The True Meanings of Santa Claus


Although most people see Christmas as a Christian holiday, many of the symbols and icons we associate with Christmas celebrations are actually derived from the shamanistic traditions of the tribal peoples of pre-Christian Northern Europe.
The sacred mushroom of these people was the red and white amanita muscaria mushroom, also known as “fly agaric.” 

These mushrooms are now commonly seen in books of fairy tales, and are usually associated with magic and fairies. This is because they contain potent hallucinogenic compounds, and were used by ancient peoples for insight and transcendental experiences.

Most of the major elements of the modern Christmas celebration, such as,

Santa Claus

Christmas trees

magical reindeer

the giving of gifts,

…are originally based upon the traditions surrounding the harvest and consumption of these most sacred mushrooms.

The world tree

These ancient peoples, including the Lapps of modern-day Finland, and the Konyak tribes of the central Russian steppes, believed in the idea of a World Tree. 

The World Tree was seen as a kind of cosmic axis, onto which the planes of the universe are fixed. The roots of the World Tree stretch down into the underworld, its trunk is the “middle earth” of everyday existence, and its branches reach upwards into the heavenly realm.

The North Star was also considered sacred, since all other stars in the sky revolved around its fixed point. They associated this “Pole Star” with the World Tree and the central axis of the universe.

The top of the World Tree touched the North Star, and the spirit of the shaman would climb the metaphorical tree, thereby passing into the realm of the gods. This is the true meaning of the star on top of the modern Christmas tree, and also the reason that the super-shaman Santa makes his home at the North Pole.

The amanita muscaria mushrooms grow only under certain types of trees, mostly firs and evergreens.

The mushroom caps are the fruit of the larger mycelium beneath the soil which exists in a symbiotic relationship with the roots of the tree. To ancient people, these mushrooms were literally “the fruit of the tree.”

Ancient peoples were amazed at how these magical mushrooms sprang from the earth without any visible seed. They considered this “virgin birth” to have been the result of the morning dew, which was seen as the semen of the deity.

The silver tinsel we drape onto our modern Christmas tree represents this divine fluid.

Reindeer games

The active ingredients of the amanita mushrooms are not metabolized by the body, and so they remain active in the urine.

In fact, it is safer to drink the urine of one who has consumed the mushrooms than to eat the mushrooms directly, as many of the toxic compounds are processed and eliminated on the first pass through the body.

It was common practice among ancient people to recycle the potent effects of the mushroom by drinking each other’s urine. The amanita’s ingredients can remain potent even after six passes through the human body.

Some scholars argue that this is the origin of the phrase “to get pissed,” as this urine-drinking activity preceded alcohol by thousands of years.

Reindeer were the sacred animals of these semi-nomadic people, as the reindeer provided food, shelter, clothing and other necessities. Reindeer are also fond of eating the amanita mushrooms; they will seek them out, then prance about while under their influence.

Often the urine of tripped-out reindeer would be consumed for its psychedelic effects.

This effect goes the other way too, as reindeer also enjoy the urine of a human, especially one who has consumed the mushrooms. In fact, reindeer will seek out human urine to drink, and some tribesmen carry sealskin containers of their own collected piss, which they use to attract stray reindeer back into the herd.

The effects of the amanita mushroom usually include sensations of size distortion and flying.

The feeling of flying could account for the legends of flying reindeer, and legends of shamanic journeys included stories of winged reindeer, transporting their riders up to the highest branches of the World Tree.

Santa Claus, super shaman

Although the modern image of Santa Claus was created at least in part by the advertising department of Coca-Cola, in truth his appearance, clothing, mannerisms and companions all mark him as the reincarnation of these ancient mushroom-gathering shamans.


One of the side effects of eating amanita mushrooms is that the skin and facial features take on a flushed, ruddy glow.

This is why Santa is always shown with glowing red cheeks and nose. Even Santa’s jolly “Ho, ho, ho!” is the euphoric laugh of one who has indulged in the magic fungus.

Santa also dresses like a mushroom gatherer. When it was time to go out and harvest the magical mushrooms, the ancient shamans would dress much like Santa, wearing red and white fur-trimmed coats and long black boots.

These peoples lived in dwellings made of birch and reindeer hide, called “yurts.”

Somewhat similar to a teepee, the yurt’s central smoke-hole is sometimes used as an entrance when the snow is deep, or by a shaman for ceremonial purposes. After gathering the mushrooms from under the sacred trees where they appeared, the shamans would fill their sacks and return home.

Climbing down the chimney-entrances, they would share out the mushroom’s gifts with those within.

The amanita mushroom needs to be dried before being consumed; the drying process reduces the mushroom’s toxicity while increasing its potency. The shaman would guide the group in stringing the mushrooms and hanging them around the hearth-fire to dry. 

This tradition is echoed in the modern stringing of popcorn and other items.

The psychedelic journeys taken under the influence of the amanita were also symbolized by a stick reaching up through the smoke-hole in the top of the yurt. The smoke-hole was the portal where the spirit of the shaman exited the physical plane.

Santa’s famous magical journey, where his sleigh takes him around the whole planet in a single night, is developed from the “heavenly chariot,” used by the gods from whom Santa and other shamanic figures are descended. 

The chariot of Odin, Thor and even the Egyptian god Osiris is now known as the Big Dipper, which circles around the North Star in a 24-hour period.

In different versions of the ancient story, the chariot was pulled by reindeer or horses. As the animals grow exhausted, their mingled spit and blood falls to the ground, forming the amanita mushrooms.

St Nicholas and Old Nick

Saint Nicholas is a legendary figure who supposedly lived during the fourth Century.


His cult spread quickly and Nicholas became the patron saint of many varied groups, including judges, pawnbrokers, criminals, merchants, sailors, bakers, travelers, the poor, and children.

Most religious historians agree that St Nicholas did not actually exist as a real person, and was instead a Christianized version of earlier Pagan gods. Nicholas’ legends were mainly created out of stories about the Teutonic god called Hold Nickar, known as Poseidon to the Greeks.

This powerful sea god was known to gallop through the sky during the winter solstice, granting boons to his worshippers below.

When the Catholic Church created the character of St Nicholas, they took his name from “Nickar” and gave him Poseidon’s title of “the Sailor.”

There are thousands of churches named in St Nicholas’ honor, most of which were converted from temples to Poseidon and Hold Nickar. (As the ancient pagan deities were demonized by the Christian church, Hold Nickar’s name also became associated with Satan, known as “Old Nick!”)

Local traditions were incorporated into the new Christian holidays to make them more acceptable to the new converts. To these early Christians, Saint Nicholas became a sort of “super-shaman” who was overlaid upon their own shamanic cultural practices.

Many images of Saint Nicholas from these early times show him wearing red and white, or standing in front of a red background with white spots, the design of the amanita mushroom.

St Nicholas also adopted some of the qualities of the legendary “Grandmother Befana” from Italy, who filled children’s stockings with gifts.

Her shrine at Bari, Italy, became a shrine to St Nicholas.

Modern world, ancient traditions

Some psychologists have discussed the “cognitive dissonance” which occurs when children are encouraged to believe in the literal existence of Santa Claus, only to have their parents’ lie revealed when they are older.

By so deceiving our children we rob them of a richer heritage, for the actual origin of these ancient rituals is rooted deep in our history and our collective unconscious.

By better understanding the truths within these popular celebrations, we can better understand the modern world, and our place in it.

Many people in the modern world have rejected Christmas as being too commercial, claiming that this ritual of giving is actually a celebration of materialism and greed.

Yet the true spirit of this winter festival lies not in the exchange of plastic toys, but in celebrating a gift from the earth: the fruiting top of a magical mushroom, and the revelatory experiences it can provide.

Instead of perpetuating outdated and confusing holiday myths, it might be more fulfilling to return to the original source of these seasonal celebrations.

How about getting back to basics and enjoying some magical mushrooms with your loved ones this solstice? 

What better gift can a family share than a little piece of love and enlightenment?

The Common Origin of Religion and Theology

The Brotherhood of Man

We are all siblings; a brotherhood of humanity. 

This is verified biologically of course, but perhaps more importantly for our understanding of one other, the brotherhood of man is verifiable in our belief systems, in our spiritual ideas that are upriver from the rest of our thinking, and our creation stories from which stems our very concept of existence.

Many of the foundational stories and principles of religions can be boiled down to their mutual essence, which inarguably reveal their common origins.

And although many people frequently get caught up with the difference of the feather rather than the similarity of the bird, so to speak, the common origins of religions and their central tenets is proof that – despite varying ‘faiths’ – we are more alike than we are different.

