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The Canaanites are, literally, "those who turn the back." Children of Cain through Cham, meaning "heat," they live under the curse decreed for their good by Noach, construed as "the will to arise, to be elevated." They are servants to Yapeth (to those who are expanding, or opening unto productive growth) in the tents of Shem (in the tabernacle of the Name). As result of Noah's curse, the boldness of their patriarch is tempered by the blessing of shame, for their good. Noah's prophecy concerning their service to Yapeth and Shem is reason for caution against judging them uncharitably, if other caution against judgment should be thought not to apply. In their occupation of the sphere of intelligence in Adam Kadmon, it is understood that the Canaanites are unwilling to apply their minds for enlightenment: they turn their backs to it, either actively or passively: prefering, as it were, the slavery of Mitzraim-- of iron-clad definitions, of regulated boundaries: of Egypt-- to the struggle towards liberty that comes only by crossing the fearsome Sea of Reeds into an arid wilderness, with its unknowns and its apparent scarcities and hardships. The Red Sea, sometimes called the "Sea of Rods," signifies commitment to put an end to all faulty expressions through confrontation of the fleshly shell; and this, the Canaanites fear to do. Without faith in the elevating power of Elohim in their lives, the Canaanites perpetually submit themselves to the status quo. They are "sensible," according to the wisdom of the world, by the operations of an alienated spirit. |
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Unwilling by nature to explore things above, the Canaanites turn their attention wholeheartedly to things below. The Kenizzite branches of the family of Cain's spiritual descendants are "hunters," literally: their vision is fixed upon the prey; and their wisdom, upon ways of attaining it. They are without compassion, capable of mourning only for themselves. |
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As the Kenizzites of the land of Canaan become proficient as hunters, they conceive of extending the application of their skills: they become Kenites. Ultimately, they begin to practice the arts of death upon fellow men-- becoming "warriors," literally-- exalting imagined needs for survival and success into the dimensions of warfare, as for territorial supremacy. They comprehend need; they understand supply and demand; they act. Meekness is far from their hearts. |
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Dividing the world into "us" and "them," the Kadmonites-- literally, "ancestor worshippers," in one of the more negative constructions-- consolidate the spoil won by their brethren and begin storing it for posterity. They actively begin to calculate and to covet what is expedient for enriching and proliferating their families (their projections of self), whether according to lineage or to ideology. Thus, the Kadmonites begin to define and to establish the values of the nations (interior operations) that do not serve YHWH/Unity. They are as the philosophers of the Canaanites, but those beyond their immediate concern are dismissed from their consideration. Hence, as their most successful dynasties and empires grow old, they crumble by force of an inner vacuum: the Kadmonites are not filled by their growing hunger for honor and its accompanying thirst for blood. |
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Rendered literally into English as "savages," the Hittites prosecute the wills and maintain the standards of kindred nations by the force of terror that pervades the Canaanite kingdoms, generally. In times of relative peace, when weapons of war are withdrawn into the dimension of threat against any future disruption of Canaanite ways, the Hittite terrorism also relaxes into the realm of oratory, wherein that strange elohim of fear-- the hierophant-- becomes the demon by which they enforce their wills and proliferate their values. If mercy is seen at all in their actions, it is used only to bind their victims more securely to fear of the Canaanite peoples and their ideals in the pitiful drama of "good cop, bad cop." |
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These are the "proud," the "headstrong." Drawing their strength heavily from the Kadmonite branch of the family at their right hand, their minds are so full of themselves and their imagined virtues that there is nearly no room at all for the vision of God. Their own individualities occupy their thoughts at all times: even to the extent that they become incapable of conceiving that another might speak from some other context than they, themselves; and they attribute, by projection, all correspondence with others as being motivated by kindred vanities. The heart of the Perizzite is deceitful above all things, and desperately wicked. Who can know it? Its core is hidden within a maze of unrealities. |
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"Rephaim" is most commonly translated as "giants," which term is accurately applied to their world view: all things, to the Rephaims, are gigantic in their implications-- so huge as to prevent any possible will for action on their parts from enduring unto active implementation. The Canaanites, in their families, have will to take only what appears, at any given moment, as the easiest course. For all their carnal belligerence and boastings-- by which appearances the Rephaims affect and maintain facades of gigantic proportions, both for themselves and for their many saviors (whether they be of flesh, of science, of politics, or of religion)-- the Rephaims are miserable creatures; and they are considerably less than men because they imagine that it is necessary to be something more. When an ordeal of testing comes, the Rephaim assumption of its demands disables their resolve to take a stand, themselves; and they run whining to whatever Egyptian staff appears likely to serve for their aid, whether the spear or the wand. The Rephaims need not believe in their deliverers; it is enough that they can transfer responsibility for their peril on to them, relieving themselves. They mock persecutions others might suffer for principle, and they are ever ready to flee from imminent injury to themselves. When uppermost, they do not know healthful ways of peace; but as soon as they begin to falter, they sue for treaty as a prescription against pain. |
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Amorites love to have the preeminence, celebrating themselves at every opportunity in any context. Application of their wills is always with intent of preserving, serving, and furthering self. Righteousness, to the Amorite, is a matter of appearances. Ignorant of the building of principle in the inner man by the infusion of God's righteousness, they flee injury to their facades because they know that the scenery can be preserved for another time and place before an other audience. The Amorites suffer only when the veneer is damaged: when the underlying filth is actually exposed, therefore, they can endure suffering no longer and begin to destroy. |
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When the Girgashites are reviled, tormented, or defamed for any reason, whether justly or unjustly, they get even. They have no foundation in love; and revenge and retribution are pursued not only in the heat of a situation, but also as policy for long times afterwards-- until the record is set straight, according to Girgashite reckoning. Their name means, literally, "the despoilers"; and their underlying resolve, whether or not they must wrong another in the process, is always to enrich themselves at every opportunity by any means. If baubles should not satisfy the needs of their chronic inner pain, they do not hesitate to rob a better man of his good name or of his mortal life. |
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Taken as an empire of allied nations, the Canaanites perfect the dominion of their kingdom in every sphere of the inner man by the operation of the Jebusites among them. A Jebusite is, literally, "a tyrant, an abuser of authority." In their world view, there are only masters and slaves; and the Jebusites choose to be masters. To their estimation, a kingdom of equals serving each other as brethren would be anarchy, were it possible. In all things, therefore, they take up the hammer, for fear of becoming the anvil. |
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