TheHOPE ~ התקווה
The New Vision 
for Israel & Zion


Peter Lemesurier 02.03.2016 22:03
ARMAGEDDON SCRIPT APOCALYPSE - world redemption - New Israel - Jerusalem

An excerpt from Peter Lemesurier's book: "The Armageddon Script; Prophecy in Action" Also - Exploring the role played by biblical prophecy in the Jesus initiative

An excerpt from Peter Lemesurier's book:
 The Armageddon Script; Prophecy in Action

(Exploring the role played by biblical prophecy in the Jesus initiative)

Dismissal of the worthy and listening to slander cause outbreaks of fire and strokes of lightning. Excess and wastefulness in the administration bring about heart and abdominal disease, dust storms and earthquakes. Another ill, the black evil, associated with careless observation of marriage rites and the wrong relationship between emperor and people, produces nervousness and diseases of the ear, long cold spells and deaths among animals. In the ancient collection of Chinese texts, brought together in 1050 BC and known as the Great Law, the importance of observing omens is clearly explained:

It is the duty of the government all the time to watch carefully the phenomena of nature, which reflect in the world of nature the order and disorder in the world of government. The government is bound to watch the phenomena of nature in order to be able at once to change what is in need of change. When the course of nature runs properly, it is a sign that the government is good, but when there is some disturbance in nature, it is a sign that there is something wrong in the government. With the help of fixed tables it is possible to learn from the disturbance in nature what the sin that caused it is. Any disturbance in the sun accuses the emperor. A disturbance around the sun accuses the court and the ministers. A disturbance in the moon accuses the queen and the harem. Good weather that lasts too long shows that the emperor is too inactive. Days which continue to be cloudy, show that the emperor lacks understanding. Too much rainfall shows that he is unjust. Lack of rain shows that he is careless. Excessive cold shows that he is inconsiderate of others, stormy winds that he is lazy. A good harvest proves that all is well, a bad harvest that the government is at fault.

This old way of looking at things and the old order of values were so different from those orthodox today that at first one can hardly believe that they were once commonly accepted by members of the same human species as ourselves. Yet no one supposes that human nature has changed in recent ages, and the circumstances of life on earth are much the same as they have always been. The days when civilizations were governed by the cosmic canon of proportion are not therefore hopelessly beyond recall; they are separated from us merely by conventions of thought. If we find it in our interest to seek once more a standard of affairs in human and universal nature, there is nothing to inhibit us from doing so. It would be nothing more than a return to orthodoxy.

No one with any sense, who appreciates a quiet life, wants to stir tip a hornet's nest by c7hallenging the powerful institutions of the present, or even to waste time campaigning and propagandizing for an alternative cosmology. Radical changes, involving the replacement of one world-view by another, come in their own good time, when circumstances and human minds are ready for them. The process seems similar to an invocation. The New Jerusalem is not a constructed world image but a preexistent archetype which reveals itself, as to St John on Patmos, where there are minds prepared to receive it. As an individual, one can best prepare for changes in the future by taking the New Jerusalem image as a model for structuring the mind, thus acquiring an inclusive personal cosmology which gives insight into the reality behind the apparent forms of the present. From this perspective one can see historical processes as parallels to those of alchemy, the modern age being evidently one of separatio, often represented in alchemical texts by the dismemberment of a body, in which the elements lose balance and cohesion, and split apart from each other. In such terms may be described the rift in the modern world image, the separation of 666 and 1080 and the clash of ideologies representing the opposite principles.

The next stage in the alchemical model of history, following separatio and the clear discernment of opposites, is coniunctio, where the dispersed, purified elements come together to form a structured organism. From this union there is an offspring who, as in the Christian myth, dies and is resurrected. This completes the first stage of the alchemical process which, historically interpreted, leads to restoration of the age of gold.

A similar analysis of modern times, tending to an optimistic conclusion, occurs in the Alchemical Studies of C.G. Jung.