The Matrix of Four

In today’s world, we have learned to use polarized, dualistic thinking – the opposition of two competing ideas, left and right, black and white.

The very inquiry into the origins of human nature is typically posed through such a limited mindset:

“Is it nature or nurture?”

But what if the truth was somewhere in the middle?

Or somewhere else entirely?

In reality, to consider any information or situation comprehensively – including our belief systems and our origins – questions must be posed in four ways, not just two.

“Is it one or the other, or neither or both?”

Applying this Matrix of Four – the duality of polarity – to our thinking elevates individual consciousness to find alternatives, grey areas and potentials. 

And in the case of intimate theosophical understandings of our nature, it enables us to find commonality instead of divisiveness, bringing us ever closer to our collective truth.

Four is recognized as symbol for completion. 

This symbolism is illustrated in the four seasons, derived from the two solstices and two equinoxes of our orbit, and is represented in the four forms of arithmetic. 

Beyond that there are four aspects of self:

the mental

the physical

the spiritual

the natural

These fundamental universal absolutes are alone powerful enough to be the sources of the Matrix of Four and its symbolism.


Navajo Creation Story – the Fourth World

Correspondingly the Matrix of Four, the philosophy of the duality of polarity, is presented in the beginning of practically every creation story, whether the Popol Vuh or Genesis. 

Nearly all creation stories start with the polarity of Heaven and Earth followed by the polarity of male and female. In this respect the Matrix of Four is the basis of most all creation stories as well as being depicted in every cross that so many religions share.

Creation Stories and the Foundations of Belief

Islam, Judaism and Christianity all share a common creation story, from Genesis, the first story in The Bible.
The polarities of Heaven and Earth are immediately described followed by the polarity of male and female. Then the first four characters are described. These first four characters set the tone for the rest of the story.

The first two characters are God and Adam, the masculine. The next character is Eve, the feminine (as opposed to the masculine), and the fourth character is the serpent, the deceiver (as opposed to the creator).

These four biblical archetypes at the basis of the bible, which form the basis of 3 major world religions, are more influential than we can reckon at this point. Beside illustrating the common origin of these religions, they also illustrate and conceptualize our archetypal thinking and being – the duality of polarity.

The matrix of four begins the Biblical creation story, is illustrated in the first four characters, and depicted in the cross – the definitive symbol of Christianity – but there are other biblical connections too.

There are four gospels in the Bible:

that of Mathew, John, Luke and Mark.

The Hebrew word for God is a four letter word, YHWH (Yahweh), known as the tetragrammaton.


The four letters are said to be symbolic of the four worlds of the Kabala:

emanation

creation

formation

action

The Matrix of Four is also represented by the common saying in Kabala,

“The wicked obey the law through fear; the wise keep the law through knowledge”, based on the polarities of wickedness and wisdom, fear and knowledge.

Four is also central to the Hebrew celebration of Passover, in the four questions, four cups of wine and four expressions of redemption.

Four is also embedded into the ancient philosophies and creation stories of many Native American peoples, perhaps none so well-known as the Hopi, Navajo and Zuni peoples of the Southwest.

Their stories celebrate four symbolically and philosophically in the symbol of the four-quartered cross within a circle, as well as other similar designs. Perhaps most significantly the Hopi believe we are living in the fourth world.

Hopi tradition states,

the first world was Endless Space

the second was Dark Midnight

the third was the Age of Animals

the fourth is the World Complete

Four migrations were written upon four sacred tablets which man was supposed to undertake once in this fourth world – to separate into smaller tribes and began to migrate in four different directions, settling in new lands.

Thousands of miles away and centuries before the establishment of the Hopi and Navajo, the Mayan creation story – the Popol Vuh – told of four gods and four first men.

The four Vedas (Sanskrit for “knowledge”) are the foundational scriptures in Hindu theology:

the Rigveda

the Yajurveda

the Samaveda

the Atharvaveda

Each Veda has been sub-classified into four major text types:

the Aranyakas (rituals and ceremonies)

the Brahmanas (commentaries)

the Upanishads (meditation, philosophy and spiritual knowledge)

the Samhitas (mantras and benedictions)

In turn, the Samhitas for example are grouped into four categories:

the Rig-Veda

Sama-Veda

Yajur-Veda

Atharva-Veda

The Cross Symbolism in Theology

One could go on about the number of occurrences of four in the Old and New Testaments, but its representation in the cross symbol adopted by Christianity, Judaism and Islam, its presence in the creation story, and its basis in the four worlds of the Kabala are alone reflective of its major significance.

Clear examples of the cross are used in many theologies, not just Christianity and Islam.

The universality of the cross in,

Hindu

Taoist

Native American

Egyptian

Celtic

Judeo-Christian,

…theology and symbolism illustrates its archetypal noteworthiness and hints at the commonality among human spirituality and theology.

Jesus, Moses and dozens of other figures from the Old Testament also appear in the Quran, the central scripture of Islam, which literally translates as “the recitation”.

The Quran describes the polarities of believers and unbelievers as well as peacemakers and mischief-makers.

 These four characterizations are frequently noted in the Quran and arguably form the basis of its characterization model.


An elaborate variation of the cross, the swastika, was used throughout the world for thousands of years before the Nazis adopted it. 

It was used by American Indians from Saskatchewan to Central America. The Kuna people of Panama believe the swastika shape represents the octopus that created the world in all four directions. 

The Swastika was used by the ancient Greeks to represent movement in art as early as the eighth century BC. The Hindus used it for thousands of years and it is still a holy symbol among Hindus, in Buddhism and Jainism.

Jain temples and texts must contain a swastika and it is essential to begin Jain ceremonies.

The Sanskrit word swastika means auspicious object and it is often displayed with four dots at the four angled arms. The swastika is representative of totality. And like all crosses it is also representative the matrix of four – the duality of polarity.

The Ancient Egyptian cross is the Ankh. 

It is one of the oldest and most distinguished crosses. The top section is not a line, but an oval. The mysterious symbol is said to represent eternal life. The ankh has four parts, two matching lines, one longer line and a wholly distinct fourth part, the oval. 

Hieroglyphs show Egyptian gods carrying one or a pair of ankhs and various sarcophaguses depict buried royalty holding ankhs.

The ankh symbol was later adopted by Coptic Christians.

The Matrix of Four Expressed in Ideology

Nearly every form of theology and ancient philosophy points to the Matrix of Four, and its potentiation, whether subtly or not so subtly.

This potentiation results from the duality of polarity – the contrast of the divine with the demonic, and our elemental physicality with our elaborate spirituality. Like Adam and Eve, we choose.

According to the Bible, God gave Adam and Eve the gift of moral agency – the freedom of choice – Eden and expulsion. 

This idea is visible in Christianity, Judaism and Islam, as well as nearly all other theology, with varying interpretations. 


The Four Wise Monkeys:hear no evil, see no evil, speak no evil, fear no evil

Similarly, the archetype of the four wise monkeys – the epitome of archetypal thinking – has its roots in Chinese philosophy and can be traced back to at least the 8th century. 

In Japan, it is interpreted as akin to the Golden Rule, the code of morality and ethics that essentially states “treat others as you would like to be treated”:

hear no evil, see no evil, speak no evil and, as a result, fear no evil.

Further indicating their shared origin, a version of the Golden Rule is at the foundation of each major religion around the world, reflecting a common understanding our choice in duality. 


“From a deeper point of view Yamantaka (The Slayer of Death from Buddhist legend) represents the dual nature of man, who shares his physical nature, his instincts, drives, and passions with the animals, and his spiritual nature with the divine forces of the universe.

As a physical being he is mortal, as a spiritual being he is immortal.

If his intellect is combined with his animal nature, demonic forces are born, while the intellect guided by his spiritual nature produces divine qualities.”

from The Way of The White Clouds

by Lama Anagarika Govinda. 

December 25, Crucifixion, Wise Men and The Virgin Mother

Notably, there are also numerous other details common to the central stories of major religions.

For example,

Jesus was born in a manger on December 25 to a virgin, Mary, and an earthly father, Joseph the shepherd. His birth was marked by a star and was attended by Wise Men bearing gifts. He had 12 disciples, walked on water, and was crucified and subsequently resurrected, an event which is celebrated at the Vernal Equinox (Easter).

Chrishna of India was born on December 25, 3228 BC, his mother was a virgin, Maia (similar to Mary).

Mithra of Persia, the Roman pagans god of light, was born on December 25, before 1500 BC. His birth was witnessed by Shepherds that brought gifts to honor him.

