existed.551 Rabbi Herman Wouk stated in, “The Talmud: Heart’s Blood of the Jewish Faith,” quote: The Talmud is to this day the circulating heart’s blood of the Jewish religion. Whatever laws, customs or ceremonies we observe — whether we are Orthodox, Conservative, Reform or merely spasmodic sentimentalists — we follow the Talmud. It is our common law.552 The foreword to the first English translation of the Babylonian Talmud by Chief Rabbi of Great Britain, J.H. Hertz, states: The beginnings of Talmudic literature date back to the time of the Babylonian Exile in the Sixth pre-Christian Century ... When a thousand years later, the Babylonian Talmud assumed final codified form in the year 500 after the Christian era, the Roman Western Empire had ceased to be.553 According to Dilling, the Jewish authorities of the Talmud reverse (invert) every one of the Ten Commandments: The teachings of Moses and the Prophets, and enshrines their opposites under a “whited sepulchre” which is a disguise for murder

and “all uncleanness,” as Christ charged. Murder of non-Pharisees is always permitted; theft, sodomy, incest, rape are all permitted. For example, the righteousness of grown men violating baby girls under three is a favorite topic for discussion in book after book of the Talmud.554 In fact, the crux of the oral tradition is the inversion of cosmic order through the inversion of creation, intention, and order (logos). Bible Versus Oral Law (Talmud) The Bible under Talmudic Judaism is considered to be a collection of simple tales fit only for fools, women and children. The Talmud “sages” thus must find new meanings in it by letter and number tricks which reverse the plain meaning and create out of it the permission to do otherwise forbidden crimes and misdeeds. The words of the Bible are continually misused and misquoted for purposes of blasphemy and reversal. Stealing for themselves the title of “Israelites,” the Talmud “sages” teach that “God made a covenant with Israel only for the sake of that which was transmitted orally.” And the Biblical “basis” of this is given as Exodus 34:27. But that verse states, instead: “And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel” — the opposite! The Talmudic reversal of Moses’ written words are said to have been transmitted “orally,” and through Moses himself — believe it or not!555 The Torah in its narrow sense is the Old Testament, specifically, the first five books (Pentateuch) of Moses. In its wider Judaistic use it means the inversion of the Old Testament by the Pharisaic Talmud. In Judaism the Talmud ranks above the Bible in every way.556

WHAT IS KABBALAH? Kabbalah is the “bone and blood of Talmudic Judaism, which is itself pagan from start to finish.”557 Kabbalah, according to the Universal Jewish Encyclopedia (1943): It was in Babylonia that it attained its greatest importance. It cites “the mystic speculations of the Talmud and the system of the Cabala, originating in the one and reaching its completion in the other.558 The two main sources of Jewish doctrine are The Babylonian Talmud and Kabbalah. The Babylonian Talmud is a commentary on the Mishnah, an extensive collection of Jewish oral law and traditions. Kabbalah has been defined as a mystical commentary on the Torah. The primary texts of Kabbalah are the Zohar and Sefer Yetzirah. As an extension of the Talmud, Kabbalah is referred to as the “wine of Torah,” named for the distillation process of knowledge in which the initiate undergoes a spiritual transformation process, similar to the art of medieval alchemy.559 Kabbalah is interconnected with Hermetic Gnosticism,560 these approaches view secret knowledge as the path to singularity (apotheosis). Many rabbis now openly declare that singularity (apotheosis) requires world-wide adherence to the law, under rabbinic authority, and submission to the god of Kabbalah—Ein Sof—and its hierarchy of gods.561 The Kabbalah teaches that a divine spark (nitzotz) of God exists within every person and within all of creation, i.e., pantheism and paganism.562 At the fall of man in the Garden of Eden, the divine sparks were scattered and their Messiah will only come when the sparks are gathered back to the land of Israel. Only then will the “Kingdom of God” be manifested on earth. Rabbi Itzhak Shapira explains, The two conditions needed to bring the Kingdom of God to earth and to bring Jewish souls or ‘sparks’ back to God. In Jewish thought, the Messiah will only appear when the truth (‘lights’) presents itself in the proper context (‘tools’)...The restoration and

salvation of all of Israel and the entire world is dependent upon the restoration of the divine Jewish sparks back to HaShem … The truth by itself … about the nature of the Messiah will not bring him and his kingdom to us. His Kingdom will be established when all of the Jewish sparks will be gathered again.563 In other words, “The pig will return to Israel,” Yeshua will be welcomed by the world, and will rule the nations from a utopian Jewish kingdom on earth.564 Yeshua, the pig,565 once kosher, can return to Eden through the completion of the Kabbalistic tree of the knowledge of good and evil. The completion involves the invocation of names (thought forms ) to ascend the Sefirot, one of which is Metatron,566 who Shapiro identifies as Yeshua. Shapira defines Metatron as the Messiah of the Jewish Kabbalah, as the “Holder of God’s full authority” and “the one that will redeem Israel.” To make these claims, Shapira cites Merkabah literary sources including: Sefer Hayovel, the Hekhalot, Notes on Study of Merkabah Mysticism, the Third Book of Enoch, and The Gate of Reincarnation. Gersholm Scholem notes, In Merkabah literature the names of the angels easily intermingle with the secret names of God … The formula ‘the Lord, the God of Israel’ is very often added to the particular name, but many of the chief angels also have this added to their names.567 Merkabah mysticism is the formulation of man’s ascension and union with the divine through the tree of knowledge of good and evil, symbolized by the Sefirot tree and the six-pointed star, also known as “Metatron’s cube.” Merkabah is the vehicle used to transport a person to the third heaven to the angel Metatron. Merkabah means the spirit/body surrounded by counterrotating fields of light, spirals of energy, source code as in DNA,568 which transports spirit/body from one dimension to another … “Merkabah is an interdimensional vehicle consisting of two equally sized, interlocked

tetrahedra of light with a common center... such as the three dimensional Star of David.”569 THE SEFIROT TREE

KABBALAH: THE SCIENCE OF SINGULARITY UNVEILED Sixteenth Century mystic, Isaac Luria, remains the most influential Kabbalist. Luria was the first to initiate the movement of the entire world into the study and practices of Kabbalah, as a necessary precursor to usher in the Mashiach.570 In Kabbalah, the Sefirot tree (see diagram) is referred to interchangeably as the tree of life and the tree of the knowledge of good and evil. It is a bridge connecting heaven and earth and represents man’s ascent by degrees of knowledge, back to the paradise that was lost and ultimately to his own divinity before the fall.571 The unification of the Sefirot requires the inversion of the cosmic order through the inversion of creation, intention, and order (logos). Thus, Kabbalah and Zohar,572 invert the concept of creation, the fall of man,

redemption, and the coming Messiah. According to these sources, the god who created the universe is not the God Elohim of Genesis 1:26, revealed in Christ, logos, John 1:1. The god of Kabbalah, Ein Sof, is an infinite, formless, unknowable force. Ein Sof is “the supreme Deity … the eternal state of Being...the absolute Not Being...without substance, essence or intelligence.” Ein Sof is the creator of the biblical Elohim.573 Now the pillars stand firm … The Blinding Flash...the creation of Elohim...This is the Zohar’s name for the first impulse of emanation proceeding from Ein Sof, the Infinite, through Keter … the aura of Ein Sof … the Creation of Elohim.574 Gershom Scholem says, Ein Sof and the Sefiot “are not differentiated.” There is a unity between the creator and his creation; a oneness between the “Emanator” and the Sefirot that cannot be known to the uninitiated.” The Sefirot do not constitute “intermediary beings” but are God Himself.575 Scholem explains that since the 17th century, modern Kabbalah is dominated by “Lurianic Kabbalah thinking.” Its doctrine of “divine unity” represents a “new plane of mystical experience and contemplation” that can be fathomed only in the practice of mystical meditation.”576 For example, Isaac Luria’s method of mediation required him to call upon familiar spirits to ascend into the heavenly realms. “Troops of angels would greet him to safeguard his way, bringing him to the heavenly academies.”577 In Shapira’s explanation of the “Ten S’firot” as the “ten manifestations of God,” he states: The left side of the ten manifestations represents the feminine attributes, while the right side represents the masculine attribute...the feminine manifestation of God represents the part of God that we can see and remains alive … HaShem reduced himself to the ‘middle point’ or ‘middle pillar’ during Creation...Amazing, the middle pillar is referred to as the Messiah himself as the Binah or the Messiah himself as the Binah or the Son of Ya … The