The balance of the primordial world is upset. What I have said is not intended as a criticism, for I am deeply convinced not only of the relentless logic but of the expediency of this development. The emphatic differentiation of opposites is synonymous with sharper discrimination, and that is the sine qua non for any broadening or heightening of consciousness

The dichotomy or loss of balance in the modern world order is undoubtedly perilous and may well have a cataclysmic outcome. Jung's belief in salvation through the `broadening or heightening of consciousness' is echoed by many spiritual leaders today, but it is a somewhat general formula, leaving room for further inquiry into the possible shape of affairs

_ _ ____ r . . . ......... u~,. i iucs man as last in creation, first in thought'.

Ultimately, it was taught, the Adam Kadmon, or Divine man-thought, would achieve its supreme and final manifestation in Perfect Man — a being who would, almost by definition, once again contain and comprise the souls of all men. And so the First Adam — the Adam Kadmon created before time began — would at long last become the Last Adam, the crown of all creation, at whose advent time would finally cease.

During the course of the centuries this elegant, even moving concept became, almost inevitably, associated with that of the messianic initiative. Among esoteric scholars, at least, the messianic advent started to be seen in terms of the fulfillment of the Adamic promise. The Messiah would be human, but also more than human. In some imperfectly-understood, mystical way he would not only lead the human race, but somehow encompass and embody it, rather after the style of the Hindu Purusha.

The idea surfaces in several of the accounts relating to the Jesus-initiative. John's Gospel, for example, sees Jesus himself as the incarnation of the primeval logos, or man-thought, in all its perfection. The apocryphal Gospel of Peter (one of the sixteen not sanctioned by the early Church) contributes, at IX/34, a fanciful description of Jesus' emergence from the tomb, in which he is supported by two men whose heads reach the very sky, while his own stature actually `overpassed the heavens'.20 This account too, then, sees Jesus in terms of the infinitely-tall Heavenly Messiah — i.e. the pre-existent Adam Kadmon. And St Paul who, if in some ways deluded, was certainly thoroughly familiar with such esoteric Pharisaic concepts, often refers to the ascended Jesus, to whom he elsewhere refers specifically as the `Last Adam's', in terms of this same idea. It is present at Ephesians 4: io, where he is described as `filling the universe', while at 4:6, as elsewhere, the faithful are described as his collective 'body'. The theme is taken up again at I Corinthians 6:15 — `Do you not know that your bodies are limbs and organs of Christ?' — and elaborated considerably in chapter 12.


Perhaps such developments were inevitable, once the Essenes' Pentecost Declaration had broached the idea that Jesus had himself become transformed into a heavenly Messiah. Henceforth there was no escaping the conclusion that the ultimate Second Coming, following the Time of Wrath, would mark the advent not merely of a man, but of a Superman — a semi-divine being who would, in some miraculous way, embody the souls of all humanity, the hopes of all mankind.

Thus, Daniel's celebrated vision of `one like a man coming with the clouds of heaven' now has to be reinterpreted. For 'one like a man', means nothing more or less than a human entity. Daniel's term bar enash — an Aramaic throughout the book of Ezekiel, nicaning <?> 'man' (as opposed to, say, 'son of elephant') —has henceforth to be taken to niveau not merely man singular, but Man collective. Seen in that light, results in an extraordinary realisation.

That vision has already been fulfilled.

Many thinkers have already come to the conclusion that the celestial events of Christmas 1968 were of extraordinary, even overriding importance in the evolution of the human psyche. Not all of them have realised, however, that the power of prophecy may have had something to do with it. Yet that conclusion is almost inevitable when one considers the facts.

For Christmas 1968 was the time of Apollo 8 — that first, tentative, three-man voyage around the back of the moon. For the first time, it could be said, earthbound man's umbilical cord had been finally cut, and he could look back `from outside' to take in at a glance his ancestral planet. As astronaut Russell Schweickart was to put it on another occasion, the earth suddenly seemed `so small and so fragile, such a precious little spot in the universe, that you can block it out with your thumb. You realise that everything that means anything to you — all of history and art and death and birth and love, tears and joys, all of it, is on that little blue and white spot out there which you can cover with your thumb. And you realize from that perspective that you have changed, that there is something new, that the relationship is no longer what it was'.

