Babylon – or How Humanity Transitioned from Persons to Bricks
The history of the world according to the Bible resembles a scroll. One end of it rolls up, and the other end unfolds in a mirror image.
The creation of the first heavens and the Earth;
The creation of man;
The Fall of man and the capture of spiritual power over the Earth by the devil;
The global Cainite civilization of the Nephilim, with open religious worship of the devil and infernal forces, and, correspondingly, the peak of their power over the world, followed by the destruction of this civilization through the Flood;
The first global humanist civilization of the Tower of Babel;
De-globalization, the division of people by languages, the division of the Earth into countries, and probably continents.
Then, the reverse process:
Globalization, the reunification of humanity into a single whole;
The construction of the second Babylon—the global Whore of Babylon;
The construction of the second global Cainite devil-worshiping civilization—the kingdom of the apocalyptic Beast;
The Second Coming of Christ and the final victory over the devil and sin, the final liberation of humanity from sin, the restoration of the renewed man;
The creation of new heavens and a new Earth.
And simultaneously, parallel to these processes, there existed a small but noticeable stream of people faithful to God—ecclesias:
As the lineage from Seth to Noah;
As the tribe of Abraham;
As the people of Israel;
As the Church of Christ.
Thanks to God’s support, this lineage managed to live in a world where the devil ruled, and the above-described processes took place, while avoiding the power of the devil and not participating in his historical deeds.
We have already mentioned that global civilizations rooted in open devil-worship, such as the Cainite society and the kingdom of the Beast, always include a transitional stage. This is because direct devil-worship is deeply alien to human nature and requires preparation—a phase of depersonalization of both man and God, and the removal of religiosity as the central worldview in favor of humanism.
Today, we will focus on the essence of the historical era in which we now live. We are in the period of the Whore of Babylon, described in the Apocalypse, which precedes the coming of the kingdom of the Beast—the final times before the Second Coming of Christ.
The formal, external signs of this era are recorded in Revelation. However, the deeper, more profound aspects are revealed in the book of Genesis, in the account of the building of the Tower of Babel.
The Bible is a historical book. It describes the dynamic relationship between humanity and God, revealing what was, what is, and what will be. Unfortunately, many interpreters of the Bible—whether intentionally to mislead or unintentionally—tend to treat the historical events it describes as purely symbolic. While the Bible does contain significant symbolism, it primarily recounts specific historical events.
The story of the Tower of Babel, however, is an exception. Most interpretations focus on the construction of a literal architectural structure—a tower. But the reality is far more complex. The Tower of Babel was not simply a building project; it represented something much broader, more radical, and strategically significant.
Here is the Synodal translation of the short text of this story, from which we can derive great meaning from this act:
"And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another's speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth" (Genesis 11:1-9).
If we examine where this passage appears in the book of Genesis, it is situated within the genealogy of Noah’s descendants. Chapter 9 describes Noah’s exit from the Ark and God’s covenant with him. Chapters 10 and 11 provide the genealogies (toldot) of Noah’s descendants, detailing the regions where they settled. However, embedded within this account is an extraordinary event. Unlike the genetic or geographical focus of Noah’s genealogies, this event is spiritual in nature.
I. Language
"And the whole earth was of one language, and of one speech," literally from Hebrew – "one lip and one word" (the word - davar דָּבַר). Literally from the Septuagint: καὶ ἠ̃ν πα̃σα ἡ γη̃ χει̃λος ἕν καὶ φωνὴ μία πα̃σιν – one lip and one voice (phone φωνὴ).
A characteristic feature of Hebrew is that verbs and verbal roots form the basis of word creation. For example, "to speak with words" is davar (דָּבַר), and the corresponding noun "word" is also davar (דָּבָר). In the book of Genesis, the word amar (אָמַר, meaning "to say" or "to declare") is consistently used up to the time of the Flood for expressions like "to pronounce" or "to say." After the Flood, however, amar remains predominant but is occasionally replaced by the noun emer (אֵ֫מֶר, meaning "speech, word, address"). The word davar is used much less frequently. What is the difference between them? The etymology of amar suggests meanings like "to announce," "to show," or "to make prominent, outstanding, or elevated." It implies more than simply producing sound or uttering a word—it signifies a transformation in existence, even bringing something from nonexistence into existence. This immense power is why amar is used in phrases such as "And God said, Let there be light" (Genesis 1:3). Here, something unannounced, hidden, or nonexistent becomes announced, prominent, and existent.