Horus of Egypt was born on December 25, before 2500 BC. His mother, Isis, gave birth to him in a swamp. He had 12 disciples, walked on water, and was crucified and resurrected.

Buddha of India was born on December 25, 563 BC, his mother’s name was Maya (again, similar to Mary) and she was also a virgin. His birth was announced by a star, and he was visited by Wise Men who declared that they had seen Signs of his birth.

Beddou was a god of Japan, China, and Ceylon born on December 25, 1027 BC. Born of royal blood, his mother was also a virgin.

Quetzalcoatl, a god of ancient Mesoamerica was born of a virgin on December 25 around 900 BC. He fasted forty days, and was crucified.

Hercules, son of the god Zeus, was born to an earthly mother on December 25 around 500 BC. He was raised by an earthly father, and died by crucifixion (albeit voluntary).

Attis of Phrygia was born on December 25 around 1200 BC, again, to a virgin mother. He was a shepherd who rose from the dead at the Vernal Equinox (Easter).

Osiris of Egypt was born on December 25, before 2500 BC, to a virgin (Isis-Meri, also similar to Mary) in a cave. His birth was announced by a star and was attended by three wise men. His Earthly father was “Seb”, which translates to “Joseph.”

Osiris walked on water, was betrayed by Typhon, was crucified, and was resurrected 3 days later – which is celebrated at the Vernal Equinox.


The stories of Jesus and Horus

When one considers how much commonality there is between religious scriptures, their theological foundations and their central characters, it becomes clear that each is born of the same origin. 

This becomes particularly apparent when one considers similarities between the teachings of Buddha and Jesus, for example. 

So in serious consideration of these common scriptures, it becomes clear that the benefit to be found in their teachings is not in their literal interpretation but the metaphorical or allegorical.

The Matrix of Four – The Deeper Interpretation of Theology

There are countless instances of theological correlations with the philosophy of the Matrix of Four, and they all suggest ways to utilize this metaphilosophy in navigating the duality and polarity of our world.

Although some people believe there can be no interpretation of holy books at all – that there is only one truth (usually their own) – the fact is that all religious and philosophical texts might be interpreted differently by different people, depending on their level of conscious awareness.

A critical divergence in their interpretation is firstly between the literal and the allegorical, and secondly, whether the story is reflective of internal spirituality or external physicality.

For instance, as noted Islamic tradition refers to four characterizations in the external world – believers and unbelievers, peacemakers and mischief-makers – however some hold it is possible that this is, at least in part, reflective of the illustration of our internal state of consciousness, our thinking as well as the resulting external being.

Of course this interpretation idea and the divergence of literal and allegorical interpretations of theology may be considered blasphemous to some and quelled instead of rewarded.


Evolutionary Tree of Religions and Theology

According to The Zohar, a Kabalistic text first publicly known in the 13th century, there are four ways to interpret theology which lead to ascension.

Ascension is said to be like shedding the cocoon of unconscious ignorance and developing the butterfly of consciousness. Again, this concept is based on the duality of polarity, as ascension of both the self and the collective consciousness begins with breaking – or not – the patterns which unknowingly cause unhappiness.

In Judaism, the theological interpretive formula (which reflects the Matrix of Four) is called the four PaRDeS. The capitalized letters represent the four aspects of this formula, translated from Hebrew (in such translations vowels are ignored).

Each type of PaRDeS examines the meaning of a text:

Peshat means the literal or contextual meaning of the text

Remez is the allegorical meaning

Derash includes the metaphorical or comparative meaning

Sod represents the hidden meaning

Legend has it understanding this formation of four is a final step on the path to ascension.

Notably, the combination of the letters PRDS is similar to paradise, where ascension through consideration of the four aspects is said to lead.

The first two are obvious, while the comparative and hidden levels of interpretation are more subtle and require more to decipher.

And while the more complex modes of awareness are often left unconsidered by many people, still constrained to the left/right mode of thinking, awareness of the four PaRDeS of interpretation and the Matrix of Four as a mode of thinking, is a valuable tool not just in understanding theological presentation but also in understanding our society.

When extrapolated as a lens to view society, the Four PaRDeS can be applied,

Firstly by our surface understanding; our individual senses

The secondary more elaborate layer of understanding our society arrives in the teachings of others

The third is a combination of collective learning and our own experience used comparatively

The fourth is the intuitive approach, where one cannot explain exactly how one reaches an answer but the answer is nonetheless a useful and truthful one

Understanding and striving toward these interpretive modes of thinking can enhance both our intuitive and critical understanding of our collective and individual nature.

We have the potential to be either materialistically driven or spiritually driven, and we can be either war-makers or peace-makers.


When we understand not just the common origins but the common philosophies at the core of religious theology, we have the opportunity to rise above the societal and political influences that promote dualistic black/white thinking and division between religious beliefs.

By applying deeper modes of thinking – the PaRDeS, or the Matrix of Four – we can uncover the hidden context behind religious scriptures and, by understanding their commonality, can decisively choose to be peacemakers – rather than focusing on their literal interpretation of religious scriptures and fighting over the “one true faith”. 

Indeed, understanding the metaphorical and intuitive/hidden meanings of these scriptures allows us to realize the true brotherhood of man.

Let’s reintegrate our human cultural beauty and collective consciousness instead of separating each other by our belief systems as a justification for waging war on our brothers and sisters.

Note in conclusion:

The questioning religions,spiritual theology or politics and history attributes is act to making sure whatever person decides to believe has undyniable evidence physically and spiritually!Shalom.

The Understanding of Technocracy of Globalists


Technocracy is the basic agenda and plan for ruling global society from above, so we need to understand it from several angles.

Consider a group of enthusiastic forward-looking engineers in the early 20th century. They work for a company that has a contract to manufacture a locomotive.

This is a highly complex piece of equipment.

On one level, workers are required to make the components to spec. Then they must put them all together. These tasks are formidable.

On another level, various departments of the company must coordinate their efforts. This is also viewed as a technological job. Organizing is considered a technology.

When the locomotive is finished and delivered, and when it runs on its tracks and pulls a train, a great and inspiring victory is won.

And then… the engineers begin to think about the implications.

Suppose the locomotive was society itself?

Suppose society was the finished product?

Couldn’t society be put together in a coordinated fashion?

And couldn’t the “technology of organizing things” be utilized for the job?

Why bother with endlessly arguing and lying politicians?

Why should they be in charge?

Isn’t that an obvious losing proposition?

Of course it is…

But engineers could lay out and build a future society that would benefit all people. Hunger, disease, and poverty could be wiped out. Eliminating them would be part of the uncompromising blueprint.

This “insight” hit engineers and technicians like a ton of bricks. Of course! All societies had been failures for the same reason:

the wrong people were in charge.

Armed with this new understanding, engineers of every stripe began to see what was needed. 

A revolution in thinking about societal organization. Science was the new king. And science would rule.

Of course, for an engineered world to work, certain decisions would have to be made about the role of the individual. Every individual. You couldn’t have an air-tight plan if every human were free to pursue his own objectives. Too many variables. Too much confusion. Too much conflict.

Well, that problem could be solved.

The individual’s actions would be tailored to fit the coordinated operations of the planned society.

The individual would be inserted into a pre-ordained slot. He would be “one of the components of the locomotive.” His life would be connected to other lives to produce an exemplary shape.

Yes, this could imply a few problems, but those problems could be worked out.

They would have to be worked out, because the overriding goal was the forming of a world organization. What would you do if one bolt (an individual human) in one wheel of a locomotive was the wrong size? You would go back and correct the error. You would re-make the bolt.

Among sincere technocrats, the overall vision superseded the glaring problems.

But… other people entered the game…

High-echelon Globalists saw technocracy as a system they could use to control the population. Control was their goal. Period…

What happened to the individual in the process was of no concern to them. The individual had freedom or he didn’t have freedom, and the Globalists overtly intended to wipe out that freedom.

Erasing hunger, poverty, illness? Nonsense. For the Globalists, those realities would be exacerbated:

Sick, weak, and debilitated people were easier to rule and control and manage.

Essentially, a vastly misguided vision of a future technocratic utopia was hijacked. Something bad was made much worse.

In a nutshell, this is the history of technocracy…

A locomotive is a society? No. That was the first fatally flawed idea. Everything that followed was increasingly psychotic. Unfortunately, many people in our world believe in Globalism, if you could call a partial vague view a legitimate belief.

They dreamily float on all the propaganda cover stories:

greatest good for the greatest number of people

no more poverty

equality of sharing

reducing the carbon footprint

a green economy

“sustainable development”

international cooperation

engineering production and consumption of goods and services for the betterment of everyone,

…and all of this delivered from a central platform of altruistic guides.