Things had changed indeed. For the first time, man had seen his world as smaller than himself and, by the same token, himself as more than world-sized. Thanks to the mere, crude effects of spacial perspective, he had at last caught a first-hand glimpse of what he could become if he really put his mind to it. A single planetary being, even a transcendental entity. Distance had truly lent enchantment to man's vision of himself — and vision has an odd way of becoming reality.

But there was even more to it than that. The mission of the three astronauts had, unsuspected by them, opened yet further doors of human perception. `As they rounded the barren lunar globe for the tenth and last time (I quote from my own book The Cosmic Eye'), and the resplendent half-earth once again rose from behind that now familiar curved and rocky horizon, what they saw coming up to meet them was somehow strangely familiar.

`An image straight out of the racial memory, a God out of the world of the archetypes.

`It was none other than the rounded form of the Great Mother, Earth herself, clad in the same flowing robes of shimmering blue and white that had been those of mother-goddesses of earth and sea and sky throughout man's history — and not least his most recent mother-goddess, the Virgin Mary herself..

'Freeing himself from the maternal embrace, infant man had dared for the first time to hide behind the back of the celestial armchair— only to discover, as every child does, that mother is none the less there for being unseen, and. ready to welcome him back with open arms.

'It is scarcely surprising, then, that the theme of the hour was to be essentially that of the return to the womb. Almost as though in anticipation of the fact, the three-day return journey to Earth started on Christmas Eve. And so the homeward flight coincided with the immemorial northern festival of the rebirth of light from out of the winter darkness. In astronauts Borman, Lovell and Anders the three wise men, in pursuit of their star, were once again to discover an earthly nativity. .

And the child that was reborn was, of course, Man himself - a single entity that could, almost for the first time, look back on something that 'he' had done and experienced collectively. Moreover since identity is, to a large extent, a function of memory, that collective realisation was, perhaps, the first of a long series of steps towards the forging of a true, collective identity — an identity wholly consistent with the idea of the Ultimate Messiah.

Coming, as predicted, 'with the clouds of heaven', Man had indeed approached the Ancient of Years <Days?> and been presented to him — for whether you picture the Ultimate Reality in terms of a transcendent Sky Father or an immanent Earth Mother is purely a matter of cultural convention, a trick of perspective, and no more misleading in the one case than in the other. Furthermore, he had done so by making the flames his servants and the winds his messengers — for it was the now-familiar thunderous ignition of combustible gases that had blasted the great rocket out into space in the first place, and the 'air-waves' (= winds) that had subsequently broadcast the fact to the world at large. As a result, moreover, people all over the world did see it simultaneously — for the experience was relayed world-wide via television. Thus, it was truly a first-hand, not a second-hand experience: the whole of humanity had shared in the astronauts' initiation. And if the Essenes' theory of reincarnation is valid, the fact that a world population-explosion was in train at the time presumably meant that the vast majority of the 'dead' were actually alive at the time to witness and so participate in the experience.

Extraordinary as it may seem, then, several of the requirements of Phase Three of the prophetic plan had been directly fulfilled by Apollo 8 (albeit transformed, as usual, by the operation of prophetic laws One and Two), and were to be further supplemented by subsequent space-missions. It was they which, in the event, unwittingly supplied the long-awaited sign of the coming Messiah in the sky. As a result, the world would never be quite the same again. Though perhaps he did not yet fully realize it, man had been given the key to a whole new order of consciousness and thus of existence. He had gained potential access to a planetary kingdom in which he could eventually go on to exercise mind-boggling powers, tli:uiks to the prospect that all individual human minds and wills could eventually be merged into one vast, world-wide megapsyche ..

