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War in Heaven and on Earth, page 3


                       Our Solar Entity – Celestial Body of the Archangel

Earthlings saw angels doing battle in the heavens and archangels slaying dragons.  They saw Lucifer, the Morning Star, cut down from on high; they even saw witches flying on broomsticks — the stuff of legends, folklore, and religious beliefs. They prophesied the end of the world and made human sacrifices to placate the gods and stave off the destruction of the world. Such was the climate for hundreds of years during cataclysmic events Immanuel Velikovsky writes about in his heavily documented Worlds in Collision — from which I will share a few more excerpts.

Lucifer Cut Down

It can be said that the planet Mars saved the terrestrial globe from a major catastrophe by colliding with Venus. Since the days of Exodus and Joshua, Venus was dreaded by the peoples of the earth.

For about seven hundred years this terror hung over mankind like the sword of Damocles. Human sacrifices were made to Venus in both hemispheres in order to propitiate her. After centuries of terror, one sword of Damocles was removed from above the heads of mankind, only to be replaced by another. Mars became the dread of the peoples, and its return was feared every fifteen years. Before this, Mars had absorbed the blow, even the repeated blows of Venus, and had saved the earth.

Venus, which collided with the earth in the fifteenth century before the present era, collided with Mars in the eighth century. At that time Venus was moving at a lower elliptical velocity than when it first encountered the earth; but Mars, being only about one­-eighth the mass of Venus, was no match for her. It was therefore a notable achievement that Mars, though thrown out of the ring, never­theless was instrumental in bringing Venus from an elliptical to a nearly circular orbit. Looked at from the earth, Venus was removed from a path that ran high to the zenith and over the zenith to its present path in which it never retreats from the sun more than 48 degrees, thus becoming a morning or an evening star that precedes the rising sun or follows the setting sun. The awe of the world for many centuries, Venus became a tame planet.

Isaiah, referring figuratively to the king of Bbylon who destroyed cities and made the land into a wilderness, uttered his remarkable words about Lucifer that fell from heaven and was cut down to the ground. The commentators recognized that behind these words applied to the king of Babylon must have been some legend about the Morning Star. The metaphor regarding the king of Babylon implied that his fate and the fate of the Morning Star were not dissimilar; both of them fell from on high. But what could it mean that the Morning Star fell from the heights? asked the commentators.

Significant are the words of Isaiah about the Morning Star, that it “weakened the nations” before it was cut down to the ground. It weakened the nations in two collisions with the earth, and it weakened the nations by keeping them in constant fear for centuries.

The Book of Isaiah, in every chapter, provides abundant evidence that with the removal of Venus, so that it no longer crossed the orbit of the earth, danger was not eliminated, but became even more threatening. . . .

Meteorites fell from the sky as stones.  One of those stones is the “black stone of Kaaba” venerated as the holiest thing in Mecca which pilgrims come from afar to kiss.  According to Moslem tradition, it fell from the planet Venus, although another legend says that Archangel Gabriel brought it down.

Kaaba is older than Mohammedanism. Mohammed, in the early part of his career, worshiped Venus (al- Uzza) and other planetary gods, which even today enjoy great veneration among the Moslems as the “daughters of the god.”

Who, then, is this Archangel Gabriel?

The Archangels

In the Scriptures the destruction of the army of Sennacherib is said to have been caused by a “blast,” and a few verses later it is said to have been the act of an angel of God.” The Talmudic and Midrashic sources, which relate that the army of Sennacherib was destroyed by a blast and scourge accompanied by a terrible din on the night following the day when the shadow of the sun returned ten degrees, are
more specific: the scourge was inflicted by the Archangel Gabriel “in the guise of a column of fire.”  In the present research it has been established that it was the work of Mars.

Are archangels planets? “An old tradition, dating back to Gaonic times, had it that there are seven archangels, each of whom is associated with a planet.”  “The seven archangels were believed to play an important part in the universal order through their association with the planets and the constellations. There is some variation, in the different versions, in the angels assigned to the planets.”  In some medieval writings Gabriel is associated with the moon, but in one or two with Mars.”

