The Pre-Socratean Parmenides & the Kabbalah

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The Pre-Socratean Parmenides & the Kabbalah

Parmenides

http://en.wikipedia.org/wiki/Parmenides
He was descended from a wealthy and illustrious family.
Parmenides describes two views of reality.



His most important pupil was Zeno, who according to Plato, was twenty-five years his junior, and was his eromenos.



Of his life in Elea, it was said that he had written the laws of the city. (Comment: Uniform Commercial Code, old
Phoenician  LAW ?)


Take a look to this excerpt from Plato's Parmenides, Real Scene Control, Dichotomy in Action! Divide & Control Kabbalah Embryo Modus Operandi :

Quite true, said Parmenides; but I think that you should go a step further, and consider not only the consequences which flow from a given hypothesis, but also the consequences which flow from denying the hypothesis; and that will be still better training for you.
What do you mean? he said.
I mean, for example, that in the case of this very hypothesis of Zeno's about the many, you should inquire not only what will be the consequences to the many in relation to themselves and to the one, and to the one in relation to itself and the many, on the hypothesis of the being of the many, but also what will be the consequences to the one and the many in their relation to themselves and to each other, on the opposite hypothesis. Or, again, if likeness is or is not, what will be the consequences in either of these cases to the subjects of the hypothesis, and to other things, in relation both to themselves and to one another, and so of unlikeness; and the same holds good of motion and rest, of generation and destruction, and even of being and not-being. In a word, when you suppose anything to be or not to be, or to be in any way affected, you must look at the consequences in relation to the thing itself, and to any other things which you choose,—to each of them singly, to more than one, and to all; and so of other things, you must look at them in relation to themselves and to anything else which you suppose either to be or not to be, if you would train yourself perfectly and see the real truth.

PARMENIDES By Plato
http://www.gutenberg.org/files/1687/1687-h/1687-h.htm

WE JUST REPEAT IT HERE  BECAUSE OF THE DIALECTICAL  EVIDENCE OF KNOWLEDGE THAT IT  IMPLICITLY SHOWS

Quite true, said Parmenides; but I think that you should go a step further, and consider not only the consequences which flow from a given hypothesis, but also the consequences which flow from denying the hypothesis; and that will be still better training for you.

REAL CHAIN OF IDEAS ? =

Parmenides->Socrates->Plato->Aristotle->[PHOENICEAN]->

or

[PHOENICEAN]->Parmenides->Socrates->Plato->Aristotle->

Or just

Parmenides->Socrates->Plato->Aristotle->


This image and then the  spell of it - KABBALAH REALM - because it feels almost like Parmenides is describing the image of the Tree of Life in the résumé here, not All but some of it, What was first the Kabbalah  Emanations or the Parmenides system ? The Art of Control of the Whole/and the Opposites can be use as Art of Deception as well just by extrapolation :

1. One is.
2. One is not.
If one is, it is nothing.
 If one is not, it is everything.
 But is and is not may be taken in two senses:
 Either one is one,
Or, one has being,
 from which opposite consequences are deduced,
1.a. If one is one, it is nothing.
1.b. If one has being, it is all things.
To which are appended two subordinate consequences:
1.aa. If one has being, all other things are.
1.bb. If one is one, all other things are not.
The same distinction is then applied to the negative hypothesis:
2.a. If one is not one, it is all things.
2.b. If one has not being, it is nothing.
Involving two parallel consequences respecting the other or remainder:
2.aa. If one is not one, other things are all.
2.bb. If one has not being, other things are not.

Compare to this excerpt

Sun Tzu said:  The art of war is of vital importance to
the State.
All warfare is based on deception.
Sun Tzu said:  In the practical art of war,  the best
thing of all is to take the enemy's country whole and intact;  to
shatter and destroy it is not so good.  So, too, it is better to
recapture an army entire than to destroy it,  to capture a
regiment, a detachment or a company entire than to destroy them.
Hence to fight and conquer in all your battles is not
supreme excellence; supreme excellence consists in breaking the
enemy's resistance without fighting.

