Dugin role model Rene Guenon's 'close friends were both Jews and Kabbalists'
Religious and eschatological roots of the Arab-Israeli conflict
Eschatological scenarios and mechanisms of long-term socio-political construction
Analyzing the last round of the escalation of the Arab-Israeli conflict in the Middle East, some experts point to its specific religious background related to the plans of the Israeli religious and political leadership to erect on the site of the third shrine of Islam - the Al-Masjid al-Aqsa mosque, located on the Temple Mount in Jerusalem - the so-called Third Temple.
Orientalist, General Director of the Katehon Analytical Center, Candidate of Historical Sciences M. Yakushev writes: "Even during the peace negotiation process of the Israeli government with the leadership of the Palestinian National Authority (PNA), the Israeli side insisted that Arafat transfer to it "air" and "underground" sovereignty over and under the Temple Mount, that is, al-Aqsa, the third Islamic shrine[1], which would threaten the political death of Arafat, becoming a shame for the entire Islamic world for surrendering its religious Islamic shrine to the Jews. "Judaization" of the Old City and East Jerusalem has entered its final phase. If few people in the world have heard about the desire of the Jews to build a third Jewish temple on the site of al-Aqsa, then in Jerusalem its large layout has long been exposed with all the details. According to Jewish doctrine, the Kingdom of Judah and Jewish law should be based on the Temple Mount, which, although profaned by "goyim" ("non-Jews"), still remains a sacred place for the Jews, since King Solomon has sanctified it for all times"[2].
In conclusion, Yakunin states that "the main religious authorities of the country have a great influence on the formation of Israel's policy and the approval of its leaders. They set themselves the ultimate goal - the construction of the Third Temple on the site of the third Islamic shrine, which can only mean one thing - the beginning of a new religious war in the world."[3]
For our part, we note that no viable long-term ("long") socio-political projectivity (exceeding the life expectancy of its individual human carrier) is possible without the actualization of the "ideal", the main source of which is the values of the religious and metaphysical order. As it was shown in one of our previous works[4], in the traditional religious coordinate system, the most large-scale "long" projects primarily include eschatological scenarios[5] located in the "core" of a metaphysical system. In many ways, it is on the basis of eschatological ideas and scenarios that long-term behavioral strategies-patterns are formed both for the individual and for the whole society that adheres to this system of values. At the same time, through eschatological scenarios and their projections on the current reality, there is a direct broadcast of the mythological and metaphysical from the field of "ideal" (sacred) to the field of material and historical.
The enduring importance of any religious or quasi-religious (Masonic, religious-sectarian, etc.) eschatology is that it operates with "images of the future" that are based on a sacred-metaphysical dimension and play a not always obvious, but always the primary role in determining long-term political strategies! According to the researcher of geopolitics, political scientist, philosopher, philologist, historian and linguist V. Tsymbursky (1957-2009), it is the eschatological scenarios that are the "conceptual vine" by which specific "road maps" are created on the "world chessboard" aimed at implementing a long-term political strategy[6].
A distinctive feature of long-term socio-political projects, strangely enough, is their inconspicuousness not only for the ordinary layman, but sometimes also for qualified specialists. The disproportionality of the duration of a separate human life and the timing of the implementation of "long" projects often does not allow to recognize the stages of the implementation of a particular program in a particular sequence of events. As a rule, the interpretations of historians, which are made retroactively, do not so much clarify the picture as further distort its adequate perception. However, it is such projects that should be in the focus of the closest attention and study, since they largely determine the face of the future world.
From all of the above, let's try to outline the approximate (!) the contours of the "internal" eschatological scenario underlying the Israeli long-term socio-political strategy implemented both in the Middle East and beyond.
The main conceptual and religious influences on Old Testament Israel
There is a version according to which history is proposed to be considered as an arena of a clash of two global Messianic projects and the long-term project ideologies behind them: Roman-Imperial (Christian-Messianic) and Judeo-Messianic (anti-Christian). According to this interpretation, all other projects and subprojects (Islamic, Catholic, European, Chinese, Iranian, Indian, etc.) are somehow involved in the orbit of this global metahistorical confrontation, from which the fabric of the current historical process is formed[7].
In our opinion, a more balanced and at the same time more complex position on this delicate and fundamentally important issue was taken by the French traditionalist philosopher, researcher of traditional symbolism and esotericism[8] R. Guénon (1886-1951). Noting the specifics of the historical role of the Jews, he believed that the "nomadic" state of the Jews of the diaspora in this cyclical period makes them predisposed to become a "support" for "demonic influences". Pointing to the presence of a significant number of Jews among the activists of the most destructive trends in modern civilization, as well as among the "agents of counterinitiation influence"[9], Guénon nevertheless generally had a positive attitude to the orthodox Jewish tradition. Among his close friends were both Jews and Kabbalists, who shared his fears about the negative mission of this "unique people, endowed with an extraordinary and perhaps very ambiguous mission"[10].
Throughout its historical existence, Judaism has experienced several external waves of intense formatting influences of a conceptual and religious nature: Egyptian, Canano-Phoenician and Babylonian-Persian.
One of the most famous authors who highlighted the topic of Egyptian influence on Old Testament Israel is the Austrian psychologist and psychoanalyst Z. Freud (1856-1939), who wrote shortly before his death the book "A Man Named Moses and the Monotheistic Religion" ("Moses and Monotheism", "This Man Moses and the Monotheistic Religion", German. Der Mann Moses und die monotheistische Religion, 1939)[11]. Based on the work of the American archaeologist and historian D. Brested (1865-1935), German Egyptologist and Orientalist E. Meyer (1855-1930), as well as the information given by the ancient Egyptian historian and priest Manetho (IV-III centuries BC), Freud concluded that Moses was not an ethnic Jew, but a high-ranking Egyptian priest: "And Moses was taught all the wisdom of Egypt" (Acts 7:22). Freud associated the nomination of Moses with the failure of the religious reform of Pharaoh Amenhotep IV (Akhenaten, reign c. 1353-1336 or 1351-1334), known for his persistent attempts to introduce a harsh variety of monotheism in Egypt associated with the establishment of the cult of the solar god Aten. One of his followers, the priest Osarsif (later Moses) carried out a relatively successful "vaccination" of the sprouts of monotheistic religion (the ethical religious elements of the Egyptian cult of Aten as the only God-maker) to a small Semitic tribe living on the periphery of Egypt. These and other evidence of intensive Egyptian influence on the formation of early Judaism (primary monotheization of Old Testament Israel) are discussed in some detail in our book "The Great Flood: before and after"[12]. Here we will limit ourselves to pointing out the important but not widely advertised fact that the founder of psychoanalysis was known for his close ties with neo-Kabbalistic circles[13] and active membership in the organization "Bnai Brit" ("Sons of the Covenant").