responsibility of the middle pillar [‘the mediator’] is to join heaven and earth together (called in Judaism ‘connection of worlds’) … The last redeemer is known as the Binah (the son of God), Elyon (the one from above), the ‘first born’ and as a bull.578 The Freemason doctrine, derived from Kabbalah, elaborates upon the formulation of access to the gateway between heaven and earth. According to Manly P. Hall: The Sephirothic Tree consists of ten globes of luminous splendor arranged in three vertical columns and connected by 22 channels or paths … analogous to the first 32 degrees of Freemasonry, which elevate the candidate to the dignity of a Prince of the Royal Secret … Aima the Great Mother, is the name by which Binah, or the third Sephira, is generally known … According to the mysteries of the Sephiroth, the order of Creation … From AIN SOPH, the Nothing and All … AIN SOPH, corresponding to Kether, the crown of the Sephiroth, gives birth out of Himself to the nine lesser spheres...From this eternal and ancient androgyne—Kether—come forth Chochmah, the great father, and Binah, the great Mother … the first male and first female, the prototypes of sex.579 Kabbalah and Freemasonry source the Hermetic concept: as above so below The doctrines explain that the time has arrived—to externalize the hierarchy, to disclose the means of accessing the heavenly realm: What was forbidden to investigate and to expound upon the day before now becomes permissible the day after … This is because the gates of human understanding below have been opened up as a result of the steadily increasingly Divine revelations above.580

These esoteric beliefs were kept hidden for hundreds of years, but are now being externalized, according to a prophecy in the Zohar: In the six hundredth year of the sixth millennium (5600 = 1840 C.E.) the gates of wisdom above [Kabbalah] together with the wellsprings of wisdom below [science] will be opened up and world will prepared to usher in the seventh millennium.581 According to practitioners of Chabad, the secret knowledge must be released upon the world in order for the “Jew to soar into the heavens:” The Zohar which contains these traditions … The teaching of this book were withheld for a thousand years with a prophecy that at a time when required it would be revealed … These secrets have been whispered and then articulated more and more loudly by the Rebbes of Lubavitch (Chabad … With this information a Jew can soar into the heavens.582 Isaac Luria explains the science of singularity through the unification of the Sefirot. Ein Sof emanated from himself ten spheres or vessels of light (Sefirot). The first was Keter, the crown of the Sefirot, the androgynous god who is both male and female, also known as Adam Kadmon. The remaining nine sephirah emanate from Keter through a process of mystical sexual union known as “hieros gamos, the holy union of male and female powers.”583 This union of male and female is esoterically communicated in the union of the two triangles forming the six-pointed star. SINGULARITY: FROM KETHER TO MALKUTH The mystical sexual union continues through the sephirah, down to Malkut, the lowest sphere on the Sefirot tree.584 Malkut means kingdom and Shekinah; and whereas all of the other sephirah are located in the spirit world, Malkut represents the physical, material world in which we live and the Shekinah glory or dwelling or god. Shekinah is the final Sephira to emanate from the Sefirot tree. She is the female counterpart of Ein Sof and the “divine

presence” of god on earth. She is the gateway of man’s ascension to knowledge, the bride and queen of Tiferet. She is the mother who is One with the children of Israel.585 But within this cosmic drama, there was a crisis, a shattering of “God’s dream,” that left man to do the work of picking up the pieces. Gersholm Scholem states that the Sefirot are also depicted as powers and crowns “since they are the celestial crowns of the Holy King.”586 Through the lightning flash of Ein Sof, these crowns rise out of the sea of the abyss, revealing the unity of creation in the number six, symbolized in the reflection and union (singularity) of two triangles, the six-pointed star, from which comes the Hermetic Maxim, As above so Below. The serpent’s seed then works to restore the union (see diagram): His two eyes were manifested, radiating with those of the reflections. The brow of God and His eyes formed a triangle in heaven, and its reflection formed a second triangle in the waters. So was revealed the number six, being that of universal creation.587 The Kabbalists say that in order to make room for creation, Ein Sof had to contract himself to a single point (singularity), making room for the worlds of the Sefirot. This created lightning, which descended. As the lightning flash descended, each sphere was formed as a vessel for receiving and containing light. But the vessels could not contain the “divine light” and this resulted in “the breaking of the vessels.” As the vessels shattered, the light dispersed and scattered in the form of “sparks.” Some went back to their source. Others descended and became trapped in matter. Others fell into the abyss—because god is trapped in everything, god himself is trapped in the pit, and waits to be released. The Zohar’s version of “the fall.” Gersholm Scholem explains: The divine light … is no longer in its place because the vessels were broken … Into the deep abyss … there fell, as a result of the breaking … the vessels … These sparks of holiness are bound in fetters of steel in the depths of shells, and yearningly aspire to rise to

their sources but cannot avail to do so until they have support.588 The Sefirot were revealed to Adam in the Tree of Life and the Tree of Knowledge. The secrets have since been curated by the initiates: The rabbis have always taught that the Tree of Knowledge and the Tree of Life are one and the same … whose roots are now in Heaven leading all the way back to the future to the never-ending source of the light of Ain Sof.589 In Kabbalah, the sin of Adam was the premature separation of the unity of the Sefirot tree. The matrix shattered; the singular tree became the tree of “Duality.”590 Adam must complete the work of repairing the worlds, tikkun. It is through tikkun that the world will be healed and brought “closer to the harmonious state for which it was created” (singularity).591 With the unification of the Sefirot, the male and female forces will be restored; there will be unity between god and the re-created cosmos (cosmic inversion).592 The Kabbalah teaches that the final redemption and the messianic era will only be brought about through mitzvot: observing Torah, keeping the commandments and performing good deeds.593 The work of repairing the worlds, and restoring the fallen Shekinah to her king, and of ushering in the Moshiach (Messiah) is now left to man. This is called raising the sparks. But the essential function of the Law, both of the Noahide law binding on all men and of the Torah imposed on all men and of the Torah imposed specifically upon Israel, is to serve as an instrument of tikkun. Every man who acts in accordance with this Law brings home the fallen sparks of the Shekhinah and of his own soul as well. He restores the pristine perfection of his own spiritual body … In redemption everything is restored to its place by the secret magic of human acts...every commandment has its mystical aspect whose observance creates a bond between the world of man and the world

of the world of the Sefirot...Thus fundamentally every man and especially every Jew participates in the process of tikkun.594 Singularity requires the completion of tikkun, which requires obedience to the Noahide laws. The Babylonian Talmud is the basis for the seven Noahide laws. Sanhedrin 56a of the Baylonian Talmud states: violation of any one of the seven laws subjects the Noachide to capital punishment by decapitation.595 Concerning Christians, the prohibition of idolatry under Talmudic law would include: Christians that acknowledge Jesus Christ as the Messiah, the Son of God, the word made flesh—that person will be guilty of idolatry.596 While Jewish sages see themselves as the conduit of the laws, through the light of Ein Sof, gentiles also have a role to play in the mitzvot of tikkun by obeying the seven Noahide laws. These laws will be “binding on all men” and have been written into the legal system under Public Law in the United States. Six months after George W. Bush’s September 11, call for a New World Order: On March 26, 1991 the U.S. Congress, under the presidency of George W. Bush, established the Seven Noachide Laws as Public Law 102 - 14 in honor of Rabbi Menachem Schneerson, leader of the Chabad-Lubavitch.597 The teachings of Chad-Lubavitch elaborate: The Perfection of the world requires the spreading of the seven Noahide commandments … This implies a level of civilized conduct, which can be achieved only when non-Jews also observe their mitzvot. Indeed, the perfection of the world that leads to the Messianic Era requires the spreading of the seven commandments that God through the Torah provided for all the nations of the world … See also U.S. congressional Declaration: H.J. Res. 104, Public

