Appendix "C"

Future Mythology

1. The meta-historical frame
2. The Drama
3. The Dramatic Characters
4. The Jerusalem Global Stages
5. Concerns: The Crises and the Christalization
6. The Palestinian special concern of the Messaye'a
7. The Jerusalem Dramatization
8. The Twin gates
8.1 The Yishmael/El HEJERA Gate
8.2 The Yitshak Gate

Back to the Main Contents Page

In the following is outlined one mythological construction, or meta-historical scheme for Yahadut which is designed to complement, or supplant, the current "New Age" and "Deep Ecology" mythologies. Whereas these mythologies (which have also many Jewish adherents worldwide) are often antisemitic in their roots, the new Yahadut myth draws its main inspirations from the Judaic tradition and places the Heavenly Jerusalem (and the city of Jerusalem) as its main focus.

See also:

The New Adam Vision
World, Adam and Adamah

Back to Contents of appendix C

1. The meta-historical frame:

A few thousands of years ago, Time (in the sense of human temporal consciousness and search for the meaning of Life) was created (formed through human speech and heavenly/comprehensive inspiration). Taking the Hebrew Biblical tradition, this event happened some 5,750 years ago and is called "The Creation of Adam", the potential, unified humankind. This creation has thus set upon earth the global accounting system for finding the meaning of human Life, the inner concern of every person, which evolved through religious accounts and later by academic research programs. The Yahadut adopted the traditional Jewish account, that this is a six-stage sequence of "days of the Lord" lasting a thousand years each (Ps. 90:4; 2 Peter 3:8), or three stages of two thousands years each (Talmud, Sanhedrin 94:1):

1) bewilderment (or Tohu),
2) Torah and
3) "the days of the Messiah".

Our present time is in that sixth millennium, when the unified humankind properly called "Adam" is forming. This process too has its stages, or "Hours". In one of them, the materials are shaped and a Golem is formed, in another a divine breath is added and Adam becomes a "Living Nefesh" (Nefesh Haya). In other hours multiplication is achieved, and the entanglement with the Trees occurs, which heightened the drama to a climax. We are now just a few years from this great "hour".

Back to Contents of appendix C

2. The Drama:

It is the story of the transformation from Olam haZeh (of agreement or convention) to the Olam haBah (of understanding and co-creation).

This transformation, really from a Golem to a conscious Adam, is a dramatic process of metamorphosis, parallel to that which proceeds from a larva through Golem (pupae, chrysalis) to a winged creature. It is followed by learning stages of how to behave in a godly manner, first in procreation, then in co-creation. The temptations and the pitfalls grow increasingly, until either a mishap occurs, associated with the Tree of Knowledge, leading to a global conflagration or exile, or a safe passage into the cosmic Shabbat and the "end of Time" - when the global riddle of the meaning of life reaches its answer (Teshuvah).

While the myriad particular stories can take place everywhere on earth (and in heaven!), Jerusalem is the distinguished and prominant stage for helping the various human cultures and trends to become well characterized.

Back to Contents of appendix C

3. The Dramatic Characters:

A: The earth, developing through stages of

1) material formation (Eretz-earth), which for human accounting is a given fact;
2) Living creature - Biosphere ("ecomanistically" - Gaia; Biblically - Adamah);
3) Settled earth - Technosphere (ecomeni/oikomenus, Biblically - Tevel, which can become associated with either Jerusalem or Babel).
4) the Noosphere, which can act as a Universal demonstration facility, Jerusalem-Yorushalem, perhaps a universal actor or indwelling of the Creator.

B: Humankind,developing through stages of
1) physical formation, which for human accounting is a given fact;
2) cultural (civic) formation, which is happening as stage 3 for the earth, and is thus the period of intense confrontation between the two;
3) emergence of a unified ADAMIND (i.e. a "Psychological Individual" (P-Ind) made of all humankind within the "Global Brain", an "ADAM-Ind"), with humankind as co-creator who can improve own formation and the earthly environment. This last stage merits the name "Adam" (-understood as the sequence of "Abraham", "David" and "Messiah"). Adam has two more aspects which can be projected as outside and separate or integrated:

C: Eve

(Biblically "Havah", meaning "experience" or "having experienced).