The most comprehensive study to date on the topic of Babylonian-Persian influence on Old Testament Israel is the book by S. Petrova "Covent to the people and light to the tribes. Achaemenid Persia in the fate of Judaism"[14], which radically revises the dominant idea of the relationship between Judaism and Achaemenid Zoroastrianism. The main idea of the book is the very idea of monotheism, which everyone considers a Jewish invention, in fact, was borrowed from the Persians, and ideas such as the resurrection of the dead are a consequence of the direct influence of Zoroastrianism.
With all the undoubted advantages of this work, it is necessary to make a small but significant reservation that Petrov, in our opinion, excessively absolutizes Persian influence, excluding the obvious Egyptian trace in the history of monotheization of Old Testament Israel. Secondary (Persian) monotheization of Israel, undertaken during the so-called The Babylonian captivity was a direct consequence of the deviation of the Jews from the original trajectory of Moses monotheism.
Babylonian-Persian and Canao-Phoenician conceptual influence on Old Testament Israel
According to Petrov, it is the external (Persian) influence that is the most plausible explanation of the chaos of the often contradictory unification of three different sources by priestly editors within the Torah (Yahvist-Elochist, Devteronomic and Priestly). For about two centuries, the Jews of both Judea and the diaspora lived within the Achaemenid state, which could not but leave a variety of traces on their culture and worldview, reflected, among other things, in the Jewish Bible. The land "from the river of Egypt to the river Euphrates" that Yahweh promises to Abraham's descendants corresponds to the river satrapy of the Persian Empire. The realities of Persian life are inspired by the descriptions of the gardens ("paradises") in the Song of Songs and the Book of Ecclesiastes, and the "valley of dry bones" in the Book of the prophet Ezekiel reflects the funeral customs of the Zoroastrians. The Zoroastrian source presumably has some of the laws of ceremonial purity included in the Torah. Jewish priests borrowed their pants from the Persian magicians, and the altar of the Second Temple in Jerusalem had certain features of similarity to the Zoroastrian altar of fire. In this regard, the presence of the Iranian male haplogroup R1a in the Levites is noteworthy.
At a deeper worldview level, the Persian influence on the Hebrew Bible is evidenced by the idea of the creation of the world, reflected in the priestly story from the 1st chapter of Genesis and the chronologically earlier work of the Second Isaiah, as well as faith in the bodily resurrection and subsequent recompension witnessed by the later part of the Book of the Prophet Daniel.
The topic of the Canano-Phoenician influence on the Old Testament and modern Israel is discussed in detail in Petrov's books "Here are your gods, Israel!": The Pagan Religion of the Jews"[15] and "Kabbalah: Revived Jewish Paganism"[16].
In the preface to the first book, the author writes that its main difference from other Russian publications dealing with the origin of Judaism and "Abrahamic religions" is its strict scientific nature: "The author diligently avoids any bias characteristic of the confessional approach." Based on impressive materials, Petrov demonstrates that contrary to common misconceptions in Judaism, there was not one God the Creator, but a huge number of different gods.
According to the author, the key event for the emergence of Judaism was the bringing in the XII century BC by a group of Semitic refugees from Egypt ("Levi's tribe") to Canaan a new deity named Yahweh. This group of refugees met him and made a covenant (berit) in Midian, where Yahweh was revered as the god of the sandstorm (samuma). In Canaan, the "Levites" joined the local tribal association Israel, which joined their covenant with Yahweh and took from them the myth of the life of their ancestors in Egypt and their escape from it. Brought from outside, Yahweh entered into a difficult relationship with the traditional Canaanite pantheon of Israel. At the end of several centuries of such interaction, the image of Yahweh merged with the images of the two main members of this pantheon - El and Baal. From Al, Yahweh inherited the features of an elderly wise patriarch, the father of gods and people. The self-name of Israel ("El rules") was formed on behalf of Al, as the name of the capital of Israel, Jerusalem ("Foundation of Shalim"), formed on behalf of the son of Al and Asher.
The qualities of Baal were learned by Yahweh so fully that it makes it possible to characterize yahvism as a kind of vaalism. After merging with Al, Yahweh inherited from him his wife Usher, whose veneration continued in the official Jewish cult until the Babylonian conquest. In the post-captivity era, Ushera was expelled from Judaism with the transfer of some of her duties to Yahweh, but was eventually partially rehabilitated under the names of Wisdom, or Shekhina. In captive Judaism, the veneration of Ashera in the form of a sacred tree symbolizing her fruit-bearing womb was widespread. In post-captivity Judaism, the continuation of this image was the menorah (seven candlestick).
The warrior goddesses Anat and Ashtart, who were the sister-spouses of Baal in the Canaanite religion, were rejected by Judaism with the transfer of their military functions to Yahweh.
Other gods of the Canaanite pantheon were accepted by both captive and post-captive Judaism in the form of anonymous members of the Council of Gods serving Yahweh as his advisers, envoys, warriors, judges, etc. In the texts of the Hebrew Bible, they are partially or completely identified with celestial bodies ("Heavenly Army"), and are also considered as deities of individual peoples.
Petrov states that the cosmology of the Hebrew Bible, representing the world as a flat earthly disk, covered from above with a hard vault and surrounded on all sides by water, reproduces without any changes the mythological ideas of the ancient Canaanites.
An important place in the added Judaism was occupied by ritual fornication - both female and male, one of the main places of occupation of which was the Jerusalem temple. Probably, fornication was the responsibility of the prophetic priests of the goddess Ashera. One way of divination could be a sacred marriage between the harlots of Ashera and the prophets of Yahweh. The source of prophetic knowledge was also communication with the dead. Judging by the testimony of the Jewish prophets Isaiah and Micah and other sources, the people who carried out such communication (forewarders, sorcerers, fortune-te-tellers, etc.) occupied an important place in the religious hierarchy of captured Judea. In general, dead ancestors were revered as gods and in this capacity were the object of religious worship. An important element of the Jewish religion was the sacrifice of children, the main addressee of which in the last centuries of the existence of the Israeli and Jewish kingdoms was Yahweh. Such sacrifices were made by vow by especially pious parents in case of war or other disasters, as well as for the purpose of fortune-telling. Their heritage in modern Judaism is the rites of circumcision and ransom of the firstborn.
