-- Unity, only in Christ.

Unto 2300 days then shall the sanctuary be cleansed...is foundational to
Seventh-day Adventist metaphysical theology as being established upon:

The year in which the Jewish exiles left Babylon  [#49, #46, #59, #39 -
Achieving Oneness/ The Root of Order - 23-27 November]
457BCE = 72J as Tetragrammation of Yahweh + 3(3²+1)/2 ... 2300 years = 1844
CE ... + 36 years ... 1880 ... + 120 years = Saturday 1 January, 2,000 CE

The year of Jesus of Nazareth's crucifixion as 30 CE  [#3, #20, #52, #73 -
Employing Deeming/ Daring to Act - 16 - 20 January]
72J + midst 69th Week of [10J] = 490 years - 33 CE ...

Law @ Sinai = 50J (ie 1550 BCE) + {YAHWEH} 72J + {22/7} 3W1D =  Saturday 1
January, 2,000 CE

6,000 years = Law @ Sinai [50J] + Tetractys [72J] + pi [3W 1D]
6,000 years = Law @ Sinai [50J] + 12 x King David's Creation Reprise [6J] +
pi [3W 1D]

6,000 years = 120J + 120 [120/36 = 3 1/3°]
6,000 years = 12 x 490 [10J] + 12 x 10 years [Ref: Daniel 9:25]
6,000 years = Saturday, 1 January, 2000 + Solar Eclipse on Monday 25
December, 2000 + 6 days
6,000 / 666 = 9.009 ... [6 remainder]

Having then particular regard to the following 3 Angels messages:

Daniel [246°-250° /Nov 28-Dec 2 /Sagittarius /Fire /4, 50, 10 = 64 (#1)
- <http://www.users.bigpond.net.au/telos/meta/cherubim.html#50>
Isopsephy: Genea - Birth; generation, race, family, nation; Aletheia - Truth
in reality
[#2, #47, #10, #50 - Fantasies of Avoiding Death/ The Estimation of Life]
{Engendering NATURE- Christuel / Chenneopheoch}
Xx (FINAL MEM, CHI #600) {PAWN}

Latin: Invacandus Alt: Haayah {Behold God}] {God is my judge
1. PROTECTS & CONSOLES. INSPIRES IN DECISIONS
2. JUSTICE AND LAWYERS
3. JUDGES
}

Hahaziah [251°-255° /Dec 3-7 /Sagittarius /Fire /5, 8, 300 = 313 (#5)
- <http://www.users.bigpond.net.au/telos/meta/cherubim.html#61>
Isopsephy: Adelos - Secret, unknown, unseen, invisible, unintelligible;
Akroaomai - To listen, attend to, obey; Paranoia - Madness, derangement
[#9, #31, #51, #61 - Virtuosity at Using 'Beneath'/ The Virtue of Humility]
{Form of NATURE - Philopael / Phimemameph}

Ww (FINAL KAPH, FI #500) {PAWN}
Latin: Salvator Alt: Yarahel {Archery of God}] {
1. HELPS THOSE WHO WISH TO KNOW THE OCCULT MYSTERIES
2. CHEMISTRY {#8 - Solar eclipse Wed Dec 4, 2002 + 28 years}
3. THE ABSTRACT SCIENCES
}

Imamiah [256°-260° /Dec 8-12 /Sagittarius /Fire /70, 40, 40 = 150 (#3) / 710
(#3)
- <http://www.users.bigpond.net.au/telos/meta/cherubim.html#72>
Isopsephy: Pneuma Agion - Holy Spirit; Prothumia - Willingness, readiness,
eagerness, desire [#4, #29, #2, #72 - Self-Love/ Holding Oneself Dear] {Act
of Nature / Totality of Nature - Umnael / Ypephenoury}

Vv (TAU, UPSILON #400) {PAWN}
Latin: Festinus Alt: Shaahyah {Contemplate God}] {
1. HELPS DESTROY ENEMIES PROTECTS PRISONERS
2. VIGOUR, VOYAGES
3. RESEARCH
}

There should not be the opportunity for the political hatred within
Australia which is advocated by predominantly religious communities of faith
{that have no rational claim and substance to their otherwise religious
superstitious and tenuous belief} as their irrational politics of
annihilation. And yet they each share a common metaphysical/mathematical
paradigm of regulative philosophical principles of which the 7th day {ie.
22/7 = 3W1D} is a sublime and supernal principle {NOMOS = TORAH, LAW, FORCE
or PRINCIPLE; Torah @ Sinai in 50J ... 72J + 3(3²+1)/2 = 457BCE (72J2W1D)
... 10J=490years (69th = 30CE - "Messiah shall be cut off" [Daniel 9:26])
... 10(10²+1)/2 = 33CE ... 6,000 years (122J3W1D) + 9(9²+1)/2 = #369 ... 13
September, 2001 = #41, #41, #41, #41 - Playing with Reversal/ Sameness in
Difference]}.

