WAS EZEKIEL A PROPHET OR A MAGICIAN 1

8/7/2019 WAS EZEKIEL A PROPHET OR A MAGICIAN 1

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the Major Arcana and the Minor Arcana, and even more interestingly, thesubjective Paths on the Kabbalistic Tree of Life. Which raises the questionin my mind: When was the glyph of the Tree of Life first developedand who developed it? Was it first implied by the reference to the ladderthat Jacob saw when he lay down and slept?

For answers to this question, and, no doubt many like it, one would have tobe well grounded in the Torah and the Pentateuch, and then read thehidden history of the Semitic race you will note that I have not specified anation, as most, if not all, of the peoples in the Middle East are of theSemitic race and then interpret the answers that that gives in order todivine the truth of the matter.

As I have said earlier, Ezekiel was trained in the priesthood. This wasdone by his father, Buzi, who was obviously one of the hierarchy in

Jerusalem before the Exile. But apart from this, I had the idea that Ezekielwas also a very psychic person, who was able to travel in spirit to manyoutlying areas what we now call a remote viewer. In addition to thisability, he was, I think, trained in the magic of the times possibly in a schoolof thought based on the Order that trained the Priest-King Melchizadek, inthe time of Abram (Abraham).

There are many books available these days that contain descriptions andinterpretations of symbols that can be found world-wide, and are commonto all peoples; e.g. Dream interpretations, Psychological symbology etc. All

these can help the researcher divine what lies behind the written word inany of the Holy Books. Help may also be gleaned from open-mindedpeoples, whose Holy Books are different from the Christian Bible.

I have no doubts whatsoever that many of the readers of this short articlewill begin to delve into the Bible, and possibly other Holy Books, to see ifthere are other hidden esoteric secrets within them. To them I say; Becareful! There are those out there that will vilify you for trying todenigrate their faith. Notwithstanding, I put this idea forward to you, andfor those of you who have an open mind and are therefore seekingknowledge, not histrionics, I say, go for it and expand your awareness tothe vast areas that can be yours.

The following paper is a brief summary of an interpretation I have made onthe Book of Ezekiel.


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SUMMARY

Experiments

The book of Ehzkiel falls into three main areas; Spells (called experiments), Tarotsymbolism, Clairvoyance and Clairaudience.

The experiments, as given by Ehzkiel, appear to be mainly to do withsympathetic magic and are therefore of a relatively low order, number sometwenty-four in all, and are, in the main, all long range both in time and in distance.For example, the first experiment that has been written down is that in ChapterFour relating to the destruction of Jerusalem and details the ingredients for theexperiment, the action to be taken by the magician (Ehzkiel) and the probableoutcome as envisaged by the casting of the experiment.

Owing to the time it took for any news to travel between the Exiles near Nippurand the citizens of Jerusalem, such an experiment would not have been heardabout for about two months in Jerusalem, or in gossip in the reverse direction inthe normal course of events. However, I am absolutely sure that Ehzkiel wasable to travel astrally voluntarily and would be cognisant of such happeningwithin a few minutes.

In the same way, the experiment in Chapter Five, which details the killing of thepopulation of Jerusalem through the agency of hair, fire and sword, would alsohave been seen astrally, or possibly by scrying, before any news of the killings

reached the Exiles, therefore increasing Ehzkiel's standing and increasing thefeelings of awe or fear that the Exiles would have felt.

It is my contention that Ehzkiel always intended to produce the emotion of fear inthe Exiles with whom he was closely associated in order to siphon the energy toempower his experiments. This can be seen through the events in Chapter Fivewhen he is describing to the Exiles what will happen to the inhabitants ofJerusalem who had turned away from El worship, or at least the El worship hewas advocating.

This would also apply to the destruction of the altars dedicated to pantheons ofgods other than Yahweh/El, as detailed in Chapter Six, and their worshippers inChapter Seven. Even though such destruction would be carried out by bothnatural causes - earthquakes - and by the action of zealots dedicated toYahweh/El worship, the accumulative effect would be the same, the growth ofemotion in the Exiles at the apparent magical power of Ehzkiel.