If you track down the specifics that sit under these pronouncements, you discover a warped system of planning that delivers misery and de facto slavery to the global population.

The collective utopia turns out to be a sham.

Waking up is hard to do? Breaking up is hard to do? 

They must be done. A workable technological fix is a very nice achievement when the project is a machine. But transferring that glow of victory to the whole of society is an illusion.

Anything that calls itself education would tackle the illusion as the first order of business…

Initiatory Rites of the Twice Born Ones


Many of the ancient Egyptian Pharaohs, prophets and scribes of the priesthood were known as the “Twice Born Ones.” This term would relate to the secret rites of immortality in which the sarcophagus would play a large role in these rites.

“The illuminated of antiquity passed through the mystic passageways and chambers of the Great Pyramid, entering its portal as men and coming forth as [Twice Born] gods.
The candidate was laid in the great stone coffin, and for three days his spirit—freed from his mortal coil—wandered at the gateways of eternity. His Ka, [or soul] as a bird, flew through the spiritual spheres of space. He discovered that all the universe was life, all the universe was progress, all the universe was eternal growth. Realizing that his body was a house which he could slip out of and return to without [physical] death, he achieved actual immortality.

At the end of three days he returned to himself again, and having thus personally and actually experienced the great mystery, he was indeed an Initiate [of the Twice Born]—one who beheld and one to whom religion had fulfilled her duty bringing him to the light of God.

Today we can witness these rites because they were one of the only cultures in the world who were able to accomplish preserving their dead Pharaohs and other bodies for thousands of years. Essentially, they were masters of the art of immortality, and also fighting the worms which infest us humans to this day and consume our mortal bodies when we die.”

  • Manly P. Hall

In the Dead Sea Scrolls we find a whole chapter devoted to the initiation of the Twice Born. From the Book of Scrolls:

“This concerns the mystery of the Twice Born. It relates to those born again, to those who have endured the awfulness of the false death which many do not survive; who have drunk deeply from Koriladwen, the smooth bitter brew which releases the spirit; who have entered Ogofnaum through the thundering doors. This is their path. 

The door of Heaven stands ajar, the doors of vision have been opened and now the Cavern of Vision is revealed. The spirit-bearing waves from the abyss have been freed, the rays of the Great light have been set free and the Guides and Watchers have been placed in their positions by the Constant One. 
The Welcomers stand back, for this is not their stage. The Brilliant One is there and another who is the Reciter, and he explains the visions: 

“O Brave stouthearted one, Syoltash to be, the things you behold are the things seen by the Great Ones of Earth when they came this way in their hour and were returned back to life. They were truly men of wisdom, well versed in the mystic procedures, men who knew their position and parts.” 

“Behold the twin stars. These embody the midwifery powers drawing the Twice Born back to their places of origin. They who are with them are the champions of light and darkness. One you must choose as your companion, but the choice must be made according to the law of affinity, otherwise you are lost.” 

“The pool wherein you gaze is earthlife. The brilliant light above, far greater than the sun, is the manifestation of The One God, but it is not He. The rays dancing about are the Gods, distorted reflections of what is, distorted reflections of Truth, shadows of reality. The sparkling motes are souls, they descend from the light to manifest in darkness.” 

“The clouds obscuring the lesser lights are the clouds of misconception, which darken the face of wisdom. The dark twins standing by the pillar are Delusion and Illusion, the constant beguilers of men. The stream of clear water is Truth and the waters of Truth constantly sheer away the clay pedestal of falsehood.” 

“The brightness you see before you and to the right is the naked spirit displaying itself in isolation. It is neither in a mortal body nor within the Kohar. Beyond it is a much greater brightness reflected from afar, which is the Kohar of Kohars, which men cannot yet understand.” 

“The repulsive shapes which are behind the flame on your left are doomed spirits which once were the enlivening forces within men. Now they grovel in slime and filth, denizens of the mire, but their fate is just, for they themselves were the judges. The darkness beyond the murk will not become greater. Darkness cannot change to light, for when light comes into darkness there is no darkness, it ceases to exist.” 

“The gloominess and shadow scene you see, forward on your left hand side, is the Region of Heaviness where mortals sojourn. The flickering lights which appear here and there are the joys of Earth, while the darker spots are where there are sorrows and suffering. The redness is anger and strife. The blue whiteness is love and compassion.” 

“The brightness above and ahead is the Region of Lightness where the Risen Ones rejoice, for there they welcome their Earth companions and are happy in reunion. Behold, here is a Rising One newly arrived, see, she flies upward on the wide wings of spirit and loving arms reach out to welcome her. The star-girt roadway you see rising before you is that trodden by the countless Risen Ones who have gone before. Now, advance towards the left.” 

“The abyss now before you is the mouth of Earth, and see, it opens and speaks to you, bidding you farewell. Listen carefully, for it will retell your deeds, your accomplishments and your omissions. If they weigh against you, then cast yourself into the abyss, for you are unworthy to survive this trial; go no further, nor can you turn back, lest you become prey to the Foul Lurker in Darkness.” 

“If you have not been found wanting in the weighing, then step forward boldly and without fear, for the mouth will close to let you pass. If you are not numbered among the triumphant ones, then better by far that you be swallowed forthwith than that you survive to meet the Dread Lurker, the Devouring Horror, and be returned to Earth a witless, empty shell.”

“Beyond the abyss lies a stretch of blue water which contains the Pool of Wisdom and the Pool of Purification. Therein you must bathe and refresh yourself. The trees growing to your right bear the fruits of spiritual nourishment, eat and become strong. Know, as doing so, that the things done, thought and visualized on Earth become qualities which are here transmuted into the things and experiences of this nature.”

“Pass between the waters and the trees and you will see a cliff against which is a ladder, the rungs of which are bound in leathern throngs made from the hide of the Bull of the Nightsky. This ladder, which rises before you, is the Ladder of Experience. Its two supports are experience in the body and experience in the spirit. The rungs are your daily deeds and thoughts and fantasies of your earthly life. Now is the test. Will your daily deeds and secret thoughts support your ascent, or are they incapable of bearing you upward? See, above is your Kohar, call upon it for help, for therein you may have stored a reserve of spiritual strength. Or, perchance, it may be barren and empty, only you know. Those who uphold the ladder are the Lords of the Ladder, and they greet you as the Ascending One.”

“The ladder leads onto a plateau, and beside you appears the strangely garbed Reciter who sweeps his arms about and says, “All wherein things manifest is the firmament, which was before the beginning and still is. In the beginning its darkness was pierced by just a single ray from The Sun of God, but later, when the first spirits entered, the firmament was brightened and it was divided by heaviness and lightness. Then, when it was set apart, it was divided by the entry of dark spirits whose need was for a place with which they had a sombre affinity.

Therefore, the firmament of lightness is divided, there is a Place of Light for the Victorious Ones and a Place of Darkness for those who could not rise to victory. There are regions of gloom and shadow, regions of twilight and shade. There are regions of light in many hues, regions ranging from dazzling lights to dim light. There is a veil across the firmament, dividing Heaven from Earth, and each spirit departing from Earth penetrates through this veil, going to its appointed place, carried by the winds of affinity. Arriving there, the spirit, good or bad, strengthens and extends its compatible territory.”

“The Kohar is the Knower and the spirit is the known. All knowledge is with the Knower, but the known can tap it so it flows out into the known. The Kohar receives the spirit seed in Heaven, for there it is as the body is on Earth. Even as the earthly body is made of things from the Region of Heaviness, so is the Kohar made of things from the Region of Lightness.”

“These things are said by the Reciter before he leads you to the place where sleeps a serpent, and pointing to it he says, “Behold the serpent it sleeps at the bole of a tree from which hangs the body of man, the tree of his backbone. It is on guard, safeguarding the precious gem of spiritual powers, which lies enwrapped in the threefold covering. To obtain the gem the serpent must be aroused and then overcome. To rouse this serpent is a thing not to be lightly undertaken, for it causes a fire to mount into the heart, which may destroy the brain with delusions and madness. Only the Twice Born can really obtain the gem.”

“You pass on with the Reciter who will say: “These are the things you must establish in your heart, the knowledge of the eight roads along which you must travel to reach the Land of the Westerners. These will bring you to the twelve first portals leading to the Land of Shadows. Here I will recite for you the twenty-two deeds of wickedness you have not done. You will then pass through the Land of Shadows as if it were your hour, and, beyond it, come to the Great Portal where it must be established, before the Great Guardian, that you have ever done all within your power to live according to the twelve virtues. Then you pass through the portal to the Hall of Judgment. Here, for the first time, your light is revealed and it is made known whether your tongue has spoken in accordance with the things within your heart.”