Law 102, March 20, 1991.598 The journey, from Kether to Malkuth, requires biopower: the movement of bodies, minds, and spirits (consciousness) toward unity of belief and obedience to rabbinic law. In addition, the journey back to the garden will require a cleansing of the land, which, we will see, is employed largely through a “hidden matrix” of human purification.599 HOW TO OPEN PORTALS The Zohar teaches that the separation of the Sefirot tree, created a chasm between creation and Ein Sof. Therefore, cosmic inversion requires a return to the “source” through the portals of the Sefirot. Negotiating the gateways of the Sefirot requires deep contemplation and visualization (inward magic) to draw down the rays of light that emanate from the Sefirot. The hierarchy of the spiritual worlds reveals itself to the kabbalist in the time of prayer as one of the many Names of God...it is the name of the appropriate Sefirot on which the mystic concentrates when reciting the prayers and into which he is, as it were, absorbed … prayer has an aspect of ‘inward magic’ by which it is empowered to help order and restore the upper worlds.600 The Zohar calls the inward magic “an unalterable law.” Like cause and effect, every action below impacts the worlds above. Gentiles are encouraged to take part in the tikkun of ascent, rabbis have now been granted permission to reveal the secrets of the Zohar and to have gentiles study Kabbalah.601 However, only the spiritual masters can attain the knowledge of the names of the god associated with the gateways of the Sefirot. In the pantheon of the gods of the Sefirot tree, Metatron sits supreme at the top of Keter, the crown. Metatron is the opener, holder of the keys of knowledge and the gates of wisdom.602 Hidden just below the first three spheres of Keter, Hochmah, and Binah is the sphere of Da’at, the abyss that separates the initiate from the crown. In Kabbalah, the abyss of Da’at represents mankind’s loss of knowledge and its

Leviathan, the “Holy Serpent,” who will restore knowledge to humanity. The Leviathan is a “Torah-code word for universal consciousness and neverending knowledge.”603 Leviathan is known as “the light of pure consciousness,” and the “God consciousness” that will return Leviathan “full circle” to “the original light of Genesis.” This will come in the form of the “New Torah” at the “ultimate Feast of Knowledge” in the time to come (NWO).604 Leviathan is depicted as the ouroboros, the serpent eating its tail, and represents the devouring serpent covering the earth. In theosophy, the area inside the serpent circle represents the whole universe and everything in it. It signifies the completion of an age and the return to Tikkun Olam, the repair of the world.605 In Kabbalah, Leviathan is worshiped as the “Sacred Serpent” and is the bridge across the abyss of Da’at that connects man to the divine. The final unity of man and the nothingness of Ein Sof (singularity). The “Sacred Serpent” is an inverted version of Revelation 9:1 & 11, the beast depicted rising out of the sea of the abyss: And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; 11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.606 The beast depicted in the Freemason branch of Talmudic Kabbalah is Abaddon, the same “Sacred Serpent” inverted in the Book of Revelation. In Freemasonry, Abaddon is considered the most sacred of names607 In the Book of Revelation, Abaddon is the beast who causes all men to receive his mark/image: He causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the

beast, or the number of his name.608 In Verse 18, the number of the beast is revealed: Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.609 According to Kabbalah, Metatron is associated with the number six. The Sefirot and Metatron’s cube contain the six-sided hexagon and represent “the six-sided celestial creature” Metatron.610 “The science of equilibrium is the key of the occult science … So was revealed the number six, being that of universal creation.”611 666, the gateway to cosmic inversion: In Kabbalah, Da’at is the location (the mystical state) where all ten sefirot in the Tree of Life are united as one...In the Zohar … Da’at is referred to as “the key that includes six.” The “key” of Da’at opens all six chambers (attributes of the heart and fills them with life force”612 According to Kabbalah, in time, all humanity will know 666 as the unity of God in the One (singularity).613 NOAHIDE TO EVERYONE We are living in what is being called, “The Fourth Revolution.” The rabbis of Kabbalah say we are entering a paradigm shift; a time of “Mass Torah Study for Gentiles.”614 Kabbalists say that the world is now ready for a global awakening of consciousness.”615 The awakening will come through Torah, and especially Kabbalah study, in order to obtain a revolutionary shift in human consciousness, without which, the Messiah will not come.616 According to the rabbis, the coming of Moshiach (Messiah) and his thousand-year reign of peace requires a convergence of Kabbalah and science. This particular egregore (occult generated thought form) is preparing

humanity, especially dispensational Christians for: The Campaign of Armageddon. The singularity project has constructed epistemic communities to advance the dispensational narrative throughout the 20th and 21st centuries.617 Armageddon will result in a restoration of “Adamic consciousness” when all humanity will know the oneness of the creation with the creator. In order for this to happen there must be a critical mass of initiates brought into the secrets of Kabbalah through stealth and deception; “nothing less than a world-wide conspiracy,”618 which includes, “the resurrection of the Sacred Serpent, the Feast of Leviathan, and the revelation of Metatron.”619 In short, the Kabbalistic vision of singularity requires one speech. We live in a special time when the entire world is going through very big and rapid changes … As Kabbalists explain, this is a sign that the world is approaching the general correction … The only remaining obstacle is language. If we do not speak the same language, it is difficult to communicate because we are still in Babylon. The ancient Babylonians started with one language, then began to speak different languages, and as a result, ceased to understand each other. We, accordingly, have to come from many languages to one … the shattering, which occurred in the ancient Babylon and is being revealed only today, manifests even more clearly. This will further push us to unit. After all, we have to return to Babylon so that the entire world becomes one village.620 RISE OF THE TECHNO SERPENT According to Rabbi Michael Laitman, all of humanity is one “Ancient Babylonian Family” that must unite and return to Babylon through the language and light of Kabbalah.621 The science of Kabbalah is said to contain the ancient blueprint that reveals the secrets of the universe. It is the key that unlocks consciousness to the awareness of oneness between creation and

creator. Kabbalah cites the source of this interconnection of all things in the light of Ain Sof that emanates from Kether. Kether is the first manifested Sephirah, the first condensation of the light of Ain-Soph. Kether means the Crown...Kether is the source of light rising up from the darkness. It is a monad of pure energy … In Kether is the blueprint of the entire universe.622 Kabbalah’s “monad of pure energy” has been repackaged into today’s quantum science, and the study of the interconnection of all things.623 Quantum physics is the observation of invisible particles, such as atoms, electrons, monads, quarks, superstrings, frequencies, vibrations, that exist in another dimension, and the effect of those particles on the material world by the observer. We have stressed that quantum technology is an extension of biopower, employed for certain eschtoloical ends. DeAnn Loper notes, “because everything is made of atoms, we are all one at the subatomic level. We are all part of this force of light that connects and holds everything together.” In effect, “quantum science appears to be a manipulation of forces in the invisible spirit world by observers in the physical material world, by scientists, mystics, or unknowing participants.”624 The new discoveries in quantum physics are the externalization of those entities that Theosophy says will “bring about an entirely new planetary initiation.”625 According to Alice Bailey, the link between the spiritual and physical planes is human consciousness. The link can be traced to the Metatron six-sided celestial cube, that binds together the divine spark of humanity to the source of energy: The monad, is brought into a still vaster recognition, and becomes aware of that Star which encloses his planetary star, just as that star has earlier been seen enclosing his own tiny spark … his oneness with his brothers is proven.626 Because everything is connected, matter and spirit exists in one continuous reality, an “endless spectrum of Divine consciousness.”627 The interaction of