Numerous written and archaeological sources cited by the author indicate that the religion of the Kingdom of Judea until its conquest by the Babylonians in 586 BC remained traditional iconic polytheism (i.e. polytheism). The movement of the Jewish religion towards aniconic monolatry (i.e. worship of the only god without the use of sacred images) began only after the catastrophe of the Babylonian conquest and ended several centuries after it. The first stage of such a movement was the ban on the veneration of gods other than Yahweh and the veneration of sacred images of Yahweh. The very existence of other gods was not denied.
The essence of the Jewish religion, established in the post-captive Jerusalem temple community, was the observance by Jews of the law of Yahweh, for which Yahweh gives them the land of Israel and gives them all kinds of material benefits. For violating his law, Yahweh punishes the Jewish people with all kinds of material punishments and, as a measure, expels them from the land of Israel (with the possibility of return in case of repentance). The extreme punishment from Yahweh for an individual was physical death. This form of religiosity did not imply any afterlife awards or rewards. Ideas about the resurrection of the dead are present in the Jewish Bible either as echoes of Walist mythology, figuratively speaking of the return of the Jewish people from captivity to the land of Israel, or - in the late Book of the Prophet Daniel - as a reflection of Zoroastrian influence.
Petrov draws the most interesting conclusions in the conclusion of the book "Kabbalah: Revived Jewish Paganism": "Pagan mythology, somewhat muffled in Judaism since the beginning of the Second Temple era, is triumphantly revived in Kabbalah. The Kabbalistic pantheon includes two divine couples traditional for the Canaanite religion - the older (Hokhma/Abba and Bina/Imma) and the younger (Tiferet/Zeir anpin and Malhut/Nukwa), as well as 70 gods - patrons of the peoples to whom Israel is obliged to sacrifice. Kabbalistic deities are endowed with traits and cult practices inherited from pagan mythology (victory over the dragon, connection with sacred trees, etc.), and are even directly identified with the ancient gods (Baal and Ashera). In the texts of the Kabbalah, they are depicted as mythological personalities, often even more vivid than in earlier myths.
However, in the Kabbalistic religion there are also significant differences from the ancient pagan religion, caused by the influences of Iranian dualism and Greek metaphysics. Under Iranian influence, the idea of a demonic world parallel to the divine has emerged in Judaism, but the peculiarity of Jewish dualism that distinguishes it from Iranian is the vague boundaries between the divine and demonic worlds. The latter emanates from the first, and subsequently they can flow freely into each other, which, in particular, is symbolized by sexual relations between the deities leading them - Yahweh and Lilith and Samael and Shechina. Unrepresentable to Iranian dualism is the Kabbalah's demand for mandatory sacrificial veneration of demons.
Much more significant for the Kabbalah was the influence of Gnosticism, which already in its original form combined Greek philosophical elements with Jewish mythological ones. The deities inherited from ancient mythology take the form of Gnostic eons and Sizygia in Kabbalah. The emergence of the world in the Kabbalah is described as birth (emanation) and descent - from Ein-sof to the world of Sefirot and further through the world of angels and souls to the bodily world. The ideas of creation from nothing and the transcendence of the Kabbalah are alien.
The most characteristic feature of Kabbalistic doctrine is the total sexualization of the divine world. The emanation process is described as birth as a result of the copulation of heterosexual deities. At the center of the Kabbalah is the sacred marriage of God and Goddess (Yahweh and Shechina), which gives birth to the souls of people (i.e. Jews) and supports peace in its existence. Its earthly reflection is the copulation of Jewish husband and wife, which is a theurgical action, without which divine copulation is impossible. Also, ensuring a sacred marriage is the main goal of performing all Jewish rituals and fulfilling all the commandments, which should be accompanied by the pronunciation of the formula "in the name of the unity of the Holy, blessed is he and his Shechina."
In general, Kabbalah (i.e. normative Judaism of the last few centuries) can be defined as the pagan mythology of ancient Canaan, influenced by Iranian eschatological dualism, Greek metaphysics and Gnosticism and reinterpreted in a hypersexual spirit"[17].
Thus, according to Petrov's conclusion, "the Kabbalah carried out a full rehabilitation of the pagan religion of ancient Canaan, up to the Jews offering sacrifices to pagan gods"[18].
Burdened by evil: "great confusion" and the Kainites
It should be noted that by the time of the appearance of Jews in the lands of Canaan, a group of so-called peoples had already been integrated into the Jewish ethnic environment. "Great Mixing" (Erev Rav - Hebrew "mixed set"), whose representatives, together with the Jews under the leadership of Moses, left Egypt and apparently took an active part in the subsequent genesis of the Jewish elite[19]. According to Tikun HaZohar, the key role in the formation of the "Great Mixture" was played by the five famous peoples of the "Gelaught Generation" - Nephilim, Giborim, Refaim, Anakim and Amalekim: "The Great Mix consists of five peoples: Nephilim (or the fallen), Giborim (or heroes), Anakim (or giants), Rephaim (or shadows) and, finally, Amalekim. The people of Amalek, scattered on the earth in the era of the Tower of Babel, were the remains of those about whom it was said at the time of the flood: "I will erase from the face of the earth everything that is there." And the descendants of Amalek during the fourth dispersion[20] are the powerful princes who rule over Israel with the power of arms. They are also mentioned in the verse: "The earth is full of violence through their fault"[21]. That is, we are talking about the direct descendants of the "sons of God") and "daughters of men" who survived the waters of the flood (Genesis 6:1-4), which we wrote in detail in the book "The Great Flood: before and after".
In this sense, it seems extremely important that it is the representatives of the "Great Mixture" who are positioned by Jewish mystics as the actual leaders of the Jews in the pre-Messian period - these are the "mighty princes who rule over Israel" during the "fourth Scattering", i.e. in the current historical period: "Our sages said that in this period, when the steps of the Messiah will be heard, the proud impudence will multiply, and the representatives of the Great Mixture will become pastors of Israel. This is how it is written in the first chapter of Safra Ditsniuta"[22].
The complex ethnic substrate of the "Flood Generation" also includes the Cainites, one of the tribes of the nomadic Kenite people (Keni, Kenens, Kenians), who erected their origin directly to Cain and arose after the exodus of Jews from Egypt at the head of the twelve tribes of Israel, merging with the tribe of Judas.
