The incorporation of Aristotelian thought into dogma of Catholicism was not first attempt to have alchemy co-opted or hermeneutically imbued into whole system of thought. The fact that Aquinas did this under tutelage of a Dominican Bishop who is regarded as forbear of Goethe and Illuminized thought has not escaped me. Frater Albertus Magnus is a name still to be reckoned with in present day as a person by that name heads International Alchemical group in Salt Lake City. The fact that Melchizedek and Solomon or others in family of Jesus are adept esotericists and alchemists should not surprise any real scholar. But let us assume Jesus had good intentions and later scriptural or priestly manipulators sought to bring his real and deep understanding more completely into Christian model of spiritual growth. Here is a report from Pelikan about a fraud or attempt to do this which was accepted as church dogma for a millennium until Thomist ideologues made great furtherance of this under Jesuit teaching system.

“… can all be traced to Proclus, great systematizer of Neoplatonism in fifth century C.E.; and through him much of it goes back to Plotinus, and ultimately even to Plato himself. Although both Plotinus and Proclus were critics of Christianity, they also owed much to it; {Which might have to do with Christianity having borrowed much from school of thought they were part of.} and, in turn, their Christian opponents shared much of their Neoplatonism with them, especially these very elements of mystical vision.

Therefore it did not come as a shock when, in sixth century, there appeared a corpus of Greek writings that seemed to have blended Christian and Neoplatonic elements almost indiscriminately and that bore name of Dionysius Areopagite. This Dionysius was, in report of Acts of Apostles, only man named together with women who ‘joined and believed’ {Thus it is likely that Dianistic or people who saw what was happening to women in behemoth of Constantinism were motivated to try to correct things a little.} at Athens in response to preaching of apostle Paul; {Today there are many scholars who say Epistles to Timothy once thought to be work of Paul are not work of Paul.} by second century he seems to have been known as first bishop of Christian church at Athens; in sixth century he suddenly produced this massive collection of Christian Neoplatonic speculations; and in ninth century he came to be identified with Saint Denis, patron saint of France and third-century bishop of Paris.(5) {Eusebius is mentioned in his Biblio. Eusebius is a merchant and purchaser of bishopric of Paris, I believe. The matter of intrigue from far away Turkey and Basilidae there who are part of Semites like Sargon requires more research on my part but I suspect this is another example of Benjaminite/Maccobean/Elephantine/Rothschild/De Medicis continuum and their desires at work.} Certified as it was with such impressive and all-but-apostolic credentials, thought of Pseudo-Dionysius was accepted as authentic almost without dissent in sixth century, and it retained its authoritative position, again almost without dissent, for an entire millennium, not being seriously challenged until fifteenth and sixteenth centuries.” (6)

There is no question as to Plato being a noble and an alchemist. The matter of his connection to Sargon lineage and Hyksos in Egypt where his relative Critias was a priest is a matter of suspicion I continue to track and wonder about. For a certainty I do find esoteric precursor to Hegelian dialectic by these alchemists does exist. I would refer a serious researcher to chortling done by Fulcanelli about inculcation of alchemic rituals and symbols into Christendom that can be found in his book on Cathedrals which Templars did build atop Druidic or pagan sites.

“Although Pseudo-Dionysius was undoubtedly source for much of it, a major inspiration of Christ-mysticism was interpretation of Song of Songs (or Song of Solomon{Key to study by Masons today}) as a Christian allegory. As most scholars would agree today, be they Jewish or Roman Catholic or Protestant, Song was originally a poem celebrating love between man and woman. But throughout its history it has in fact been read allegorically, and it may even be that it came into Jewish canon that way. Defending its canonicity at council of Jamnia in 90 C.E., which stabilized canon of Hebrew Bible, celebrated Rabbi Aqiba declared: ‘The whole world is not worth day on which Song of Songs was given to Israel, for all Scriptures are holy, but Song of Songs is Holy of Holies.’ From this interpretation comes rule promulgated by rabbis: ‘He who trills his voice in chanting Song of Songs in banquet house and treats it as a sort of song has no part in world to come.” (7)

Such is nature of exclusionary elitism so prevalent in this foul cultus along with its fellow Judaeo/Christian/Islamic kin that continue to breed Armageddon and Rapture end games and wars, as if that is somehow what G-d might want.