The following, however, makes the identification of Gabriel possible: Gabriel is connected with the foundation of Rome. The Jewish legend says that when Solomon took the daughter of Pharaoh to wife, “the Archangel Gabriel descended from heaven and inserted a reed in the sea. About this reed more and more earth was gradually deposited, and, on the day on which Jeroboam erected the golden calves, a little hut was built on the island. This was the first dwelling-place of Rome.” Here Gabriel is cast in the role the Romans ascribed to Mars, that of the founder of Rome?* Our assumption that it was the planet Mars which caused the destruction of the army of Sennacherib in the spring of -687 is implied also by rabbinic sources: Since the Archangel Gabriel is another name for the planet Mars, the ancient Jews knew the origin of the “blast” and the identity of “the angel of the Lord” who destroyed the Assyrian army.

*It was Aeneas who founded the city of Rome in the eighth century before the present era after he was saved when Troy was captured and went to Carthage and from there to Italy.

Gabriel is the angel appointed over fire; he is also, according to Origen,” the angel of war. Thus we again recognize in him Mars Nergal. The rabbinical tradition says that the Assyrians of the host of  Sennacherib, before they died, were permitted by Gabriel to hear “the song of the celestials,” which can be interpreted as the sound caused by a close approach of the planet. The words of Isaiah (33 : 3) 
“at the noise of the tumult [hamon] the people fled,” should, according to the Jewish tradition as related by Jerome, refer to Gabriel, Hamon being another of his names.”

The planet Mars is red, and Maadim (the red or the one who redens) is the name for Mars in the Hebrew astronomical texts. On­e text says: “The Holy One created Mars–Maadim–that he should throw them [the nations] down into hell.”

A few rabbinical sources attribute the destruction of Sennacherib’s army to the action of the Archangel Michael; some ascribe it to both archangels.

Who, then, is the Archangel Michael?

The entire story of Exodus is connected with the Archangel Michael. In Exodus 14 : 19 the pillar of fire and of cloud is called Angel of God. According to the Midrash it was the Archangel Michael who made himself “a wall of fire” between the Israelites and the Egyptians. Michael is said to be made of fire. The Haggadah states: “Michael was appointed High Priest of the celestial sanctuary at the same time that Aaron was made high priest of Israel,” that is, in the time of the Exodus. Michael was also the angel who appeared to Joshua, son of Nun.

The celestial struggle at the Sea of Passage is depicted in the familiar image of the Archangel Michael slaying the dragon. Michael produces fire by touching the earth, and it was the emanation of this archangel that was seen in the burning bush, He has his abode in heaven and is the forerunner of Shehina [Shekinah] or God’s presence, but as Lucifer, Michael falls from heaven and his hands are bound by God. All these attributes and acts of the Archangel Michae lead us to recognize which planet he represents: it is Venus.

The Archangel Michael, or the planet Venus, and the Archangel Gabriel, or the planet Mars, saved the people of Israel on two dramatic occasions. At the Sea of Passage, when the hosts of Egypt, pursuing the fleeing slaves, could be seen in the distance (“the chil­dren of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid,”  the sea was torn apart, and the slaves walked on the bottom of the sea and reached the other shore. Their enemies were thrown high by the released tides, which fell down when a spark passed between Venus and the earth.

Eight hundred years passed after the Exodus. The Assyrian hosts, which a generation earlier had removed the Ten Tribes of Israel to an exile from whence they never returned, invaded Judea with the express purpose of crushing rebellious Judah and removing him from his homeland and from the scene of history. A blast from the planet Mars fell upon the camp of the Assyrians and annihilated it. Those
rabbinical sources which ascribed this act to both archangels were not wrong. Venus pushed Mars toward the earth, and thus both were instrumental in the destruction.

The author of the apocryphal book of the Ascension [Assumption] of Moses knew that “Venus and Mars are each as large as the whole Earth.” 

Because of their intervention at moments when the national existence of Israel was at stake, Michael and Gabriel were looked upon as “guardian angels” of the eternal people.

Gabriel is the Hebrew Hercules (Heracles). Actually the classic authors made it clear that Hercules is another name for the planet Mars. In the Gospel of Luke (1:26) Gabriel is the angel of Annunciation to the Virgin.