Holding no contradiction with the foundation principles of our Australian
Constitution as enumerated by the principle espoused within the Letters
Patent to the Constitution as [#51, #66, #77, #37 - Non-Deeming Action/
Administration of Government ie: 9(9²+1)/2 = #369].

Accordingly on Saturday 29 November, 2003 I hope to hand deliver a response
to their presumption, in that, having:

a) failed to take any action over my claim to child sexual abuse, despite
knowledge of the paedophile;
b) causing my Dutch parents as free immigrants, post world war II, land
holders (being dairy farmers) and citizens within the Commonwealth of
Australia--my mother such psychological distress to them by being subject to
their Christian evangelisim, as to render her deranged and needing
psychological care;
c) a lack of duty of care with regards to my father a baptised member, who
with a church pastor present in the home-went out and shot himself (the
pastor whom we also held in high esteem, directed us towards his car and
drove us away, leaving him to die--before sanctimoniously stopping the car
uttering a prayer in vanity and then calling for emergency medical
attention),
d) a denial of justice and unnatural impediment to renewing church
membership previosuly voluntarily rescinded.

That consequentially the Seventh-day Adventist Church within Australian
believes they continue to engage in institutional impugnity as a claim to
Christianity, established primarily upon mischaracterisations of another's
human right and Constitutional legislative freedom as autonomous and
isonomic religious and political right recognized and articulated by the
United Nations International Covenant of Civil & Political Right: to hold a
religious belief, thought and conscience as value statement which is
inclusive of themselves, without the threat or fear of coercion in which the
Seventh-day Adventist Church have engaged.

Which is also a recognised principle of religious liberty as consequential
inclusion of Section 116 within the Australian Constitution of 1901: "Both
the Catholic Cardinal Moran and the Anglican archbishop, Saumarez Smith,
were in favour of Section 116 of the Constitution, which prevented
Sabbatarian legislation, and ensured that the governor-general could not
proclaim days of humiliation and thanksgiving." [© 2001 Ian Breward, A
History of the Churches in Australia, Oxford University Press, ISBN
0-19-826356-2, p 220]

Their letter reads as follows:

NORTH FITZROY SEVENTH-DAY ADVENTIST CHURCH
21 November 2003

Re your letter to us 10 September 2003

Dear Dolf,

The church board at North Fitzroy, acknowledges, receiving your letter of
10th September 2003 and the detail it contains which includes a request for
'an apology and reparative action' before 28th November 2003.

We would like to remind you of our previous letter to you dated 28.2.99, in
which we particularly outlined our treatment of you and our willingness to
all you the benefits of attending our various devotional services, our
fellowship and social meetings.  In that letter we also listed 12 specific
ways in which you had responded to those offers in a negative way.  In that
letter we also outlined to you two simple ways of obtaining membership in
our church which you declined to accept.  However we remind you that these
are still open to you and are listed below:

1. Put aside your campaign and share our primary focus of extolling the name
of Jesus.
2. Accept that the Seventh-day Adventist way of life is right, and by God's
grace make an honest attempt to follow it, while taking an active part in
proclaiming the good news of Christ's soon return.

However instead of following that advice, you continued your fight against
us and presented your case against us to the Equal Opportunity & Human
Rights Commision.  On hearing of their decision, which was not in your
favour, you stood outside our church while we we having worship and read a
long list of curses against us.

Though we accept your disappointment with our refusal to grant you full
membership in our church, and are sorry that you did not see your way clear
to accept the advice provided in our previous letter, we cannot accept that
we have done anything to you that requires an apology and regret that you
feel that this is necessary.

Any application for membership in our church will be considered on the basis
of your good personal relationships with us as individuals, and your desire
to share in our stated goals and objectives.

Yours sincerely


Ken Gill
Church Clerk

"Qolon" <[EMAIL PROTECTED]> wrote in message news:...
In Germany, the development of Kabbalistic metaphysical thought began with
the use of triangular numbers as an encyclical system called 'Cabala
Paragrammatica'--that is, the letters were numbered according to
arithmetical progression: 1, 3, 6, 10 . . . 376 etc.

