"Samizdat Sah-miz-daht, Russian suh-myiz-daht a clandestine publishing system within the Soviet Union, by which forbidden or unpublishable literature was reproduced and circulated privately. A work or periodical circulated by this system. "Illegal and clandestine copying and sharing of literature," 1967, from Rus. samizdat, lit. "self-publishing," from sam "self" + izdatel'stvo "publishing," probably a word-play on Gosizdat, the former state publishing house of the U.S.S.R. One who took part in it was a samizdatchik (pl. samizdatchiki)."

The Lost Word.

“Is it possible to discern any traces of kabbalah in the Hiramic legend? A cursory survey leads to a negative answer to the question: there are no obvious references to kabbalah such as, for instance, any speculations concerning the emanations of God (the theory of the Sephiroth deriving from the Sepher Yetzirah); no references to the feminine aspect of the Divine, the Shekinah; no speculations concerning numbers, gematria, inter alia.

Nevertheless, the chief aspect of the legend, the search for a lost word, offers an intriguing parallel with zoharic speculations concerning the loss of the proper way to pronounce the name of the Lord, the Tetragrammaton (YHVH). According to kabbalistic tradition, the proper mode of vocalization, or of pronouncing the Divine Name was a guarded secret that was reserved for the Holy of Holies within the temple of Jerusalem.

The second siege of Jerusalem by Nebuchadnezzar in 586 BC that resulted in the destruction of Solomon’s temple and the beginning of the so-called Babylonian Captivity of the Jews that was to last until 538 BC, had the consequence that the High Priest no longer had the opportunity to pronounce the name of God. This subsequently led to the tragic consequence that the true way of pronouncing the holy name passed into oblivion.

Thus, we find in the zoharic tradition a search for the lost name, or rather the true way of pronouncing a known name. A. E. Waite (1857–1942), one of the most influential masonic and esoteric amateur scholars of the first half of the twentieth century, has written extensively on the parallel between the zoharic and the masonic search for something lost. Even though Waite lacked a proper academic training, accounting for his writing being “diffuse, often verbose, and peppered with archaisms,” his firm belief that the originators of masonry were versed in kabbalistic doctrine is worth considering:

“For myself I believe that the mystic hands which transformed Freemasonry were the hands of a Kabalistic section of Wardens of the Secret Tradition; that their work is especially traceable in the Craft Legend; and that although in its present form this Legend is much later and a work of the eighteenth century, it represents some part or reflection of those Zoharic preoccupations which began in England with Robert Fludd, Thomas Vaughan, were continued through Henry More, and were in evidence both in France and Britain before and about the period of the French Revolution.”


“For Waite the loss of the Master’s Word, which occurred at the moment of the murder of Hiram within the uncompleted Temple, and the subsequent masonic search for this lost word, has its parallel in the zoharic tradition. According to Waite, the early Christian kabbalists of the Renaissance held that the search for a lost name within the zoharic tradition, in reality was about finding Christ.

The originators of the masonic tradition, who had knowledge of the zoharic search, incorporated the theme of a search for something lost (in this case the Master’s Word) to represent the search for Christ. To Waite, Verbum Christus Est, the lost Master’s Word is Christ.

This claim would be unintelligible if not understood against a Kabbalistic background. The old Master’s Word was the name of the Lord, YHVH. According to Christian Kabbalistic tradition, the name of God conceals the name of Jesus, and thus it is “Kabbalistically” proved that Christ is the Savior. By including the Hebrew letter Shin, (which by its shape was considered by Renaissance kabbalists to allude to the trinity) in the name of the Lord, Yod He Vau He, the name of Jesus emerges YHSVH, Yeheshuah or Jeheshua.

This Kabbalistic proof has been held in high esteem among Christian kabbalists such as Pico della Mirandola (1463–1494) and Johannes Reuchlin (1455–1522).”


“According to the legend of Hiram, the old Master’s Word was lost at the occasion of Hiram’s murder, and a new Master’s Word was adopted, viz. Makbenak— believed to mean “the flesh falls from the bones.”