On the other hand, to "speak words" (davar, דָּבַר) and the corresponding noun davar (דָּבָר) carry meanings such as "to drive," "to expel," "to fly out one after another," and even "bee” (d'vorah דְּבוֺרָה). Unlike the abstract and transformative nature of amar, davar is more concrete and material. It often refers to something tangible—something that, for instance, can "fly out" of the mouth. Speaking words in this sense is akin to casting something outward. Interestingly, Greek parallels exist: lego (to speak) and its derivative logos (word) share an etymology suggesting "to gather," "to collect," or "to arrange," with a similarly material connotation. In the Bible, davar is also used at times to refer to an action.
Avdeenko offers an intriguing theory based on the Greek translation of the text. In Greek, the phrase is rendered as "one lip and one voice" (phone φωνὴ), whereas the Hebrew text says "one lip and one word." Avdeenko argues that the Hebrew text may have been corrupted, suggesting:
"After the scattering, we speak one of many languages. But how did people speak before the scattering? If we cannot imagine it, let us at least appreciate it, ponder it, and be amazed: 'And the whole earth was of one lip.' Look at that—one lip. And everyone understood one another. This was not unintelligible speech; it was understandable speech, but it existed on the lip. The Scripture does not say there was no multilingualism before Babylon. Do you see? The very act of speaking—the oral, the speech itself—was different. The orality was different. If, after the scattering, we speak one of many languages, can we imagine how they spoke before the scattering? There was a time when this could be imagined, even heard, within the Church's history. It began after Pentecost. We remember that on the fiftieth day after Christ's Resurrection, the Spirit of God descended upon the apostles, and they began to speak in the languages of various peoples. But in addition to the gift of speaking in foreign tongues, the believers received something else. That extraordinary and unique speech, as it had existed before the scattering of nations and the confusion of languages, came closer to humanity. It was that very speech—sofa (lip)—something distinct from all languages and each individual tongue."
This interpretation, remarkable as it is, remains something with which one could agree.
However, Avdeenko continues: "Now let’s move on to this term – ‘voice’... I will bring a testimony from the Book of Job: ‘I have seen, and there was no form. There was a breeze and a voice. I heard the breeze and the voice.’ Do you understand? He heard the breeze. This was almost the same as what was said about the revelation to the Prophet Elijah. This is in 1 Kings (chapter 19): ‘The voice of a gentle breeze, and there the Lord was.’ The conditions of communion with God transcend the limits of the senses. Why do I say this? Because people also communicate with each other differently when they are in the Church, when God is with us, and we hear Him and understand each other not by words. This is what Christ speaks of in the parable of the shepherd. The teacher is called the shepherd, and the believers are the sheep. Why? Because the communication between them goes beyond words. What do the sheep hear? They don’t listen to the words of the shepherd. They listen to the "tone," the voice. This is what unites them. The sheep hear His voice. "Not listening" is not the correct translation. They hear His voice, "Akouei" and that’s enough. They hear and they follow... Jesus spoke with the Jews not in a foreign language. The meaning of every word was understood by them. Jesus spoke the word with His voice, but the Jews could not hear His words. And about the Father, Christ said to those who were already seeking to kill Him: ‘You have never heard His voice.’ This is in the Gospel of John, chapter 5. This is what we interpret with you. ‘And the whole earth was of one voice to all.’ This is not about the absence of multilingualism, but about the presence of communion with God, and that unanimity on the renewed Earth, which is comparable only to the unanimity of Christians in the newborn Church after the Ascension and Pentecost... John 10: ‘The sheep follow Him, because they know His voice.’ How do they know? They know His voice. Let’s look at the Masoretic text. ‘And the whole earth was of one lip (this is absolutely accurate) and one speech.’ There was one speech. That is, one and the same set of terms, one vocabulary. This dangerous word ‘voice,’ which Christ used to rebuke the Jews, has disappeared from the Masoretic text."