Poverty of the State exchequer causes an army
    to be maintained by contributions from a distance.
    Contributing to maintain an army at a distance causes
    the people to be impoverished.
Therefore the skillful leader subdues the enemy's
    troops without any fighting; he captures their cities
    without laying siege to them; he overthrows their kingdom
    without lengthy operations in the field.
 With his forces intact he will dispute the mastery
    of the Empire, and thus, without losing a man, his triumph
    will be complete.  This is the method of attacking by stratagem.

The Art of War by 6th cent. B.C. Sunzi
http://www.chinapage.com/sunzi-e.html


/tab
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[CrackSmokeRepublican]

Very interesting... thanks for posting /tab!


You might want to include Pythagoras in that chain. He is the link between a Babylonian Temple elite and a monastic Plato's "Acadamies":

Boehme-heart



Pythogoras Popularized the Tetractys:

Kabbalist symbol
Symbol by early 17th-century Christian mystic Jakob Böhme, including a tetractys of flaming Hebrew letters of the Tetragrammaton.

There are some who believe that the tetractys and its mysteries influenced the early kabbalists. A Hebrew Tetractys in a similar way has the letters of the Tetragrammaton (the four lettered name of God in Hebrew scripture) inscribed on the ten positions of the tetractys, from right to left. It has been argued that the Kabbalistic Tree of Life, with its ten spheres of emanation, is in some way connected to the tetractys, but its form is not that of a triangle.[citation needed]

http://en.wikipedia.org/wiki/Pythagoras

Both Plato and Isocrates affirm that, above all else, Pythagoras was famous for leaving behind him a way of life.[49] Both Iamblichus and Porphyry give detailed accounts of the organisation of the school, although the primary interest of both writers is not historical accuracy, but rather to present Pythagoras as a divine figure, sent by the gods to benefit humankind.[50]

Pythagoras set up an organization which was in some ways a school, in some ways a brotherhood, and in some ways a monastery. It was based upon the religious teachings of Pythagoras and was very secretive. The adherents were bound by a vow to Pythagoras and each other, for the purpose of cultivating the religious and ascetic observances, and of studying his religious and philosophical theories. The claim that they put all their property into a common stock is perhaps only a later inference from certain Pythagorean maxims and practices.[51] On the other hand, it seems certain that there were many women among the adherents of Pythagoras.[52]


As to the internal arrangements the sect, we are informed that what was done and taught among the members was kept a profound secret towards all. Porphyry stated that this silence was "of no ordinary kind." Candidates had to pass through a period of probation, in which their powers of maintaining silence (echemythia) were especially tested, as well as their general temper, disposition, and mental capacity.[53] There were also gradations among the members themselves. It was an old Pythagorean maxim, that every thing was not to be told to every body.[54] Thus the Pythagoreans were divided into an inner circle called the mathematikoi ("learners") and an outer circle called the akousmatikoi ("listeners").[55] Iamblichus describes them in terms of esoterikoi and exoterikoi (or alternatively Pythagoreioi and Pythagoristai),[56] according to the degree of intimacy which they enjoyed with Pythagoras. Porphyry wrote "the mathematikoi learned the more detailed and exactly elaborated version of this knowledge, the akousmatikoi (were) those who had heard only the summary headings of his (Pythagoras's) writings, without the more exact exposition."

http://www-history.mcs.st-and.ac.uk/~hi ... goras.html
http://www.math.tamu.edu/~dallen/histor ... ythag.html

This book actually connects the Greek Schools with the ancient Babylonian Temple Schools -- postulates that Pythagoras met Zoroaster. Freemasonry is merely a cargo cult copy of the ancient Babylonian Temple practices -- CSR


The historical landmarks and other evidences of Freemasonry ..., Volume 2
 By George Oliver

http://books.google.com/books?id=XaRFAA ... &lpg=PA283