According to the Old Testament esoteric tradition, Cain did not come from Adam, but from the upright Edenic "serft" Samael. In Tikun ha-Zohar, the Cainites say as follows: "...the people of the Great Mixture are the children of the primordial serpent who seduced Eve; the Great Mixture is made of the poison that the serpent poured into Eve and from which she conceived Cain"[23].
This tradition was developed in the midrash of the VII-VIII centuries A.D. Pirke de Rabbi Eliezer: "And she (Eve) saw that his (Cain's) likeness is not the likeness of people, but the likeness of the gods. And she prophesied and said, "I received a man with God (Genesis 4:1)"[24] A similar tradition is recorded in the Book of Zohar (1.35b), Mishnah (Sota 10b) and the Book of Bahir (Bahir, 200)[25]. "Rabbi Ios said that when the descendants of Cain walked on the earth, they smoothed out the face of the earth and that they had a resemblance to the angels of heaven at above and to men at the bottom" (Zohar, Bereshit A, 464).
Thus, according to Jewish religious and esoteric anthropology, humanity is fundamentally heterogeneous: in addition to the offspring of Adam and Eve (descendant of Sefa) and the descendants of the "guards" of the "daughters of men" throughout the history of mankind (both antediluvian and post-Flood, there is another "hybrid" branch of the human race, originating from the carnal union of Eve and the Edenic "snake".
Paradoxically, it was the Kainites led by a priest and prince (sheikh) of the Madiam tribe of the Keneans on the Sinai Peninsula Iophorus (Itro; Hebrew. Yitro (Yitro, Yiṯrô), Arabic. Shu-ayb) played an important role in the formation of the phenomenon of yahvism. It is noteworthy that, on the one hand, Jethro is considered a priest and prince of the Madiam Keneans, and on the other hand, in Hagadas he is called "one of the Egyptian Magi" (Agadah, VIII Staff of Moses) - i.e. an Egyptian priest.
In the Book of Zohar with the commentary "Sulam" Itro is directly called the priest of the Egyptian city of Ona, which is directly subordinate to the pharaoh[26]. The city of On - Heliopolis (Heliopolis, Heliopolis, Iliopolis) is one of the oldest cities of Ancient Egypt, where the main center of worship of the supreme god of the sun (Atumu, then Atumu-Ra) was located[27]. It is characteristic that it was the attempt to restore the former political power of Heliopolis that marked the beginning of Akhenaten's rule and his religious reform. In addition, in the fight against the ancestral aristocracy, Akhenaten tried to rely on the "nemkha" (commoners, free, noble, service people). In this way, he actively involved non-Egyptians in the state and other service. So Itro, the prince of the Kenenes and the "Nemha" for the Egyptians, had every chance of being a member of the "Akhenaten Party".
In the "Jewish Encyclopedia of Brockhaus and Ephron" Itro says about it as follows: "In the Bible - the father-law of Moses, the father of his wife Tsippora, the Midian priest (Exodus 18:1 et s.). He had several names: Ieter (ibid 4:18), Reuel (ibid 2:18), Hobab (Numbers 10:29), etc. The Bible paints him as a kind and hospitable man. Hiding after the murder of an Egyptian, Moses took refuge with Itro and married his daughter Zippora (Exodus 2:15-22). Having become a defender of his people before Pharaoh at the command of God, Moses first took his wife and children with him and then, so as not to expose them to all the dangers of the wandering life to which he himself was doomed, sent them back to his father-in-law. And only later, when the Israelites had already entered the desert, did Itro bring his family to Moses. Having learned from Moses about the great miracles performed by the Lord for his chosen people, Itro praised the God of Israel and sacrificed to Him. Seeing that Moses alone deals with numerous lawsuits of the people, he advised him to interpret the laws himself only when their application would encounter any difficulties; judicial functions should be assigned to honest, selfless and God-fearing people who would deal with ordinary litigation themselves and only in difficult cases turn to him for instructions. Moses obeyed Itro and already created an institute of judges in the desert. After that, according to some Bible reports, Yithro returned to his home (Exodus 18:27), and according to other information, Moses beged him to stay with the Israelites and be their "eyes" in the desert until they reached the Promised Land, to which Itro apparently agreed (Numbers 10:29,33; cf. Judgment 1:16 et s.). That this clan seems to have subsequently merged with the Israelis and, in particular, with the tribe of Judah, can be concluded from Judgement 1:16"[28].
E. Bar-Yaalom writes: "From the text it can be understood (and so says the midrash) that Yithro subsequently adopted the Jewish path. His descendants - the Midian Kenite family - entered the Jewish people on a par with the tribes descended from Jacob (the ancestor of the tribe of Judin. - A. K.). The Kenite (at least the wife of the Kenite Hever) was the great heroine of the war between the Jews and the Canaanites, Yael"[29].
The critical importance for Moses' mission of the union with Itro/Jofor (including his marriage to the daughter of Jethro Sepphora) is evidenced by another important episode related to the son of Jethro Hovavav. On the eve of the campaign into the wilderness, Moses invites Hobab to join Israel: "Do not forsake us, for you know how we camp in the desert, and you will be an eye to us; if you go with us, the good that the Lord will do to us, we will do to you" (Numbers 10:31-32).
It follows that Moses did not rely too much on Yahweh and the Ark of the Covenant, which was to lead Israel as an actual guide through the Sinai desert, and therefore preferred to prudently insure himself, with the timely support of his son Jethro. According to Freud and his followers, the religious cult of Yahweh - a tribal deity borrowed by Moses from the Sinai Kenites - served for Moses himself and his closest associates only as a forced outer shell designed to hide from the uninitiated the real content of the new monotheistic religion. That is, the reformed ancient Egyptian cult of Aten.
Over time, the conflict between the followers of the Moses line and the "Yahwists" began to take more and more acute forms. In particular, on the instructions of the Israeli historian M. Silberman, the importance of Yahweh in the Jewish sect of the Essees[30] decreased to the level of attitude to Sin (Satan) as the Sumerian-Akkadian god of the "faith of the fathers" of ha-ibiri. The Essees opposed the Ha-Ibiri and their Mesopotamian gods of the fathers of Abraham (El Shaddaya, Tsavaota, Yahu, Abba) to their Almighty (god of light) - the Egyptian deity of origin Elohim (Aton as Ra-Gorahti-Shu)[31].