In the Roman Catholic Church Michael is the conqueror of Satan, “head of the host of heaven and first of the saints after Mary.

Planet Worship in Judea in the Seventh Century

In the Northern Kingdom the process of disassociating the deity from the celestial object had not yet been completed when the Kingdom was destroyed (-723 or -722), and its population was led away into captivity, from which they did not return. “And they [the tribe of the Northern Kingdom] left all the commandments of the Lord their God, and made them molten images, even two calves, and made a grove, and worshiped all the host of heaven and served Baal” (II Kings 17: 16).

Only a few years after the deliverance of Judea from the hand of Sennacherib, Manasseh, son of Hezekiah, ”built altars for all the host of heaven in the two courts of the house of the Lord” (II King, 21: 5). “For he [Manasseh] built again high places which Hezekiah his father had broken down, and he reared up altars for Baalim, and he made groves, and worshipped all the host of heaven, and served
them” (II Chronicles 33 : 3). 

“Baalim” or “Baal” are shorter versions of Beelzebub (Baal Zevuv), names given to Venus when she was a comet. This sheds an historical light on the story of Elijah and his contest between the worshipers of Baal and those who worshiped the Lord God. Then there’s this legend behind our Halloween witches on broomsticks:

The Pageants of the Sky

Cosmic perturbations took place, catastrophes swept the globe, but did witches fly through the air on brooms? The reader would agree that cosmic catastrophes, if they occurred, could leave, and must have left, similar memories all around the world; but there are fantastic images that do not appear to represent realities. We shall follow this rule: if there exists a fantastic image that is projected against the sky and that repeats itself all around the world, it is most probably an image that was seen on the screen of the sky by many peoples at the same time. On one occasion a comet took the striking form of a woman riding on a broom, and the celestial picture was so clearly defined that the same impression was imposed on all the peoples of the world. It is well known how, in modern times, the forms of comets impress people.

Besides being a source for creative imaging (pareidolia), folklore, and religious beliefs, cataclysmic upheavals of the past tell us that we live in a world that is far from stable and that has its own cycles and seasons of evolution which impact our planet’s climate and weather far more than anything we humans could possibly do. I will continue sharing Velikovsky with you in the next post. Until then,

Be love. Be loved


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War in Heaven and on Earth, page 1

A mighty strife had waxen great within the members of the sphere.                                                                                                — Empedocles

John Gray coined the phrase “Men are From Mars, Women are from Venus” in his 1992 best seller by the same name. The story line goes something like this:

Once upon a time Martians and Venusians met, fell in love, and had happy relationships together because they respected and accepted their differences. Then they came to Earth and amnesia set in: they forgot they were from different planets.

I’ve been enjoying revisiting Velikovsky’s trilogy on world cataclysmic upheavals and planetary collisions which he heavily  documents in Worlds In Collision, Earth In Upheaval and Ages In Chaos. In my last post, I wrote about comet Venus’s near collision with Earth and the havoc she wrought during the period of the Exodus of the Jewish Nation from Egypt and its forty-years of wandering in the desert under Moses’ leadership. In this post I will share a poetic blow-by-blow account of collisions in the heavens between Mars and Venus which took place about 750 years later, interestingly enough, concurrently with the Trojan Wars in the eighth century before the present era (700 BC). Men were waging wars on Earth while planet gods were warring in the heavens – or so were they characterized by the poet Homer in his story of the Iliad.

I am reminded of the phrase “The war between the sexes” that’s been around for some time now. Interestingly enough, the Trojan War was fought over a woman, Helen of Sparta, who eloped with Trojan prince Paris. Her jilted husband Menelaus got his brother Agamemnon, king of Mycenae, to lead an expedition to retrieve her. The story has the makings of a Greek opera. Nothing much has changed in twenty-seven hundred years in male-female behavior warring over power and control. In our day we are witnessing the “rise of the feminine” on the world stage; this after centuries of suppression by the male of our species — Mars Vs Venus.

Mars, the “god of war”

Mars was named and greatly feared as the “god of war” when it allegedly got knocked out of its orbit by once-comet-now-planet Venus and dove toward Earth in a fiery display of macho masculine warlike behavior.  Not that Venus’s behavior over a hundred years was anything close to ladylike.  She was a bitch of a threat to Earth and its inhabitants causing great cataclysmic upheavals and global destruction by fire, brimstone, vermin and floods. It took an actual collision with Mars to finally put Venus into a more stable orbit around our sun as a new member of the solar system.