The old Master’s Word was the name of God in Hebrew, Tetragrammaton, pronounced as Jehovah, which is the same name that figures in the zoharic tradition. The notion that the old Master’s Word was lost at the time of Hiram’s death, is indeed perplexing, to say the least, since it is clearly stated in the legend itself that the old Word was YHVH.

Snoek has unraveled this knot by clearly showing that in the early English versions of the legend there was never a question of losing the Word, but that which was lost was rather the way of pronouncing the Word. According to the early versions of the legend the Master’s Word could only be pronounced by the three Masters together, viz. King Solomon, King Hiram, and Hiram Abiff.

This is the reason why Hiram could not, as opposed to would not, reveal the word. Since Hiram had not passed on his knowledge before being killed, the proper way of pronouncing the Master’s Word was lost.

We have thus two traditions, the zoharic and the masonic, where a central theme is the loss of the proper way of pronouncing the name of the Lord, YHVH. To me, it seems highly unlikely that the choice of the old masonic Master’s Word would have been made without the influence from Kabbalistic speculations on the name of God. Especially since the speculations concerning YHVH are not limited to the zoharic tradition, but are an important aspect of the Christian Kabbalah as well.”

–Henrik Bogdan, Western Esotericism and Rituals of Initiation, 2007, pg. 90-2.

The Legend of Ra and Isis

This version of the Legend of Ra and Isis is from the classic by E.A. Wallace Budge, Egyptian Book of the Dead, the Papyrus of Ani, 1895. pg. xc-xci.

I have edited the version with paragraph breaks to ease readability, and inserted sparing editorial notes. Care has been taken to preserve Budge’s precise translation, using capital G’s for the word “God” and lowercase g’s for the words “gods” and “goddesses.”

Source text can be found at the following URL:

“Now Isis was a woman who possessed words of power; her heart was wearied with the millions of men, and she chose the millions of the gods, but she esteemed more highly the millions of the khu’s. And she meditated in her heart, saying “Cannot I by means of the sacred name of God make myself mistress of the earth and become a goddess like unto “Ra in heaven and upon earth?”

The Legend continues,

“Now, behold, each day Ra entered at the head of his holy mariners and established himself upon the throne of the two horizons. The holy one had grown old, he dribbled at the mouth, his spittle fell upon the dirt, and his slobbering dropped upon the ground.”

“And Isis kneaded it with earth in her hand, and formed thereof a sacred serpent in the form of a spear; she set it not upright before her face, but let it lie upon the ground in the path whereby the great god went forth, according to his heart’s desire, into his double kingdom.

(So Isis set him up to be ambushed by her serpent, which included the spittle of Ra.)

“Now the holy god arose, and the gods who followed him as though he were Pharaoh went with him; and he came forth according to his daily wont; and the sacred serpent bit him.”

After Ra was bit:

“The flame of life departed from him, and he who dwelt among the cedars (Budge inserts a ? here) was overcome.

Budge continues:

“The holy god opened his mouth, and the cry of his majesty reached unto heaven. His company of gods said, “What hath happened?” and his gods exclaimed, “What is it?”

But Ra could not answer, for his jaws trembled and all his members quaked; the poison spread quickly through his flesh just as the Nile invadeth all his land.”

“When the great god had stablished his heart, he cried unto those who were in his train, saying, “Come unto me, O ye who have come into being from my body, ye gods who have come forth from me, make ye known unto Khepera that a dire calamity had fallen upon me.”

Ra continues,

“My heart perceiveth it, but my eyes see it not; my hand hath not caused it, nor do I know who had done this unto me. Never have I felt such pain, neither can sickness cause more woe than this.”

“I am a prince, the son of a prince, a sacred essence which hath proceeded from God. (Note: Budge has a capital G God, not god).

“I am a great one, the son of a great one, and my father planned my name; I have multitudes of names and multitudes of forms, and my existence is in every god.”

“I have been proclaimed by the heralds Tmu (Atum) and Horus, and my father and my mother uttered my name; but it hath been hidden within me by him that begat me, who would not that the words of power of any seer should have dominion over me.”