“Many are they who know the words of the tongue but sever these from what is written in the heart. If the words of the tongue are copied from the writings of the heart and are a true copy, then cross to the Place of Assessment where your true form and likeness will be displayed for all to see.” 

A curtain of darkness descends, there is a heavy dark mist, then the muffled crash of Thundering Doors. The aching body reclines within the tomb of stone. The questing pilgrim has returned to his homehaven. He has learned truths he could never learn on Earth and now knows the Grand Secret. Faith is replaced with certainty and he is now an Initiated One.

  • The Book of Scrolls

This Week’s Torah Portion | December 25 – December 31, 2016 – 25 Kislev – 2 Tevet, 5777


Miketz (At The End) Parsha – Weekly Torah Portion

Miketz (מקץ | From the end)

Torah: Genesis 41:1-44:17

Haftarah: Zechariah 2:14-4:7

Gospel: Luke 4:16-31

From ancient times there has been a weekly portion (Parashah) from the first five books of Moses (The Torah) and an ending (Haftarah) from the Prophets read on the Sabbath in synagogues around the world. This portion is given a Hebrew name drawn from the opening words of the Torah passage. An illustration of this practice appears to have been recorded in Luke 4:16 where Yeshua (Jesus) arrived in the synagogue in Nazareth and was asked to read the portion (Isaiah 61) from the Prophets. 

We have found that in perusing these weekly readings, not only are we provided opportunity to identify in the context of God’s Word with millions of Jewish people around the world, but very often the Holy Spirit will illumine specific passages pertinent that week in our intercession for the Land and people of Israel. All texts are those of English translations of the Scriptures.

The readings for this week December 25-31,2016 are called MiKetz—“At the End Of”:

TORAH: Genesis 41:1—44:17

HAFTARAH (Hanukkah): Zechariah 2:10—4:7

(NOTE: Years in which Hanukkah does not fall within the week for this parasha, the haftarah reading for Miketz is: I Kings 3:15—4:1.)

*Genesis 41:1; 15-16. “Then it came to pass, at the end of two full years, that Pharaoh had a dream…And Pharaoh said to Joseph, ‘I have had a dream, and there is no one who can interpret it. But I have heard it said of you that you can understand a dream, to interpret it.’ So Joseph answered Pharaoh, saying, ‘It is not in me; God will give Pharaoh an answer of shalom.’”    
PLEASE PRAY: That the LORD release dreams into our secular leaders—which can only be interpreted by those godly ones whom He has prepared to be near to them. Pray that the Lord raise up young men and women who will be filled with His Spirit, and who will be able supernaturally (in this rationalistic age) to show the way for our Prime Minister and other leaders to “an answer of Shalom.”

*Genesis 44:5, 15: “Get up, follow the men; and when you overtake them, say to them, ‘Why have you repaid evil for good? Is not this the one from which my lord drinks, and with which he indeed practices divination? You have done evil in so doing.’” “Did you not know that such a man as I can certainly practice divination?”

Joseph never actually tells the brothers that he “practices divination”—rather, he presents them with two questions, “Is this not the one…with which he indeed practices divination?” and “Didn’t you know that such a man as I can certainly practice divination?”. He is still allowing his brothers to assume him to be a native Egyptian ruler, who normally would be expected to do such things. Numbers 23:23 uses the same Hebrew word translated here “devination” (nakhash) in asserting that “there is no sorcery in Jacob”. As we have already seen (Genesis 40:8; 41:16), Joseph was always open in attributing his powers not to himself or his expertise, but to God.

*Zechariah 2:10-11. “Sing and rejoice, O daughter of Zion! For behold, I am coming and I will dwell in your midst,” says the LORD. “Many nations shall be joined to the LORD in that day, and they shall become My people. And I will dwell in your midst. Then you will know that the LORD of hosts has sent Me to you.”   

There is nothing in the Hebrew of this passage to suggest that the One (i.e. the LORD—Yehovah) who in vs. 10 and again in vs. 11 says He is “coming to dwell in Zion’s midst” is not the same “One” who continues, “Then you will know that the LORD of hosts has sent Me to you.” We see this “knowing” as the same “recognition” taking place in Zechariah 12:10, when “they will look on Me whom they pierced.”

PLEASE PRAY: For revelation in Israel to understand and believe that The LORD of Hosts (who promised to “dwell in Israel’s midst”) and the One sent to her (“whom she pierced”) are ONE (John 10:30).

*Zechariah 2:12-13. “And the LORD (Yehovah) will take possession of Judah as His inheritance in the Holy Land, and will again choose Jerusalem. Hush! all flesh, before the LORD, for He is aroused from His holy habitation!”

With the passage in late 2012 of UN Gen. Assy. resolution 67/19, granting “Palestine” official recognition as a “state”, whose borders would presumably encompass this adamat-hakodesh, (literally “holy earth”), within which the YHVH (Yehovah—“The LORD”) says He will “take possession” as His “inheritance”— things are coming into position for a clash of unprecedented proportions (We find it significant that the November 29 date of that vote fell in the Hebrew calendar on the 15th of Kislev, the same day as the setting up of the Abomination of Desolation mentioned in I Maccabees 1:54 and alluded to in Daniel 11:31). To survive and see our way—to see His way—in the coming storm, it will be of paramount importance that we “walk not according to the flesh but according to the Spirit,” that we “set our minds on the things of the Spirit” and “by the Spirit put to death the deeds of the body, that we may live. For all who are led by the Spirit of God are sons of God” (Romans 8:4,5, 13-14).

PLEASE PRAY: That the Body of Messiah in Israel move into a deep understanding and practice of what it means to “keep in step with the Spirit” (Galatians 5:25 NIV), to say “Hush!” to our flesh before our LORD, as He is aroused from His holy habitation!

*Zechariah 3:2. “And the LORD said to Satan, ‘The LORD rebuke you, Satan! The LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?’”  

Revelation 12:11 points to a time when the Accuser will be overcome “by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death.” We infer from this Zechariah passage that part of that “word of testimony” may include a linking of the name of the LORD/YHVH with his choosing of Jerusalem. This will be the place of His throne! (Psalm 2). An acknowledgment and confession of the LORD’s covenant link with Jerusalem will release a power to silence the Accuser in the last days!

*Zechariah 3:8. “Behold, I am bringing forth My Servant the BRANCH.” 

Part of the Hanukkah celebration includes use of a special eight-branched menorah (hanukki’ah) upon which a new oil lamp or candle is lit each evening. Each light is ignited from the flame of a separate “branch” called shamash—“servant.”

Remarkably, the Haftarah reading for this Saturday within Hanukkah, besides containing, as might be expected, a menorah (Zechariah 4:2-3), also includes these words, “Behold, I am bringing forth My Servant the BRANCH.” Although a different Hebrew word for “servant” is used here, there is no doubt that it refers to the Servant-Messiah, sent by the Father—the Light Inextinguishable, who illumines all coming into the world (John 1:9)!

Zechariah 4:6. “‘Not by might nor by power, but by My Spirit,’ Says the LORD of hosts.”

PLEASE PRAY: that the Holy Spirit of God invade the halls of government in Israel. That Spirit-filled believers rise into the higher echelons of government, displacing the powers of darkness there and influencing the leadership for righteousness!

The readings for next week (January 1-7, 2017) are called VaYiggash—“And He [Judah] Drew Near”

TORAH: Genesis 44:18—47:27

HAFTARAH: Ezekiel 37:15-28

In A Nutshell

The portion, Miketz (At the End), begins with Pharaoh’s dream about seven healthy and well-fed looking cows coming up from the Nile, followed by seven meager and malnourished looking cows. In a second dream, Pharaoh sees seven plump and wholesome looking ears of grain, followed by seven ears that were thin and scorched, and the thin ears eat the plump ones.
None of Pharaoh’s counselors could solve his dreams. The chief cupbearer, who was saved, remembered Joseph and his gift for deciphering dreams. He took the opportunity and asked to bring Joseph out of prison. Joseph came and solved Pharaoh’s dream. He said that there would be seven years of wealth and abundance in Egypt, immediately followed by seven years of hunger, and that Pharaoh should prepare for them.

Joseph also suggested how Pharaoh should prepare for them. Pharaoh appointed Joseph in charge, second only to the king, so he would set up the warehouses.

