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Posts tagged ‘Heaven’

The “Jesus of History” vs the “Jesus of Faith” part 3:3 – The Book of Enoch

Enoch was a name given to an ancient Jewish text that was written, according to religious historian Michael Baigent, by several authors. It stands as a testament to prior mystical traditions influencing Judaism, although many Jewish rabbis would not accept it. Early Christians in Ethiopia, on the other hand, accepted it as part of the Old Testament, especially the parts that tell of the coming of Jesus and a reference to it in the New Testament in a Letter of Jude (14). Ultimately, the Council of Nicaea in A.D. 325 sidelined the Book of Enoch and it was eventually banned by late-fourth and early-fifth-century theologians such as Jerome and Augustine.

According to Genesis, the first book of the Old Testament, Enoch was the seventh generation of Adam and Eve and the father of Methuselah, who lived 969 years and was the grandfather of Noah. In those days it was common to live several hundred years. Enoch didn’t hang around quit as long. As the story goes, “And all the days of Enoch were three hundred sixty and five years: And Enoch walked with God: and he was not; for God took him.” (Genesis 5:23-24). The story of Enoch, of course, is a travelogue of his visit to heaven–which greatly influenced the writers of the New Testament and contributed to much of the dogma of Christianity and especially Catholicism.

Michael Baigent gives a brief summary of Enoch’s visit to heaven in his book The Jesus Papers–Exposing the Greatest Cover-Up in History:

[The Book of Enoch] uses many of the motifs that are now familiar to us: Enoch has a visionary dream (13:8); he asks for an explanation of the Tree of Life (25:1-3); he mentions three eastern portals through which stars pass on the eastern horizon (36:3), in accordance with the Babylonian and Assyrian astrolabes, which date from around 1100 B.C.; and he also speaks of the actions of men as being weighed in the balance, like the Egyptian concept of afterlife judgment (41:1).

We are once again on familiar ground: we have esoteric matters taught to a seeker by means of dream visions of the Far-World—and in a Jewish context. As we have seen, these dream visions occur as part of an initiation, and the dreamer goes to a quiet, dark place, such as a cave or a temple crypt, and uses the techniques he or she has been taught to enter the stillness from which the Far-World is accessible. So we would expect, somewhere in the Book of Enoch, to find a reference to the experiential, the initiatory. We are not disappointed. (underscores mine)

“And it came to pass,” the text explains,”‘that my spirit was translated and it ascended into the heavens: and I saw the holy sons of God” (Enoch 71: 1). This report has all the appearance of being an account of something that truly occurred to the writer—a mystical experience that could be induced by someone seeking initiation into the esoteric tradition of Judaism.

Enoch was taken up “from amongst those who dwell on the earth … he was raised aloft on the chariots of the spirit” (Enoch 70:2).  This image seems to be a Judaic equivalent of the Egyptian winged Ba. But there is no doubt that this event concerned an initiation, since the text explains what happened to Enoch after he had been raised to heaven but before his spirit became transfigured:

“And the angel Michael seized me by my right hand, and lifted me up and led me forth into all the secrets, and he showed me all the secrets of righteousness. And he showed me all the secrets of the ends of the heaven.” (Enoch 71:3 – 4)

The anonymous ancient writer continues, describing what then occurred: “And I fell on my face,” he recounts, “and my whole body became relaxed, and my spirit was transfigured” (71:11).

This is precisely the type of experience that we would expect to find among the Therapeutae, for example. And crucially, just in case we have failed to spot it, the text makes a point of explaining that this ascent into the heavens occurred while Enoch was still living – as the text puts it, “during his lifetime.” This is virtually identical to the explanation in the Egyptian Pyramid Texts that the king has “not departed dead” but has “departed alive.” It is hard not to see the two statements as describing an essentially similar experience, an experience deriving from an initiation into the mysteries of the Far-World.

These visionary texts cannot be any other than records of initiations—records gathered together under the name of Enoch in much the same way as in Egypt those attributed to Hermes Trismegistus were collected together in the Books of Hermes.

I don’t agree with the author’s conclusion that Enoch’s visit to heaven was an “initiation into the mysteries of the Far-World.” We’re talking about several thousands of years before the Egyptian Mystery Schools even existed. I rather attribute Enoch’s visit to the realms of light to the fact that heaven was still accessible by virtue of the yet uncluttered veil between heaven and earth in human consciousness and to certain vibrational factors that were still in place at the time that made visits Home possible. It rather seems more likely that this ancient story played an inspirational and intriguing role in the Egyptian’s efforts to visit the Far-World themselves, just as Enoch reportedly had done. Again, looking back to ancient times and events and attempting to understand and interpret them using a much evolved (or devolved) state of consciousness and set of values, is presumptuous at best and misdirecting at worst.