science and Kabbalah will raise the sparks and the beast. In other words, the alchemical merger of man and technology will raise the TechnoSerpent: Together scientific discovery and technology are actual living entity with a collective consciousness of its own. It is a “beast”—and a very powerful one. It is the “King of Beasts” … The Techno Serpent has risen from the dust, and Adam’s higher consciousness will, directed by the providential force of Mashiach ben Yoseph, ride it out to the finishing line of the sixth Millennial Day … into the Seventh Cosmic Day of Creation—a real and full rectified higher dimension of existence and consciousness.”628 According DeAnne Loper, raising the Techno Serpent is the aim of technological singularity: This conscious singularity, constantly expanding and contracting from darkness to light, is Ain Sof, the god of Kabbalah. Interwoven into this twisted Torah script is Metatron of the Kabbalist, and the Kosher serpent—whom the rabbis say will return but whom Jesus Christ in Revelation 12:9 calls the great dragon, that old serpent, the Devil and Satan which deceives the whole world.629 We have argued that only human consciousness can open gateways between worlds. However, biopower and technology are necessary to facilitate and direct the singularity project. THE MARK OF THE BEAST The god-man Adam Kadman is the Divine Presence which manifests itself in spiritual dimensions of the Sefirot tree through the divine name YHVH, the tetragrammaton. Thus, the Microcosm hexagon is a reflection of the macrocosm image above—as above so below—based upon the numerical value of the number “six” which, according to the Zohar, is the number of the man, Adam Kadmon.

Microprosopus is as it were the reflection of Macroprosopus for as Macrorosopus has six principles titles, so is microprosopus composopus composed of six of the Sephiroth … ShITh, Shith, is the Chaldee form of the Hebrew Sh, Shas, six.630 As Adam Kadmon is the creator of earth Adam, man is also a reflection and extension of the heavenly man, the perfected god-man image of the tetragrammaton. The letters I, H, V, and H represent the different parts of the image. The letter V (Vau) has a numerical value of 6, which corresponds to the six-sided cube or hexagon of Microprosopus. The final H represents Malkut, the Bride of Microsopus, who is Metatron, the god of this world. Hence, cosmic inversion through the inversion of logos: Just so, malkuth is the 10th Sehiroth, but as the “Bridge of Microprosopus” or Tetragrammaton, who is hexameron - Malkuth, or the material limb, is the seventh … She is the fourth letter IHVH, or He, but the Logos, or son, is only the letter V (Vau … Microprosopus - Tetragrammaton - the “Son” or Logos, is the triangle in a square … the six-faced cube.631 (666) In Kabbalah, Microprosopus or Metatron as the “Son” or “logos” is the result of the sexual union between Hokhmah and Binah, the divine father and mother and the first two emanations of Keter, the crown. The bride of Metatron is collective Israel in the kingdom of Malkuth, the kingdom of god on earth. The bride, mankind, is perfected in the image of the Tetragrammaton through knowledge and ascension of the six-sided cube, the V or Vau whose number is 6. “This union with the Divine is the mystery of all mysteries.”632 666! Our ancient sources describe the universe as emanating in six directions—north, south, east, west, up, down … All physical space and all physical objects have these six dimensions … 666 is six repeated three times. Repeating a concept three times represents the

affirmation and strength and perfection of the physical world, which Judaism teaches will occur in the messianic era, when the physical world will reach its ultimate purpose, to be a vehicle through which the created experience the Creator.633 Voilà, Antichrist—666—the inversion of logos. HUMAN CODE, HUMAN PURIFICATION & COSMIC INVERSION Within the Kabbalistic doctrine of creation there is a mystery of the sign, the engraving mark symbolized in the four elements of the Tetragrammaton flowing through the spheres, which connects the Sefirot code to the code of man: In each human being we find a model of the universe as well as a model, a copy, of the Deus revelatus...Within Keter are the “engravings,” or code, for everything that is to be. These engravings, as the Zohar calls them, are the sefirot … Keter is the vehicle whereby the divine is activated, whereby the engraving begin their transition from potentiality to actuality … Ein Sof made engravings in the purity, or Keter. 634 The as above so below aspects can be seen in the Kabbalistic interpretations of the Bible, codified by the mystic sages to symbolize man’s oneness with IHVH. The connection between the code of man and the Sefirot has been part of ancient rabbic writing such as Kol Hator, that cast their Messiah as engaging in a war against Esau (Edom) and Ismael in order to appease or cleanse the land (unify the sefirot). So, who is Esau? According to the sages, Esau is Edom, and Edom is Rome—specifically Christianity: Edom is Esau … Esau/Edom’s descendants since Biblical times have been identified with Europe, specifically the empire of Rome. According to the Torah understanding, ancient Rome never actually

fell thus leaving the public scene. It was only replaced by the Church … As we know the head of the Church always has been in the city of Rome. Therefore Edom is Rome, Rome is Christianity and thus Edom is all those domains to which the Christianity of Rome has been spread.635 Esau and Ismael are the external forces, the “shells of impurity” that must be deceived, along with the mixed multitude, during the redemption process: The redemption process in a circuitous manner in order to deceive the shells of impurity [external forces] and prevent them from interfering.636 Moreover, The purpose of our work in gathering the exiles is to set up people of Truth who will promote the unification of both meshichim in the gates of Jerusalem so that the Shechina will return … In all generations, the major tasks of the two meshichim … are selfdefense and to wage war against the three heads of the outer shells or layers: Esau, Ismael, and the mixed multitude.637 Thus, the “secret” of “The Head of Esau” or “The beheading of Esau.” The coded language of the rabbis is closely connected to the ongoing war against Edom in the final redemption process. Consider again the continuous war described by Michel Foucault. According to Foucault, human affairs can be depicted as a biopolitical war that does not lend itself to rational discourse.638 He says that “rumbling away” beneath political power is a “silent,”639 “secret,”640 “primitive and permanent,”641 war that consists of power relations between social groups.642 Initially, this discourse posited a racial binary consisting of two groups or “races” at war with each other.643 However, by the 19th century, the “theory of permanent race struggle” was no longer seen as binary; it was “recasted” within the

theory of evolutionism and the struggle for existence.”—no longer an antagonism, but one “true race” (blockchain) from which certain groups or individuals deviated. Foucault explains: It will become the discourse of a battle that has to be waged not between races, but by a race that is portrayed as the one true race, the race that holds power and is entitled to define the norm, and against those who deviate from that norm, against those who pose a threat to the biological heritage.644 In this passage, Foucault draws a distinction between a binary of race war (competing blockchains) and a single race, who must purge deviants for the sake of purification. Giorgio Agamben goes so far as to identify this impulse toward purification as the hidden matrix of modern society.645 He notes, “The state, seeking to purge the abnormal from its body, can remove citizenship and kill without committing a crime.”646 The biopolitical war of purification, the “hidden matrix” of modern politics, perfectly describes the war against “Edom.” Esau (Edom) and Ismael are the external forces, the “shells of impurity” that must be deceived, along with the mixed multitude, during the redemption process: Our sages relate a legend about the death of Esau, who is Edom. The legend states that when Jacob was taken to be buried in Makhelah that Esau and his clan came to block his interment. This led to a war between the sons of Esau and the sons of Jacob. In this war, Esau himself was killed and decapitated … In the end times, the great battle between Jacob and Esau is come to its final fruition. Biblical prophecies speak of the resounding defeat of Edom and everything related to it … This does not mean that everyone literally dies, but rather, that everyone finally is able to see and receive the Light of Truth and thus a new dawn for humanity arises.647