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By using action as well as props an even greater impact would be made on theimaginations of the Exiles as, in Chapter Twelve, Ehzkiel mimed the ignominiousflight of the ruling prince of Jerusalem. As an adjunct to the experiments inChapters Four and Five Ehzkiel now acts out, in Chapter Twelve, the fear thatafflicts the population of Jerusalem as the invading armies of Nebuchadrezzar

come closer and their food supplies become less and less. This particularexperiment is titled, in the Good News Bible, the "Sign of the Trembling Prophet".In Chapter Thirteen Ehzkiel performs an experiment against what he calls "falseprophets" and to do this he builds a small wall of brick which he plasters orwhitewashes, depending on which version of the Bible you read; as he goesthrough the parable so he destroys the wall with water and gravel and wind fromsome sort of bellows. In this way he proposes to destroy all the other "prophets"whose sayings, he says, will not come true. This would be for both male andfemale seers whom he would strip of their pretences. In this way he puts himselfabove them in power.

Chapter Seventeen would seem to indicate that an experiment was spoken aswell as using visualization in order to bring the Babylonians underNebuchadrezzar back from Egypt to Judah to sack and pillage. This is shown byEhzkiel's use of the eagles as symbols for Babylon and Judah, and the vine forthe nation of Israel. There is a second experiment in this chapter, in the sectionthat the Good News Bible titles "God's Promise of Hope", which is intended toproduce the new leader of the nation, possibly in the spiritual sense, and thisleader may be called the Messiah. Some four hundred years later, a sect knownas the Essenes also had prophesies about a messianic leader and the

interpretation of the Dead Sea Scrolls that has been taking place over the lastforty years or so does seem to indicate that they were aware or a leader whomthey called "the Pierced One", a probable euphemism for the Messiah, who waseither alive at their time or who would live shortly after.

At the end of Chapter Twenty there seems to be an experiment to instil spiritualrevelation in all the peoples of the tribes of Judah and Israel who live betweenthe Negev desert and the lands north of Damascus. It could be said that thisexperiment initiated what eventually became to be known as Christianity, as thebelief in El/Yahweh started to become more widely known.

Chapter Twenty-one, however, has two experiments, the first of which maycontinue to enhance the effect of the experiment in Chapter Twenty, by bringingthe light of illumination to all mentioned in Chapter Twenty and destroyingspiritually all who cannot, or will not, accede to Ehzkiels ideas of E/Yahwehworship. The second experiment relates back to the experiment given in ChapterSeventeen, but it goes further by pulling the king of Babylon towards Jerusalemwhen he has a choice of routes at a cross-roads. Ehzkiel/El also aims the sword


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of illumination at the Ammonites towards the end of the chapter. It was thoughtby the Romans some time later that the ammonites were equated with "theHidden God" who could well have been the original El, so it would appear thatEhzkiel wanted to be rid of the original worshippers of his god El/Yahweh in orderto be the only one, in his opinion, who could speak for him.

Chapter Twenty-Five has variations on a theme in that the four tribes of Ammon,Moab, Edom and Philistia were to suffer the same fate that befalls Jerusalem, asdetailed in Chapter Five, by having the experiment given in Chapter Five adaptedvery slightly in order to accommodate the changed circumstances.

Chapter Twenty-six has an experiment against Tyre, which, as with theexperiments in Chapters Four, Five, Six and Seven require a certain amount ofingredients. Once these have been gathered, the first part of the experiment canbe performed. The second part is conducted in a similar manner to the draughts

game of "Fox and Hounds" but with the outcome generally know beforehand,even though the experiment took thirteen years to have its full effect.

Chapter Twenty-eight starts with an experiment against Tyre, which seems to bea codicil to the second part of the experiment in Chapter Twenty-Six, in which theinvesting forces of Babylon will destroy the king of Tyre at the same time as thecity. Later in the chapter there is an experiment against Sidon - another coastalcity - which is almost the same as the one against Tyre in Chapter Twenty-Six.

