Secrets to Nostradamus' code Mechanism: the Unbegotten cipher
© Allan Webber April 2020.
A perspective on Nostradamus life work as a prophet.
The Sephirot in this chapter contains the central framework and one of the cornerstones in Nostradamus' Prophecies and gives insight into his motivation for writing his verses. Its cornerstone is the language that defined the legacy of the Nicene Council of 1524. The crucial anagrams are neither French nor English but Greek words used in the debate over the God begotten / unbegotten status of Christ.
The ciphers from which this Sephirot is built are agennos (unbegotten), gennos (begotten), agennetos (begotten without a father) and aeigenes (eternally begotten). Their Greek basis no obstacle to their presence because of their historical relevance, Nostradamus known language skills and the remarkable clarity their usage gives to Nostradamus purpose.
The starting point with this Sephirot should be to read the text of the ten verses since it is immediately apparent they refer to religious matters and in particular the blood of the Church. Phrases such as the blood and substance and King of Kings are reminiscent of the terminology used by the church in talking of their Christís legacy.
Some of the verses in this set of ten have been presented in earlier Sephirots yet in this cluster we see many of them taking up the same threads as in the earlier charts. In doing so they enhance the relevance of the earlier placements and once again show that all or most of their occurrences link to a restricted number of events. That is they donít appear in places where they have no relevance.
The current Sephirot provides a basis for understanding why he chose to write about a distant future; one that required not only an ability to see it but for him to possess knowledge from periods that had no16thC counterpart. The means by which he achieved this not a total mystery but that aspect of his work needs to be set aside until the material speaks for itself and presents a possible explanation.
Persons in the 16th century certainly had an interest in his central theme of a persistent Christ lineage for it was commonplace at that time and particularly so in Southern France where Nostradamus dwelt for most of his life. That theme involved the battle between religious orthodoxy and heresy as defined by the Nicene council of 325CE. Historians have recorded these debates as the definitive resolution of the controversies about Christ being un-begotten (i.e. equal to God) or begotten (i.e. born having a mortal father). (For fuller story see my chapter on Nicea Agennos debate.)
The verses in this cluster of ten are united by their inclusion of anagrams (rearranged letters from continuous subsets) representing the terms from that debate. However they involve the Greek spelling used in the original papers from the 4thC which is an important change in the flow of Nostradamusí Prophecies.
Importantly Greek, the history of the Nicene Council, its debates and its declaration of heresy for believers in the mortal line of Jesus were known or knowable to Nostradamus through his background, education and literary contacts. So these terms used in the manner stated enabled his special Greek ciphers to identify source, nature, period and relevance of his major theme.
Additionally the first line has text saying through the power of three temporal kings and anagrams that reveal Paul stories role is [showing an] imposter ascends. Through these and other content in this verse we see a story that is about the mortal line of Christ and the hypothesis that Paul is the means by which that lineage continues.
The second verse C10 Q65 tells us through its text there will come a time when the cornerstone values reflected in Christian sacraments will be destroyed. It too talks about substance in the manner of the holy sacraments but Romesí ruin doesnít relate to its buildings, it is via the demonstration of the falseness of its most fundamental beliefs as to the relation of Christ to God. It is the reinstatement of Christ as a mortal that is summed up by the ruin via the blood and substance.
The anagrams of the second line present the means. They say Nostredamus (mursdetonſa), encodements (ceNondetesm) agennos (onſange) / agennetos status denouncements (onſanget tſuſta nceNondetesmu). It is powerful as a stand alone statement but placed in the context of a verse about the destruction of Christian sacraments it becomes a rationale for the Prophecies' existence. It explains what motivated Nostradamus; he had a belief in the mortal line of Christ; he was a Gnostic.
But this verse has more to offer. In the second line he uses two Greek terms related to begetting without a father while in the third line the anagrams can only be resolved by the use of an Occitan term. Occitan is an old language used in Southern France and the two anagrammatic terms colleche and bricoler imply he was presenting a working manual [Occitan: colleche =cluster, bricoler= hand-made work manual]. Supporting this there is a singularly occurring anagram for fascicle (clesfaic) in C1 Q54 another verse in the cluster. This English term means a separately published installment of a book or other printed work which is an appropriate reference to two manuals aimed at different audiences. So the lettering that looks most problematic in this line of C10 Q95 about Nostradamus' role can be seen as having ciphers of relevance to people in Southern France. This suggests that those who supported him were locals with a vested interest in the Royal blood line of France.
Furthermore the current cluster holds anagrammatic references to
Essenes and Nestorianism both of which
relate to people who believe Christ was born of a mortal father and
capable of having descendants. His role may well have been to provide
his own local group with what he foresaw for the immediate future in a
form that they could decode and which would not expose them to the wrath
of the inquisition.
There is also an anagram for agennoss adjacent to a sequence saying Paulís mortal matter (eſonſang mettra amortl aplus). Now this ties in with content about Paulís involvement found in other verses of this cluster. Additionally the phrase relating to mortal matter matches that used by modern writers whose work presents the case that the celibate Paul, in his priestly time out to take care of the mortal matter, married Tamar daughter of Christ and Mary Magdelaine. See Barbara Thiering - Jesus the Man: New Interpretation from the Dead Sea Scrolls.
It is likely Nostradamusí task began with the intent of defining the relevance of the ancient thought streams to then current events involving the royal blood line in Southern France but in using his skills to interpret the future his curiosity would have drawn him onward beyond the needs of those who financed his earliest quests. (For fuller story see my chapters on Nostradamus Sect and Nostradamus' Gnosticism
Yet the double conundrum of actually seeing the future and seeing it from a time where what happens is alien to that era and creates a fearsome barrier to acceptance of the claims made by Nostradamus. It is this barrier that makes the content of this and the other Sephirots so intriguing.
Nostradamus knew his topic was dangerous but so important that he felt the need to present it despite the risks to himself, family, associates and friends. It is this that explains both the obscure nature of the verses and the intricate method he included to allow it to be revealed at the time such events would come into play.
To see all Sephirots on my site click here for all Sephirots
The Sephirot I present below illustrates each of the points made above. Access to their full verse analyses is available using the following links:
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