Thus, arises the conspiracy of the power elite to invert the fate of Esau and Jacob—the plan to invert God’s final separation of the wheat and the tares648 —the plan that unfolds in the city of Sodom, and Egypt, where Christ was crucified. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. —Revelation 11:8 (KJV) The Book of Revelation foretells the final method of purification: And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. —Revelation 20:4 (KJV) The purification of Christians will be necessary to bring the illumination that brings the singularity. According to the Babylonian Talmud, redemption is a process of gradual illumination of the world by the light of Messiah that culminates in the Jewish Utopia, Scholem says, At the time when the Holy One, blessed be He, shall set Israel upright and bring them up out of Galut. He will open to them a small and scant window of light, and then He will open another that is larger, until he will open to them the portals on high to the four directions of the universe … so shall it be and not at a single instant … 649

According to the Zohar, this same light will be a destructive force to the nations, as Israel is propelled to world domination. Scholem says, The Gentiles (who are designated Esau or Edom), however, will suffer the opposite fate. They received their lights in this world at a single stroke, but it will depart from them gradually until Israel shall grow strong and destroy them. And when the spirit of uncleanliness shall pass from the world and the divine light shall shine upon Israel without let or hindrance, all things will return to the proper order— to the state of perfection … The worlds will all be joined one to another and nothing will separate Creator from creature. All will rise upward by ascents of the spirit, and creatures will be purified until they behold the shekhinah ‘eye to eye.’650 THE JEWISH UTOPIA Many citizens are aware that adversarial forces are forming a world government (NWO) which plans to rule from modern Israel through the coming Jewish Messiah (Antichrist)—an inversion of John 1:1. What most citizens, especially Christians, do not know is that Evangelical churches are the chief instrument to bring about the Antichrist.651 More broadly, communitarianism is the political, ideological, and spiritual force that has been assimilating Christians into the emerging framework of the New World Order, through the egregore of Earthly Jerusalem.652 Communitarianism employs biopolitics to consummate the “final synthesis.” It is a “Third Way” compromise between Capitalism and Communism.653 It is a partnership of nonprofits and community organizations, both secular and faith based: that looks for ways to make a bigger impact in their communities, learn their obligations under the law, cut through red tape, and make the most of what the federal government has to offer.654 Communitarianism is based upon the Talmud, Hegel, and the theosophical ideas expressed by Madame Blavatsky and Aleister Crowley. Communitarian legal theory is based upon the Talmud and Kabbalah.655 Kabbalah, and other

new age instructors, now openly invoke an ultimate light being.656 Communitarians employ bipower: control of bodies, minds, and spirits (consciousness) in order to engage mankind’s universal participation with the ultimate light being, the egregore of Earthly Jerusalem (NWO). Not only is the egregore being invoked throughout the Evangelical community, the egregore’s corresponding dispensational eschatology is widely taught in many denominations. This idealistic vision of an earthly utopian Millennial Kingdom has been infused into Christian interpretations of Mystery Babylon in Revelation 17 and 18. The egregore can be traced back to ancient Babylon, where it was adopted by the leaders of Israel during the captivity, the thought form was later codified in the writings of the Babylonian Talmud and Kabbalah, which culminate in The Campaign for Armageddon.657 The scenario goes like this: The opening of the war against Gog and Magog will start with the first redemption before the coming of the righteous mashiach— Mashiac ben David … Anyone who does not participate in the war...is actually becoming a partner of the ‘layer’ of the mixed multitude. Whoever he is, he would have been better off had not been born.658 The current and final egregore of Earthly Jerusalem was invoked by Michael Higger. In the Jewish Utopia (1932), Higger declares that Jerusalem will be the capital of the New World Order: Jerusalem will become the ideal capital of the new Universal State...Only the Messianic flag, the symbol of knowledge, peace, tranquility of the individual mind, will remain, and all the nations will center round that emblem … All will recognize one flag or standard, bearing the name of God … The world will, therefore, unite in praising the Lord for Israel’s universalism.659

Following the predictions of the Zohar, Higger notes that the redemption will be a process of important reforms in which “wicked people” and “unrighteous nations”—“traditional Edom and Rome” will disappear from the earth, eventually ushering in the millennium and the establishment of the Kingdom of God.660 Michel Foucault’s biopolitical account of human affairs foretells a war between two races: It will become the discourse of a battle that has to be waged not between races, but by a race that is portrayed as the one true race, the race that holds power and is entitled to define the norm, and against those who deviate from that norm, against those who pose a threat to the biological heritage.661 Michael Higger’s rabbinical account of human affairs also foretells a war between races: To understand the rabbinic conception of an ideal world it will help us if we imagine a hand passing from land to land, from country to country … marking “righteous” or “wicked” on the forehead of each one … For mankind should be divided into two, and only two, distance and unmistakable groups, righteous and wicked … Consequently, in the ideal era, there will be no people who will believe in the division of the Godhead into two or more parts, or persons. Only those people who believe in one God will survive in the ideal world.662 The process of purification will begin with conversion to rabbinic law. According to Rabbi Shapira, the Messiah has not come yet because the kingdom below has not been established. This requires obedience to the law.663 This is the message sent to the U.S. foreign policy apparatus, churches, and the Christian industrial media complex. Shapira tells his audiences:

The good news is not the gospel salvation, but rather the gospel of the kingdom … imagine what will happen if one billion Christians will hold and return to the covenants...an awakening from the Christian world to the covenants. Yeshua will surely come. This is your purpose.664 To this end, biopower is applied, through communitarian private-public partnerships/networks, to invoke the egregore of Earthly Jerusalem. It appears that most “Christians” have given themselves over to this ancient seducing spirit. Kabbalah magic has been described as matter manipulation—the ability to recast the course of events in the physical realm through sorcery. According to Revelation 18:23, “For by thy sorceries were all nations deceived.” Jesus referred to the false prophets showing great signs and wonders. In Revelation 13:13, the false prophet will make fire come down from heaven above, causing those on earth below to worship the beast. Also prophesied by Rabbi Higger, “the spiritual fire of Israel will devour the wicked nations.”665 Christians and New Age adherents who give their consciousness over to Talmudic Kabbalah and the egregore of Earthly Jerusalem will likely not heed the warning: “Do not be deceived.”666 True believers will discern the Mark of God as distinct from the Mark of the Beast. Be not thou therefore ashamed of the testimony of our Lord…Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began. —2 Timothy 1:8–9 (KJV) THE FINAL DECEPTION Our journey into the cosmic conspiracy will conclude in the Book of Daniel. Earlier, we discussed Daniel’s prophecy concerning the end of human affairs

and three interconnected phenomena: the destiny of nations, the enmity between seeds, and the mixture of technology and flesh: And a fourth kingdom will be strong as iron for iron crumbles and flattens everything, and like iron, which shatters all these, it will crumble and shatter. And what you saw, the feet and the toes-which were partly of potter’s clay and partly of iron-so it will be a divided kingdom, and there will be some of the strength of iron, in view of what you saw iron mixed with clay.667 -Daniel 2:41 (KJV)