Given the visionary nature of this text, it is, at first sight, curious to discover that seven pieces of the Book of Enoch form part of the Dead Sea Scrolls. All were found in 1952 in the Qumran cave in the marl cliff face near the ruins of the community, now called Cave 4. So, on the face of it, it seems as though the Zealot group that produced the Dead Sea Scrolls and was so important a part of Jesus’s political milieu and the messianic Jewish group that gave rise to Christianity were both well aware of the Book of Enoch. But an analysis of it reveals an interesting fact.

The Book of Enoch, as we have said, is a compilation of texts from different authors. In fact, scholars have separated the text into five sections, each distinctive and different from the others. The section that contains the report of the mystical ascent and transfiguration is the second section, which is also known as “the Parables.” This mystical, initiatory section is completely absent from the texts found at Qumran.

The Dead Sea Scroll texts contain fragments, written in Aramaic, from sections one, four, and five only of the Book of Enoch. Not only is the mystical section missing, but so too is the following section on astronomical and calendar matters — in particular, the section providing the basis of the solar calendar, which, we will remember, was evidently used in the Jewish Temple of Onias in the Egyptian delta.

We can see here the same clash of traditions that we find expressed in the story of Jesus when he rejects the Zealot position on the payment of taxes to the emperor. Jesus took a mystical approach; the Zealots took a worldly approach. The Zealot Book of Enoch clearly rejects this mystical approach. This stands in further evidence that — as we have said before — Jesus could not have learned his skills among the Zealots of Galilee.

Mystical texts like the Book of Enoch, texts that would have been very dear to the Therapeutae, would also have been very dear to those who taught Jesus. With the Book of Enoch, we finally have a text that appears to issue directly from the Jewish milieu within which Jesus was nurtured and from a group concerned with initiation into secret teachings, with an ascent to heaven, and with an experience of the Divine Light. Of this there can be no doubt, for according to the Book of Enoch (96:3), “A bright light shall enlighten you.”

All of this, of course, is supposition and speculation on the part of Michael Baigent, admittedly so.  Joseph B. Lumpkin, author of The Books of Enoch published in 2009, shares some interesting insight into this ancient story and the book itself:

Of all the books quoted, paraphrased, or referred to in the Bible, the Book of Enoch has influenced the writers of the Bible as few others have. Even more extensively than in the Old Testament, the writers of the New Testament were frequently influenced by other writings, including the Book of Enoch. However, things are never easy when such a span of time is involved. Over the elapsed two-thousand years, three major works attributed to Enoch have been discovered. . . .

. . . However, recent discoveries of copies of the book among the Dead Sea Scrolls found at Qumran prove the book was in existence long before the time of Jesus Christ. These scrolls force a closer look and reconsideration. It becomes obvious that the New Testament did not influence the Book of Enoch; on the contrary, the Book of Enoch influenced the New Testament. The date of the original writing upon which the second century B.C. Qumran copies were based is shrouded in obscurity. Likewise lost are the sources of the oral traditions that came to be the Book of Enoch.

It has been largely the opinion of historians that the book does not really contain the authentic words of the ancient Enoch, since he would have lived several thousand years earlier than the first known appearance of the book attributed to him. However, the first century Christians accepted the Book of Enoch as inspired, if not authentic. They relied on it to understand the origin and purpose of many things, from angels to wind, sun, and stars. In fact, many of the key concepts used by Jesus Christ himself seem directly connected to terms and ideas in the Book of Enoch.

It is hard to avoid the evidence that Jesus not only studied the book, but also respected it highly enough to allude to its doctrine and content. Enoch is replete with mentions of the coming kingdom and other holy themes. It was not only Jesus who quoted phrases or ideas from Enoch, there are over one hundred comments in the New Testament which find precedence in the Book of Enoch.