D: "Serpent"

(Christologically, Satan; Biblically Nahash ("Guesswork", shoddy cognition).

E: Other Biblical characters as archetypes,

including the 12 "Sons of Israel" Zodiac of tribal archetypes.

The main character,

however, offered as model for followers of that teaching was "The Messaye'a" (literally "the Helper"). This figure was modelled on the figure of the Messiah (or Christ) offered in various Jewish and Christian esoteric teachings, but again of collective character rather than a unique and deified (or idolized) person. The intention was that each initiate would become a Messiah, and that this collective entity could operate by the unique collective joint cognition-conation taught by Yahadut (called in Kabbalah Yehidah).

Back to Contents of appendix C

4. The Jerusalem Global Stages:

The Yahadut identified Jerusalem as the natural stage for the exploits of the new global Messaye'a for the following reasons:

Geologically, it is at the junction of three tectonic plates, and geographically it is at the junction of three continents and the middle point for the five settled continents (the ecumeni). Archaeologically it in the region of the earliest city (Jericho).

Culturally, Jerusalem is the symbolic city par-excellance, occupying a special place in human consciousness. It is the mythical stage of the formation of Adam. The most unique and mysterious human nationality - Israel - is thoroughly and inextricably connected with Jerusalem. The long-anticipated ingathering of the exiled and oppressed Jews into the land of Israel (expedited by the cataclysms of the WW-II and the holocaust) to become a new nation was marked by the sign of Jerusalem and thus called Zionism. When thrust violently into the resisting environment held for centuries by Arab Islam, Zionism generated shock waves and the Jewish-Arab hostilities rose from Jerusalem to become a permanent preoccupation (even possession) in the emerging mind of humankind. The epitome of this conflict is Jerusalem.

With all this (positive and negative) cultural "investment", Jerusalem can become the focus for the transformation of humankind - and that what the Messiah legends always implied, with the Heavenly Jerusalem as the Messiah's bride. It is the natural focal point for the HEJERA - the Heavenly Jerusalem Association (sea below) - and can become the focal point for initiations to the co-creator status for the Mesaye'as, and possibly for all humankind.

Back to Contents of appendix C

5. Concerns: The Crises and the Christalization:

The Yahadut warns of several crises which are on the way: aborted transformation and wrong choices. The remedy advocated is for processes of "Christalizations" as coherent (crystal) ordering of messianic (Christal) inklings in the womb-template (chrysalis) of understandings rather than confused aggregations based on agreements and conventions of the ecumenical Golem ecumenos.

Particular crises are * Aborted transformations through

1) human incompetence: nuclear war, ecological disasters;
2) human hubris and deception: ego-centered capitalist economics; geo-centered fascistic- -ecomanic paganism; imperialistic "Roman" ("Rome", for and for Ȕ) Ecumenism;
3) through war in heaven: astroid collision; Satanic possessions...
* After birth succeeds, wrong elections can still maim the infantile Adamind:
1) infantile-galactic infatuations;
2) rationalistic fixations or scientistic crucification of the Tree of Knowledge.
3) Premature christalization under simplistic theological formulations.

Back to Contents of appendix C

6. The Palestinian special concern of the Messaye'a:

The Yahadut focuses a special attention on the Israeli-Palestinian conflict. In its formulation, "Israel" stands for "Is-Real" whereas "Filastin" (the accepted Arab name) stands for "Falsity", especially of the "philistine" type and, further, the Midrash of Palestine-Ϙ as "Palash Satan" (Ϙ-) "Satan Invaded". The idea was that just because Zionism seemed destined to usher the whole world's redemption, Satan saw to it to entangle Zionism with the native people of the land ( - Ame ha'Aretz) in a nasty blood feud that would make Zionism despised and abhorred in the world. Thus the devil insinuated to the native Ame Ha'aretz self identity as Palestinians-Philistines who strive to their state and to Jerusalem in a shadowy caricature of Zionism. Yahadut advocates that the suffering of the Palestinians is real and is a festering ground for any Satanic intent and that the solution for it is to solve the problem in an economically and culturally just way. It points out to its adherents an opportune challenge - that the problems of the Palestinians are very small in real terms compared with their importance in the world's eyes: no greater than of a single slum neighborhood in any of the scores of the Third World festering metropoli, and could be solved by a single modest-size but enlightened global organization - namely by the Messaye'as. The success of the Messaye'as' effort in Israel would establish it in the world's eyes as the proper global Messiah (e.g. the Messiah is born in a hovel in a refugee camp at Bethlehem, etc...)