Where the 23 [rd = Ww (FINAL KAPH, FI #500) {#9, #31, #51, #61 - Virtuosity
at Using 'Beneath'/ The Virtue of Humility} -
<http://www.users.bigpond.net.au/telos/kabbalah/patent.html#AXIOM4> ]
letters comprising the Latin alphabet {A=1, B=2, C=3, D=4, E=5, F=6, G=7,
H=8, I=9, K=10, L=20, M=30, N=40, O=50, P=60, Q=70, R=80, S=90, T=100,
U=200, X=300, Y=400, Z=500}, which when reckoned up according to the
numeration known as Trigonalis, or triangular, gave the total number of
points significantly being 2300. A remarkable example of this metaphysical
mystical art, in which early Lutheran Cabalists of the time indulged, is a
treatise on this perfect triangular number and its associations to the
mystical and prophetic numbers 1290, 1335 also given within the apocalyptic
Biblical literature known as the books of Daniel and Revelation. [Rev.
Walter Begley, The Biblia Cabalistica, ISBN 1-56459-017-8, pp 15-17, 127]

Theosophical Society
126 - 128 Russell Street,
Melbourne 3000

Wednesday, November 26, 2003

The Theosophical Society has over these past years, been a veritable wealth
of specialist esoteric information on the Metaphysical Theology and
Regulative Philosophical Principles.


However in keeping with the Society's foundational imperative, that 'there
is no religion higher than truth', it is important to recognize, that
medieval Catholic Theologian John Reuchlin (1455-1522 CE), despite the broad
appeal of his Greek and Hebrew scholarship, which deployed Chaldean language
based metaphysical symbolism derived from the Kabbalah's autonomous,
isonomic {equity of political rights}, isopsephic {equity distribution of
number} model, he introduced to the European and Western mind, a fatal
cosmological, taxonomical and Christological error within his system of
hermeneutics.

The enclosed examples of an alternate mathematical 'a priori' Quadruple
Autonomous, Isonomic and Isopsephic form of the 9(92+1)/2 = #369
vMeme/Moment Matrix resolves this dilemma.  And would, being chronologically
based, make an excellent universal multi-media architectural expansion to
the existing notion of #41 within the Dewey Decimal System.  Accordingly I
have provided a copy to our Victorian State Library, Melbourne Australia in
support of productivity gains as initiatives by the librarian staff
undertaken as their recent wage claim, industrial action and street
protests.

Similarly, it would appear to me that the Philosophical Society might derive
benefit from these philosophical investigations.

Regards

- dolf
- <http://www.users.bigpond.net.au/telos/kabbalah/patent.html#AXIOM4>

"Michael Christ" <[EMAIL PROTECTED]> wrote in message
news:[EMAIL PROTECTED]
Alex:
>That's not precise. In my own eyes there is no fundamental difference
>between folly and wisdom.

Michael Christ wrote:
>Well there is for me Alex...very precisely.

Alex:
>That is because you are deceived by *appearances*, Michael. Very precisely
>so.  Your distinguishing such is a spring of suffering and folly for you.
>And you are being deceived in a manner that you don't even realize it.


What do you offer me?

QOLON NOTE:
When first Greek studies were revived, the monks commonly regarded them as
essentially adverse to Roman interests, and the very language seemed to them
to be infected with the plague of heresy. The study of Plato had been
revived by Marsilius Ficinus in Italy and the study of Aristotle, urged and
helped in France by Faber Stapulensis, appeared to bring the fullest
confirmation to the principles of the Kabbalah to men ignorant, as all were
then, of the Greek source of an 'Onomantick kind of Arithmentick' developed
initially by Pythagoras, and the foundation to the later mysticism of the
Hebrews, which attributed to itself an origin so ancient.

According to Professor Gershom Scholem (1897-1982 CE) who in 1922 CE
received his doctorate for a dissertation on the earliest extant Kabbalistic
work, Sefer ha-Bahir, a circa 1120-1198 CE metathesis on the Hebrew letters
attributed to Rabbi Nehunia ben haKana, master of the first century esoteric
school. Specifically the thesis that "the Kabbalah advanced what was at once
a claim and an hypothesis {eg: Book of Enoch & Book of Time Divisions as
Weeks & Jubilees: Telos (122J3W1D) = Arch + c² as literary fragments found
amongst the Yahad Dead Sea Scroll community and [Acts 28:22] attests},
namely, that its function was to hand down to its own disciples the secret
of God's revelation to Adam {ie: 22/7 = 3W1D}."  Although Professor Scholem,
asserts that, "Little though this claim is grounded in fact--and I am even
inclined to believe that many Kabbalists did not regard it seriously--the
fact that such a claim was made appears to me highly characteristic of
Jewish mysticism."