The experiment against Egypt in Chapter Twenty-Nine again uses toys and

models and seems to be intended to reduce Egypt from a prosperous nation toone that is poverty stricken. Not only that, but the experiment symbolicallyreduces the intellectually of the Egyptians over a period so that they lose theirknowledge and practice their rituals by rote without really understanding what it isthey are doing. Some sixteen years later Nebuchadrezzar makes his incursioninto Egypt, under a codicil to the original experiment against Egypt, and rages allthe way from the Delta to the borders of Aswan.

In the first part of Chapter Twenty-Nine Ehzkiel continues to describe what willhappen to Egypt in the year 586 BCE, and in the second part, under the heading"King Nebuchadrezzar will Conquer Egypt", what will happen in the year 571BCE. Chapter Thirty returns to the year 586 BCE and Ehzkiel is still holding forthabout the future fate of Egypt and its inhabitants, and this continues throughChapters Thirty-one and Thirty-two. This Diatribe apparently lasts through 585BCE as, in Chapter Thirty-two there is a section called "The World of the Dead"in which the year is mentioned.

Chapter Thirty-three contains the first oral news that Ehzkiel's experiment as


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given in Chapters Four and Five has come to pass, some seven years after theexperiment was first performed. Chapter Thirty-five contains an update on theexperiment against Edom as given in Chapter Twenty-five, whose purpose is todestroy the morale of the Edomites so that they would no longer continue thehostilities against the Israelites. Not only that, but to raise a 'scorched earth'

policy towards them as well.

There is an experiment of increase in Chapter Thirty-six which is also meant toboost the morale of the Israelites, so that when, at last, they are allowed back toIsrael their population would begin to increase almost at once. My thought here isthat Ehzkiel is helping along a natural occurrence and wants to take credit for it,via the elders of the Exiles, when it happens. Chapter Thirty-seven, in the sectionheaded "Judah and Israel in One Kingdom" has an Experiment which, whenperformed, will have the effect of uniting the tribes of Judah and Israel under oneking - like David- whose kingdom would be in the spiritual realm.

The last experiment Ehzkiel has written is in relation to the nations of the north ofIsrael - Meshech, Tubal, Gomer and Beth Tegarmah - and is contained inChapters Thirty-eight and Thirty-nine. This experiment deals with theirdestruction through the agency of an entity known as Gog who is, unwittingly,being used by Ehzkiel. As with the experiment in Chapter Four, this is a long-term experiment which takes some years to come to fruition - leads to thedestruction, spiritually I think, of the nations mentioned.

Tarot Symbolism

Tarot symbolism as related to the Hebrew Scriptures is a relatively recentinnovation and, even though I have incorporated it into this interpretation, I amnot certain it is truly germane However, as there are some schools of esotericwisdom that think that the Tarot reaches far into ancient Egyptian times, eventhough there is no documented evidence of it, I shall continue and add it into thissummary.

Chapter One seems to be basically concerned with the card of the Wheel ofFortune, as the descriptions of the 'living creatures' seem to match thosedepicted on the Rider-Waite card; although on several other packs the fourcreatures appear on the card of the Universe. There is also a reference to thecard of the Chariot where it says that the creatures controlled the way the wheelsmoved, even though there was no direct contact between them.

Chapter Two has references to the card of the Sun by way of the appellationsgiven to scorpions as well as to the Wheel. Another meaning that could be givento the symbol of the scorpion is that, as it appears very similar to the Crayfish


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from a certain direction, the card of the Moon may be more appropriate,particularly as the element of rebellion and deceit would be in evidence from themajority of the Israelites and Judeans.

Chapter Three continues the theme of the Wheel of Fate and of the Moon, and, it

would appear, to the goddess Hecate as the instigator of the negative effects. InChapter Five there appears a very brief description of one of the negativeaspects of the Wheel of Fortune where Typhon, the figure on the 'down' side ofthe Wheel, holds sway. Chapter Eight continues with references to the card ofthe Wheel, using the symbol of the hands. Chapter Nine goes on with it, but Ialso think that there is a reference to the card of Death - indicatingtransformation, or the card of the Devil indicating misuse of power.