Velikovsky tells the story with graphic details in Worlds In Collision. Venus and Mars had other names. Venus was called Athena by the Greeks and Mars was called Ares by the Trojans.

In this epic the story is told of the battles which the Greeks, besieging Troy, waged against the people of Priam, king of Troy. Deities took a prominent part in these battles and skirmishes. Two of them–Athene and Ares–were by far the most active. Athene was the protectress of the Greeks; Ares was on the side of the Trojans. They were the chief antagonists throughout the epopee.

At first Athene removed Ares from the battlefield:

And flashing-eyed Athene took furious Ares by the hand and spake to him, saying: “Ares, Ares, thou bane of mortals, thou blood-stained stormer of walls, shall we not now leave the Trojans and Achaeans to fight?” … [She] led furious Ares forth from the battle.”

But they met together again in the field; “furious Ares” was “abiding on the left of the battle.”

Aphrodite, the goddess of the moon, wished to participate in the war also, but Zeus, presiding in heavenly Olympus, told her:

“Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage, and all these things shall be the business of swift Ares and Athene.”

Thus the god of the planet Jupiter admonished the goddess of the moon to leave the combat that it might be fought out by the god of the planet Mars and the goddess of the planet Venus. Phoebus Apollo, the god of the sun, spoke to the god of the planet Mars:

Then unto furious Ares spake Phoebus Apollo: “Ares, Ares, thou bane of mortals, thou blood-stained stormer of walls, wilt thou not now enter into the battle?” …

And baneful Ares entered amid the Trojans’ ranks …. He called: . . . “How long will ye still suffer your host to be slain by the Achaeans?”

The battlefield was darkened by Ares:

And about the battle furious Ares drew a veil of night to aid the Trojans . . . he saw that Pallas Athene was departed, for she it was that bare aid to the Danaans.

Hera, the goddess of the earth, “stepped upon the flaming car” and “self-bidden groaned upon their hinges the gates of heaven which the Hours had in their keeping, to whom are entrusted great heaven and Olympus.” She spoke to Zeus:

“Zeus, hast thou no indignation with Ares for these violent deeds, that he hath destroyed so great and so goodly a host of the Achaeans recklessly? … Wilt thou in any wise be wroth with me if I smite Ares?”

And Zeus replied:

“Nay, come now, rouse against him Athene … who has ever been wont above others to bring sore pain upon him.” So came the hour of the battle.

Then Pallas Athene grasped the lash and the reins, and against Ares first she speedily drave …. Athene put on the cap of Hades, to the end that mighty Ares should not see her.

Ares, “the bane of mortals,” was attacked by Pallas Athene, who sped the spear [lightning bold] “mightily against his nethermost belly.” 

“Then brazen Ares bellowed loud as nine thousand warriors or ten thousand cry in battle, when they join in the strife of the War­god.”

Even as a black darkness appeareth from the clouds when after heat a blustering wind ariseth, even in such wise . . . did brazen Ares appear, as he fared amid the clouds unto broad heaven.

In heaven he appealed to Zeus with bitter words of complaint against Athene:

Remember that Venus was born out of Jupiter, who is given the god name Zeus by Homer.

“With thee are we all at strife, for thou art father to that mad and baneful maid, whose mind is ever set on deeds of lawlessness. For all the other gods that are in Olympus are obedient unto thee … but to her thou payest no heed . . . for that this pestilent maiden is thine own child.”

And Zeus answered: “Most hateful to me art thou of all gods that hold Olympus, for ever is strife dear to thee and wars and fightings.”

The first round was lost by Ares. “Hera and Athene . . . made Ares, the bane of mortals, to cease from his manslaying.”

In this vein the poem proceeds, its allegorical features being only too readily overlooked. In the fifth book of the Iliad Ares is called by name more than thirty times, and throughout the poem he never disappears from the scene, whether in the sky or on the battleground. The twentieth and twenty-first books describe the climax of the battle of the gods at the walls of Troy.