Despite the beauty of his explanation of the voice as divine communion, this theory has one weak point and one fundamental contradiction. The fact is that the Greek word phone φωνὴ in the Greek Bible is used not only to denote "voice" but also simply "sound, noise, or noise." In fact, in the Greek language, phone often means "language, speech, word," which is the weak point in the text. Additionally, Avdeenko has a fundamental contradiction here that turns everything upside down. Next, we will describe what these people represented spiritually. Let’s say right away they were people who had terribly degenerated spiritually, obsessed with crazy ideas. The same Avdeenko gives them a similar diagnosis. But how can these deluded madmen who don’t want to know either God or the devil, have communion with God? Of course, they cannot! There can be no question of divine communion in the builders of Babylon. On the contrary, the Masoretic text, and here the Greek does not contradict it, clearly points out that yes, there was an oral communication that is incomprehensible to us today, but yes, "there was one word, that is, the same set of terms, one vocabulary."
Avdeenko is wrong when he says there was divine communion. The builders of Babylon could not have begun their construction without having an impersonal, depersonalized, nameless way of communication—a dead conceptual language. In our opinion, this is exactly what is described in the account of Babylon. It was the presence of such a language and the absence of the voice of divine communion that allowed them to launch their project.
How did such a language arise? Gradually, through the progress of sin. The very act of making the choice between "good and evil" in Eden—the choice itself—is the conceptual matrix. By making this choice and sinning, Adam limited direct, personal communication and began to communicate through a mediator: concepts that took shape in sounds and words. Over time, personal communication, including communion with God, almost ceased and shifted to a conceptual verbal language, which is what the Hebrew text describes and, most likely, the Greek text repeats. After the Flood, nothing fundamentally changed—Noah drank, Ham sinned, and everything returned to its former state. But something did change.
Before the story of the Flood in the Torah, we do not encounter speaking with words or the words themselves, davar (דָּבָר). God speaks, or rather, proclaims, using a voice, amar (אָמַר), both in creation and in communication with people. Interestingly, God (and later Adam) proclaimed not words but names, shem (שֵׁם). However, davar (דָּבָר) is not mentioned. Why? Perhaps, in the beginning, people still possessed some special form of communication between themselves and with God, without the use of conceptual thinking or words.
As sin developed, humanity began to rely more on its corrupted mind, forming a specific vocabulary of words and concepts for understanding and communication, along with rules for their arrangement. In other words, humanity began to construct an intellectual, verbal model-matrix of existence. Words became nothing more than dead semantic forms, stripped of anything personal. Such a deadened, narrow tool could no longer serve either pure communion with God or true knowledge of existence. It could only serve simplification, grounding, and diminishment.
This process began with Adam. And although the line of Seth did not follow the openly godless Cain, sin did its work. After the Flood, though there was no open devil-worship, sin, by killing the godlikeness in man—that is, the personality—formed in humanity a conceptual way of thinking. This paved the way for the creation of a godless earthly world-matrix. Cain could worship the devil, but he could not build the tower—he still had personal thinking. By contrast, the Babylonians' thinking had already become depersonalized, unnamed, formal, conceptual, technical, and digital. One lip and one word. Primitive, materialistic words replaced the voice and the proclamation of names.
The fact that words and concepts were already in use before the Flood is indicated by the very act of the Fall. However, after the Flood, it was God Himself who first addressed Noah using words, davar: "And God said to Noah, saying: Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee" (Genesis 8:15). Davar—to speak with words. The first thing Noah heard from God after the Flood was no longer the utterance of amar, but actual spoken words. Similarly, God first speaks to Abram with words after the Tower of Babel: "So Abram departed, as the Lord had spoken unto him" (Genesis 12:4).
Although in most cases "to speak" throughout the Bible is amar, the appearance of davar after the Flood, especially in the account of the Tower of Babel, provides an important semantic sign of a change in communication. It was the formation of matrix conceptual verbal thinking that allowed events to continue to develop.
In general, the image of the bee and the beehive, as a visible model of human, materialistic, conceptual-dictionary thinking, has been known since the times of Sumer.
Sumerian goddesses with heads shaped like beehives.
II. The East
"And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there” (Gen. 11:2) The East, in the sacred geography of the Bible (and here it may refer specifically to sacred geography, as the ancient Earth and the modern Earth likely differed greatly), is where Christ-God will come from. The East is one of God's names.
When Cain sinned, he refused to repent and began to flee—to the East, against the direction of God's coming, against God Himself. The builders of Babylon, however, came from the East. Whether consciously or not, they were imitating God, bringing something to humanity that was supposedly divine.