Tom Bearden has described the likely result in the improbable event that the brains of all human beings could be directly linked by the enforced wearing of skullcap radio-transmitter/receivers."' At a stroke, most of man's major problems would be solved. Since all would have instant, universal feedback, there would no longer be any feeling of 'us and 'them'. No longer would human beings regard each other as enemies to be competed against. No longer would nations even need to exist as such. livery human being would become a 'mancell' of the greater body which is Mau himself. A normal, healthy body, after all, does not go to war against itself. As Bearden puts it, 'This is indeed absolute and perfect democracy; not only is each mancell participating in his government, he is his government ... poverty, war, crime, hunger, fear, intolerance and misery are gone ... 'I'be gigantic expansion of consciousness and intelligence is indescribable. Arty mancell can recall anything from total linked memory and think it directly, complete with all its shadings and ramifications ... With linkage, insight is immediate and unbelievably multidimensional. The entire capability and dimensionality of the species is brought to bear, and such insight is incomprehensible to our present understanding.' Just as the consciousness of a human being, in fact, exceeds that of each cell of which his body is made up, so the new, collective consciousness might reasonably be expected to exceed the old.

Not that we have come that far just yet, however. Nor is Bearden's 'skullcap' idea likely to catch on in the foreseeable future, even if it were feasible. Anything of the kind would have to be voluntary, not compulsory. Yet just such a process of universal, instantaneous linkage is already in train. Via satellite telecommunications-links — dependent, once again, on man's newfound space-technology — thinking man is rapidly being molded into what, from outside, might well appear to be a single planetary organism. His ever more rapid world-wide transport system contributes even further to the effect.

But, as yet, the view from outside—essentially, once again, the view from outer space — is necessary to appreciate this fact. Perhaps that is why it has taken space-flight to make man fully aware of the vision. If it is to become translated into physical, down-to-earth reality, a deeper linkage is necessary than that provided by mere conscious communication. Yet that process, too, is now in train. Increasingly, the world's spiritual groupings — and the young within them particularly — are totally re-aligning the very roots of their consciousness, rather like the baobab tree with its proverbial 'roots in the air'. The Findhorn Foundation; in Moray, Scotland, is a case in point. More and more they are coming to see, not mind as a function of themselves as individuals, but themselves as functions of Universal Mind, as the body of Christ on earth, even as organs of consciousness grown for the universe's own evolutionary purposes by Planet Earth herself. That greater entity - whether we call it Universal Mind, Divine Will or Planetary Awareness - they are then allowing, through meditation and attunement, to express itself on whatever level directly through them and their" actions. As a result, extraordinary processes of `coincidence', synchronicity and manifestation are revealing themselves, in apparent confirmation of the thesis. At the psychological level, similarly, there are moves afoot — thanks particularly to `healing' groups basing themselves on the work of the great Swiss psychologist C. G. Jung — to allow the hitherto largely suppressed substratum of the world-wide collective unconscious to come to the surface and express itself through the potent language of symbol.

Perhaps inevitably, therefore, these developments have been parallelled, and in many cases accompanied, by a strong `back-to-the-earth' movement and an almost world-wide ecological crusade. Loyalty and faithfulness to Gaea, the Earth Mother, in all her aspects and at all her levels, has already become the watchword of thousands of young people all over the planet.

And it is perhaps significant that all these developments, totally consistent as they are with the ultimate coming of the collective Son of Man, seem to have come into prominence in the late sixties, at almost exactly the same time as the crucial Apollo 8 mission. A new world-order was, it seems, even then in the act of being created. And so it was absolutely appropriate that the returning astronauts, broadcasting from deep space to the waiting and listening earth that memorable Christmas Eve, should have made the highlight of their transmission the reading of the familiar Genesis creation-account: `In the beginning God created the heaven and the earth' ...a

The end, truly, as it was in the beginning.

Not that that new entity, that ultimate Messiah, that glorious central figure of the Second Coming, will be in any meaningful sense God Himself. The entity which, according to the Great Pyramid, will achieve initial world-sovereignty between 2034 and 2039,28 will simply be what the Essenes always imagined him to be — Man at last come fully into his own through attunement with the Ultimate Reality. In place of the one-man messianic tyranny apparently envisaged by the Old Testament prophets, what will emerge will be a kind of world-wide `theocratic anarchy' curiously similar to the priestly council envisaged by the Qumran Essenes, and totally in tune with the Mosaic expectation of a `kingdom of priests' and `holy nation'.b God's kingdom will, in effect, be a second Garden of Eden ruled over by a

Second Adam — but, in this case, man en masse, working as a single entity.