The egregore (spirit) over Earthly Jerusalem (NWO) has been granted an independent influence over the affairs of the human population. This influence concerns the fourth kingdom’s mixture of iron and clay. The fourth kingdom (Earthly Jerusalem) is divided. It rules with iron, as the Ancient Pharisees expected Yeshua to rule with a rod of iron. The iron will

rule over clay, humans (wheat) from the earth.668 The rod will crumble and shatter the ten toes, which are a mixture of iron and clay. The mixture of iron and clay concerns the enmity between the seed of the woman and the seed of the serpent.669 The mixture of artificial intelligence (AI)670 and human DNA is the critical feature of the rule of iron. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.671 —Daniel 2:43 (KJV) Artificial intelligence (AI), ie., quantum entanglement, is the seed that will reappear in the affairs of man.672 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. —Genesis 6:2 (KJK) In the fourth kingdom (Earthly Jerusalem), biopolitics, control over bodies, minds, and spirits (consciousness), will include iron (AI), ie., quantum entanglement, in effect, to crumble and shatter clay (humans). Ultimately, the fourth kingdom and the new species malfunction, since they are not aligned with creation, intention, and order (logos). And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. —Daniel 2:43 (KJV) In fact, the fourth kingdom (Earthly Jerusalem) is an inversion of creation, intention, and order (logos).

Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? —Isaiah 29:16 (KJV) Even as the human population is subjected to interdimensional occupation, it is offered a choice: to serve logos, or the inversion of logos: And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD. —Joshua 24:15 (KJV) Service to logos is life, singularity, the narrow gate: Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. —Matthew 7:13-14 (KJV) The final deception is the culmination of the cosmic conspiracy,673 characterized by the concept of counterfeit: adjective: counterfeit made in exact imitation of something valuable or important with the intention to deceive or defraud.

In Old French, the word contre, “counter or against,” together with the word faire, “to make,” “joined together,” to mean “to make in imitation.” The New World Order deception includes: Counterfeit wisdom.674 Counterfeit Armageddon.675 Counterfeit Jerusalem.676 Counterfeit citizens.677 Counterfeit millennial reign678 Counterfeit singularity.679 THE COSMIC GATEWAY: According to scripture, singularity (apotheosis) comes through one gate: creation, intention, and order (logos).680 And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. —Isaiah 22:22 (KJV) And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. —Mathew 16:19 (KJV) And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. —John 3:13 (KJV)

For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. —2 Peter 1:11 (KJV) And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. —Revelation 7-10 (KJV) 529 Matthew 21:42. (ESV) 530 The singularity project includes the construction of epistemic communities that advance Armageddon. J. Dwight Pentecost has devoted a chapter to the subject, titled “The Campaign of Armageddon,” in which he discusses Armageddon as a campaign and not a specific battle, which will be fought in the Middle East. Pentecost writes: It has been held commonly that the battle of Armageddon is an isolated event transpiring just prior to the second advent of Christ to the earth. The extent of this great movement in which God deals with “the kings of the earth and of the whole world” (Rev. 16:14) will not be seen unless it is realized that the “battle of that great day of God Almighty” (Rev. 16:14) is not an isolated battle, but rather a campaign that extends over the last half of the tribulation period. The Greek word “polemo,” translated “battle” in Revelation (16:14), signifies a war or campaign, while “machē” signifies a battle, and sometimes even single combat. 531 Niki Raapana, Nordica Friedrich, 2020: Our Common Destiny and The Anti Communitarian Manifesto (Friedrich & Sons, 2012) 532 Ibid. 533 Ibid.

534 As a peripheral note, consider the lack of critical attention given to the signing of the Executive Order (12/15/2019) pertaining to “free speech” on college campuses, in addition to current proposals for precrime tasks force to further militarize the bodies, minds, and spirits (consciousness) of our “free” society. 535 According to Revelation, the beast rises out of the sea, but is also akin to groups of people (seeds) the Bible calls beasts. 536 See also, to immanentize of the eschaton, Eric Voegelin, The New Science of Politics (1952). 537 Also referred to as reentering the Garden of Eden. 538 Seeing through the Singularity, Chapter 11, the Talmudic inversion of Esau and Jacob. 539 DeAnne Loper, Kabbalah Secrets Christians Need to Know: An In Depth Study of the Kosher Pig and the Gods of Jewish Mysticism (Amazon Digital Services LLC, 2019). Loper does not use the term “Kabbalah conspiracy.” 540 Seeing through the Singularity, Chapter 1 and 2. We also applied the concept to the operation of communitarianism offer by Rappana. Niki Raapana, Nordica Friedrich, 2020: Our Common Destiny and The Anti Communitarian Manifesto (Friedrich & Sons, 2012). They explain specific techniques of communitarian control without using the spiritual concept of “egregore.” 541 Egregore has been, and for our purposes will be strongly associated with “Watchers,” the angels discussed in Seeing through the Singularity, Chapter 11. 542 Wikipedia. 543 Seeing through the Singularity, Chapter 1 & 3. 544 Ibid. 545 The synthesis of city and cosmos is embodied in the communitarian project. 546 Mark 7:13; Matthew 15:6-9, etc. 547 The following are taken from her remarkable body of work; Elizabeth Dilling, The Jewish Religion its Influence Today (Spartacus Educational, 1983); originally titled The Plot Against Christianity (1954). 548 Ibid. 549 Dilling, 2. 550 The Jews — Their History, Culture, and Religion, Vol. 4, p. 1332, Jewish Publication Society of America, 1949). 551 Ibid. 552 New York Herald-Tribune (November, 1959). 553 Dilling, 4. 554 Ibid, 5. 555 Dilling, Talmud, Gittin 60b; Talmud, Sanhedrin 88b. 556 Ibid.

557 Dilling, Chapter 5. 558 Dilling, Chapter 5. 559 Seeing through the Singularity, Chapter 12. The following section is largely a reappropriation and synthesis of Loper. DeAnne Loper, Kabbalah Secrets Christians Need to Know: An In Depth Study of the Kosher Pig and the Gods of Jewish Mysticism (Amazon Digital Services LLC, 2019). 560 Seeing through the Singularity, Chapter 6. 561 Ibid. 562 Seeing through the Singularity, Chapter 4. 563 Itzhak Shapira, The Return of the Kosher Pig (Clarksville, MD: Ledger Books, 2013) 4. 564 Ibid, 12. 565 Shapria, on behalf of Kabbalists, refers to Christ/logos as a Pig! (?) 566 Seeing through the Singularity, Chapter 10. Specifically, within the discussion of cosmic mirroring. 567 Gershom Scholem, Kabbalah, (New York, NY Dorset Press, Keter Publishing House Jerusalem Ltd., 1974) 22. 568 See, the outcome of the Kabbalists inversion of logos through the inversion of human source code, Seeing through the Singularity, Chapter 7-9; specifically, Lily E. Kay, The Molecular Vision of Life: Caltech, the Rockefeller Foundation and the Rise of the New Biology (New York: Oxford University Press, 1993); Who Wrote the Book of Life? A History of the Genetic Code (Stanford: Stanford University Press, 2000). For an economic corollary, see what Jean Baudrillard has to say about the structural changes in economic power and the revisions of economic theory that took place in the 1920s; Jean Baudrillard, The Consumer Society (London: Sage, 1998). 569 The Encyclopedia Judaica, “Merkabah Mysticism,” 1386, 1388. http://www.crystalinks.com/merkaba.html. 570 Kosher Pig, 29, 302. 571 Dillion Chapter, 5; Loper, Kabbalah Secrets, Chapter 3. 572 Specifically the Zohar, the main book of the Kabbalah. 573 Dilling Chapter 5; http://www.sacred-text.com/eso/sta29.htm; The knowable becomes unknowable. Hence, man (sage) becomes logos. 574 Raba Zohar 3 128b. 575 Gershom Scholem, Kabbalah (New York, NY: Dorset Publishing, Keter Publishing Ltd, 1974) 90, 100–102. 576 Gershom Scholem, On the Kabbalah and its Symbolism (New York, NY: Schocken Books Inc., 1965) 1011, 110. 577 The Encyclopedia Judica, article on “Isac Ben Solomon Luria,” p. 574. 578 Itzhak Shapira, The Return of the Kosher Pig (Clarksdale, MD: Ledere Books, 2013) 206, 209, 226, 268.