Indeed, the seven plentiful years were followed by seven years of famine, and the entire nation turned to Joseph to relieve their hunger and help them through it. Everyone, including Jacob’s sons, who were in the land of Israel, came to Egypt due to the hunger.

Jacob’s sons came to Joseph and did not recognize their own brother. At first, Joseph thought they were spies. Afterward, he sent Simeon to prison and said to his brothers, go back, but without Simeon. Joseph hid a goblet in Benjamin’s belongings and declared that if the thief who stole the goblet is caught, he will be put to death, and everyone will be punished.

The brothers returned to Jacob and told him of Joseph’s request that their brother Benjamin should go down to Egypt with them. Initially, Jacob refused to send Benjamin back to Pharaoh because he has already lost Joseph and Simeon, but he finally agreed to let him go.

The portion describes the different predicaments that Joseph puts his brothers through, causing them to separate, but the brothers reinforce their unity.

The portion ends with everyone being in Egypt, Benjamin is accused of stealing the goblet, and Joseph decides to keep him as a slave.

Commentary

These stories represent different states that we must go through as we advance in the correction of our souls. The Torah tells us how we must perform the correction.

There is no need to correct our bodies because they are part of the animal kingdom and exist as do all other animals. Our souls, however, we must beget out of the current state, and this portion narrates how we should approach the correction and achieve the birth of our souls.

It is written, “I have created the evil inclination; I have created for it the Torah as a spice.” In other words, our foundation is the evil inclination, our ego. When we recognize the ego and begin to work with it, we experience first hand the entire process the Torah describes.

The previous portions dealt with the point in the heart that awakens and develops in a person. This portion deals with how that development takes place. We all come from a broken Kli (vessel), which must be corrected, connected. This is the correction by which we achieve the rule, “love your neighbor as yourself; it is the great rule of the Torah,”[1] inferring the connection of all of us into a single Kli, when all the people are as one.

First, the people of Israel will achieve unity. Subsequently, it will serve as “a light for the nations” and will connect everyone to that Kli. Thus, “They shall all know Me from the least of them to the greatest of them” (Jeremiah 31:33). Knowing means attaining, as it is written, “And the man knew Eve, his wife” (Genesis 4:1). This is the goal we must reach, and it is achievable only through unity.

When we connect, we discover how wicked we are, how undesirable connection is to us, and how we prefer to avoid it. Who among us thinks these days about brotherly love, about “love your neighbor as yourself”? Although it is written in the Torah, although it is the great rule on which the entire Torah stands, no one engages in actual implementation of it.

We have virtually forgotten that single rule without which the whole Torah is meaningless. The portion explains how we should approach the correction stage by stage. All the Mitzvot (commandments) in the Torah are but internal corrections of ourselves toward achieving the principle that is the great rule of the Torah, and shift from love of man to love of God, as Baal HaSulam wrote in Matan Torah (the Giving of the Torah) and The Arvut (the Mutual Guarantee). Love of man is the Kli within which appears the Creator’s upper light, and the revelation of the Creator to the creatures is the purpose of creation, as it is written, “And they shall all know Me, from the least of them to the greatest of them.”

Whether we want to or not, we go through states in which we descend to a state called Pharaoh. In that state, the ego appears. Pharaoh, the ego, appears precisely when we want to unite, when we understand that the purpose of creation is to obtain the connection, the unity. The more we try to accomplish it between us, the more we discover Pharaoh within us. Pharaoh is a great and important degree in our progress toward attainment of the spiritual degree, the human level.

Life as we know it is on the animate level. To reach the human level we must be connected like Adam HaRishon (Adam, the first man) who included the whole of humanity within him. Adam’s soul divided into 600,000 souls, which then multiplied so that in each of us there is a spark of Adam HaRishon. The human level is the level of collecting those sparks in each of us. However, we are still on the animate level and must elevate ourselves by ourselves from the animate level to the speaking level.

The portion explains that we can rise to the speaking level by recognizing Pharaoh within us, with the egoistic desire that wants only to receive, and to give nothing. We approach it and come to know it precisely when we are in a state that he “feeds” us and we are helpless against him.

It is the same in our lives today: if we leave our egos, we will have nothing to eat. If, for example, we abolish all competitiveness between us, the envy, lust, and pursuit of power and respect, the world will stop developing. Therefore, we need these forces, as it is written, “Envy, lust, and honor deliver man out of the world.”[2] These forces deliver us from this world, and into a higher, more spiritual world.

We must come to know Pharaoh, our ego, in a deeper sense. We must bring ourselves to want it although we naturally do not. That desire contradicts our natural inclination.

If we aim toward connection with people, understanding that the purpose of creation is to achieve love and connection, we seemingly oppose it. Therefore, the ego necessarily appears in us. On the other hand, the ego understands that we must use all of our good qualities.

This situation instigates a split into two forces—the force of Jacob and the force of Pharaoh, or the force of Joseph and the force of Pharaoh. Gradually, we learn to discern between those two forces in us and understand how they complement one another, how Joseph mingles with Pharaoh, and how Pharaoh mingles with Joseph.

Joseph is “the righteous Joseph.” He is Yesod, who collects all the good, all of our good qualities of bestowal—the giving and the love. Pharaoh is the correction of all the bad, egoistic qualities. These two qualities must unite in order to complement one another so the bad qualities become as good ones, so the evil inclination becomes as the good inclination, as it is written, “The angel of death is destined to become a holy angel.”[3]

These processes happen within us. We notice that we are confused, like to Pharaoh, who is confused by his dream. A dream is a very high degree in one’s progress. It occurs when a person is confused and disoriented. In the transition from state to state, a person does not understand what is going on, having left the previous state but not yet reached the recognition, the new understanding, and therefore one is confused.

Anyone who engages in self-scrutiny, or even in more superficial research, experiences periods where one is still not in control of the new perception. At the same time, the researcher must leave the previous perception or he or she will not be able to rise to the new level. This is why that state is called “a dream.” Similarly, in our world, between each two days there must be night, darkness, departure of the intellect, reason. The dream comes to help us prepare to perceive what the new day holds in store for us.

Here we can see the mingling that exists between spiritual qualities, the qualities of the Creator and the qualities of the person, the creature. The qualities of the Creator, who aims only to bestow, are called “the right side.” The qualities of the creature, who aims entirely to receive, are “the left side.” The connection between them occurs when Jacob and his entire household go down to Egypt.

Jacob is in Egypt and mingles with the Egyptians in order to later elicit from there all the Kelim (vessels), to elicit all the power from the ego, except for the ego itself. This state is called “And afterward they shall come out with great substance” (Genesis 15:14).

The entire portion deals with the descent into that state. A person may have good desires but will still be unable to progress with them because these desires are too thin.

When we begin to study, we uncover a desire to advance and understand ourselves, to know the reality that governs us, the upper reality. On the one hand, we feel we do not have this power. On the other hand, we feel that the process we are going through is preinstalled in us, so it is inevitable that we should discover the evil inclination, Pharaoh within us. Our good qualities are included in our egoistic qualities, and this is called, “for the famine was in the land of Canaan” (Genesis 42:5). Therefore, we have no choice but to go down to Egypt.

When we do not see spirituality as a strong foundation, we become included in our will to receive. The will to receive then grows and becomes crueler and more intense, to the point that it seems as though it is about so swallow us. But when we advance in the right direction, we find Joseph that already exists within our will to receive.

Joseph is already in Egypt, and through it, a person becomes included in the ego. This is why there is always a kind of partition between the qualities of bestowal and the qualities of reception.

Joseph says to Simeon that the brothers are spies, and sends the rest of the brothers to their country. However, they have no choice but to return to Egypt. It happens because we have no choice but to work with the ego, the will to receive, or there will not be any progress.

Our ego is help made against us. If we do not invert it to work in order to bestow, we will not be able to enter creation and discover the upper world.

In fact, we work only with our own qualities. This is why this wisdom is called Hochmat HaKabbalah (the wisdom of reception), since we nonetheless receive within the vessels of reception, the Kelim that were once cruel. We will feel the spiritual world only after we correct our Kelim.

As just said, the brothers return to Joseph for the second time. However, this time Joseph gives them a Kli, his goblet. What he received from Egypt, the goblet, he hands over to the house of Jacob, thus pulling all of them back, and all the children of Israel go down to Egypt. Joseph connects to Egypt in a special way—in the quality of Yesod that characterizes him. This quality concentrates within it all the upper qualities that enter Malchut—our will to receive—through it.