The Prime, Creative Reality itself, however, is something with which man will never realise his total oneness until he has learnt to become one with his planet, one with his star-system, one with his galaxy, one with the universe, one with spacetime itself. And each of these steps will in turn depend upon his having gone one step beyond his current physical limits. Space-flight and soul-flight will, in other words, go hand in hand. And only then, once the long trek is over, will man finally discover that it was never really necessary in the first place.

Perhaps it is these further stages in the evolution of the human psyche that are represented by de Sabato's further stages of the Golden Age dated to 2163-2191 and 2533-2561 respectively, 39 or by the Great Pyramid's indication of man's entry into new dimensions of being entirely between 2989 and 3989, and between 7276 and 8276.28 That total, ultimate re-' integration may even have to wait until the beginning of earth's new precessional cycle in 12,800 AD.27

The Second Coming, then, will simply mark the emergence of a new archetype into the collective human consciousness. In Jungian terms, it can be seen as the Archetype of the Self. Surfacing out of the collective unconscious into the collective conscious, it will become part of the collective memory, and thus in itself a guarantee of collective identity. Yet it will also manifest, inevitably, at the individual level. There are some who will reflect it more clearly and more passionately than others. These, in their turn, will therefore have a role to perform as leaders or teachers. The imminent New David will be one such, his role being to prefigure and give substance to the new vision, to provide the physical springboard which such a quantum jump of consciousness demands. Other leaders, too, will no doubt follow, for the Fourth Law of prophecy has a way of operating in a continuous cycle until the prediction concerned is finally exorcised. There is, on the face of it, no reason why the former David should not himself reincarnate again and again to pursue his redemptive task. The Pyramid itself hints at just such renewed initiatives, while de Sabato's forecast of a series ofChrist-like visitations from another planet starting between 2003 and 203139 is also consistent with the idea, if in an unconventional way.

But the new archetype will at the same time be a very old one — indeed, for man, the most ancient of all. It is both the A and the Z of the evolution of the human psyche, just as the First and Last Adams represent, in Jewish esotericism, the beginning and the end of the human story. That is why, in the Revelation of St John, the Ultimate, Cosmic Christ can say, `I am the Alpha and the Omega, the first and the last, the beginning and the end.'Q It is also why, in the same book, as in the Garden of Eden, there is no Temple and no need for religion, for man is once more attuned to his Creator.

The great twentieth-century Catholic theologian Teilhard de Chardin takes up this same theme in his suggestion that the whole of humanity is now converging, via what he calls 'planetisation', upon `point Omega' to embody collectively the future Christ. This process he terms 'Christogenesis'. `The only subject,' he writes'47 `ultimately capable of mystical transfiguration is the whole group of mankind forming a single body and a single soul in charity.' And again, `To co-operate in total cosmic evolution is the only act that can adequately express our devotion to an evolutive and universal Christ.' But that tendency, he suggests, is already with us: `it is quite evident that the passionate awareness of a universal quasi-presence is tending to be aroused, to become correctly adjusted and to be generalised in human consciousness.' Increasingly, `the world is seen to be suspended, by its conscious side, from an Omega point of convergence, and Christ, in virtue of his Incarnation, is recognised as carrying out precisely the functions of Omega.'

The further implications of the matter, consequently, are clear to Teilhard. `To be the alpha and omega, Christ must, without losing his precise humanity, become co-extensive with the physical expanse of time and space.' Moreover, the concept of Omega itself necessarily involves, ultimately, `an escape from Space and Time.' The eventual result, for man, may thus be `a phenomenon perhaps outwardly akin to death', but at the psychic level it would be `in reality a simple metamorphosis and arrival at the supreme synthesis. An escape from the planet, not in space or outwardly, but spiritually and inwardly ...'