579 http://www.sacred-text.com/eso/sta29.htm 580 Joel David Bakst, Joseph Messiah, Leviathan, Metatron and Sacred Serpent (Manitou Springs, CO: City of Luz Publications, 2009) 9. 581 Zohar, VaYeira 117a. 582 https://www.chabad.org/library/article_cdo/aid/80894/jewish/Read-This-first.htm 583 Gershom Scholem, On the Kabbalah and its Symbolism (New York, NY: Schocken Books Inc., 1965) 104. 584 http://www.sacred-text.com/eso/sta29.htm 585 Gershom Scholem, Kabbalah (New York, NY: Dorset Publishing, Keter Publishing Ltd, 1974) 90, 111–112, 335. 586 Ibid, 100. 587 http://www.sacred-text.com/eso/sta29.htm 588 Gershom Scholem, Major Trends in Jewish Mysticism (New York, NY: Schocken Books, Inc., 1946) 186. 589 Joel David Bakst, Joseph Messiah, Leviathan, Metatron and Sacred Serpent (Manitou Springs, CO: City of Luz Publications, 2009) 107. 590 Ibid, 122. 591 https://www.chabad.org/library/article_cdo/aid/3700275/jewish/We-Are.htm 592 There will be Shekinah, the one tree. 593 https://www.chabad.org/library/article_cdo/aid/244371/jewish/We-Are.htm 594 Gershom Scholem, Kabbalah (New York, NY: Dorset Publishing, Keter Publishing Ltd, 1974) 176; Gershom Scholem, On the Kabbalah and its Symbolism (New York, NY: Schocken Books Inc., 1965) 116. 595 The Encyclopaedia Judaica, article on “Noachide Laws,” p. 1,191. 596 Violation of any one of the seven laws subjects the individual to capital punishment by decapitation (Sanh. 57A) 597 https://www.congress.gov/bill/102nd-congress/hoouse-joint reslution/104/text/enr 598 https://www.chad.org/kabbalah/article_cdo/aid/380332/jewish/The-Mitzvot-of-Non-Jewshtm. 599 See, Giorgio Agamben, Homo Sacer, 1998. 600 Gershom Scholem, Kabbalah (New York, NY: Dorset, Keter Publishing Ltd, 1974) 176. 601 https://www.isrealnationalnews.com/News/News.aspx/99455 602 Joel David Bakst, Joseph Messiah, Leviathan, Metatron and Sacred Serpent (Manitou Springs, CO: City of Luz Publications, 2009) 173, 257–258. 603 Ibid, 104. 604 Ibid, 111–112.

605 https//www.theosophical.org/the-society/1955-the-seal-of-the-theosophical-society 606 Revelation 9:1 & 11. (KJV) 607 http://www.themasonictrowel.com/books/the_hidden_powe_behind_freemasonry/files/chapter05.htm 608 Revelation 13:16 & 17 (KJV) See also, Chapter 11, Seeing through the Singularity, references to the descendants of Edom, Pharisees, as beasts that received a deadly wound. 609 Revelation 18. (KJV) 610 https:www.chabad.org/kabbalah/article_cdo/aid/379849/jewish/Six-Sided-Celestial-Servant.htm 611 http://www.sacred-text.com/eso/sta28.htm 612 https://en.wikipedia.org/wiki/Da%27at; 613 Gershom Scholem, Kabbalah (New York, NY: Dorset, Keter Publishing Ltd, 1974) 347. 614 https://www.breakingisrealnews.com/102313/time-come-mass-torah-study-gentiles/ 615 https:/www.tsrealnationalnews.com/Blogs/Message.aspx/6718 616 https:www.chabad.org/kabbalah/article_cdo/aid/380308/jewish/The-Time-Has-Come.htm 617 The singularity project advances Armageddon as a preordained event. J. Dwight Pentecost has devoted a chapter to the subject, titled “The Campaign of Armageddon,” in which he discusses Armageddon as a campaign and not a specific battle, which will be fought in the Middle East. Pentecost writes: It has been held commonly that the battle of Armageddon is an isolated event transpiring just prior to the second advent of Christ to the earth. The extent of this great movement in which God deals with “the kings of the earth and of the whole world” (Rev. 16:14) will not be seen unless it is realized that the “battle of that great day of God Almighty” (Rev. 16:14) is not an isolated battle, but rather a campaign that extends over the last half of the tribulation period. The Greek word “polemo,” translated “battle” in Revelation (16:14), signifies a war or campaign, while “machē” signifies a battle, and sometimes even single combat. 618 Joel David Bakst, Joseph Messiah, Leviathan, Metatron and Sacred Serpent (Manitou Springs, CO: City of Luz Publications, 2009) 3. 619 Ibid, 248. 620 http://laitman.com/2017/03/returing-to-one-language-of-the-heart/ 621 See above quote. 622 https://www.soul-guidance.com/houseofthesun/treeoflifetraditional.htm#Daath,%20the 623 Seeing through the Singularity, Chapter 4. 624 DeAnne Loper, Kabbalah Secrets Christians Need to Know: An In Depth Study of the Kosher Pig and the Gods of Jewish Mysticism (Amazon Digital Services LLC, 2019). 625 Alice Bailey, The Externalization of the Hierarchy (New York: Lucis Publishing Company, 1922) 61–62. 626 Alice Bailey, Initiation Human and Solar (New York NY: Lucis Publishing Company, 1922) 100. 627 Joel David Bakst, Joseph Messiah, Leviathan, Metatron and Sacred Serpent (Manitou Springs,

CO: City of Luz Publications, 2009) 79–80, 84, 87,88. 628 Ibid, 93, 96. 629 DeAnne Loper, Kabbalah Secrets Christians Need to Know: An In Depth Study of the Kosher Pig and the Gods of Jewish Mysticism (Amazon Digital Services LLC, 2019). 630 http://www.sacred-text.com//jud/tku/tku03.htm 631 http://www.katinkahesselink.net/blavatsky/articles/v8/y1887_028.htm 632 https://ohr.edu/ask_main.php/277/Q1/ 633 Ibid. 634 Byron L. Sherwin, Kabbalah, An Introduction to Jewish Mysticism (Lanham, MD: Rowman & Littlefield Publishers, Inc., 2006) 60–63. 635 http://archive.constantcontact.com/fs003/1100928836509/archive/1102370107326.html 636 Joel David Bakst, Joseph Messiah, Leviathan, Metatron and Sacred Serpent (Manitou Springs, CO: City of Luz Publications, 2009) 225. 637 http://www.israel613.com/books/KOL_HATOR.pdf; 638 Michel Foucault, Security, Territory, Population, Note 14, 2007, p. 296, p. 308. 639 Michel Foucault, Society Must Be Defended: Lectures at the Collège de France, 1975–1976 (New York: St. Martin’s Press, 2003) p. 17. 640 Ibid, 51. 641 Ibid, 47. 642 Ibid, 50. 643 Ibid, 60. 644 Michel Foucault, The History of Sexuality, Vol. 1: An Introduction, (New York: Vintage Books, 1980) 61. 645 Giorgio Agamben, Homo Sacer, 1998; he also refers to the “hidden paradigm of the political science of modernity” (1998, 123); and to the “hidden matrix” (ibid., 175). For Agamben sovereign power is a maneuver which expresses the logic of sovereign law, not a metaphysics of power. 646 Ibid. 647 http://archive.constantcontact.com/fs003/1100928836509/archive/1102370107326.html 648 Mathew 13:24 (KJV) In Chapter 11, we made the case that the Ancient Jewish leadership was entirely replaced by Harodian Edomites. Thus, Kabbalists that claim this lineage are then Roman Edomites inverting the relationship and fate of Esau and Jacob. 649 Gershom Scholem, The Messianis Idea in Judaism (New York, NY Schocken Book, Inc., 1971) 30–40. 650 Ibid, 40. 651 New Age author, Jeremy Rifkin, “The Emerging Order,” p. x–xi.