What did they bring to humanity, something comparable in meaning to the divine? They brought humanity a new invention—the digital, conceptual Matrix.
III. Who are "they"?
"And they said one to another... And they said..." The story of the builders of the tower begins rather strangely: "And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. And they said, Let us build us a city and a tower..."
Addressing and naming people in the Bible is a matter of great importance. A person is referred to as man, woman, by their own name, son, daughter, father, mother, sometimes by their position (priest, king), etc. The way people are named can lead to entire interpretations of the meaning of a given event. Yet here, out of nowhere, they are simply called "they," and they themselves call themselves "we."
For the Bible, this is highly unusual. Naming a person, especially with their own name, is the most important attribute of personality, indicating its fullness. A name is not just a label to distinguish one from another. In the Bible, a name is the essence of the personality. But here, they are named in the most impersonal way. This suggests one thing—we are dealing with severely degenerated personalities.
God is a Personality, and man, made in His image, is a personality. But with sin, as the chasm between man and God deepens, the divine in man (personality) diminishes. When personality dies, a person becomes an animal or a robot. Here we are dealing with extremely degraded people, thinking in narrow concepts and communicating in a primitive, conceptual, materialistic language. They come from the East to bring the world some form of ersatz salvation.
Notably, in the story of the builders of the Tower of Babel, there are no personalities—neither human, nor divine, nor angelic, nor demonic. Adam and Noah were personalities who served God, the ultimate Personality. Cain, also a Personality, began to serve the devil, another Personality, opposing God—the Personality, and thus laid the foundation for religious Satanism. Among the builders of Babylon, we do not hear the word "man" or any other reference to man (son, father, brother, king, leader, etc.). Similarly, we do not hear mention of God or the devil. It's as if, as in Bulgakov’s works, they simply “have nothing.”
So, who are "they"? Our options are limited. The story of the tower follows immediately after the genealogies of Noah's descendants. The last verse before the Tower of Babel account reads: "These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood" (Genesis 10:32). Therefore, "they" are the descendants of Noah—all of them, save perhaps one small family branch. Essentially, almost all of humanity had gone mad.
In other words, Noah's descendants had become spiritually ill, losing their connection to God and the angelic realm. They nearly lost their identities as personalities. Yet, sensing that something was wrong, they sought to replace what was missing. But with what?
IV. The Goals of the Babylonians
"And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth " (Gen. 11:4). Let us immediately focus on the most important aspect of the Babylonian project: its global nature. The Babylonians propose their project for the whole world. This is not just Mesopotamia or the city of Babylon—it is the entire Earth.
A. Their first goal – the city. So, they want to build a city for themselves. The city is a very complex and ambivalent concept in the Bible. On the one hand, the first city was built by Cain, the city of Sodom, the center of corruption. On the other hand, there is the holy city Jerusalem, and even the Heavenly Jerusalem. However, here we are confronted with the description of the second Babylon in Revelation: "And the woman which thou sawest is that great city, which reigneth over the kings of the earth" (Revelation 17:18). So, for the Babylonians, the city is a global civilization.
B. Their second goal – the tower. This is not a tower. And here's why. Let’s read the Hebrew text literally: וּמִגְדָּל֙ וְרֹאשׁ֣וֹ בַשָּׁמַ֔יִם – The first word מִגְדָּל (migdal). Yes, in the Hebrew Bible, this means "tower." However, let's pay attention to the literal meaning of the word. It comes from the root גָּדַל (gadal), meaning "to grow large." So, literally, it’s likely not a tower, but something large: "a great mass," "grandiosity," "a grand undertaking." The second word וְרֹאשׁ֣וֹ (ve’rosho), רֹאשׁ (rosh), means "head" (of a person or animal) or "beginning." The first word in the Bible, בְּרֵאשִׁית (Bereishit) – "In the beginning," is from the root רֹאשׁ (rosh). The third word בַשָּׁמַ֔יִם (bashamayim), means "in the heavens." Not in the blue sky above the heads, but in שָּׁמַ֔יִם (shamayim), in the heavens, in the angelic world, and in the dwelling place of God (Our Father who art in heaven). So, literally, the translation is: "something grand with its beginning in the Divine Heavens." They wanted to build their "tower" not from the Earth to the sky, like some ziggurat, pyramid, or temple, as popular commentators suggest, but from the Divine Heavens to the Earth. The literalist interpretation of the first words of the Torah, "Bereishit bara," is "In the beginning, He created." As Chrysostom wrote: "The Divine nature creates contrary to human custom: it first makes the roof, and then the foundation." Similarly, the Babylonians tried to imitate Divine creation in building their global mass. In simpler terms, they wanted to build the "New Earth" promised by God to humanity after the end of this world in the distant future, right here and now, on this Earth. The Babylonians wanted to create a global civilization in the form of an imitation of the Kingdom of God, on Earth. Of course, there is no talk of a tower made of building materials.