Teilhard's insights, inevitably, are coloured by Christian preconceptions regarding the deity of the eventual universal Messiah. Yet his vision is otherwise remarkably similar to the one we have outlined. And certainly it is more than capable, if in a way which the prophecies' authors can never have expected (such are the workings of the first two Laws of Prophecy), of taking care of all the apparently impossible requirements of Phases Three and Four of the messianic plan as outlined above.

It is inevitable, for example, that the eventual formation of the new, collective human entity will result in a drastic reduction in psychosomatic illnesses of every kind, while the entity itself can, almost by definition, never suffer from blindness, deafness, lameness, dumbness or deformity — for it will have almost infinite numbers of eyes and ears, arms and legs, and will by its very fluidity always be able to take up whatever shape and role is demanded of it by circumstances. By the same token —failing the extinction of the entire human race— it will be totally immortal, as the prophecies have always demanded. Though individual cells of its body may die, the organism as a whole will for ever be totally unaffected.

And so true man (i.e. the `Son of Man') will finally, if in a slightlyunexpected sense, be restored to his ancient inheritance of lordship over his planet. As the world-wide New Israel, he will exercise his universal rule from the Temple of his own collective body amid the glories of the New Jerusalem — which, for centuries now, has been prophetically transformed from an earthly city into a heavenly estate, and thus into an extraterrestrial vision destined to redescend upon the earth (the view from `out there' lies, as ever, at the centre of the process). Being a world-wide entity, he will indeed know neither day nor night, any more than the former British Empire ever knew sunset. People of all nations, whether or not they are physically, as some claim, the descendants of the Lost Ten Tribes of Israel, will make up the cells of his body, thus completely transcending their former national limitations. All nations, in short, will become subject to the new Messiah's authority —indeed, nationality as such will become largely irrelevant. And so Pangeaa, the earth's original, single continent will, in effect, also be its last.

As it was, once again, in the beginning.

With the freeing of the human psyche from its age-long internal and external wars and tensions (the two, psychologically, are of course largely functions of each other), man's energies will then be freed to transform his planet into the Garden of Eden which, in reality, it always was. Man (Adam) and Life (Eve), no longer hiding themselves from each other behind symbolic fig-leaves, will at last be reunited. And as the as-yet largely untapped reservoirs ofhis unconscious mind are progressively released, he will learn to exercise extraordinary powers which have hitherto been attributed only to psychics and magicians. His world, in consequence, will be transformed, and even the universe itself — thanks to his continued use of the power of prophecy — will be eventually transmuted, just as St Paul himself foresaw!

`When anyone is united to Christ,' wrote the immensely insightful Pharisee on another occasion`, `there is a new world; the old order has gone, and a new order has already begun.'

Yet there is a curious corollary to all this. Those human beings who refuse to accept the new archetype will, naturally enough, not partake of it. Only those who accept it will make up the New Man, the Second Adam or Ultimate Messiah. The rest, inevitably, will therefore not enter the promised Kingdom. But then, strange as it may at first seem, it is only the future Son of Man who ever will — since all those who enter the New Kingdom will, by definition, be co-rulers, members of his body, the collective Christ. Even if that supreme entity eventually succeeds in attracting those still outside the fold, it will only ever be by incorporating them into himself. Hence, no doubt, the symbolism of the Last Supper.

That redemptive mission, presumably, will for ever be the function of any Messiah, as long as there are human beings untouched by the new initiative.

It was the function of Jesus the Nazarene in his day, and will be the purpose, too, of the New David whose task it is to set the whole new, prophetic process in motion. Upon him and his associates much will therefore depend.

Their script is now written, subject only to last-minute editing and stage-directions. The stage itself, albeit as yet in darkness, is almost ready. Down in the pit, the subterranean orchestra is already tuning up. The last-minute, walk-on parts are even now being filled. Most of the main actors, one suspects, have already taken up their roles. Soon it will be time for them to come on stage, ready for the curtain to rise.

The time for action will have come.


This hour is not the end of anything, But just the pause

Before the massive wheels of circumstance Grip firmly once again,

Iron to iron

Pulling to Jerusalem.


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