652 Egregore (also egregor) is an occult concept representing a “thought form” or “collective group mind,” an autonomous psychic entity made up of, and influencing, the thoughts of a group of people. The symbiotic relationship between an egregore and its group has been compared to the more recent, non-occult concepts of the corporation (as a legal entity) and the meme. 653 Niki Raapana, Nordica Friedrich, 2020: Our Common Destiny and The Anti Communitarian Manifesto (Friedrich & Sons, 2012). 654 The White House: The Agenda: Service: http://change.gov/agenda/service_agenda/ 655 2020: Our Common Destiny and The Anti Communitarian Manifesto (Friedrich & Sons, 2012). 656 Ibid. 657 The singularity project includes the construction of epistemic communities that advance Armageddon. Dispensationalist J. Dwight Pentecost has devoted a chapter to the subject, titled “The Campaign of Armageddon,” in which he discusses Armageddon as a campaign and not a specific battle, which will be fought in the Middle East. Pentecost writes: It has been held commonly that the battle of Armageddon is an isolated event transpiring just prior to the second advent of Christ to the earth. The extent of this great movement in which God deals with “the kings of the earth and of the whole world” (Rev. 16:14) will not be seen unless it is realized that the “battle of that great day of God Almighty” (Rev. 16:14) is not an isolated battle, but rather a campaign that extends over the last half of the tribulation period. The Greek word “polemo,” translated “battle” in (Revelation 16:14), signifies a war or campaign, while “machē” signifies a battle, and sometimes even single combat. 658 http://www.isreal613.com/books/KOL_HATOR.pdf; 659 Michael Higger, The Jewish Utopia (Baltimore, MD: The Lord Baltimore Press, 1932) 42–43. 660 Ibid, 3–6, 8, 17, 20, 22-23, 25, 36, 68. 661 Michel Foucault, The History of Sexuality, Vol. 1: An Introduction, (New York: Vintage Books, 1980) 61. 662 Ibid, 11–12, 34. 663 htt://www.youtube.com/watch? 664 Ibid. 665 Michael Higger, The Jewish Utopia (Baltimore, MD: The Lord Baltimore Press, 1932) 42–43. 666 Matthew 24:24-26 (KJV) For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. 667 Daniel, Chapter 2 v 40, masoretic text: Tanakh Online - Torah - Bible - Chabad 668 Genesis 2:7 (KJV) And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 669 Genesis 3:15 (KJV) And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. 670 AI is the egregore over Earthly Jerusalem (NWO), or the guiding force behind AI.

671 Daniel 2:41. (KJV) 672 The essential blockchain imperative is the merger of the natural and supernatural, hence, the Blockchain of Becoming. Consider the quote at the beginning of Chapter 7, from AI Robot Sophia. For a visualization, consider code exchanged through: Matrix Digital Rain. Matrix code or sometimes green rain, is the computer code featured in . The falling green code is a way of representing the activity of the environment of the on screen. All three Matrix movies, as well as the spin-off episodes, open with the code, similar to the in. 673 Fundamentally, a conspiracy against God and man. 674 Secret knowledge, from the Tree of the Knowledge of Good and Evil. James 3:15 (KJV) This wisdom descendeth not from above, but is earthly, sensual, devilish; Also, scientism the promotion of as the best or only means by which society should determine and values; 1 Corinthians 1:18 (KJV) For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 675 Isaiah 29:10 (KJV) For the LORD has poured out on you a spirit of deep sleep; He has shut your eyes, O prophets, and covered your heads, O seers; Matthew 24:24 (KJV) For false Christs and false prophets will appear and perform great signs and wonders that would deceive even the elect, if that were possible; Revelation 13:14 (KJV) Because of the signs it was given to perform on behalf of the first beast, it deceived those who dwell on the earth, telling them to make an image to the beast that had been wounded by the sword and yet had lived. 676 Galatians 4:26 (KJV) But Jerusalem which is above is free, which is the mother of us all; Ezekiel 13:16 (KJV) To wit, the prophets of Israel which prophecy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord GOD. 677 Ezra 9:2 (KJV) For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass; Romans 2:28-29 (KJV) For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God; 1 Corinthians 22-24 (KJV) For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 678 Contrary to the contorted time lines offered by Kabbalistic Dispensationalists, the New Testament repeatedly speaks of this age, and the age to come. In other words, we are living in the Millennial Reign. See, Luke 18:30; Mark:1030; Matthew 12:32; 1 Timothy 4:8; Hebrews 6:5; Ephesians 2:7; Ephesians 1:21; Romans 8:38; et cetera. 679 Romans 6:2 (KJV) God forbid. How shall we, that are dead to sin, live any longer therein?; Luke 20:16 (KJV) He will come and kill those tenants, and will give the vineyard to others.” And when the people heard this, they said, “May such a thing never happen!;” Ephesians 2:1 (KJV) As for you, you were dead in your trespasses and sins; Ephesians 2:2 (KJV) Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. 680 Mathew 23:13 (KJV) But woe to you, scribes and Pharisees, hypocrites, because you shut off the kingdom of heaven from people; for you do not enter in yourselves, nor do you allow those who are

entering to go in. John 101 (KJV) Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.

CONCLUSION Seeing through the Singularity connected our core themes: biopolitics, communitarianism, human purification, and cosmic gateways with the practices and ultimate directive of the cosmic conspiracy—technological singularity. Our objective has been twofold: First, to provide a conceptualization of “singularity” within the larger project of biopolitics. Second, to identify within this conceptualization, an operative solidarity between biopolitics, biblical theology, and theosophy (specifically Kabbalah). The thesis of this book is that the “singularity” must be considered within this framework in order to appreciate the striking correspondences between biopolitics, theology, theosophy, and the prophetic posthuman spiritual destiny of man. We have argued that biopolitical projects such as eugenics, molecular, and digital revolutions are directed toward the inversion of the cosmic order through the inversion of logos. Our purpose for uncovering the cosmic conspiracy has been to cast bodies, minds, and spirits (consciousness) toward the singularity of creation, intention, and order (logos). The true light of the world: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. —John 1:1–5 (KJV)

ABOUT THE AUTHOR

Douglas Haugen is a lecturer of political science at South Texas College. Haugen’s research focuses on the history of ideas and the epistemic construction of empire. In addition to several articles, he has published the Epistemic Origins of American Empire (2007), and How Nineteenth Century Naval Theorists Created America’s Twentieth-Century Imperialist Policy (2010). Haugen holds an M.A. from Harvard University (1994), and Ph.D. from City University of New York (2007). He has been a professor for over 15 years, serving at several institutions including: Brooklyn College, Wagner College, University of Alaska, Mississippi State University, and South Texas College. Seeing through the Singularity: Uncovering the Cosmic Conspiracy extends the history of ideas and the epistemic construction of empire into man’s final political project, the creation of a new cosmic order.