ANCIENT ASTRONAUT THEORY: ALIEN INTERVENTION #6

Morten St. George's Theory on Nostradamus and
the Kabbalah

The medieval origins of the famous prophecies

Author Morten St. George has repeatedly stated that forty-two of the Nostradamus prophecies were known in Jewish mystic circles during the Middle Ages. I was unable to spot where he provided evidence to back up these statements, so I did Internet searches on Nostradamus and on the Kabbalah. I came up empty-handed. I could not find, anywhere, the slightest hint that any of the famous prophecies predate Nostradamus.

Granted another interview with Mr. St. George, I put it to him directly: What makes you so sure that those prophecies were known in the Middle Ages? St. George admits that the mystics of medieval Provence did not quote the prophecies directly but he says that is understandable. "It would not have been a good idea for Jews in that epoch to let it become known that they were possession of divine revelation apart from accepted Christian doctrine. It was a matter of basic survival."

St. George says he had to work in reverse, looking at the mysteries of the medieval Kabbalah to see how the forty-two prophecies could explain them. As an example, he told me that in one section of the Bahir, a fundamental text of the Kabbalah, the gates of Zion are associated with evil. St. George here supplied me with a quote from Gershom Scholem’s Kabbalah [On the Kabbalah and its Symbolism] on this matter: "This much is certain: the last thing we should expect to find in a work of Jewish piety is the notion that the 'gates of Zion' through which, to the Jewish mind, the creative energy of Israel is communicated and in which it is concentrated are 'on the side' of Evil."

St. George explains it like this: Evil becomes associated with the North in prophecy I-49 where it is being conquered by the forces of good. The North (Evil) then reappears in prophecy II-99 where it is battling the Roman Empire. Then the North (Evil) reappears once again, now in prophecy X-86, where it becomes an ally in the fight against the King of Babylon, i.e. the Babylonian captivity. Hence, the Bahir makes complete sense and it should not be taken as anything scandalous.

The correlations are seemingly endless. Want to know where the concept of the fallen daughter of the light comes from? Have a look at prophecy II-51 where you will find: "…lightning …the ancient dame shall fall from her high place." Want an explanation of silly sentences of the Bahir like: Guímel and Beth shall march against Aleph? Have a look at prophecy IX-49: "Ghent and Brussels shall march against Antwerp." Want to know why a medieval mystic walked around with the surname of the prophet? Have a look at prophecy II-28: "the surname of the prophet." Want to know why the mystics referred to the Moon goddess? Have another look at II-28 where you will find "Diana," the Roman Moon goddess. Moreover, according to St. George, there exist several sets of medieval descriptions of thirty-two of the forty-two prophecies, but he says it is not always clear-cut. For example, "Does the Intelligence of Numerical Consistency refer to the prophecy that repeats the number 'two' three times or to the prophecy that repeats the date of another prophecy?"

My next question was: What turned you on to the Kabbalah? Here he told me a long story about how some thirty years ago he found large-scale and seemingly irrational textual alterations in two 16th-century publications of the prophecies. Beyond the major alternations, those texts also contained many minor errors typical of a printer not being able to decipher illegible handwriting, and St. George concluded it had to have been written by Nostradamus himself. But what were all those stanza suppressions and replacements supposed to mean? St. George recorded the textual alterations by hand at the British Museum in London, and for many years thereafter he periodically returned to them in an effort to resolve their mystery, probing into all fields of knowledge for a possible explanation.

Some fifteen years later, he intuitively tried placing the alteration sequences around a circle. The final six sequences were five, one, five, five, eleven, five. Then he noticed something (in his words): "The single covenant of the circumcision resting between the fingers, five facing five. The covenant of the tongue resting between the toes, five facing five. One, five, five, eleven: the twenty-two letters of the Hebrew alphabet belonging to the covenant of the tongue. Add five and five: the thirty-two Paths of Wisdom. It was God’s covenant with Abraham. This was Kabbalah." It sounds like something right out of the Da Vinci Code, but with the difference that this is nonfiction.

Morten says that if someone had told him in his youth that one day he would be spending years studying medieval Judaism, he would have responded: "You’re crazy." Now he says it was one of the most fascinating subjects he has ever encountered.

Article by Gersiane de Brito.

"The evidence connecting the Nostradamus prophecies to the medieval Kabbalah is far from frivolous. Dozens of times you will find contemporary historians of the Kabbalah expressing surprise or shock about something a medieval Kabbalist had to say. Dozens of times you will find contemporary scholars adding a footnote to their translation, stating that the medieval author was simply wrong or mistaken about he had to say. Usually when this occurs, I can show you that what the medieval Kabbalist had to say was completely correct and fully rational. You just have to look at one of the prophecies to get the answer. There is no doubt about it: many of the Nostradamus prophecies were known during medieval times, hundreds of years before the time of Nostradamus."

--Morten St. George

Proceed to On the Origins of the Kabbalah - Part 1.

Top