Sunday, December 23, 2007


Christian apologist and occult investigator Berit Kjos reviews Philip Pullman's "Dark Materials" series from which TGC was taken, citing passages and giving volume and page for the citations. If you are Christian and considering giving the books as a Christmas gift, or taking a child to see the movie, you owe it to the child to read her report. It's quite an eye opener!

A couple of excerpts:

Lyra's choices take her to the arctic island Svalbard. She sails northward from England with some valiant Egyptians [gypsies] determined to rescue children abducted by the heartless Church for experimental purposes. While traveling, she studies her alethiometer ["truth measure"] and practices the deep trance-forming concentration needed to receive its mystical guidance. Though she doesn't yet know it, she's being prepared for a greater purpose:

“The witches have talked about this child for centuries past.... And they have spoken of a child such as this, who has a great destiny that can only be fulfilled elsewhere—not in this world, but far beyond. Without this child, we shall all die."[1, p.176]

Do you see how this fantasy undermines Biblical values? Pullman's crafty tale pulls the readers' minds into an occult context where -- through their imagination -- they experience life from his atheist/occult perspective. In fact, his methods sound just like the transformational tactics in UNESCO's global education plan.

That, I presume, is a reference to the education plan that Lee Penn describes in FALSE DAWN (p. 89).

REDEFINE GOD AND UNDERMINE CHRISTIANITY. Near the end of the third book, "The Amber Spyglass," Lyra rescues the captive dead. Corrupting the reader's view of Christ, Pullman trades Jesus for this telepathic 12-year-old girl who could hardly be less like our Lord.

The "God" or "Authority" in this story is a feeble old man. The following statement by an angel shows Pullman's contempt for him:

“The Authority, God, the Creator, The Lord... those were all names he gave himself. He was never the creator. He was an angel like ourselves—the first angel, true, the most powerful.... The first angels condensed out of Dust, and the Authority was the first of all.... One of those who came later was wiser than he was, and she found out the truth, so he banished her. We serve her still. And the Authority still reigns in the Kingdom, and Metatron is his Regent."[5 -31-32]

"She" refers to Sophia, the goddess of wisdom in the Gnostic context of multiple gods. Linked to a "divine spark" in everyone, she encouraged self-discovery and self-pleasing enlightenment rather than obedience to any authority. No wonder she was banished!

Metatron is featured in many occult systems. The Kabbalah and the Tarot view him as a powerful archangel. In Hermetic magic he is linked to the god Hermes and the mythical Emerald Tablet with its infamous code, "As Above, So Below." It summarizes the occultist's goal of connecting with higher powers in order to command change here below.

"Divine spark" is a Jewish concept from the teaching of Kabbalist Isaac Luria.

Metatron is a Jewish angel.

Reb Yakov Leib of Donmeh West explains "As Above, So Below":

Ayn-Sof is the pre-mundane, undifferentiated condition of the God-head in which everything and, therefore, nothing is contained. It is this undifferentiated Unity that will explode into disunity at the moment of Shevirit ha-Kelim -- the "Shattering of the Vessels" (i.e., the Ten Sefirot) -- that accompanies the act of creation as described by R. Isaac Luria.

Thus, metaphorically speaking, the YH splits apart from the VH -- and it falls to man to "repair the face of God," to return it to its wholeness so that, "YHVH shall be King over all the earth, [and] on that day YHVH shall be One, and his name One." (Zechariah 14:9; also the "Alenu" of Shakrit, the Jewish Morning Prayer Service.)

A primary principle of Kabbalah is, "As above, so below" -- or the doctrine that whatever a person does or thinks on this earthly plane has, through his Kavannah (or mystical intentionality), a corresponding "action" or "thought" on the supernal plane. (The reverse, of course, is also true: whatever transpires in "heaven" has a corresponding effect on "earth".)

We see this echoed in the so-called "Lord's Prayer" of "Jesus" when he says, "Thy will be done on earth as it is in heaven." And in the Zohar we read, "Come and see: the world above and the world below are perfectly balanced." (Zohar 2:176b) And the Midrash states, "Both heaven and earth are balanced by each other." (Bereshit Raba 1:15)
(bolding mine - ct)

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