The accusation of their opponents of belonging to the "Great Mixture" was actively used by various religious factions in the process of numerous internal splits, intensively generated by the Jewish environment. In particular, the idea of the "Great Mixture" is clearly addressed to the famous statement of Jesus Christ addressed to the Pharisees: "Your father is the devil; and you want to fulfill your father's lusts. He was a murderer from the beginning" (John 8:44).
It is noteworthy that from the point of view of the Old Testament prophets, who proved themselves as the most consistent supporters of the line of Moses, it is the "yahwists" - the Kainites who have a special acutely negative role in the eschatological perspective not only of the Jewish people, but also of the entire human civilization. Commenting on the prophecies of the soothsayer Balaam, theologian, translator and biblicalist D. Shchedrovitsky explains this problem as follows: "And he saw the Kenites, and spoke his parable, and said, "Your dwelling is strong, and your nest is laid on the rock" (Numbers 24:21). In the "last days," Balaam will see, the "Keneans" will also play an important role, whose name comes from Cain's name. People with this name lived in ancient times in the Holy Land and next to it. Apparently, he was one of the branches of the Midianites, to which Jethro, Moses' father-in-law, belonged (Genesis 15:19; Judgement 1:16). Why are the Kenes, a people who have long disappeared, mentioned in the prophecy about the "last days"? As you know, the name formed from the verb - "to acquire" (Genesis 4:1) belonged to the first murderer. By the same name (cf. Numbers 24:22) is called a civilization that should spread in the era before the second coming of the Messiah. The apostle characterizes this era as "hard times" (II Tim 3:1-5). The "Kainic" civilization, according to its very name, is based on the thirst for profit and the desire for bloodshed. The generally accepted name of modern Western civilization is "consumer society"[32].
On the confessional ambiguity of the Jerusalem temple
According to the Jewish eschatological scenario, the current era of the "fourth dispersion" should end with the onset of the "Messianic era", i.e. the arrival of the Messiah (Mashiach). In the Kabbalistic tradition, the Messianic era, also called the "Epoch of the Third Temple" (the sign of its offensive should be the restoration of the Jerusalem Temple), will be crowned with the process of correcting the world ("tikkun olam"), the main "engine" of which will be Mashiach[33].
The confessional ambiguity of the First Jerusalem Temple is striking from the very beginning of its construction. In particular, its direct builders were the Phoenician masters under the leadership of a descendant of the "guards" of the Nephilim family Hiram Avia "a smart man with knowledge", sent to King Solomon (c. 967-928 BC) by King Hiram of Tyre (2 Par 2:11-14). I. Flavius in the "Antiquities of the Jews" (3:76) writes: "Now Solomon sent for a craftsman from Tyre, whose name was Hiram: he was of Nephelim, of his mother's side (she was of this tribe), and his father was Ur, of Israel." It is in honor of Hiram that the Masons call themselves "widow's children."
Together with the image of Hiram (as the chief architect of the Temple of King Solomon), killed by three wicked people during an unsuccessful attempt to force him to reveal the secret password of the master, and the symbolism of the Jerusalem Temple itself will subsequently take an important place in the ritual symbolism of the Masonic lodges[34].
It is characteristic that already during the life of King Solomon, i.e. almost from the very moment of the construction of the First Jerusalem Temple, the regular worship of the Astarte began within its walls[35], and during the reign of King Manasseh (Menashe, c. 697-642 BC) a statue of Astarta, pagan altars were placed in the temple, and temple harlots were settled in it (2 Kings 21; 23:7, 11; 2 Chrono 33:2).
Since the VIII century BC, the prophets have regularly warned that the Jerusalem temple would be destroyed as punishment for the moral and religious sins of Israel. Finally, in 586 BC, the Babylonians, led by King Nebuchadnezzar, captured Jerusalem and completely destroyed the temple. Most of the inhabitants of Jerusalem were killed, and the rest were taken into Babylonian captivity (597-539 BC), during which an actual attempt was made to remove the Jews from the action of the "Egregor", descendants of the "Generation of the Flood", through intense Babylonian-Persian cultural religious influence (secondary monotheization).
In the Christian eschatological tradition, the confessional ambiguity of the First Temple is finally removed, and its upcoming restoration is directly associated with the phenomenon of the Antichrist.
Phoenician gods and capital in the history of Western European civilization
Regardless of the Jewish cultural and religious context, traces of intense Canano-phoenician influence are clearly traced in the history of modern Western European civilization
A. Onoprienko in his work "World Crisis: Evolution of Rent and Dominant" states that on the eve of the collapse of Carthage - the capital of the Phoenician state - dynamic and mobile marine capital had the opportunity to evacuate either to other port bases of the Punian Empire, or to Phoenicia itself, in the 2nd century BC, which had not yet fallen under the rule of Rome, or directly to the ports of Italy. Starting from the 3rd century BC. Phoenicia was actively Hellenized under the rule of the Ptolemic and Seleucids, which facilitated the integration of Phoenician capital into the Roman world. In 64 BC, the Roman commander Pompey annexed Syria and Phoenicia to Rome as a single province of Syria. Thus, through the efforts of the Greeks and Romans, the Phoenicians gradually disappeared from the political map of the world, without going anywhere from the economic map in the form of the Hellenized Phoenicians and their capitals[36].
A. Volkov in the book "Mysteries of Phoenicia" writes: "In the Roman era, a number of Phoenician cities were exempt from taxes, which were paid by the entire population of the empire, except for Roman citizens. In Rome and the coastal cities of Italy, Phoenician merchants opened their offices. Even the Phoenician quarter appeared in the capital. Significant Phoenician settlements were also in Ostia, Naples, Misenach. Following the merchants, the Phoenician artisans dispersed to remote corners of the empire, as they once rushed to the overseas colonies of Phoenicia"[37].
Following the fall of Carthaginia, the Phoenician trading capital, as well as the Phoenicians themselves, not only did not perish anywhere, but also managed to bring to power their dynasty of the emperors of Rome, thereby significantly raising the status of Phoenicia: "Half a century after the reign of Adrian, the Syrian-Phoenician dynasty of the Severus came to power in Rome (193-235). Its founder Septimius Severus was originally from the ancient Phoenician colony of Leptis in North Africa. The wife of the emperor Julia Domna came from the city of Emesa in the province of Syria, from a priestly family. With the accession of the Northern dynasty, the Phoenician gods became widespread in the Roman Empire. Many Romans went to worship them in the historical homeland of the emperors, to Phoenicia. The accession of Septimius Severus was probably impossible without the support of the Phoenicians. After all, there were other contenders for Power"[38].