“I came forth to look upon that which I had made, I was passing through the world that I created, when lo! something stung me, but what I know not.”

“Is it fire? Is it water? My heart is on fire, my flesh quaketh, and trembling hath seized all my limbs.”

“Let there be brought unto me the children of the gods with healing words and with lips that know, and with power which reacheth unto heaven.”

“The children of every god came unto him in tears, Isis came with her healing words and with her mouth full of the breath of life, with her enchantments which destroy sickness, and with her words of power which make the dead to live.”

“And she spake, saying, “What hath come to pass, O holy father? What hath happened? A serpent hath bitten thee, and a thing which though hast created hath lifted up his head against thee.”

“Verily it shall be cast forth by my healing words of power, and I will drive it away from before the sight of thy sunbeams.”

Ra replied,

“The holy god opened his mouth and said, “I was passing along my path, and I was going through the two regions of my lands according to my heart’s desire, to see that which I had created, when lo! I was bitten by a serpent which I saw not. Is it fire? Is it water? I am colder than water, I am hotter than fire. All my flesh sweateth, I quake, my eye hath no strength, I cannot see the sky, and the sweat rusheth to my face even as in the time of summer.”

“Then said Isis unto Ra, “O tell me thy name, holy father, for whosoever shall be delivered by thy name shall live.”

[And Ra said], “I have made the heavens and the earth, I have ordered the mountains, I have created all that is above them, I have made the water, I have made to come into being the great and wide sea, I have made the “Bull of his mother,” from who spring the delights of love.”

Ra continues:

“I have made the heavens, I have stretched out the two horizons like a curtain, and I have placed the soul of the gods within them.”

“I am he who, if he openeth his eyes, doth make the light, and, if he closeth them, darkness cometh into being. At his command the Nile riseth, and the gods know not his name.”

“I have made the hours, I have created the days, I bring forward the festivals of the year, I create the Nile-flood. I make the fire of life, and I provide food in the houses. I am Khepera in the morning. I am Ra at noon, and I am Tmu (Atum) at evening.”

“Meanwhile the poison was not taken away from his body, but it pierced deeper, and the great god could no longer walk.

“Then said Isis unto Ra, “What thou has said is not thy name. O tell it unto me, and the poison shall depart; for he shall live whose name shall be revealed.”

Now the poison burned like fire, and it was fiercer than the flame and the furnace, and the majesty of god said, “I consent that Isis shall search into me, and that my name shall pass from me into her.”

“Then the god hid himself from the gods, and his place in the boat of millions of years was empty.

“And when the time arrived for the heart of Ra to come forth, Isis spake unto her son Horus, saying, “The god hath bound himself by an oath to deliver up his two eyes” (i.e., the sun and the moon).

“Thus was the name of the great god taken from him, and Isis, the lady of enchantments, said, “Depart, poison, go forth from Ra. O eye of Horus, go forth from the god, and shine outside his mouth. It is I who work, it is I who make to fall down upon the earth the vanquished poison; for the name of the great god hath been taken away from him.”

“May Ra live!”

“These are the words of Isis, the great goddess, the queen of the gods, who knew Ra by his own name.”

Budge concludes: “Thus we see that even to the great god Ra were attributed all the weakness and frailty of mortal man; and that “gods” and “goddesses” were classed with beasts and reptiles, which could die and perish.”

“As a result, it seems that the word “God” should be reserved to express the name of the Creator of the Universe, and that neteru, usually rendered “gods,” should be translated by some other word, but what that word should be is almost impossible to say.”

Legend of Ra and Isis from E.A. Wallace Budge, Egyptian Book of the Dead, the Papyrus of Ani, 1895. pg. xc-xci.

“The Praises of Isis, Mistress of the Universe and Creator of Civilization.”

Demetrios, the son of Artemidoros, who is also called Thraseas, a Magnesian from Magnesia on the Meander, an offering in fulfillment of a vow to Isis. He transcribed the following from the stele in Memphis which stands by the temple of Hephaistos:

“I am Isis, the tyrant of every land; and I was educated by Hermes, and together with Hermes I invented letters, both the hieroglyphic and the demotic, in order that the same script should not be used to write everything.

