SCROLLS AND TABLETS (PART TWO)

INTRODUCTION:

THE EARLY BOOKS OF THE ENTITY COMMONLY KNOWN AS THE PROPHET JEREMIAH

0.1...The First Book of Jeremiah was published in 622 BCE [2 Kings 22:8] and survives in large part within the Biblical book of Deuteronomy.  It was published as a political act for spiritual purposes.  Authorship was deliberately attributed to the second Moses to give the document authority, and authenticity was falsely provided by Hilkiah the high priest who shared Jeremiah’s history and two political objectives: to retroactively validate the role of kingship as one of both spiritual and temporal power (to authorize Josiah to act); and to restore a then-fringe minority religious viewpoint to a position akin to that of official state religion (to legitimize ancient cultic practice).  The book deliberately quotes extensively from Exodus and Leviticus to give it its Mosaic flavour, and, being authored by a faculty member of the School of Prophets who is familiar with traditions then about seven centuries old – indeed, he is intent and adamant in restoring those traditions – the book carefully follows the ancient treaty stylistic patterns.  This is the same over-all presentation technique a modern novelist uses when he surrounds his fictions with factual material derived from history in order to give credibility to that fiction.  Other acts of Jeremiah during this time period, in obedience to God’s command to be a terrorist to break down the old to make way for a new planting of seeds [2 Jer.1:10], were the theft of both the Ark of the Covenant and Solomon’s [Jacob’s] Coronation Stone.  The thrust of the 1^st Book is that God has made a covenant to provide Israel with entry into God’s rest, i.e., a marital relationship.  Israel must actively seek to possess that rest (go in and possess is cited 35 times in the book), choosing it daily by a daily adherence, or obedience, to the covenant.  Hence, in our marriage vows to this day, the bride promises to obey, while the groom promises to love as God loves Israel.  The effect of obedience to the covenant will be abundance and fecundity; the effect of disobedience will be scarcity and sterility.  Unlike in the four Mosaic books, Jeremiah’s presentation here is of cause and effect, rather than rewards and punishment.  To ensure a continued return to the ancient practices which derived from Atlantis through Thoth to the School of Prophets in Giza, then exiled for a time with the second Moses, Jeremiah provides in the 1^st Book that the book becomes a part of the religious liturgy [1 Jer.31:9-13].  The book is to be housed with the Ark of the Covenant [1 Jer.31:24-27], which Jeremiah has already determined to remove.  Jeremiah never intended the 1^st Book to become a part of the word of God, but, as it is written:

command ye me,

God obeys the prophet and honours the words, so that two generations later [Neh.8:1] we already have evidence of it as part of the liturgical practice.  The 1^st Book also first records references to the previously unwritten constitution of Atlantis and its jurisprudence (such as the law of witness cited in 1 Jer.17:6) which were later reflected in Frisian Democracy and British Common Law.

The First Book also differs substantially from the four Mosaic books in another respect.  Moses dealt with the conditional love we receive from our fathers, based on our obedience.  Jeremiah first introduces us to the concept that we should love God, rather than obey God; this is the unconditional love we receive from our mothers.  In modern psychiatry, we learn that we mature as individuals when we have merged the conditional love of our fathers with the unconditional love of our mothers.  Jeremiah sought to return to the Goddess traditions (attending to the feminine characteristics of God) which pre-dated the Exodus.  Thus, Jeremiah’s re-statement of The Ten Commandments changes the preamble and amounts to a second giving of the Law.  It is exclusively from this second version that Jesus quotes in the gospels.

0.2...The Second Book of Jeremiah was a miscellany in the same sense in which that word was used in the 16^th century CE – a hand-written work of disconnected items (poems, stories, recipes, anecdotes) whose only selection criterion was those items’ subjective value to the author or editor.  The 2^nd Book was published in 585 BCE by Simon Baruch [2 Jer.36:32], (the same entity later famously known as Mark the Evangelist and then as poet laureate Robert Bridges), and represented his selection from the archives of Jeremiah after the scribe, the prophet, and the princesses Tarah and Cheneva had fled into exile [2 Jer.43:6] to Giza in 586 BCE (and later to Britain [first in 583 BCE, when Tarah remained in Ireland, then again in 571 BCE, when Cheneva remained in Wales] and Frisia [569 BCE] where Jeremiah was murdered and buried in 567 BCE).  Bridges’ choices were not those which Jeremiah would have chosen, but the book does reflect the three great themes of Jeremiah’s mission:  that violation of the Edom (Sinai) covenant will bring punishment (as cause and effect) but will not terminate the grace of the irrevocable promises of God; that the place of worship is not to be centralized in any physical place but rather in the heart of every individual; and that sacrifice is repugnant to God unless it is a true index of the heart.  The 2^nd Book has been largely preserved as the Biblical book of Jeremiah.