C. Their third goal – a name. A name, as we have said, is a very important and deeply meaningful concept in the Bible and essentially represents the essence or nature of the named. Where do names come from? In the Bible, both God and man personally proclaim names, kara קָרָא. This means that when a name is given, we know who gave it, to whom or to what the name is given, and what that name signifies. Only a full, creative personality—God or man, before the Fall—can give a complete name (not a nickname or some primitive model), i.e., define the nature of something or someone. A name is given through an act of willful personal creative proclamation (kara: proclamation, speaking aloud, calling). In the account of the Six Days of Creation, creation happens in three or four stages: God speaks, creates, and names (gives a name). In exceptional cases, such as the creation of man, God within Himself, among His own Personalities, holds counsel, then speaks, then creates, and then gives a name or names. Sometimes a stage is missing in the text, but it is often clearly implied. For example, the first verse: "In the beginning, God created the heavens and the earth." Here we don’t see speaking or giving a name. But since we are reading about it, it means names were given (Heavens, Earth), and names are proclaimed, which implies saying.
There are cases where the process of creation also involves man. This involvement is manifested in the giving of names. For example, Adam names the animals. Adam gives a name to his wife—first the name "woman," and then her proper name, "Eve." Then they name their children. Later, Cain gives a name to the city in honor of his son, and so on.
What is interesting is that in the process of the Six Days of Creation, there is a clear distinction: if God gives a name to something, then only God has authority over it, and man can only accept it as it is; but if man gives a name, then at least part of the authority is with man. For example, God gave the day the name "day" and the night the name "night." And man has no authority over the day and night. However, when man gives a name to animals or children, he has part of the authority over them. For example, man domesticates animals.
However, in the process of the Fall, we see that people begin to try to give names, and thus claim authority over what God has not entrusted to them. Even before the Flood, the descendants of Cain began naming lands after themselves. God did not grant people such power. And it is evident that such unauthorized naming is often flawed. People name lands after themselves, and then rename them many times, reducing naming to the primitive establishment of labels. So, man does not have authority over himself or his nature. Only God has that authority. A person cannot name himself (not in the sense of giving his own name, such as to children, but in the sense of giving the name "man" as such). Yet, the builders of Babylon want to give themselves a name, to form their nature without God's will. Truly giving names, or simply "calling" kara קָרָא, is a process of creativity that is incomprehensible to the analytical mind. God creates out of nothing. And names are proclaimed by God and man, out of nothing.
And what do we have in the case of the builders of the tower? They want to give a name to the depersonalized "we," but not proclaim it, because the proclamation of a name from nothing belongs only to full personalities, but to make it. In the Bible, there are two words in this context: bara בָּרָא, to create from nothing, and asah עָשָׂה, to make from something existing. Thus, God creates the heavens and the Earth from nothing (bara), but He makes man (asah) from clay. So, not having the ability to create, they make a name for themselves, which means there is something from which they want to forge it.
"Let us make a name for ourselves." And now, attention, this phrase is a key moment that reveals the meaning of the history of the development of all civilizations. So, people have greatly degenerated as personalities. They have no names, no God, no devil. They are insignificant; they are simply "they." But they are still people, and something gnaws at them inside, not letting them rest. They long for salvation. Therefore, they come from the East, carrying with them and to the world a divine mission. The essence of this mission is to make a name for themselves. The nameless wanted a Name. Once, God gave man a name, and God alone, as Creator, could give a man a name. But through their fall from God, they almost lost that name, and now they decided to acquire a new name for themselves, to make it for themselves, without God.