In the Netherlands it became almost a proverb with them that to be known for
a grammarian was to be reputed a heretic. Not seldom, indeed, in later
times, has John Reuchlin (1455-1522 CE), because of his Greek and Hebrew
scholarship, been called in the manner of his day--the Phoenix of the
Germans. And who, being the object of an ardent hero worship to men like
Henry Cornelius Agrippa (1486-1535 CE), was called also the Father of the
Reformation: "Moreover their period, which was given to them was apportioned
to them is 1460 years. When the fire has consumed them all, and when it does
not find anything else to burn, then it will perish by its own hand." [The
Concept of our Great Power VI, 4 46:25, The Nag Hammadi Library, © 1988 E.
J. Brill, Leiden, The Netherlands]

Dr. Erich Bischoff in his 1910 German publication of 'The Kabbalah - An
Introduction to Jewish Mysticism & Its secret Doctrine' [ISBN 0-87728-564-0]
describes John Reuchlin as a "famous humanist and advocate of reformation,
an uncle of Melanchton, who was born the 28 December, 1455 in Pforzheim.
After he had studied Greek and Latin in Paris in 1473 he taught ancient
language at The University of Basel from 1474-1478 and continued in Orleans
after 1478. He also studied law there. In 1481 he taught jurisprudence and
literature in Tubingen where he had a law practice. He became a favorite of
Duke Eberhard, with whom he visited Italy where his knowledgeof the Greek
language was highly prized. After carrying out several important missions
for the Duke he returned to Italy in 1490 and learned Hebrew from Leone de
Modena, a study which he continued with the Jewish personal physician to
Emperor Maximilian, Jechiel Loans. In 1509 Maximilian ordered all Hebrew
writings burned and Reuchlin, when asked for his opinion, protested heavily,
which resulted in the famous struggle with the Dominicans from Cologne and
their sham, the baptized Jew Pfefferkorn. Reuchlin incurred a trial from the
Inquisition which he, however, won in spite of the verdicts of the
universities of Paris, Erfurts and Mainz. The famous verdict resulted from
the dispute of the 'Obscure letters' (Epistole obscurorum vigorum) published
by his followers, wherein his opponents [it is claimed] are rightly mocked."
[Bischoff 1998:74]

John Reuchlin initially published a Kabbalistic book in Latin titled De
Verbo Mirifico ('On the Miracle-working Name') at Basle in the year 1495 CE
and Tubingen in 1514 CE. The work, the first of its kind by a non-Jew,
regarded as a miracle of heavenly wisdom, sought to place the Christian
Kabbalah system in the center of old heathen philosophies and considered
that many of the doctrines of Pythagoras and Plato and the Persians before
them, as having been taken from and not introduced into the wisdom of the
Kabbalah. This view was 'elaborated by Meir ibn Gabbai and written in 1531
CE. The idea that the Kabbalah represented the lost tradition of the
earliest state of mankind was familiar also to the 'Christian Kabbalists' of
the late 15th & 16th centuries, such as Pico della Mirandola and Johannes
Reuchlin."

As for the origin of a particular modern Latin Cabala, it is also able to be
fixed definitely. And appears to have come into use first in Germany about
the time of the Reformation (1530-50 CE) and was used as the basis for
propagation of the idea that the apocalyptic Biblical imagery of the Beast
with the seven heads was assigned to one of the Popes--For preference
Cardinal de'Medici (The Paedophile Pope 1475-1521 CE, as Cardinal at 13 yo,
Pope Leo X in 1513). Afterwards, in the year 1621 CE, the Cabala took a
start in Italy, chiefly in the neighbourhood of Piacenza. These two origins
were quite independent of each other, and indeed, the systems of counting
were not the same.