Joseph marries the daughter of one of Pharaoh’s spiritual advisors, Osnat, and has two sons, Ephraim and Menashe. This means that with the entrance of the children of Israel to Egypt, Pharaoh begins to change. It seems as though a connection is made that works in Pharaoh’s favor, since the whole world comes to him, to Malchut—the only one who can provide nourishment. But this nourishment is actually received from the first nine Sephirot, not from Malchut.

The first nine Sephirot are included in Malchut because they first have to be included in Pharaoh, Malchut. A person absorbs these qualities as one who acquired new good qualities and good behavior, and uses them in order to receive. Such a person uses what he or she has acquired in one’s own favor—deceiving people, penetrating good environments and stealing wherever possible.

We must go through such a period when our the good qualities are “captive.” And although we use them for our own pleasure, they still gradually work on us, just as with the children of Israel in Egypt. When the children of Israel came to Egypt, they connected to Pharaoh so that afterward, when the plagues would come over Pharaoh, they would still feel that they can no longer stay with the general will to receive and work in favor of their egos, and then they would run with great substance.

The connection is between the qualities of the Creator and the qualities of the creature. The nine Sephirot of the Creator enter the tenth Sephira (singular for Sephirot), Malchut, the quality of the creature, our ego, but it does not happen instantaneously, but gradually.

In this portion, Joseph tests his brothers, separating them. They overcome it and reunite, then he separates them again. It seems that currently the world is in a similar situation: we understand that we have to connect, but we can’t, due to our egos. What can we learn from this portion about the direction that the world should take today?

This portion serves as a big warning sign, especially to the people of Israel. The people of Israel have to come down to Pharaoh. That is, we must go out to the world and help it rise. If we fail to do it, it will be bad because this is not the way of Torah.

We must direct all of our teaching, all the light, toward disseminating the wisdom of Kabbalah throughout the world. It is called the “Messiah’s horn.”

It is written in The Zohar that only through the power of The Book of Zohar will the children of Israel come out of exile. However, we are still not in exile; we must first enter it. Exile is a state where we want to connect but do not know how to do it because something is stopping us. We search for the ego, which is stopping us, and we must find the Pharaoh within us and between us. This is why we must first connect among us as much as we can, as in “all of Israel are friends.”[4]

We must circulate the Integral Education of “love your neighbor as yourself,” throughout the nation and explain in a scientific manner everything that Kabbalah discloses—that we must obtain unity and mutual guarantee or our situation will truly be desperate. We must convey to the world the same message, too, or the whole world will come to us with demands. They will not even know why, but they will be right because it is according to the laws of nature. This demand of the world is “the war of Gog and Magog,” the war of the end of days.
This is why the house of Jacob goes down to Egypt, and this is what we, too, must do. We should begin with connecting among us, with feeling our inner Pharaohs, and begin to tend to them. Through the light that reforms we must study the Torah in such a way that it becomes to us a reforming light. In other words, we will draw light through our desire to unite.

When we study Torah, we aim only for connection. We do not aspire for knowledge or wits, but only for unity among us. It is the rule that the Torah requires of us, “love your neighbor as yourself; it is the great rule of the Torah.” It is the only reason why the Torah was given.

“I have created the evil inclination; I have created the Torah as a spice because the light in it reforms it.” We must observe it, and today the whole world demands it of us.

Thus, we will finally arrange our nation. Our nation was founded on the unity of exiles from Babylon around Abraham. Maimonides writes that they connected based on the rule, “love your neighbor as yourself,” and that this is why they became a nation. Once we have lost that principle, we have stopped being a nation. Instead, we have become a collection of exiles. We are still in exile, in a kind of collection, so we must circulate these words and notify everyone as quickly as we can.

If we circulate through all the nations the method for connecting everyone in mutuality, as nature requires, as the current crisis is demanding, according to the wisdom of Kabbalah, we will see how differently everyone begins to relate to us. They will be willing to connect and to help.

What do years of abundance and years of hunger mean, and why is the number seven mentioned twice?

It is a process we must go through, in ascents and descents, once on the animate level and once on the vegetative level. It is similar to the shattering of the two Temples. In a descent from above, from the degree of Jacob, we need to descend once on the level of Mochin of Haya, and once on the level of Mochin of Neshama. It is the same as with the two Temples, the first Temple and the Second Temple, the same as the ruin that happened to us in the spiritual world, the world of Nekudim.

Will every person have to experience it personally?

To an extent, each and everyone experiences this process. But when we advance together toward connection it is not a problem; we can go through this entire process with joy.

If we disseminate the wisdom and the world hears and understands, will it still be necessary for the world to go through this process?

It is the recognition of evil. This is how we come to know our disease. Just as a physician uses diagnosis to determine a person’s illness and prescribe the proper medicine, we rise to a higher degree. Therefore, we need not be afraid. If we all march toward mutual guarantee, toward unity, we will have no problems along the way because even things that will seem undesirable will work toward our attainment of the degree that has been prepared for us— Yashar El (straight to God), toward unity.

[1]“love your neighbor as yourself. Rabbi Akiva says, ‘It is a great rule in the Torah’” (Jerusalem Talmud, Seder Nashim, Masechet Nedarim, Chapter 9, p 30b).

[2]Mishnah, Seder Nezikin, Masechet Avot, Chapter 4, p 27.

[3]Mentioned in The Writings of Rabash, Vol 1, “What Is Torah and Work in the Path of the Creator?”

[4]Mishnah, Shekalim, Ikar Tosfot Yom Tov, Chapter 8, Mishnah 1.

The Complete List of Early Jewish and Christian Writings

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1 Kings Zephaniah Ezra

2 Kings Haggai Nehemiah

Isaiah Zechariah 1 Chronicles

Jeremiah Malachi 2 Chronicles

Deuterocanon

1 Esdras Wisdom of Solomon Susanna

2 Esdras Wisdom of Jesus Son of Sirach Bel and the Dragon

Tobit Baruch Prayer of Manasseh

Judith Letter of Jeremiah 1 Maccabees

Additions to Esther Prayer of Azariah 2 Maccabees

Pseudepigrapha (some not Jewish)

Apocalypse of Abraham Eupolemus 3 Maccabees

Testament of Abraham Pseudo-Eupolemus 4 Maccabees

Apocalypse of Adam Apocryphon of Ezekiel 5 Maccabees

Testament of Adam Ezekiel the Tragedian Syriac Menander

Life of Adam and Eve Greek Apocalypse of Ezra Testament of Moses

Ahiqar Questions of Ezra Book of Noah

Letter of Aristeas Revelation of Ezra Orphica

Aristeas the Exegete Vision of Ezra Philo the Epic Poet

Aristobulus Fragments of Pseudo-Greek Poets Pseudo-Philo

Artapanus Pseudo-Hecataeus Pseudo-Phocylides

2 Baruch Hellenistic Synagogal Prayers The Lives of the Prophets

3 Baruch Testament of Isaac History of the Rechabites

4 Baruch Martyrdom and Ascension of Isaiah Apocalypse of Sedrach

Cleodemus Malchus Ladder of Jacob Treatise of Shem

Apocalypse of Daniel Prayer of Jacob Sibylline Oracles

More Psalms of David Testament of Jacob Odes of Solomon

Demetrius the Chronographer Jannes and Jambres Psalms of Solomon

Eldad and Modad Testament of Job Testament of Solomon

Apocalypse of Elijah Joseph and Aseneth Thallus

1 Enoch History of Joseph Theodotus

2 Enoch Prayer of Joseph Testaments of the Twelve Patriarchs

3 Enoch Jubilees Apocalypse of Zephaniah

Dead Sea Scrolls 

Philo of Alexandria – see Introduction to Philo

On the Creation On the Migration of Abraham On the Virtues

Allegorical Interpretation, I Who is the Heir of Divine Things? On Rewards and Punishments

Allegorical Interpretation, II On Mating Every Good Man is Free

Allegorical Interpretation, III On Flight and Finding On the Contemplative Life

On the Cherubim On the Change of Names On the Eternity of the World

On the Birth of Abel On Dreams Flaccus

Worse is Wont to Attack Better On Abraham Hypothetica: Apology for the Jews

On the Posterity of Cain and His Exile On Joseph On Providence: Fragment I

On the Giants On the Life of Moses, I On Providence: Fragment II

On the Unchangableness of God On the Life of Moses, II On the Embassy to Gaius

On Husbandry The Decalogue Questions and Answers on Genesis, I

Concerning Noah’s Work as a Planter The Special Laws, I Questions and Answers on Genesis, II

On Drunkenness The Special Laws, II Questions and Answers on Genesis, III

On Sobriety The Special Laws, III Appendix 1: Concerning the World

On the Confusion of Tongues The Special Laws, IV Appendix 2: Fragments

Flavius Josephus – see Introduction to Josephus

Antiquities Book I Antiquities Book XI Wars Book I

Antiquities Book II Antiquities Book XII Wars Book II

Antiquities Book III Antiquities Book XIII Wars Book III

Antiquities Book IV Antiquities Book XIV Wars Book IV

Antiquities Book V Antiquities Book XV Wars Book V

Antiquities Book VI Antiquities Book XVI Wars Book VI

Antiquities Book VII Antiquities Book XVII Wars Book VII

Antiquities Book VIII Antiquities Book XVIII Life of Josephus

Antiquities Book IX Antiquities Book XIX Against Apion Book I

Antiquities Book X Antiquities Book XX Against Apion Book II

Talmud

Early Jewish Writings is the most complete collection of Jewish documents from antiquity with translations.