Back to Contents of appendix C

7. The Jerusalem Dramatization:

When this publication draws fairly positive response, allowing for the preparation of multi-media gospels of Yahadut, a dialogical/conversational "Co-Akedah" scenario can be developed for various spiritual exercises and dramas with appeal to the native people of the whole Land of Israel.

The name Israelis use for Jerusalem is "Yerushalayim", which is in a dual form used for paired entities. It also contains the word "Yerusha", in Hebrew "inheritance". So Jerusalem is a twinned inheritance of the Children of Abraham, whose names in the Hebrew Bible are Yishmael - which means "will listen to", and Yitshak (or Yis'hak) - which means "will laugh" (or "will play"). In line with the understandings about the heavenly Jerusalem/Yerushalayim shel Ma'ala as the assembly of understandings and of transcendence, this twin characterization is a specification for the twin spiritual disciplines needed for reaching and inheriting this city - listening to the other to forming understanding and humor (positing "You-More") for transcending ego-based boundaries.

The images of the Gates of Jerusalem as the entry point of the redeeming understandings and of the Temple Mount as the place for Co-Akedah was developed. We refer here only to the gates image. There are "twelve gates to the city" of the Heavenly Jerusalem, allowing a dozen archetypical characterizations for the various users, and many stories (e.g. in the Zohar Hadash, Noah) that chart spiritual exercises involving the gates of Jerusalem.

Back to Contents of appendix C

8. The Twin gates:

Of the eight gates nowadays in Jerusalem, one is closed - Sha'ar haRahamim (the gate of Mercy) which leads to the Temple Mount and through which the Messiah is supposed to enter the city. The form of this gate is of a twin gate whose doors are blocked. This is a very concrete symbol of the current situation and of the Messianic hopes. We may call the twin doors the door of Yishmael (Ishmael) and the door of Yitshak (Isaac).

Back to Contents of appendix C

8.1 The Yishmael/El HEJERA Gate:

Yishmael is associated with Islam, which began its calendar and its redemptive account from the Hegira, namely the migration, of the prophet Mohammed. The semitic culture, characteristic of the Arabs even more than of the Jews, places particular emphasis on semantics and on the audile modes of speech and of listening, and it is appropriate to name the means of the movement of the heavenly Jerusalem in honor of brother Yishmael. Thus the new Zionist organization for the seekers of the Heavenly Jerusalem, especially from Arab and Moslem backgrounds was posited as the HEJERA (The Heavenly Jerusalem Association) and its intelligent realizations in electronic entertainment and learning media which employ conversational techniques as El-HEJERA (the Electronic Heavenly Jerusalem Agency).

Back to Contents of appendix C

8.2 The Yitshak Gate:

The complementary element ("software complement") of the El HEJERA is programs to transcend conflicts and "wicked problems" (such as social problems, problems which do not yield to the engineering approach) by roleplaying and countering gravity by humor.

By utilizing the more sophisticated Kabbalistic accounts of the story of the Trees in Genesis, rather than the simplistic Christian account (the "original sin" doctrine), we can derive redemptive scenarios in any degree of elaboration and rigor to address almost any aspect of the contemporary world problem. These scenarios, in turn, can be the story line for any number of computerized games/training facilities for educating people and motivating them to solve these problems.

It will be natural for the HEJERA to build the perfect arena (Beit haBehirah - the palace of choice) in Jerusalem and to organize the world electronic Olympic games in it.

Back to Contents of appendix C
Back to the Main Contents Page