In Germany, the development of Kabbalistic metaphysical thought began with
the use of triangular numbers as an encyclical system called 'Cabala
Paragrammatica'--that is, the letters were numbered according to
arithmetical progression: 1, 3, 6, 10 . . . 376 etc. Where the 23 [rd = #9,
#31, #51, #61 - Virtuosity at Using 'Beneath'/ The Virtue of Humility]
letters comprising the Latin alphabet {A=1, B=2, C=3, D=4, E=5, F=6, G=7,
H=8, I=9, K=10, L=20, M=30, N=40, O=50, P=60, Q=70, R=80, S=90, T=100,
U=200, X=300, Y=400, Z=500}, which when reckoned up according to the
numeration known as Trigonalis, or triangular, gave the total number of
points significantly
being 2300. A remarkable example of this metaphysical mystical art, in which
early Lutheran Cabalists of the time indulged, is a treatise on this perfect
triangular number and its associations to the mystical and prophetic numbers
1290, 1335 also given within the apocalyptic Biblical literature known as
the books of Daniel and Revelation. [Rev. Walter Begley, The Biblia
Cabalistica, ISBN 1-56459-017-8, pp 15-17, 127]

Christian Kabbalah occupied in the 16th century, an honored place in Italy
and France and later in Germany and England with the likes of Dr. John Dee
(1527-1608 CE) an Elizabethan Mystic and Astrologer with one of the largest
personal libraries of his time, who had dedicaded his geometric Kabbalistic
metathesis 'The Heiroglyphic Monad' to the Emperor of the Roman Empire,
Maximilian II in 1564 CE and taught it in detail to the Protestant Queen
Elizabeth I. Although often accused of dabbling in occult spiritualism as
the means to satisfy his enquiry into the Angelic orders of the metaphysical
Kabbalah, the task of 'spirit medium' or 'skryer' although briefly in April
1587 undertaken by Dee's son Arthur and finally by Bartholemew Hickman in
July 1607, was chiefly and fraudulently performed by two disreputable
Catholic Priests Barnabas Saul and Edward Talbot {meaning Reward} (alias
Edward Kelly), who by such means were able to provide direction to an
unsuspecting and gullible Dee. The richness and sophisitication of Edward
Kelly's visions and the combination of clear divine light and complex
Kabbalistic formulae, was not only captivating, but convincing. Such use of
clairvoyance is second only in nature to the later representations made by
Anglican cleric and Freemason Charles W. Leadbeater (1847-1934 CE), who
presents extensive and meticulous research in observing superphysical
phenomena and was one of the most distinguished clairvoyants of his day.
[cf: Leadbeater: Freemasonary & its Ancient Mystic Rites; ISBN
0-517-20267-0]

Certainly Luther, Erasmus (1469?-1536 CE), and Melancthan had instruction
from Reuchlin. It was by him that Schwartzerd had been taught to call
himself Melancthon; and many will remember after his death, how Erasmus in a
pleasant dialog, raised his old friend to the rank of saint and prayed to
him, 'Oh, holy soul, be favourable to the languages; be favourable to those
that love honorers of the languages; be propitious to the sacred tongues.'
But Reuchlin never passed himself off as a reformer beyond the detestation
of the vices of the priesthood.

Reuchlin's book, which had been read by the Pope himself with eager
pleasure, was a wonder of the day, and was in the most perfect unison with
the whole tone of Cornelius Agrippa's mind; he really understood it deeply,
it was most dear to him as a theosophist, and he was not to be blamed if he
felt, also that of all the books in the world there was none of which the
exposition would so fully serve his purpose of displaying the extent and
depth of his own store of knowledge."

Being upon this occasion chief of the Austin Friars, Aegidius of Viterbo
(1465-1532 CE) once wrote of Reuchlin, that he "'had blessed him and all
mortals by his works.' Philip Beroaldus, the younger, wrote to him, The
'Pope Julius II (as Giuliano Della Rovere 1443-1513 CE, as Pope in 1503) has
read your Pythagorean book, as he reads all good books, greedily; then it
was read by Cardinal de'Medici (The Paedophile Pope 1475-1521 CE, as
Cardinal at 13 yo, Pope Leo X in 1513), and I am expecting next to have my
turn.' Christian speculation about the Kabbalah continued to develop under
the endowment of the Medicis in Florence where, at the Platonic Academy, it
was pursued in close connection with the new horizons opened up by the
Renaissance in general: "In the year 1460 a monk brought a Greek manuscript
to Florence. The monk, Leonadro of Pistoia, was one of the agents that the
city's ruler, Cosimo de'Medici, had sent to scour Europe's monasteries for
forgotten writings of the ancients, and what he now brought his patron was a
codex containing fourteen treatise attributed to Hermes Trismegistus, an
ancient Egyptian sage and a central figure in the Renaissance vision of a
perennial philosophy uniting reason and faith [p 81]. This work's arrival
caused a great stir, because Hermes, identified with the ibis god Thoth, was
held to be older than Plato and Moses and the underlying inspiration of all
philosophy and religion that followed him. Cosimo immediately instructed his
scholar Marsilio Ficino to suspend his project of translating the complete
dialogues of the divine Plato so that he might undertake a translation of
this even more significant work.

