On Nostradamus And The Kabbalah

By Author: Gersiane De Brito
Total Articles: 4762
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Author Morten St. George has repeatedly stated that forty-two of the Nostradamus prophecies were known in mystic circles during the Middle Ages. Because I could not see where he provided evidence to support these statements, I turned to the Internet for information on Nostradamus and the Kabbalah. I could not find, anywhere, any sign that the famous prophecies were known before the time of Nostradamus.

Allowed another interview with Mr. St. George, I asked him directly: What makes you so sure that those prophecies were known in the Middle Ages? St. George admits that the mystics of medieval times did not quote the prophecies directly but he says that is understandable. "It would not have been a good idea for the mystics of that epoch to let it be known that they were possession of divine revelation apart from accepted Christian dogma. 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 gave me a quote from Gershom Scholem’s Kabbalah 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 conquered by the forces of good. The North (Evil) then reappears in prophecy II-99 where it fights 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 sense and should not be considered anything scandalous.

The correlations are seemingly endless. Do you 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." Do you want an explanation of senseless sentences of the Bahir like: Guimel and Beth shall march against Aleph? Have a look at prophecy IX-49: "Ghent and Brussels shall march against Antwerp." Do you 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." Do you 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 (known as Paths of Wisdom) of the forty-two prophecies, but he says it is not always easy to link the prophecies with their respective descriptions. 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 attracted you to the Kabbalah? Here he gave me a long story about how some thirty years ago he found significant textual alterations in two 16th-century publications of the prophecies: the suppression and replacement of entire stanzas. Beyond these 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 was likely 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 afterward he periodically returned to them 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 last 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 in the Da Vinci Code, but with the difference that this is not fiction.

Morten says that if someone had told him in his youth that one day he would be spending years studying medieval mysticism, he would have responded: "You're crazy." Now he says it was one of the most fascinating subjects he has ever encountered.
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By Gersiane de Brito. More information on the medieval prophecies can be found on Morten St. George's websites La Profecia and Nostradamus et la Kabbale.