New Testament — Apocrypha — Gnostics — Church Fathers — 30-60 Passion Narrative

40-80 Lost Sayings Gospel Q

50-60 1 Thessalonians

50-60 Philippians

50-60 Galatians

50-60 1 Corinthians

50-60 2 Corinthians

50-60 Romans

50-60 Philemon

50-80 Colossians

50-90 Signs Gospel

50-95 Book of Hebrews

50-120 Didache

50-140 Gospel of Thomas

50-140 Oxyrhynchus 1224 Gospel

50-150 Apocalypse of Adam

50-150 Eugnostos the Blessed

50-200 Sophia of Jesus Christ

65-80 Gospel of Mark

70-100 Epistle of James

70-120 Egerton Gospel

70-160 Gospel of Peter

70-160 Secret Mark

70-200 Fayyum Fragment

70-200 Testaments of the Twelve Patriarchs

73-200 Mara Bar Serapion

80-100 2 Thessalonians

80-100 Ephesians

80-100 Gospel of Matthew

80-110 1 Peter

80-120 Epistle of Barnabas

80-130 Gospel of Luke

80-130 Acts of the Apostles

80-140 1 Clement

80-150 Gospel of the Egyptians

80-150 Gospel of the Hebrews

80-250 Christian Sibyllines

90-95 Revelation

90-120 Gospel of John

90-120 1 John

90-120 2 John

90-120 3 John

90-120 Epistle of Jude

93 Flavius Josephus

100-150 1 Timothy

100-150 2 Timothy

100-150 Titus

100-150 Apocalypse of Peter

100-150 Secret Book of James

100-150 Preaching of Peter

100-160 Gospel of the Ebionites

100-160 Gospel of the Nazoreans

100-160 Shepherd of Hermas

100-160 2 Peter

100-200 Odes of Solomon

100-200 Gospel of Eve

100-230 Thunder, Perfect Mind

101-220 Book of Elchasai

105-115 Ignatius of Antioch

110-140 Polycarp to the Philippians

110-140 Papias

110-160 Oxyrhynchus 840 Gospel

110-160 Traditions of Matthias

111-112 Pliny the Younger

115 Suetonius

115 Tacitus

120-130 Quadratus of Athens

120-130 Apology of Aristides

120-140 Basilides

120-140 Naassene Fragment

120-160 Valentinus

120-180 Apocryphon of John

120-180 Gospel of Mary

120-180 Dialogue of the Savior

120-180 Gospel of the Savior

120-180 2nd Apocalypse of James

120-180 Trimorphic Protennoia

120-180 Gospel of Perfection

120-200 Genna Marias

130-140 Marcion

130-150 Aristo of Pella

130-160 Epiphanes On Righteousness

130-160 Ophite Diagrams

130-160 2 Clement

130-170 Gospel of Judas

130-200 Epistle of Mathetes to Diognetus

140-150 Epistula Apostolorum 

140-160 Ptolemy

140-160 Isidore

140-170 Fronto

140-170 Infancy Gospel of James

140-170 Infancy Gospel of Thomas

140-180 Gospel of Truth

150-160 Martyrdom of Polycarp

150-160 Justin Martyr

150-180 Excerpts of Theodotus

150-180 Heracleon

150-200 Ascension of Isaiah

150-200 Interpretation of Knowledge

150-200 Testimony of Truth

150-200 Acts of Peter

150-200 Acts of John

150-200 Acts of Paul

150-200 Acts of Andrew

150-225 Acts of Peter and the Twelve

150-225 Book of Thomas the Contender

150-250 Paraphrase of Shem

150-250 Fifth and Sixth Books of Esra

150-300 Authoritative Teaching

150-300 Coptic Apocalypse of Paul

150-300 Prayer of the Apostle Paul

150-300 Discourse on the Eighth and Ninth

150-300 Melchizedek

150-350 Preaching of Paul

150-350 Epistle to the Laodiceans

150-350 Questions of Mary

150-350 Allogenes, the Stranger

150-350 Hypsiphrone

150-350 Valentinian Exposition

150-350 Act of Peter

150-360 Concept of Our Great Power

150-400 Acts of Pilate

150-400 Anti-Marcionite Prologues

150-400 Dialogue Between John and Jesus

160-170 Tatian’s Address to the Greeks

160-180 Claudius Apollinaris

160-180 Apelles

160-180 Julius Cassianus

160-250 Octavius of Minucius Felix

161-180 Acts of Carpus

165-175 Melito of Sardis

165-175 Hegesippus

165-175 Dionysius of Corinth

165-175 Lucian of Samosata

167 Marcus Aurelius

170-175 Diatessaron

170-200 Dura-Europos Gospel Harmony

170-200 Muratorian Canon

170-200 Treatise on the Resurrection

170-220 Letter of Peter to Philip

170-230 Thought of Norea

175-180 Athenagoras of Athens

175-185 Irenaeus of Lyons

175-185 Rhodon

175-185 Theophilus of Caesarea

175-190 Galen

178 Celsus

178 Letter from Vienna and Lyons

180 Passion of the Scillitan Martyrs

180-185 Theophilus of Antioch

180-185 Acts of Apollonius

180-220 Bardesanes

180-220 Kerygmata Petrou

180-230 Hippolytus of Rome

180-230 Sentences of Sextus

180-250 1st Apocalypse of James

180-250 Gospel of Philip

182-202 Clement of Alexandria

185-195 Maximus of Jerusalem

185-195 Polycrates of Ephesus

188-217 Talmud

189-199 Victor I

190-210 Pantaenus

190-230 Second Discourse of Great Seth

193 Anonymous Anti-Montanist

193-216 Inscription of Abercius

197-220 Tertullian

200-210 Serapion of Antioch

200-210 Apollonius

200-220 Caius

200-220 Philostratus

200-225 Acts of Thomas

200-230 Ammonius of Alexandria

200-230 Zostrianos

200-230 Three Steles of Seth

200-230 Exegesis on the Soul

200-250 Didascalia

200-250 Books of Jeu

200-300 Pistis Sophia

200-300 Tripartite Tractate

200-300 Hypostasis of the Archons

200-300 Prayer of Thanksgiving

200-300 Coptic Apocalypse of Peter

200-330 Apostolic Church Order

200-350 Holy Book of the Great Invisible Spirit

200-450 Monarchian Prologues

203 Acts of Perpetua and Felicitas

203-250 Origen

210-245 Lucian of Antioch

217-222 Callistus

230-265 Dionysius of Alexandria

230-268 Firmilian of Caesarea

240-260 Commodian

246-258 Cyprian

250-274 Gospel of Mani

250-300 Teachings of Silvanus

250-300 Excerpt from the Perfect Discourse

250-350 Coptic Apocalypse of Elijah

250-400 Apocalypse of Paul

251-253 Pope Cornelius

251-258 Novatian

254-257 Pope Stephen

259-268 Dionysius of Rome

260-280 Theognostus

265-282 Gregory Thaumaturgus

269-274 Pope Felix

270-310 Victorinus of Pettau

270-312 Methodius

270-330 Marsanes

270-330 On the Origin of the World

270-350 De Recta in Deum Fide

280-300 Hesychius

280-310 Pierius

280-310 Pamphilus of Caesarea

297-310 Arnobius of Sicca

300-311 Peter of Alexandria

300-320 Pseudo-Clementine Homilies

300-340 Eusebius of Caesarea

300-350 Manichean Acts of Leucius Charinus

300-390 Letters of Paul and Seneca

300-400 Apocalypse of Thomas

300-400 Freer Logion

300-600 Gospel of Gamaliel

303-316 Lactantius

310-334 Reticius of Autun

320-380 Pseudo-Clementine Recognitions