I imposed laws on men, and the laws which I laid down no one may change. I am the eldest daughter of Kronos. I am the wife and sister of King Osiris. I am she who discovered the cultivation of grain for men. I am the mother of King Horos (Horus).

I am she who rises in the Dog Star. I am she who is called goddess by women. By me the city of Bubastis was built. I separated earth from sky. I designated the paths of the stars. The sun and the moon’s course I laid out. I invented navigation. I caused the just to be strong.

Woman and man I brought together. For woman I determined that in the tenth month she shall deliver a baby into the light. I ordained that parents be cherished by their children. For parents who are cruelly treated I imposed retribution.

Together with my brother Osiris I stopped cannibalism. I revealed initiations to men. I taught men to honor the images of the gods. I established precincts for the gods. The governments of tyrants I suppressed.

I stopped murders. I compelled women to be loved by men. I caused the just to be stronger than gold and silver. I ordained that the true be considered beautiful. I invented marriage contracts. Languages I assigned to Greeks and barbarians.

I caused the honorable and the shameful to be distinguished by Nature. I caused nothing to be more fearful than an oath. He who unjustly plotted against others I gave into the hands of his victim. On those who commit unjust acts I imposed retribution.

I ordained that suppliants be pitied. I honor those who justly defend themselves. With me the just prevails. Of rivers and winds and the sea I am mistress. No one becomes famous without my knowledge. I am the mistress of war. Of the thunderbolt am I mistress. I calm and stir up the sea. I am the rays of the sun. I sit beside the course of the sun. Whatever I decide, this also is accomplished. For me everything is right.

I free those who are in bonds. I am the mistress of sailing. The navigable I make unnavigable when I choose. I established the boundaries of cities. I am she who is called Lawgiver. The island from the depths I brought up into the light. I conquer Fate. Fate heeds me. Hail Egypt who reared me.”

—From Stanley M. Burstein, The Reign of Cleopatra (Westport, CT: Greenwood Press, 2004), p. 154.

–From Stanley M. Burnstein, The Hellenistic Age from the Battle of Ipsos to the Death of Kleopatra VII (Cambridge: Cambridge University Press, 1985), pg. 147.


Ivan Elagin (1725-93), Doctrine of Ancient Philosophy and Divine Knowledge.

Here is another book which exists, but has never been published. The Russian Doctrine of Ancient Philosophy and Divine Knowledge, or Knowledge of Free Masons, written in the 1780’s by Ivan Elagin (1725-93). To wit:

“Freemasonry … existed from time immemorial under a veil of dark hieroglyphs, allegories and symbols. It will never be forgotten, changed or demolished…It is that wisdom which [Jewish] patriarchs had at the beginning of the world and from them it was transmitted and kept as a great secret in the holy temples of the Chaldeans, Egyptians, Persians, Phoenicians, Jews, Greeks and Romans … in the lodges or schools of Thales, Pythagoras, Plato, and the wise men of India, China, Druids, etc.” (Elagin, Doctrine of Ancient Philosophy, pg. 232.)

“Thus the source of the Kabbalah is here an immediate divine revelation granted to Moses and through him to the people of Israel (and afterwards to the whole of humankind).”

–From Konstantin Burmistrov, “The Kabbalah as Primordial Tradition in Russian Secret Societies,” in Andreas Kilcher, Constructing Tradition, Means and Myths of Transmission in Western Esotericism, 2010, pg. 326.

Book of Raziel the Angel, Sefer Raziel ha-Malakh

“…when Adam was still in Paradise, Raziel the angel brought him a book filled with divine wisdom from heaven. This Book of Raziel the Angel, or Sefer Raziel (a Chaldean word which means “secret of God”), flew away from him at the moment of the Fall. However, since he cried bitterly about this [loss] and repented, God gave it back to him through Rafael the angel (the name means “salvation of God”). Adam handed it over to Seth, Seth to Enoch….” (Credited to DMS RSL 14, N 992, f. 1v-2, A Short Notion on Kabbalah, early 19th century.)