Other evidence of the early Christians’ acceptance of the Book of Enoch was for many years buried under the King James Bible’s mistranslation of Luke 9:35, describing the transfiguration of Christ: “And there came a voice out of the cloud, saying, ‘This is my beloved Son. Hear him.'” Apparently the translator here wished to make this verse agree with a similar verse in Matthew and Mark. But Luke’s verse in the original Greek reads: “This is my Son, the Elect One (from the Greek ho eklelegmenos, lit., “the elect one”). Hear him.” The “Elect One” is a most significant term (found fourteen times) in the Book of Enoch. If the book was indeed known to the apostles of Christ, with its abundant descriptions of the Elect One who should “sit upon the throne of glory” and the Elect One who should “dwell in the midst of them;” then the great scriptural authenticity is justly accorded to the Book of Enoch when the “voice out of the cloud” tells the apostles, “This is my Son, the Elect One,”… the one promised in the Book of Enoch. . . .

. . . . The Books of Enoch, and especially 1 Enoch, seems to be a missing link between Jewish and Christian theology and is considered by many to be more Christian in its theology than Jewish. It was considered scripture by many early Christians. The literature of the church fathers is filled with references to this book. The early second century apocryphal book of the Epistle of Barnabus makes many references and quotes from the Book of Enoch. Second and third century church fathers like Justin Martyr, Irenaeus, Origin and Clement of Alexandria all seemed to have accepted Enoch as authentic. Tertullian (160-230 A.D.) even called the Book of Enoch, “Holy Scripture”. The Ethiopian Coptic Church holds the Book of Enoch as part of its official spiritual canon. It was widely known and read the first three centuries after Christ. This and many other books became discredited after the Council of Laodicea. And being under ban of the authorities, it gradually disappeared from circulation.

In 1773, rumors of a surviving copy of the book drew Scottish explorer James Bruce to distant Ethiopia. He found the Book of Enoch had been preserved by the Ethiopian church, which put it right alongside the other books of the Bible.

What emphasizes itself to me in all of this is the longing in the human heart to return Home to an Edenic heaven we somehow lost sight and experience of, and the human mind’s futile endeavors to devise ways of exploring higher levels of consciousness, as exemplified, for example, in the mind-altering drug culture. We rather believe that heaven is “up there” somewhere in the heavens, whereas Jesus clearly stated that the kingdom of heaven is within us and all around us–and that will be the topic of my next post in this series. Until then,

Be love. Be loved.


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Apocalypse of Light 2013, Part 6: The Cool Center of the Sun

Severe Geomagnetic storm 4

“The face of the sun flowers in time; its timeless root in the invisible . . .”

At the center of our Solar Entity lives a bright, shining star, not unlike many we see in the heavens above on a clear starlit night. This Day, our Star is experiencing an apocalypse of Light, and the Earth with all her planetary siblings are giving their full electrical and electrifying response to His Majesty’s radiant effulgence in what is called “Schumann Resonance,” also known as the heartbeat of Gaia.  A poem by e.e. cummings pops into mind: (he used no caps)

i thank you God  

i thank You God for this most amazing
day:for the leaping greenly spirits of trees
and a blue true dream of sky;and for everything
which is natural, which is infinite, which is yes

(i who have died am alive again today,
and this is the sun’s birthday;this is the birth
day of life and love and wings:and of the gay
great happening illimitably earth)

how should tasting touching hearing seeing
breathing any-lifted from the no
of all nothing-human merely being
doubt unimaginable You?

(now the ears of my ears awake and
now the eyes of my eyes are opened)


If our eyes were truly opened, what would we really see?  What would our world look like?  I just finished my second reading of Hugh Malafry’s epic and timely novel, The Light At Lindisfarne. It was like reading it for the first time, there’s just so much detail in it. I had already written a book review on it back in August of 2012 under the post title “In Search of the Holy Grail of Free Energy.” You can go back and read it if you like.  

In this post, I will focus on just one event in this complex story of Biblical proportion; of cataclysm and intrigue. The event is a conversation between the two main characters of the story, John Loring and Albert Weiland. Loring is the protege of Weiland, who is a “master of hallows,” a Sweedish physicist who has unlocked the secret of energy.  He alone holds the key to harvesting free energy from the  luminous aether” by way of his “Graalreaktor” and the powers that be are out to get hold of it and him to their own purposes of world-dominance. His device was designed to initiate a process of cold fusion for the transmutation of elements based on esoteric technology which was “hedged from human prying” — the long lost vibratory art and science of Mazaroth revisited.

I found this conversation very provoking of thoughts and images of a very different world than the one we have been taught to see through the eyes of tradition and science. The setting is a moment just after a catastrophic release of “fire in the heavens” by way of a prototype of Weiland’s Graalreaktor the Russian scientists constructed and with which they initiated a cold fusion process against Weiland’s caution about the “field conditions” being unstable at the time. Weiland and Loring are reflecting on the irreversible event. He had obviously given the world access to more power than man was mature and wise enough to use for the greater good of the whole — or, in more common language, enough rope to hang itself. If I tell any more, I’ll give the intriguing story away. So, here’s the conversation:

“So what would you do different?” John asked.