V. Babylonian "salvation"
Reading these lines, one cannot help but notice familiar words and themes: the heavens, the Earth, man, the mission of God's salvation (the East). We have encountered this before in the description of the creation of the world and man at the beginning of the Bible, in the description of the creation of the new world and man at the end of the Bible, in the story of man's salvation by Christ. The main characteristic of the Babylonians is their desire to do God's work themselves. The Babylonians understand that the heavens, the Earth, and man require renewal. And so it will be—Christ will create a new Earth and new heavens and renew man. For this world and man are doomed to perish. But the Babylonians want to do everything themselves, without God. Coming from the East, they mimic the coming of Christ and, through their actions, seek to create a new world and a new man on their own.
But is such an imitation of creation and salvation by humans possible? No. Sin leads people to mad projects. But behind sin always stands its source—the Devil. And John the Apostle gives us an explanation about the true instigator of Babylon. In Revelation, there is a description of the Babylonian whore sitting on the devil. The whore is a symbol of world civilization, and sitting on the devil means, first, that the devil is the foundation of Babylon; second, that Babylon exists in an occult marriage or union with the devil, meaning they are one; and third, that the devil hides behind the puppet of Babylon, not showing himself directly. Babylon, the global civilization, is the preparation of humanity for the final and direct enthronement of the devil in the world. But tell any liberal, Marxist, leftist, or globalist that they are serving the devil, and they will respond, "Stop with your medieval superstitions, we are not religious." Yes, Babylon is the devil's puppet, behind which he hides his presence in the world for a time, but in the end, during the Last Days, he will cast off the puppet-cover and personally appear in all his power.
VI. The Central Question
Now, finally, we come to the central question: How, from what, were the Babylonians going to create in the past, during the first post-flood Babylon; and how are they doing it now, during the modern, already pre-apocalyptic, Babylonian project?
We have already referred to the Babylonian project as the Matrix. Why is that? The Matrix is a model. A model is a system, a cohesive mechanism, used to represent something else. In other words, the Matrix is virtual reality, or, in other words, a simulation of reality. The Babylonians, as we have already written, fundamentally cannot renew the world and man (only God can do that), and instead, they can only offer a deception, a model, an imitation, a simulation of renewal, that is, something like the Matrix from the well-known movie.
And what are they going to build their Matrix from? Let's quote Avdeenko here: "And man said to his neighbor..." That is, those who came from the East were a united community. They brought with them a strong corporate spirit. "And man said to his neighbor..." These were community members. It was from them, not from a king or an individual, that the initiative came from below. It is incorrect to say that the voice of the people is the voice of God. This was the voice of that people: "And man said to his neighbor: Come, let us make..." This is pathos; this is enthusiasm. What will we make? Why the assembly? "And man said to his neighbor: Come, let us make bricks." How are bricks related to pathos? For the builders of Babylon, there is no greater pathos than "bricks." The Hebrew text conveys this "burst" of creative thought about bricks with extraordinary energy, because three turns of internal content follow in a row, which cannot be translated into any language. We will now attempt to convey this, distorting the Russian language: "We brick bricks and burn them with burning. And it was to them as bricks instead of stones, and asphalt pitch was as asphalt lime."
In reality, not in virtual fairy tales, the greater always defines the lesser—not the other way around. God creates, defines man and the world. Man, in some aspects, defines the world, but man never defines God, and certainly, nothing in the world (living or non-living) ever defines either man or God. The lesser is always defined by the greater (God-Man-Earth-parts of the Earth down to atoms). Look at how creation unfolds, from the general and grandest to the smaller and more particular. First, the spiritual world and the material world, then light and darkness, and then plants and animals. Every reasonable religion builds a system of knowledge for man from the greater to the lesser. So, to adequately understand what man is, one must first understand what God is; and to understand the world—one must first understand what God and man are. The understanding of God was given to people by God Himself through revelations recorded in sacred texts.
And here come the Babylonian builders, inspired by the devil, who aim to explore and reconstruct the heavens, the Earth, and man himself using bricks and tar! It’s hard to come up with something more simple and primitive than a brick. What is a brick in contrast to a stone? It is completely man-made, created by humans, and it has a standardized, uniform shape. And in the inflamed minds of the Babylonians, the idea arises to create the entire universe from these bricks, like a Lego set. We have already mentioned that such an idea could only arise from a certain structure of the human mind, one with a fading personality and turning into a robot, specifically, a mind based on a set of primitive concepts-words. This kind of thinking is material, optical, and symbolic. And the Babylonians proposed to understand and create the universe and man from the most primitive and material. Let’s recall how philosophers searched for the primal elements: first, these were natural elements such as fire, water, and Earth. Then, the primal elements became products of the material mind, i.e., numbers, ideas. Well, long before the Greeks, the Babylonians conducted this search. Bricks are the image of the number, the atom, the world, man, and the heavens. For the Babylonians, everything is primitive and brick-like, everything is crude and square, box-like.