Therefore the primordial Kabbalah is considered a certain “book” passed by Raziel the angel to the first man.”

[Ah. The Book of Raziel was purported to be the Sefer Raziel ha-Malakh, but it is clear that the Sefer Raziel is not the Adamic Book of Raziel.]

“After a time the “book” was lost again, whereupon “patriarch Abraham extracted it from the dust and restored it with the help of God, and this [restoration] is evidenced by the Book Yetzirah…..”

(In the footnotes, the book “Rosieyl, the Divine Secret of Practical Kabbalah” is mentioned, as a “curious Masonic register of Kabbalistic texts composed in the 1780’s.” See DMS RSL, F. 14, N 1655, 550. Cf. Burmistrov, Endel, “Kabbalah in Russian Masonry,” 28-9.)

–From Konstantin Burmistrov, “The Kabbalah as Primordial Tradition in Russian Secret Societies,” in Andreas Kilcher, Constructing Tradition, Means and Myths of Transmission in Western Esotericism, 2010, pg. 328-9.

Kabbalah as Revealed Wisdom vs. Gnostic or Neoplatonic Invention

“They rated the Kabbalah highly, not (or not only) as an original Jewish doctrine but as a supposed basis of every religious or esoteric tradition.” [...] Thus the Kabbalah was considered by Masonic authors to be ancient wisdom, received by the Jews directly from God and retained in some ancient esoteric schools but primarily in the secret doctrine of the Jews. … Moreover, the very idea of a secret wisdom transmitted from time immemorial through many generations of an elect would be expected to have an effect on the Masonic notion of tradition. It seems that the Russian brothers basically shared the conception of the Kabbalah commonly accepted by the Jews as ancient knowledge granted to the chosen people through revelation. Of course, they were acquainted with the opinion of European scholars, including some Hebraists of the eighteenth century, that the Kabbalah is either an invention emerging in the late Middle Ages or an adaptation of some Gnostic and/or Neoplatonic ideas within Jewish theology.”

–From Konstantin Burmistrov, “The Kabbalah as Primordial Tradition in Russian Secret Societies,” in Andreas Kilcher, Constructing Tradition, Means and Myths of Transmission in Western Esotericism, 2010, pg. 330.

The Breastplate of Judgement, Breastplate of Aaron, choshen ha-moshpat

“In his lectures, Johann Schwarz also repeatedly mentioned a miraculous light or “energy” which transforms an initiate into a “vessel” for the reception of sacred wisdom.

“This light shone in the precious stones of the breastplate [of judgement] of Aaron. This light teaches us every holy thing, such as knowing the future, the will of god and the Messiah. It is by means of this light that we can comprehend the writings of Solomon. This light is a supernatural heaven, paradise, a divine emanation. The influx of this light governs the pious people who live a spiritual life. This light is an influx and an action of the Holy Spirit, its ray. Whomever has this light [inside him], he is in God and God is within him. He feels His presence. He is possessed of the supernatural light. He talks to God as to his friend. He is a true theologian.”

The Breastplate of Judgment, the Breastplate of Aaron, the choshen ha-moshpat (Exodus 28:15-30), contained precious stones and functioned as a special device for receiving divine revelations.”

–From Konstantin Burmistrov, “The Kabbalah as Primordial Tradition in Russian Secret Societies,” in Andreas Kilcher, Constructing Tradition, Means and Myths of Transmission in Western Esotericism, 2010, pg. 332-3.

What Kabbalah Is

“The Kabbalah was understood both as the knowledge granted through a revelation in the very beginning and as the means of its transmission. Furthermore, exactly this knowledge gives the initiate an opportunity to reach a state of spiritual perfection and to establish a connection with the divine world, that is, to attain personal revelation.”

–From Konstantin Burmistrov, “The Kabbalah as Primordial Tradition in Russian Secret Societies,” in Andreas Kilcher, Constructing Tradition, Means and Myths of Transmission in Western Esotericism, 2010, pg. 339.