“Start with the best; those who have not sold their souls to the beast. Next time I think I will find a place apart and keep it simple; somewhere, I think, where there are no slaves to the will of ruthless governments.”

“A lost horizon,” John said.

“Ja, like Shangri La,” Weiland said. “In my place apart I will clear some space in the tangle of the mind; set about the task of dismantling that obscenely complex mental construct we call science, along with all the ornate technologies it’s devised to avoid a few simple truths about how things really work.

“You remember how you argued with me. ‘You don’t have to smash atoms or force them together; you don’t smash a river to loose its power; you harness its flow,’ you said.

“I understand young men, and so I resisted deepening your resolve. But of course I agree. Atoms are transmitters of life force, focalizations in the luminiferous aether, each with its virtue released through attunement. Like dialing a radio, the station you can’t tune exists but not for you.”

“A gate needs a key,” John said.

“And the key is a gateway vibration, a vibratory pattern to focus and loose the power. Then is needed a creative field to contain it and a means of distribution to direct what is loosed. This is how I gave life to Kuskinen’s monstrosity at Novaya Zemlya; modified the containment field to sustain force loosed from the luminous aether, and let it flow like a river into the grid. But they do not understand they have not done what is needful to initiate the device: Thus far and no farther.”

      “What have you done, Albert?”                                 ,

“I am an old man,” Weiland said. “What can I do I wonder; what shall I ask in return? They tell me for humanity’s sake I have no right to deny them. So, for humanity’s sake they kidnap and threatened Erika, threatened you, to get what they want. I ask myself, how do the obsessed learn but by consequences?”

“Most are good people who want only to feel secure.”

“Yes, but are willing to raise hell for that security. And to that end the world puts hooks in their faces, John, and draws them where it will.” Weiland was angry, full of righteous indignation. “And so I give them one more chance to admit their ignorance, and seek the source of the light.”

“Your Infans solaris,” John said.

“Very good, John, you remember,” Weiland said; “they must seek what is in the light, for without the star in man they cannot do what I have done.”

“You mastered the reactor years ago, didn’t you,” John said. “Even as a child I heard you speak with my mother.”

“I had forgotten,” Weiland said, “but one day I remember as a child you wanted to talk about the sun. You said it was not hot, but the warmth came of the earth’s response to the sun. Instead, in the midst of that glorious array, you imagined a blue planet, like the cool blue of the center of a flame.”

“I remember,” John said, “and you answered, it is the destiny of earth to become a sun.”

“And I warned you this is not science; tell them this and they will say you are a mystic, but you are not the first to think this: Herschel believed the true sun we have never seen; a cool body in the midst of its field of force.”

“It began as fantasy,” John said, “but I began to think differently, about vibration shaping space, and of the sun as a focus of forces, at its core a shining world.”  

“Then you tell me the sun does not exist alone in physical dimensions,” Weiland said; “that it has existence in other dimensions, presence in other realities.”

“The face of the sun flowers in time; its timeless root in the invisible,” John said, “I still believe that.” 

I love that last comment.  Don’t we all flower in time on this earth and have our timeless root in heaven? But where is heaven? That’s the question this passage is entertaining, I believe, and to which Malafry, through his character Weiland, is suggesting a very possible answer.  Does Heaven exist in a timeless dimension out of which is projected a shining planet in the cool center of our Star that is Eden, our Home among the stars?

Therefore the LORD God sent him forth from the garden of Eden . . . . and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. —Genesis

 The sun rises in the East — and it turns in every direction. Is this where we came from and where we go after we make our transition from this earthly plane?  And is the light emanating from this shining planet what we see and know as our Sun? I’ll leave you with your own thoughts and imaginations. As for me, I love this possibility and love believing in it.  Thank you, Hugh, for telling such a rich and thought-provoking story. And to my readers: get the book. It’s a fascinating read.

Until my next post, then . . . be love.  Be loved.

Tony's pictureAnthony

Read my Health Light Newsletter online at  This issue’s feature: “Violence and Brain Starvation.”

 Excerpt from the novel The LIGHT at LINDISFARNE by Hugh Malafry

From a physicist’s point of view: watch the second half of this video for more scientific evidence that the sun is cold at its core. 

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