In reality, it is impossible to build something more complex based on something more primitive. You can't make a bullet out of dung. You can only build an imitation, a simulation of reality in the form of a brick-and-digital matrix. Truth cannot be known in this way, but this is how philosophy is structured, and all modern knowledge. For example, attempts to understand the greater by starting with the lesser lead either to a distortion of the concept of the greater or to its complete disappearance. Thus, attempts to know God through the understanding of man, by projecting man onto infinity, lead either to the primitivization of the divine in the form of a pantheon of dirty idols, or to pantheism, to God as the Absolute—a depersonalized dead entity, which seems to exist and yet seems not to, and is dissolved in everything. Yes, pantheism and its opposite, atheism, are typical examples of Babylonian wisdom.
A typical example of Babylonian thought is the theory of evolution (and similar nonsense such as the Big Bang, etc.). This applies to both the atheist version (everything happened by itself) and the Christian version (evolution was caused by God). The conclusion that development goes from atoms, molecules to cells, then to primitive creatures, and finally to humans, is diametrically opposed to the sequence of creation in the Six Days.
In general, Babylonian wisdom offers people a false alternative consisting of two inherently false and erroneous paradigms: materialism, where everything is derived from basic material elements (such as particles, atoms, energy, molecules, cells, earth, water, fire, etc.), and idealism, where the foundation of the world is proposed to be the existence of ideas (up to the idea of God as the Absolute). At first glance, idealism seems like an alternative to materialism, but if we examine how these "immaterial" ideas are presented, we will see that they are all the results of manipulations and transformations of the human mind with concepts and their expressions—words. So, the human intellect (meaning the intellect of man after the Fall) has a material nature. Ideas and concepts, as Heidegger rightly pointed out, have a visual, optical basis and represent dead forms, models, idols (the word idol is related to the idea). When the Babylonian materialist seeks the material primary bricks from which everything is built, the Babylonian idealist invents similar material bricks—ideas, which are inherently material, but visually representable, from which to build a virtual-material model of existence.
VII. Divine Intervention
Next, God intervenes. And here we see not just God’s involvement, but a rather rare occurrence—the Divine council: “And the Lord came down to see the city and the tower, which the children of men built. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do; go to, let us go down, and there confound their language...”
The Divine council of the Trinity assembles at the most crucial moments in history. For example, it assembled before the creation of man: “And God said, Let us make man…” (Gen. 1:26). And here it assembles again: “Go to, let us go down, and there confound.” God evaluated what was happening. And here we encounter an important term: "the children of men." God directly names the builders of Babylon. The term "children of men" in the Bible refers to wicked, sinful people. (While the term "Son of man" in the singular, on the other hand, refers to a very good person, as, for example, the Bible calls Christ.)
God speaks an important truth. The construction of the global digital Babylon cannot be avoided. As long as people, the children of men, are sick with sin, they will not stop and will continue endlessly in their attempts to build Babylon. Whatever sinful humanity desires, it will always want the global Babylon. Whatever sinful humanity does, it will always end up creating the global Babylon. This is the answer to naïve talkers, or conscious liars, who say that globalization can be reversed. Globalization is the vector of humanity's development, brought about by sin. We know stories about the pre-flood prophets like Enoch or Noah, who carried something to humanity with their words or deeds. But in the time of Babylon, no prophet or teaching will work. The Matrix is so powerful that no one can or will want to exit it.
The second thought – God defines the most important factor contributing to the construction of Babylon: communication between people. As soon as people establish communication, the Babylonian construction begins. As we can see, language is the most important tool that defines the existence of this world, and, of course, those who believe the language issue is not important, or that it doesn't matter what language is spoken, are mistaken.
Yes, the construction of Babylon cannot be avoided. Moreover, after the construction of Babylon (see the story in Revelation about the Harlot and her end), the devil will inevitably emerge from his cover and will openly rule the world and people personally. But what can be done? How can humanity be saved without destroying it?