It is important that, as a Phoenician, the North remained a consistent adherent of Carthaginian cults: on Roman coins he ordered to depict the goddess of the Moon Tinnit (date. Tanita, Tannita), which absorbed the features of Astarta, the main goddess of Carthage and the patroness of the city. In 202, Septimius Severus issued an edict in which, on pain of death, he forbade conversion to Judaism and Christianity. Since only Christianity was open of the two forms of monotheism, the de facto ban was directed against it[39].
Another emperor of the Severian dynasty is Marcus Aurelius Antoninus Heliogabalus (204-222), who became widely known in the modern Russian audience thanks to the novel by V. Pelevin "Invincible Sun" (2020), - no less zealously supported the Emes analogue of the cult of Baal. Being exiled with his family to Emes (Syria), at the age of 13, Heliogabal inherited the family position of priest of the god Elagabal (Arab.Ilāh ha-Gabal, ilāh - god, gabal - mountain, i.e. "God of the Mountain"). In 220, two years after his proclamation as Roman emperor, Heliogabalus declared Elagabal the supreme deity of the Roman pantheon, receiving the title of "high priest of the invincible god, the sunny Elagabal, supreme pontiff." The fact that the foreign god was to be venerated in the Roman Empire more than Jupiter and at the same time as his high priest Heliogabalus shocked many Romans. In addition, Heliogabalus named Astarta, Minerva, Urania, or a conditional combination of all three goddesses, as the wife of Elagabal. Presumably, such a combination was intended to promote Elagabal, Urania and Athena as the new Roman Capitoline triad, replacing Jupiter, Juno and Minerva.
By order of Heliogabalus, the Elagabalium temple was built in the northeastern corner of the Palatine Hill, in which the newly baked Roman supreme god was symbolically designated by a black conical meteorite stone (baetylus) from Emesa. Here, the emperor, who called himself sacerdos amplissimus dei invicti Solis Elagabali, performed a divine service every day in Syrian costume, with his eyes and eyebrows brought down, with whitened and browned cheeks in the presence of all the officials of Rome. In addition, all the most sacred relics for the Romans were collected in Elagabalia: the black meteorite stone of the goddess Cybele, transported to Rome in 204 BC by a special embassy from her temple in Pessinunta (Anatolia); a hearth with the unquenquenchable fire of the goddess Vesta; shields, guarded by the priestly college of the Sali, who sent a cult of Mars (one of the shields, according to legend, belonged to the god Mars and fell from the sky under King Nouma Pompius (reign 715-673/672 BC), the remaining 11 shields were his exact copies); palladium (a sacred statue depicting the goddess Pallas and thrown from Olympus to the land of Zeus, initially stored in Three). Thus, no other Roman god could be honored in isolation from Elagabal. However, not satisfied with this, Heliogabalus arranged a solemn symbolic wedding of his god with the goddess Tanit, brought from Carthage[40].
To all of the above, it should be added that Heliogabalus was famous for his defiant behavior and non-traditional sexual orientation: he wore makeup and wigs, preferring to call himself "mistress", "wife" and "queen" of his "husband" Hierocles (a former slave and chariotman brought from Caria, Asia Minor), and also did not disdain to trade himself in taverns and brothels[41].
Another attempt at the official restoration of Phoenician religious cults in the Roman Empire was made during the reign of Julian the Apostate (361–363)[42].
Regarding the relationship between Jews and Phoenicians within the Roman Empire, Onoprienko writes: "According to some sources, in the I-III centuries only 40 thousand Jews lived in Rome, but this figure seems to be exaggerated - according to other sources, there were 20-30 thousand of them [the entire population of Rome at that time is estimated at 1 million]. The Jews of Rome were engaged in trade, both small and large, for example, the import of bread, as well as crafts - tailors, butchers, etc. There were also representatives of free professions - actors and artists.
In the grain trade, the Phoenicians and Jews had every chance to become partners: the Phoenicians delivered grain to Ostia-Antica, and the Jews sold it in Rome. Under the North, the situation of the Jews in the Empire improved significantly. The cessation of persecution and the reduction of extitions led to the economic flourishing of Eretz Israel's Jewry. Centers for the study of the Torah and Mishnah flourished in Tiberias, Tsippori, Caesarea, Lod and other places, mainly in Galilee. The edicts of Septimius Severus and Caracalla confirmed all the rights of Jews, they were able to hold government positions without renouncing their faith, Judaism was recognized as a permissible religion. One of the synagogues in Rome was called the synagogue of the North as a sign of gratitude. Jews also seemed to have a special respect for the Severus dynasty. Throughout the empire, synagogues and other Jewish public buildings were built in honor of the North. The inscription, dated 197, found in the area of Kaseun in the Upper Galilee, reads: "In the health of our gentlemen, the emperors Septimius Severus and his sons Marcus Aurelius Antoninus and Lucius Septimius Geta, according to the vow made by the Jews." Similar inscriptions were found in other places. It should be noted that the mention of rulers, and even more so their praise, is extremely rare in ancient Jewish inscriptions. It is obvious that the Jewish population of "Palestine" has reached a certain level of prosperity in the North. The attitude of the Northern dynasty to the Jewish population of the Empire, as well as the attitude of the Jews to the North, should be considered as evidence of deep sympathy between the Phoenicians and Jews. The sympathy that has become traditional is the continuation of the mutually beneficial good-hearted relationship that arose twelve centuries earlier between Hiram I and kings David and Solomon"[43].