[Athene] would utter her loud cry. And over against her spouted Ares, dread as a dark whirlwind, calling with shrill tones to the Trojans.

Thus did the blessed gods urge on the two hosts to clash in battle, and amid them made grievous strife to burst forth. Then terribly thundered the father of gods and men from on high; and from beneath did Poseidon cause the vast earth to quake, and the steep crests of the mountains. All the roots of many-fountained Ida were shaken, and all her peaks, and the city of the Trojans, and the ships of the Achaeans. And seized with fear in the world below was Aidoneus, lord of the shades . . . lest above him the earth be cloven by Poseidon, the Shaker of Earth, and his abode be made plain to view for mortals and immortals . . . so great was the din that arose when the gods clashed in strife.

In this battle of gods above and beneath, Trojans and Achaeans clashed together and the whole universe roared and shivered. The battle was fought in gloom; Hera spread a thick mist. The river “Crushed with surging flood, and roused all his streams tumultuously.” Even the ocean was inspired with “fear of the lightning of great Zeus and his dread thunder, when so it crasheth from heaven.” Then rushed into the battle a “wondrous blazing fire. First on the plain was the fire kindled, and burned the dead … and all the plain was parched.” Then to the river turned the gleaming flame. “Tormented were the eels and the fish in the eddies, and in the fair streams they plunged this way and that. . . . The fair streams seethed and boiled.” Nor had the river “any mind to flow onward, but was stayed,” unable to protect Troy.

Upon the gods “fell strife heavy and grievous.” “Together then they clashed with a mighty din, and the wide earth rang, and round about great heaven pealed as with a trumpet. . . . Zeus–the heart within him laughed aloud in joy as he beheld the gods joining in strife.”

Ares . . . began the fray, and first leapt upon Athene, brazen spear in hand, and spake a word of reviling: “Wherefore now again, thou dog-fly, art thou making gods to clash with gods in strife … ? Rememberest thou not what time . . . thyself in sight of all didst grasp the spear  and let drive straight at me, and didst rend my fair flesh?” [These “spears” are bolts of electrical discharge between the planets]

This second encounter between Ares and Athene was also lost by Ares.

He [Ares] smote upon her tasselled aegis …. Thereon blood-stained Ares smote with his long spear. But she gave ground, and seized with her stout hand a stone that lay upon the plain, black and jagged and great. . . . Therewith she smote furious Ares on the neck, and loosed his limbs. . . .

Pallas Athene broke into a laugh. . . . “Fool, not even yet hast thou learned how much mightier than thou I avow me to be, that thou matchest thy strength with mine.”

Aphrodite came to wounded Ares, “took [him] by the hand, and sought to lead [him] away.” But “Athene sped in pursuit …. She smote Aphrodite on the breast with her stout hand . . . and her heart melted.”

These excerpts from the Iliad show that some cosmic drama was projected upon the fields of Troy. The commentators were aware that originally Ares was not merely the god of war, and that this quality is a deduced and secondary one. The Greek Ares is the Latin planet Mars; it is so stated in classic literature a multitude of times. In the so-called Homeric poems, too, it is said that Ares is a planet. The Homeric hymn to Ares reads:

Most mighty Ares . . . chieftain of valor, revolvrng thy fiery circle in ether among the seven wandering stars [planets], where thy flaming steeds ever uplift thee above the third chariot.”

But what might it mean, that the planet Mars destroys cities, or that the planet Mars is ascending the sky in a darkened cloud, or that it engages Athene (the planet Venus) in battle? Ares must have represented some element in nature, guessed the commentators. Ares must have been the personification of the raging storm, or the god of the sky, or the god of light, or a sun-god, and so on.” These explanations are futile. Ares-Mars is what his name says–the planet Mars.

I find in Lucian a statement which corroborates my interpretation of the cosmic drama in the Iliad. This author of the second century of the present era writes in his work On Astrology this most significant and most neglected commentary on the Homeric epics:

“All that he [Homer] hath said of Venus and of Mars his passion, is also manifestly composed from no other source than this science [astrology]. Indeed, it is the conjuncture of Venus and Mars that creates the poetry of Homer.”

To be continued in my next post. 




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