Copyright 2003 – Rabbi Michael Ozair

There is continuous creation, out of new ideas discovered in Torah. Zohar, Genesis, Introduction, 52

OUR PURPOSE FOR THE STUDY

Students of Kabbalah understand Torah (Hebrew Bible) as a mystical book wherein Kabbalistic system is embodied in allegories and symbols. Thus, Torah and Kabbalah are dependent on and complete each other. . The illumination emanating from study ignites soul, setting it on fire with awareness of a deeper and Higher Reality. Its study and insights are themselves mystical experiences.

Why Study Them in “Blocks”?

The need for exploring these archetypal accounts in weekly blocks can be understood in idea that what Spirit has to teach us, must be taught in segments. Spirit does not confront us with its totality, for it would be far too vast, too immense on our psyche to integrate all lessons of spiritual growth at once, therefore it is broken down into parts, or what we call weekly parsha or Torah portions.

Creating a Collective Portal of Light

For thousands of years now, we have studied these sacred texts. It is taught by Kabbalists that when we collectively learn parsha of that specific week with its spiritual teachings, we tap into a portal of Heavenly Light. The more people engaged in this study, stronger portal becomes. The portal creates an opening for Earth and her inhabitants to be flooded with Shefa, Divine Light, which is very much needed today to penetrate veil of mass consciousness on our planet.

Those who have done their spiritual work will be more able to quickly assimilate Light into their beings and use it to propel themselves forward in their earthly endeavors.

INTRODUCTION - BIBLICAL TEXT:

"Come to Pharoah, for I have hardened his heart" (Exodus 10:1)

In this week's Torah portion, we read that G-d hardens Pharoah's heart. In Hebrew thought, heart is core of a person, seat of emotions, intellect and will. Regarding above Biblical verse several questions must be raised: If G-d was controlling Pharoah's heart, then Pharoah had no choice to do what he did and was therefore not really making his own decisions. Why then blame Pharoah for anything? Additionally, where is Free Will in all this?

The following commentaries based on Judaism's Hasidic tradition shed some very interesting insight into entire Biblical account, and of course, into ourselves.

It will comprise of three sections, with each section introducing a Spiritual Law:

• First Law - Light is Impartial • Second Law - Law of Accountability • Third Law - Law of Correction

FIRST LAW: LIGHT IS IMPARTIAL

The following is a beginning point, taught as a fundamental principle by Reb Nachman of Breslov:

"From mouth of Most High comes neither good nor bad. What emanates is a simple Light. However, according to level of vessel that receives Light, so is Light inside formed and perceived."

In other words, Reb Nachman is saying following:

Light, as revealed in our world, is not selective, nor does it discriminate. It is present in It's entirety at all times and in all places. This Light follows direction we put our attention and energy. Since this Light is all-inclusive and all-pervading, we have a responsibility with where we focus our attention.

Since Light does not discriminate as to where It is led, then why could It not be very energy behind hardening of Pharoah's heart? It is Pharoah who is choosing to harden his heart, Light is just energy he is using towards his own decisions. As it says in Talmud, "The door shall be opened for one who comes knocking to defile himself" (Masechet Yoma: 38b)

This is where free choice comes in. According to Torah, we are even given "assistance" even to make wrong choices. Again, this is because Light does not discriminate. It gives of Itself to all.

With this in mind, following Hasidic commentary comes as a very interesting point to WHY Pharoah needed G-d's Light to harden his own heart:

"Pharoah needed to be strengthened by G-d in order to keep his composure and make his own choices. Moses and Aaron, were after all, great tzaddikim (holy sages), full of signs and wonders. It would have been impossible not to surrender to them had not Pharoah's heart been made stronger by G-d." (Source: Rabbi Eliezer Ish Horowitz in Noam Megadim).

This idea of G-d being fuel behind even one's misdirected, foolish and evil intentions may be shocking, but it is not something new. Our tradition recognizes that conscious thought is starting point of every new creation, and since our world is a Free Will Zone, we have a responsibility of where we direct and focus our thoughts/energy.