Onoprienko emphasizes that it was in the Phoenician city of Berit (now Beirut), famous for its law school, that the main provisions of the Justinian Code were developed, which later became the foundation of the entire European legal system. He further writes: "The Phoenician Big Capitals are not lost. In an anonymous geographical treatise of the mid-IV century "Complete Description of the Universe and Peoples" during the coverage of the province of Syria, in which Rome included Phoenicia, the author immediately after the capital of Syria Antioch proceeds to the enumeration of Phoenician cities: "Then [it should be named] other cities, such as Tyre; conducting a lively trade in all goods, it is surprisingly flourishing (perhaps none of the cities in the East has such a brisk trade) and is populated by rich and influential people. The first place after Tyre belongs to Berit, a city full of all kinds of pleasantness and has a law school that directs Roman legal proceedings. After all, scientists from the Berite school are assigned to officials everywhere; being knowledgeable in the laws, they guard the provinces where the law is sent. The canvas is produced by Scyphopolis, Laodicea, Byblos, Tyre and Berit, which supply them to the whole world and thrive in all kinds of abundance. All these cities are engaged in trade and are inhabited by people who are outstanding for everything: eloquence, energy and temper." After the collapse of the Roman Empire, the Pax Romana era for Phoenicia continued within the framework of Byzantium until 614, when its lands were ceded to the Persian Sassanid dynasty"[45]
Subsequently, traces of Phoenician capital are found among the Italian "black nobility" (aristocrazìa nera) - Italian aristocratic families related to the papacy under Pope Pius IX[46]. Representatives of the "black nobility" played one of the leading roles in the formation of modern capitalism and the international banking system. It is from these families that most popes, cardinals and heads of Catholic orders come from.
The Phoenician origin is attributed to the Italian aristocratic family of Balbi, which has family ties to Roman rulers, including Gaius Julius Caesar. Candidate of Historical Sciences A. Pachkalov points to the connection of the etymology of the surname Balbi with the Phoenician god Baal, and also states that "Balbi were known in the Phoenician colony of Gades." Pachkalov writes: "In the Middle Ages, Balbi were mainly associated with Genoa and Venice, related to the aristocratic Pallavicini family, which was also engaged in banking activities. The Balbi family has been engaged in banking activities in Milan and other cities since at least the 16th century. Already in the 19th century, the Balbi family became one of the founders of Credito Italiano Bank (now UniCredit group). The situation occupied in the XX century in Italy by the Balbi and Pallavicini families are also mentioned in the memoirs of the Soviet diplomat, People's Commissar for Foreign Affairs G.V. Chicherin, who recalled: "I was received and showed my palace by the Marquis Balbi - together with her relatives, as Principess Borghese, Marquis of Savigny, etc. Then I was received by the Marquis of Pallavicino, who was with us, the Marquis di Nobile and his friend, Count di Santa Croce, etc."[ 47].
Civilization of the Flood 2.0: Eschatological scenario of the descendants of the "Flood Generation"
In the proposed optics, the real antagonist of the Roman-imperial (Christian-Messianic) global project is not the Judeo-Messianic (anti-Christian) project, but the global world project for the restoration of the Flood Civilization 2.0. This project united around itself a complex ethnic substrate, the main ("ideological") force of which was the descendants of the "Flood Generation", who were successfully incorporated into the Canano-Phoenician, Jewish, and later Roman elite circles.
In the religious and eschatological context, the ultimate substantive goal of such a "contrinitiatic" (in the terminology of R. Genon) projectivity is seen as a consistent elimination of all institutions of traditional society and the deconstruction of man and humanity as an image of God. That is, as a being created in the image and likeness of the Creator, called to rule over the whole earth (Genesis 1:26, 28).
A significant role in the practical implementation of "contrinitiation" projectivity is played by "right-wing" gnostic doctrines that create appropriate matrices of political, cultural and psychosocial technologies, purposefully and consistently deconstruct reality through the elimination of traditional values, "overcoming" ethical norms and standards of behavior. One of the important strategies of such projectivity is the violation of the mechanisms of reproduction and continuity of a full-fledged intellectual and spiritual elite, which could consolidate the specific contours of such "contrinitiatial" projectivity and organize any noticeable counteraction to it.
Watching the project (!) the drift of modern society into the abyss of social inferno, it should be remembered that, on the instructions of Genon, trying to resist the "spirit itself", the representatives of the "contrinitiation" are actually subordinated to him and used (independently of them and without their knowledge) to implement the divine plan in the human sphere. Representatives of "contrinitiation" are finally deceived by their own role, "but it is obvious that if they did not have this illusion, they would not have performed a function that, however, must be performed, like everyone else, for the sake of fulfilling the divine plan in this world"[48].
Notes:
1 "In 2000, a well-known Soviet and Russian diplomat, President of the Society for Friendship and Business Cooperation with Arab Countries Vyacheslav Matuzov, said that at the negotiations between U.S. President Bill Clinton, Israeli Prime Minister Ehud Barak and Palestinian Authority leader Yasser Arafat in Camp David, Arafat was offered to finally resolve the Palestinian issue in the most favorable way for the Palestinians. In return, Arafat was only required to consent to the following actions: to bring a powerful reinforced concrete foundation under the Muslim shrines on the Temple Mount and raise them to a certain height from the ground. This would make it possible to build the "Third Temple" without destroying the Al-Aqsa Mosque and the Dome of the Rock. Arafat categorically refused, after which the so-called Second Palestinian Intifada began" (Vlasov A. The Arab-Israeli conflict and prophecies about the "Third Temple")
2 Yakushev M.I. World War III.
3 Ibid.
4 Komogortsev A. Eschatological scenarios as a means of managing history. // Izborsk Club, № 7-8 (93–94), 2021. S. 106–117.
5 Eschatology (Greek εσχατολογία, from other Greek ἔσχατον - "final", "last" and λόγος - "word", "knowledge") - a complex of views and ideas about the ultimate fate of the world and man, existing within a particular religious and mythological system.
6 Tsymbursky V. Apocalypse for today. // Eschatological collection. Ed. D.A. Andreev, A.I. Neklessa, V.B. Prozorov. - St. Petersburg: Aleteya, 2006. S. 516.
7 Mozhegov V. Two messianisms. Confrontation. Author's report to the Izborsk club. // Izborsk Club, № 9–10 (65–66), 2018. S. 110–125.
8 From Ancient Greek ἐσωτερικός - "internal".
9 The term "contrinitiation" of Guénon denotes what the human subjects of action are associated with, through which any anti-traditional activity is performed (Genon R. The kingdom of quantity and signs of time. - Moscow: "Belovodye", 1994. - 304 p. S. 197).
10 Dugin A. Conspiracy (the science of conspiracies, secret societies and secret war). - Moscow: ROF "Eurasia", 2005. P.78-80.
11 Freud Z. A man named Moses. - Moscow: Algorithm, 2015. - 320
12 Komogortsev A., Zhukov A. The Great Flood: before and after. - Moscow: "Our Tomorrow" Publishing House, 2022. - 800 p.