Along with some astrological and alchemical works, also named after Hermes,
these tracts became the fundamental writings of the Renaissance, together
called Hermeticism, whereas the doctrine of the Corpus Hermeticum is called
Hermetic. The texts of the Corpus are preserved in Greek, and appear to have
been produced between the first and third centuries CE in Alexandria,
Egypt."

These Florentine circles believed they had discovered in the Kabbalah an
original divine revelation to mankind that had been lost and would now be
restored. With the aid of which it was possible not only to understand the
teachings of Pythagoras, Plato, and the Orphics, all of whom they greatly
admired, but also the secrets and non-Christian basis of the Catholic faith:
"When the Corpus Hermeticum was rediscovered and translated into Latin by
Marsilio Ficino, who wrote of it as 'lawful Philosophy is no different from
true religion, and lawful religion exactly the same as true Philosophy', and
subscribed its authorship by a contemporary of Moses, [a consideration which
was largely] taken for granted. The 1481 CE pavement [to the Siena Cathedral
(Italy, 1284 -1377 CE), has near the main west door, a depiction] of a large
image of Hermes apparently instructing men from both East and West. On the
floor below Hermes are inscribed in Latin the words, 'Hermes Trismegistus,
the contemporary of Moses'. [Consistent with Philo of Alexandria's depiction
of Moses and the decalogue,] it was generally considered that Hermes had
either instructed Moses, or been instructed by him, or both.

Thus in the Renaissance, Hermes was considered to be a kind of founding
father of the Judaeo-Christian tradition. But Artapanus had also written the
Moses-Hermes had been the preceptor of Orphus, the earliest of the Greek
philosophers. Thus Hermes came to be viewed also as the inspiration of the
philosophic tradition that, according to Ficino, ran through Aglaophemus,
Pythagoras and Philolaus to Plato. This view of Hermes gave the Platonic
tradition almost equal authority to the tradition of the Hebrew prophets."

Pythagoras (circa 580/570-c.500 BCE) being contemporaneous to the Hebrews
Babylonian captivity, was an imitator of the Orphean Constitutions,
worshipping the gods after the manner of Orpheus, placed in brazen images,
not representing the forms of men, but of the gods themselves, who
comprehending and foreseeing all things, resemble in nature and form the
whole: "Nor should the influence of esoteric Judaism be neglected. There
existed at that time in Alexandria and Palestine a 'Throne or Merkabah
Mysticism', in which the initiated rose through the seven palaces of Heaven
to behold the 'Kabod', the luminous glory of God in the shape of a Man. This
mysticism was inspired by the vision of [Ezekiel 1], a throne carried by
four living beings, above which was a figure like the appearance of a Man,
still today the foundation of all Jewish mysticism about Adam Qadmon,
archtypal Man ... which lived on in secret societies such as the Freemasons
and the Rosicrucians."

"Throne or Merkabah mysticism and its concomitants are not limited to the
primary Merkabah chapters 1 and 10. There is sufficient sprinkling of the
theme throughout the entire Targum. [Ezekiel 3:12; 8:3; 11:1, 24; 43:5]
instances where the prophet is lifted by the spirit, have overtones of the
mystic ascent of the Merkabah devotee. The introduction to the Temple vision
[Ezekiel 40:1-4] likewise is interpreted by the Targum in such a manner as
to equate prophecy with strange mystic powers of locomotion {ie. perpetual
motion of the Ennegram and its relationship to rational representations of
PI and magic squares}; and the mysterious figure whom the prophet sees
standing at the gate is a divine being who addressed him even as he is
customarily addressed by the diety: "And I saw, and behold, the form of a
hand extended to the side, towards me, and behold, in it was a scroll of a
book. And he spread it before me, and behold, it was inscribed on the face
of it and on the reverse of it, that which was from the beginning and that
which is destined to be in the end: in it was written that if the House of
Israel {He that sees God; He that prevails with God} will transgress against
the Torah the nations will have dominion over them, but if they observe the
Torah, He will remove lamentation, weariness and groaning from them." [©
1990 The Order of Saint Benedict Aramaic Targum of Ezekiel 2:9-10]

