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St. Augustine and the Hebrew gods

There’s a moment in The City of God where St. Augustine gets cognitive dissonance—the reason is that he constantly inveighs against the many gods of the pagans, but then he has to write about a bit in the Bible where the “God of gods” turns the Hebrews into “gods”. How can this be so, since in Christian doctrine men are not meant to be gods as in paganism—and Christian doctrine continues Hebrew doctrine, which was not pagan?

The answer is that the Ark of the Covenant symbolised Ain Soph. It symbolised eternity—which can also be symbolised by 0, which is everything and nothing. The other Arks in Egypt had god statues between the two wingéd angels, but the Ark of the Covenant just had an empty space (0).

That’s because “0” is the God of gods—it’s not really a number, it’s eternity; it can be everything and nothing, it is the unsayable. It’s also “the beast Choronzon” encountered by Crowley and the highest awakening in Buddhism, the crown chakra. Crowley found Choronzon terrible to behold, just like YHWH, because it was total negation—total negation of the ego. In fact, it was the same as YHWH—that’s the Hebrew way to talk about it, by acronyms (unsayable *).

Basically, there are many ways to hook into eternity—into “the big zero” (it’s nothing and everything all at once). The Hebrews hooked in via the Ark, and so “became gods”—this is just the same as when a Buddhist attains union with Godhead (nirvana). It’s negation—to become synonymous with the Godhead is to become “a son of God”, just like Jesus.

Now Augustine didn’t understand any of this—he was a pretty ignorant man, a fanatical believer who didn’t really understand what he was talking about (too bad he almost single-handedly set the whole doctrine for the Roman Catholic Church for centuries).

The division between “pagan” and “Hebrew” is an illusion—the “pagan” Buddhist connects with the infinite, with Ain Soph, through initiatic practices, whereas the Hebrew connects through a belief-based self-abasement before the one God (all powerful, all mighty—terrible are his ways). One is Aryan and noble, in that it draws you up into union with the Godhead (it makes you excellent, arête)—the other is servile and Semitic, based on fanatical prostration before it.

There are different ways to hook into the infinite. Some, as developed by Crowley, are profane and Satanic—because they’re basically like running an electrical lead through a bucket of water (“It’s fine, it’s fine!” “I don’t know, seems kinda dangerous to me…”). Well, Crowley liked danger—so he liked to hook into the infinite in a dangerous way…

People clothe the infinite in various ways—in a way there is only “one God”, because the infinite includes everything; and yet, in another sense, there isn’t—because it’s “the unsayable”, it’s everything and nothing at the same time.

The Hebrews just didn’t know what they had on their hands when they swiped the Ark from the Egyptians (along with a load of gold)—the Christians knew even less, and, like the Hebrews, interposed a “one god”, a particular individual god, like Apollo, just a “good creator God”, over the infinite.

You can interpose one god over the Godhead if you want—or you could interpose a pantheon. It depends on temperament and racial characteristics, in my opinion.

Christianity is a degeneration, so men like St. Augustine didn’t understand what they talked about—hence when he encountered Hebrews who called themselves “gods” from the God of gods he had conniptions, because it meant that Hebrew holy scripture contradicted the Christian idea that there was “one God” and “men can’t be gods, like the pagans say”.

It’s all a big confusion—the bottomline is that there is the infinite, the unsayable, the mystery; and then there are different ways to hook into it, such as the Christian good god—in a certain sense there is “one God” but the God of gods is unsayable and inscrutable, and so can’t technically be called one (you can’t call “0” a singular entity—it’s not even a number).




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