13 Sigmund Freud and the Jewish Mystical Tradition by David Bakan. D. Компания Van Nostrand: Princeton, Торонто, Нью-Йорк, Лондон, 1958.
14 Petrov S. Covenant to the people and light to the tribes: Achaemenid Persia in the fate of Judaism. / Sergey Petrov. - [b. m.]: Publishing solutions, 2022. - 336 p. Also see: Petrov S. Arias: The first with God: Zoroastrian origin of "Abrahamic" religions. / Sergey Petrov. - [b. m.]: Publishing solutions, 2023. - 668 p; Petrov S. "And he created the spirits of light and darkness": Zoroastrian origin of Judeo-Christian dualism. / Sergey Petrov. - [b. m.]: Publishing solutions, 2024. - 460 p.
15 Petrov S. "Here are your g-ds, Israel!": The pagan religion of the Jews. / Sergey Petrov. - [b. m.]: Publishing solutions, 2017. - 590 p.
16 Petrov S. Kabbalah: Revived Jewish paganism. / Sergey Petrov. - [b. m.]: Publishing solutions, 2021. - 586 p.
17 Ibid. S. 566–568. 18 Petrov S. Pagan sacrifices among the Jews.
19 Olman Arye. Erev rav. // Lechaim, № 280. August 2015.
20 The current historical period preceding the arrival of the Messiah (Mashiach).
21 Dugin A.G. Kabbalah Messianicism. Metaphysics of the nation, the messiah and the end of time in the Zohar. // "Dear angel." T. 3. - Moscow: Arktogeya, 2000.
22 Moshe Zuriel Anthology of the Vilna Gaon. Translated from Hebrew. Avigdora Eskin. // URL: http://eskinweb.narod.ru/israel/gaon/er.htm
23 Dugin A.G. Kabbalah Messianicism.
24 Kaspina M.M. Stories about Adam and Eve in the light of historical poetics. Based on the material of ancient and medieval Jewish and Slavic
books. Dissertation for the degree of Candidate of Philological Sciences. - Moscow, 2001. S. 65.
25 BAHIR. The shining. - Moscow, 2002. S. 134–137.
26 Book of Zohar with the commentary "Sulam" by Baal Sulam, edited by M. Lightman (selected passages). Chapter "Itro." S. 9–10.
27 Pentateuch and gaftarot. Hebrew text with Russian translation and commentary "Sonchino". S. 202.
28 Jewish Encyclopedia of Brockhaus and Efron. T. 8. - St. Petersburg, 1908-1913. Stlb. 515–516.
29 Eli Bar-Yaalom ("Khatul") Weekly chapter: YITRO (Shmot [Exodus], 18-20)
30 The Essees, or Qumranites, is one of the Jewish religious ascetic sects, dating back to the first quarter of the 2nd century BC.
Initial information about them is with Philo of the Jews, Josephus Flavius and Pliny the Elder.
31 Zilberman M.I. Essen, echnatonism and the emergence of the Kabbalah.
32 Shchedrovitsky D.V. Introduction to the Old Testament. Pentateuch of Moses [Electronic resource]: Book of Genesis: the beginning of world history. 9th ed. (el.) ; Book of Exodus: From Oppression to Freedom. 8th ed. (el.) ; Books of Leviticus, Numbers and Deuteronomy: Biblical Legislation. 8th ed. (el.) / D.V. Shchedrovitsky. - Moscow: Terevinf, 2014. - 1088 p. C. 864.
33 Dugin A.G. Kabbalah Messianicism.
34 Kurginyan S.E. The fate of humanism in the 21st century. // Newspaper "Essence of Time" № 303–304 of November 16, 2018.
35 Kurginyan S.E. The fate of humanism in the 21st century. // Newspaper "Essence of Time" № 306 of November 29, 2018.
36 Onoprienko A. World Crisis 31: Evolution of Rent and Domination, Part 2.
37 Volkov A.V. Mysteries of Phoenicia. - Moscow: Veche, 2004. - 315 p. C. 293.
38 Ibid. S. 293-294.
39 Onoprienko A. World Crisis 31: Evolution of Rent and Domination, Part 2.
40 Kienast, Dietmar. Elgabal. Römische Kaisertabelle: Grundzüge einer römischen Kaiserchronologie. - Darmstadt: Wissenschaftliche Buchgesellschaft, 1990. S. 165–170; Martijn Icks. The Crimes of Elagabalus: The Life and Legacy of Rome's Decadent Boy Emperor. - London:
Bloomsbury Publishing, 2011. - 296 p.
41 Скотт, Эндрю Г. Emperors and Usurpers: Исторический комментарий на романском истории Cassius Dio. - Oxford, Великобритания: Oxford University Press, 2018; Varner, Eric. Транскендование пол: Асимимиация, личность и Романский Imperial портреты. // Memoirs of the American Academy in Rome. Дополнительная объем. - Мичиган, США: University of Michigan Press, 2008. № 7. P. 200–201; Domitilla Campanile, Filippo Carlà-Uhink, Margherita Facella. TransAntiquity: Cross-Dressing and Transgender Dynamics in the Ancient World. - Routledge, 2017. - 344 p.
42 Volkov A.V. Mysteries of Phoenicia. C. 304.
43 Onoprienko A. World Crisis 31: Evolution of Rent and Domination, Part 2.
44 Byzantine temporary, t. VIII, - Moscow, 1956.
45 Onoprienko A. World Crisis 31: Evolution of Rent and Domination, Part 2.
46 "After the armies of the united Kingdom of Italy entered Rome in 1870, they deprived the pope of secular power and abolished the Papal States. For the next 59 years, the Pope claimed to be a prisoner of the Vatican. The aristocrats, who had previously received titles from the Holy See, continued to keep their doors closed, mourning the Pope's imprisonment, after which their
and began to be called the "black nobility." However, the mourning of the conclusion of the Pope did not prevent representatives of aristocratic families from taking an active part in the development of the Italian banking sector at the end of the XIX century. Among the members of the "black nobility" families engaged in financial activities were Pacelli (Eugenio Pacelli later became Pope Pius XII), Borghese, Chigi, Massimo, Odescalchi, Pallavicini, Torlonia, etc. (Alexander Pachkalov. Italian black aristocracy and its role in the formation of capitalism. / Humanities. Bulletin of the Financial University. Volume 9, № 2 (2019). C. 31–38.).
47 Ibid.
48 Genon R. The kingdom of quantity and signs of time. S. 274–275, 287.
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