To understand the prophecies of Ezekiel, we must look to the association of
Merkabah Mysticism with transcendental or metaphysical exegesis as Torah
based prophecies-Logion. [Romans 3:1] We must also recognise the historical
situation, where Merkabah Mysticism becomes the instrumentality for the
preservation of the ego-structure of the Jewish people in the face of
critical threats to its survival. Immediately apparent are the crises of 586
BCE and 70 CE as the destruction of the two Temples of Jerusalem. In Ezekiel
43:1 the prophet himself draws a comparison between the vision of the glory
of Yahweh in the Temple with the vision that he saw at 13th year {of 19 year
cycle?}, 4th month, 5th day {ie. the 369 day mathematical matrix provided
the Merkabah mystical foundation for a perennial philosophy uniting reason
and faith} on the River Cebar {force or strength} in the 5th year of King
Jehoiachin's {preparation, or strength, of the Lord; Yahweh raises up}
captivity to Babylon." [Translaters notes on the allusion to Merkabah
Mysticism in the Targum of Ezekiel. © 1990 The Order of Saint Benedict, p 5]

During the first 3 years of his reign, Jehoiakim was apparently a vassal of
the Egyptian king. However, in 605 BCE Nebuchadnezzar {tears and groans of
judgment} defeated the Egyptian {that troubles or oppresses; anguish} army
at Carchemish {a lamb; as taken away; withdrawn} and entered Palestine
{which is covered; watered; or brings and causes ruin}. Jehoiakim
surrendered, and Nebuchadnezzar carried away some of the Temple vessels and
a group of hostages among whom were Daniel {God is my judge} and his three
friends who were taught the Chaldean {demons; robbers} literary Art as
mathematai or numerological and taxonomical forms of the astrological based
Mysticism: "Gifted-sakal in all-kol wisdom-chokma {ie. a Merkabah reference
to the 2nd Serifot}, possessing-yada' {ie. to know} knowledge-da'ath {ie. A
Kabbalistic reference} and quick-biyn {ie. bina a Merkabah reference to the
3rd Serifot of understanding / intelligence} to understand-madda' {ie.
intelligence or consciousness:--knowledge, science, thought}, who had the
ability-koach {to be firm; vigor, literally (force, in a good or a bad
sense) or figuratively (capacity, means, produce)} to serve-'amad {to stand
or perhaps employed to withstand} in the king's-melek palace-heykal, and
whom they might teach-lamad {#30 as 12th character of the Hebrew taxonomy;
properly to goad, that is, (by implication) to teach (the rod being an
Oriental incentive)}, the language-sepher {books} and literature-lashon
{tongue; used literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of water):-- +
babbler, bay, + evil speaker, language, talker, tongue, wedge} of the
Chaldeans-kasday {magi, professional astrologers; demons, robbers}." [Daniel
1:4]

He declared their purifications and rites, which are called 'Teletai' {

cf: "For God-theos hath not called-kaleo us unto uncleanness-akatharsia"
[1Thessalonians 4:3-9] Where katharmoi (purification rites) of the Lower
Mysteries and teletai (perfection of labours) pertaining to the Greater
Mysteries of Bacchus, whereby the thiaseuesthai (Initiate) is brought into
the religious fraternity or organisation (thiasos)

}, having the most exact knowledge of them. Moreover they affirm, he made a
composition of the divine Philosophy and service, part whereof he had
learned from the Orpheans, part from the Egyptian Priests; some from the
Chaldeans and Magi; some from the Eleusinian Rites, and those of Imber, and
Samo-Thracia, and Delos, and Celtae, and Iberians. Amongst the Latines also
is read the Sacred Discourse of Pythagoras, not to all, but to such as are
admitted to the doctrine of excellent things, and are not addicted to ought
that is dishonest.  The introduction of the Kabbalah into the Latin tongue
and founder of this Christian school of Kabbalah, according to Reuchlin's
comments in 'De arte cabalistica', was the renowned Florentine prodigy
Giovanni Pico della Mirandola (1463-94 CE), who vainly believed on the basis
of axiology, that he could prove the dogmas of the Trinity and the
Incarnation on the basis of Kabbalistic axioms.