The Noble Virgin of Sophia in Boehme

“Boehme extended his theosophy with the figure of the Noble Virgin of Sophia, a figure based on the allegory in the Book of Wisdom and Proverbs. She animates the second world of “eternal nature” as a serene and reflective aspect of God. Both the terms “abyss” and “Sophia” recall mythic aspects in the Gnostic aeonology of Valentinus (second century), a remarkable example of Protestant esotericism naively invoking Hellenistic heterodoxy.”

–Nicholas Goodrick-Clarke, The Western Esoteric Traditions: An Historical Introduction, 2008. Pg. 96.

On Fear, Anxiety, Angst, and Mythology

“Fear is to be met and managed by the hero on his path to manhood, and an encounter with fear plays a major part in initiation ceremonies.”


Simply, there are two faces to panic: lived out in relation to a stimulus and called fear; held in with no known stimulus and called anxiety. Fear has an object; anxiety has none.  There can be panicky fear, a stampede, say; there can be panicky anxiety in a dream. In either condition, death can result. Psychoanalytic and psychosomatic case reports, as well as dream research and anthropological studies (for instance, on Voodoo death) provide instances of the fatal consequences of anxiety.

The anxiety dream can be distinguished from the nightmare in the classical sense. The classical nightmare is a dreadful visitation by a demon who forcibly oppresses the dreamer into paralysis, cuts off his breath, and release comes through movement. The anxiety dream is less precise, in that there is no demon, no dyspnea, but there is the same inhibition of movement. (A collection of these dreams is given by M. Weidhorn, “The Anxiety Dream in Literature from Homer to Milton,” Studies in Philology 64, pp. 65-82, Univ. of NC., 1967). A literary prototype of the anxiety dream, emphasizing an inhibited peculiarity of movement, occurs in the Iliad xxii, 199-201 (Achilles in pursuit of Hector):

“As in a dream a man is not able to follow one
who runs from him, nor can the runner escape,
nor the other pursue him, so he could not run
him down in his speed, nor the other get clear.”


Contemporary existential philosophy gives to anxiety, dread or Angst a more intentional, a more fulsome interpretation. Angst reveals man’s fundamental ontological situation, his connections with not-being, so that all fear is not just dread of death, but of the nothing on which all being is based. Fear thus becomes the reflection in consciousness of a universal reality.

Buddhism goes yet further: fear is more than a subjective, human phenomenon. All the world is in fear: trees, stones, everything. And the Buddha is the redeemer of the world from fear. Hence the significance of the mudra (hand gesture) of fear-not, which is not merely a sign of comfort but of total redemption of the world from its “fear and trembling,” its thralldom to Angst. Buddha’s perfect love, in the words of the Gospels, “driveth out fear.”

“…to further mix the contexts: let us say that the world of nature, Pan’s world, is in a continual state of subliminal panic just as it is in a continual state of subliminal sexual excitation. As the world is made by Eros, held together by that cosmogonic force and charged with the libidinal desire that is Pan, an archetypal vision most recently presented by Wilhelm Reich–so its other side, panic, recognized by the Buddha belongs to the same constellation. Again, we come back to Pan and the two extremes of instinct.

Brinkman has already pointed to the bankruptcy of all theories of panic that attempt to deal with it sociologically, psychologically or historically and not on its own terms. The right terms, Brinkman says, are mythological. We must follow the path cleared by Nietzsche whose investigation of kinds of consciousness and behavior through Apollo and Dionysos can be extended to Pan. Then panic will no longer be regarded as a physiological defense mechanism or an inadequate reaction or an abaissment du niveau mental, but will be seen as the right response to the numinous.”

–W.H. Roscher, Pan and the Nightmare: Ephialtes–A Pathological-Mythological Treatise on the Nightmare in Classical Antiquity, & An Essay on Pan by James Hillman, 1972. Pp. xxvi-xxviii. (James Hillman, “An Essay on Pan.”)


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