Chapter Thirteen, although an experiment against "false prophets", I think is alsoa description of the negative side of the Lightning Struck Tower, whereas in

Chapter Fourteen the reference is to the card of the Hermit as well as the Wheelin the Sphere of Geburah on the Kabbalistic Tree of Life. Chapter Sixteen hasreference to the Wheel, the Star, and the Universe via the symbolism of salt andswaddling cloth for the Wheel, and the naked female for the cards of the Star andthe Universe. Later the references to the card of the High Priestess in the raisingof the body, or ordinary consciousness, from the mundane to the spiritual. Thecard of Death also appears in this chapter.

In some Tarot packs the card of the Sun has, as part of its design, a lion carryinga child on its back. Chapter Nineteen starts by describing two princes as lion

cubs who grow up to become lions and are therefore associated with this card.There is also mention of the card of the Lightning Struck Tower.

Chapter Twenty is applicable to the card of the Devil as the symbol of power andmaybe of the card of the Sun. The Hanged Man is implied in this chapter if theentity is not El/Yahweh but Asmodeus. Chapter Twenty-one has the implicationof the card of Justice and also of the Lovers in that a) the Sword of Justice isimplied in the experiment where it says that it is sharpened and polished; b) theaspect of Choice is given where Nebuchadrezzar has to consult the 'arrows' as adivinatory device to tell him which road to take. Chapter Twenty-two again infersthe card of Death.

In the section entitled "God's Refining Furnace" there is the symbolism of metalswhich are associated with many paths on the Kabbalistic tree of Life and ofcards. These I have detailed elsewhere. The very last part of this chapter is asummary of all the previous chapters and obviously relates to the card of Justice.There are many symbols of the Minor Arcana but the only one mentioned byname is the Ace of Cups in Chapter Twenty-three where the card of the Wheel is


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also mentioned. The card that describes this chapter, however, is the Devil.

Chapter Twenty-four implies that the card of Strength is the most applicable asthe strength of will is required to stay steadfast to the concept of El/Yahwehworship and not as advocated by the entity talking through Ehzkiel. The card of

the Universe is suggested in Chapter Twenty-seven as the phrase 'city whichstands at the edge of the sea' implies a union of earth and water, and the card ofthe Wheel is also indicated via the colours given to the awnings of the shops ofTyre. In Chapter Twenty-eight the card of the Emperor is symbolized, butreversed, so that the meaning becomes lessened and more negative, just as

Asmodeus intended.

Chapter Thirty in its entirety seems to be concerned with a description of thenegative aspect of the card of the Lightning Struck Tower applied to Egypt,whereas in Chapter Thirty-one Ehzkiel relates back to an earlier episode

regarding Egypt and implies the cards of the Empress and the High Priestess,and towards the end of the chapter it seems that the card of Temperance isindicated. Chapter Thirty-two returns to the path of the Sun and also of theLightning Struck tower.

In the section "The World of the Dead" the card implied is that of the Moon as thereceptacle of souls. Chapter Thirty-three seems to rely on the effect of the card,or path, of the Wheel, and Chapter Thirty-four suggests that the Emperor holdssway.

Death in Chapter Thirty-five is implied by the term of "the enemy", but the onlyenemy that Ehzkiel is talking about is the fear of change. Temperance is alsoimplied by the twin attributes of temptation and healing, not only in this chapterbut also in Chapter Thirty-six together with the High Priestess and the Empress.Chapter Thirty-seven, with its title of "The Valley of Dry Bones" suggests the cardof Death as the bones are transformed in front of Ehzkiel's eyes into livingpeople, in this case, soldiers. But later, when Ehzkiel says that Judah and Israelbecome one, the cards of the Emperor and the Star are also implied. The lastreference to Tarot cards I can find is in the last chapters, from Forty and Forty-eight, and they are the Hierophant, the Star and the Hermit. These give theHebrew letters of Yod, Vau and Heh. The order in which they are placed maygive a recognizable god-name.

Clairvoyance and Clairaudience

The third and last section into which this book falls is Clairvoyance andClairaudience, and examples of these are scattered throughout the book,


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wherever and whenever Ehzkiel is contacted by the discarnate entity that he callsGod and I have called variously El, Yahweh and Asmodeus.

WAS EZEKIEL A PROPHET OR A MAGICIAN 1

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