Page 70 - Global Freemasonry
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GLOBAL FREEMASONRY

                   THE ROOTS OF HUMANISM IN THE KABBALAH
                   We have seen that certain terms in the Kabbalah contain a false doc-

              trine that dates back to Ancient Egypt, and that was later included into the
              true religion Allah revealed to the Israelites. We have also seen that its
              foundation rests upon a perverse way of understanding that regards
              human beings as uncreated though divine creatures that have existed for
              eternity.
                   Humanism entered Europe from this source. Christian belief was

              based on the existence of Allah, and the belief that human beings were His
              dependent servants created by Him. But, with the spread of the Templar
              tradition throughout Europe, the Kabbalah began to attract a number of
              philosophers. So, in the fifteenth century, a current of humanism began
              that left an indelible mark on the European world of ideas.

                   This connection between humanism and the Kabbalah has been em-
              phasized in several sources. One of these sources is the book of the famous
              author Malachi Martin entitled The Keys of This Blood. Martin is professor
              of history at the Vatican's Pontifical Bible Institute. He says that the influ-
              ence of the Kabbalah can be clearly observed among the humanists:
                   In this unaccustomed climate of uncertainty and challenge that came to
                   mark early-Renaissance Italy, there arose a network of Humanist associ-
                   ations with aspirations to escape the overall control of that established
                   order. Given aspirations like that, these associations had to exist in the
                   protection of secrecy, at least at their beginnings. But aside from secrecy,
                   these humanist groups were marked by two other main characteristics.

                   The first was that they were in revolt against the traditional interpreta-
                   tion of the Bible as maintained by the ecclesiastical and civil authorities,
                   and against the philosophical and theological underpinnings provided
                   by the Church for civil and political life…
                   Not surprisingly given such an animus, these associations had their own
                   conception of the original message of the Bible and of God's revelation.
                   They latched onto what they considered to be an ultrasecret body of



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