Although an axiom is generally recognised as truth of an established and
universally accepted rule. In logic, mathematics and the sciences, it is
essentially a proposition which is assumed without proof for the sake of
studying the consequences that follow from it. When Pico della Mirandola
declared that "'no science yields greater proof of angels, purgatory,
hellfire, and the divinty of Christ than magic and the Kabbalah,' Pope
Sixtus IV (1414-84 CE) 'was delighted and had the Kabbalah translated into
Latin for the use of students of divinity." [cf: Gustav Davidson's
Dictionary of Angels, p 24]

It is also to Aegidius (d. 1532 CE), a frequent recipient of Hebrew and
Latin translations of former scholarly works, that the scribal colophon in
the 1499-1504 CE edition of the Aramaic Targum Neofiti 1: Deuteronomy is
presumed dedicated and perhaps by whom references to idols within the
[Deuteronomy 4:1-26] text were eliminated by censorship. The term 'Neofiti'
was an appellation from Southern Italy applied to Jewish converts to
Christianity--whose descendents were suspected of maintaining a secret
alliance with Judaism. [Ref: Encyclopodia Judaica] Aegidius was by 1497, a
Master of Theology and later became vicar general of the Augustinians in
1506; Prior General in 1507, and Cardinal in 1517. He was one of several
Christian Kabbalists who made considerable effort to master the common
ground between the Kabbalah and Christianity and this is reflected in his
work Scechina and On the Hebrew Letters.

Young students obeyed the summons of their revered teachers. Reuchlin was
enthusiastically received when he came to Ingolstadt in 1520 to teach an
hour of Hebrew and an hour of Greek every day. The humanist J. Gussubelius
in an inspired address presented him to the univeristy as a man with whom no
one in Germany could compare. He was not an ordinary man but a god who had
been sent in mortal garb to men to lead them out of indolence to industry,
out of barbarism to purity of morals, out of darkness to light, out of
ignorance to learning. Previously sophistical obduracy and corruption had
kept people from the right path. But the golden age was near (cf: the Saturn
Golden Age of Emperor Caligula's short reign of 37-41CE mentioned by Philo
Judeus of Alexandria in his Embassy to Gaius). Studies were blossoming and
Reuchlin was their inspired herald. Students flocked to Reuchlin and filled
his lecture-room. In a letter dated 4.12.1520 he said that he had almost 400
students every day when he was teaching Greek and Hebrew. His audience was
almost larger than the then student body at Ingolstadt." [© 1976 Eerdman
Publishing, 1995 Reprint of Pre-History of the Greek Theological Dictionary
of the New Testament, Vol 10, p 615-616]

Reuchlin promulgated widely his 1517 De Arte Cabalistica ('On the Science of
the Kabbalah') and articulated it by the notion popularly held amongst the
Church Fathers, that when "God created the heaven and earth", it was
allegorically interpreted to mean spirit and matter. Consistent with the
views of bi-polar animastic belief held amongst primative religions, the
spirit was thought comprised of transcendent heirarchies of angelic and
other intelligent agencies, as ministers by whom the ways of man were
considered influenced. Accordingly Voltaire in his 'Of Angels, Genii and
Devils', defines Animastic as meaning 'The Animated' and thereby implies an
order of angels as, 'blessed souls which, by the Hebrew, is called ISSIM,
that is nobles, lords and princes.' In addition to Animastic being claimed
as the ruling or guardian angel of Moses, it is regarded as embodying the
Kabbalistic order referred to by the appellation, 'the soul of the Messiah,
Metatron, soul of the world.'

For example, the Sarmin or Angelic Prince Sandolfon (Gk. for co-brother) as
the Angelic Ruler of the Fifth Heaven {Mathey or Machon} was considered the
Angel of Glory and Prayer, the prophet Elijah and the twin brother of
Metatron, Master-hazzan of heavenly song and one of the tallest Hierarchs in
the celestial realm. This appellation of 'the tall Angel' is also applied to
the Angel Israfel {The burning one; blows the trumpet on the Day of
Judgment}, Ophan and Typhon. In Mathers, The Greater Key of Solomon, is
designated as the left-hand feminine cherub of the ark. In the Liturgy of
the Feast of Tabernacles, this Angel is said to gather the prayers of the
faithful, makes a garland of them and then 'Adjures them to ascend as an orb
to the supreme King of Kings'. While in the Zohar this Angel is regarded as
the chief of the 7th Heaven, and in Islamic Lore, as dwelling in the 4th--is
nevertheless depicted as carrying on a ceaseless combat with the Angel
Sammael {Prince of Rome & All Accusers; Associate of Satan & Dubbi'el {Bear
God} or Prince of Persia; Poison Angel or Angel of Death; Belial; otherwise
known as Satan}. [Ref: The Hypostasis of the Archons II 86, 20-97,23, The
Nag Hammadi Library, © 1988 E. J. Brill, Leiden, The Netherlands]

- dolf
- <http://www.users.bigpond.net.au/telos/meta/cherubim.html#AXIOM4>