VIII. The Solution
The only possible solution: "Let us go down and confuse their language, that they may not understand one another's speech. So the Lord scattered them abroad from there upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth."
The only solution is to slow down the inevitable. For this, God takes four actions:
He mixes the nations, giving them different languages, thereby disrupting their communication. But we know that if people live near each other, or together, even with different languages, they will quickly come into contact, create dictionaries, learn to speak each other's languages, and resume construction. Therefore, the next step.
Scattering people across the Earth. People need to be geographically separated from each other. This will make communication between them difficult. However, people will want to trade, communicate, travelers and merchants will appear, conquests will begin, and globalization will start growing again. Therefore, God takes another step:
Separation of the land, once a single continent called Pangaea, into continents separated by seas, oceans, straits, mountains, and deserts. God changes the geography of the Earth, making the connection between peoples very difficult. This is reflected in the name in the genealogy of Peleg. The name Peleg is mentioned in the story of the genealogy and settlement of Noah's descendants in this context: "And to Eber were born two sons; the name of one was Peleg, because in his days the earth was divided פָּלַג (palag)" (Gen. 10:25).
Let us immediately point out that the words describing the division of the land in the Bible are mentioned quite frequently. The most common word is חָלַק ḥālaq: "The land shall be divided by lot, according to the names of the tribes of their fathers shall they inherit" (Num. 26:55). But in the story of Babylon, a fundamentally different word is used, פָּלַג palag. This is a very rare word, which appears only four times in the Bible. It is found just twice in the description of the genealogy of Peleg (Gen. 10:25 and 1 Chron. 1:19), and once in Psalm 54. These references all relate to the Babylonian story and give us little understanding of its meaning. However, it is also mentioned once in the book of Job: "Who has divided (or, better, cut) פָּלַג a channel for the overflowing of waters, or a way for the lightning of thunder, to bring rain..." (Job 38:25). This word signifies "to cut" with something, primarily with waters. For example, the word "to divide the waters" (as when the Israelites crossed the Red Sea) is specifically written with a different word, בָּקַע baqa. So, to divide the waters is baqa, and to divide with water is palag. Therefore, the name Peleg tells us that the land was not just divided among the nations for habitation, but the land itself, geographically, was divided by watery barriers—seas, oceans, straits, rivers.
However, we know that all these obstacles will be overcome by sinful man, and Babylon will begin again. And it has begun. During the Renaissance, the ideology of the new Babylon is laid down—humanism and Kabbalah, as one of the forms of Babylonian wisdom, became the foundation of humanity's worldview. It is then that geographical discoveries and the creation of world empires begin, followed by the establishment of a unified system of communication, a financial system, the internet; global languages appear, which almost everyone knows, and finally, computer translation. We are now living in the second Babylon.
But between the first and second Babylons, there were several thousand years, which God used to prepare for the coming of the Savior and the creation of the Christian church, to which Babylon is not a threat.
IX. The Creation of the Church
Let’s read what was written in the Bible after the story of the tower. It is the genealogy, toldot. It is interesting because in the book of Genesis, all the genealogies of the sons of Noah are described before the Tower of Babel, except for one lineage—the lineage of the already mentioned Peleg. And the lineage of Peleg is described separately, after the description of Babylon. That is, among all of humanity, there was one family that either refused to build Babylon or repented in time, understanding what was happening. This is indicated by the meaning of Peleg’s name, which we’ve already mentioned, because if he was named that, it suggests his lineage did not completely immerse itself in the Babylonian matrix and understood what was really happening. And from Peleg’s lineage, God chooses Abram, who establishes a nation that will prepare the world for the acceptance of Christ, and from which Christ will emerge.
X. The New Babylon
Today, people have overcome linguistic and spatial barriers, globalization now triumphs, and the construction of the New Babylon. The Whore, as described in the Apocalypse, is underway. And the New Babylon is called the whore not by accident. To commit fornication in biblical language means to forsake the true God and begin worshiping other gods. The builders of the New Babylon—the Babylonian Whore—are not some uncouth pagans, unaware of the true God. The builders of the New Babylon once knew the true God, once were enlightened by the Gospel, but they turned away from the Truth, returned, like dogs to their vomit, and began to serve Satan.