0.3...The Third Book of Jeremiah was published in exile at Giza in 572 BCE as Jeremiah’s ‘doctoral’ thesis for graduation, after many interruptions in his studies, from the School of Prophets (now back at the original Giza campus), and the book represented about 14 years of effort, primarily for the extensive mathematical calculations which it required.  The original work has been lost – although nothing is ever really lost, since everything is physically recorded in the Akashic Record.  The original was a poem in elaborate and artificial style constructed in the shape of a star tetrahedron using the rules of sacred geometry and numerology which were later foundations of kabbalah.  In fact, the original book was the first written statement of that kabbalah.  Each line in each of the 22 odes began with a different letter of the Hebrew alphabet, in alphabetical order, and each ode began with a different letter, in alphabetical order, such that the poem could be read in 484 different ways, each revealing a different characteristic of the same theme, literally and mathematically.  Most of the references to what later became known as kaballah were deliberately removed – at God’s command! – by subsequent editors, and the fragment which survives is now found in the Biblical books of Lamentations and that portion of Isaiah which scholars call Deutero-Isaiah.  The theme of this poem is that the desolation of Jerusalem is a victory for the righteousness of God, and that the suffering of Messiah/Christ is only a prelude to the mercy of resurrection; thus, a fulfillment of the terrorist mandate given in the 2^nd Book.

0.4...The Fourth Book of Jeremiah was written in 48 CE by Jeremiah, now incarnated as the Apostle Andrew, in response to a request by James, head of the Christian church, to the then-57 surviving members of the 70 disciples, to record their recollections of the teaching of Jesus in as much detail as possible.  All of these gospels did receive a wide circulation.  [Justin Martyr, circa 118 CE, refers to them in First Apology 67.3 as eye-witness memoirs of the disciples which were then already widely-accepted as Holy Scripture fully equivalent to the Old Testament, and Aristides of Athens in 141 CE in An Address to Emporer Antoninus Pius refers to them as Holy Gospel.  In 177 CE in Against All Heresies, Irenaeus quotes verbatim from 21 of the books later accepted as canon.  By 192 CE, these books were already collectively known as The New Testament, but there was no consensus on which particular ones should be deemed Holy.  There were false gospels and forgeries as early as 40 CE; Paul refers to such in 2 Thess.2:2, and this was the reason for the curse of Rev.22:18].  The 4^th Book was widely-circulated for almost three centuries as the Gospel of Andrew, but was one of 62 gospels rejected in the aftermath of the Council of Nicea in 325 CE.  Nicea’s task was to generate a creed which would be enforced by law at the edge of a sword throughout the Roman Empire, and needed to be sufficiently palatable for acceptance by the priests of the Church of Jupiter, the Official State Religion which Christianity was now to both supplant and merge with.  The four disciples – James, Andrew, Peter, John – of Jesus’ executive committee who had been the only ones to receive the complete teaching of Jesus, were all treated as villains by Nicea.  The Council was bent on the radical alterations necessary to make Christianity politically-correct.  Contradictions to the Council’s activities, as expressed in the writings of the Four, could not be accepted.  The Council therefore gave the Bishops of Alexandria, Jerusalem and Rome equivalent status in all matters of doctrine (i.e., greater authority than scripture), but the Bishop of Rome, being located in the capital city, was to become the exclusive public spokesperson and therefore could henceforth use the title Pope which had until then been in use by the High Priest of Jupiter.  The Council appointed the Bishop of Alexandria as the permanent official Keeper of the Mysteries (formerly the domain of the Head Master of the School of Prophets), and designated that Bishop, in perpetuity, to calculate the official church calendar by the politically-correct Roman solar calendar, rather than the Jewish lunar calendar.  The Bishop of Alexandria was designated to send to every church, as soon as practical after every winter solstice, the official church calendar for the coming year, to begin with Easter.  In the ensuing four decades, the Bishop of Alexandria frequently over-stepped the parameters assigned to him, and his annual letter of instructions strayed far a-field.  Thus the original Christian worship day of Saturday was changed to Sunday to conform to the official Jovian state religion’s worship day, and the celebration of Jesus’ birthday was moved from September 11^th to December 25^th to co-incide with Jupiter’s birthday.  In his mandated annual Festal Epistle in 367 CE, Bishop Athanasius of Alexandria announced which books would be officially in the New Testament, and first used the word canon.  He did include Hebrews(the Sixth Book of Jeremiah), James, 2 Peter, 2 John, 3 John and Revelation, all of which had been frowned upon at Nicea, but the Gospel of Andrew, the Gospel of Peter and the Gospel of James were suppressed and those four gospels which were admitted to the canon were first severely edited.  The official Gospel accounts, for example, of the Transfiguration scene have removed Andrew from the list of those present.  The Gospel of Mark was abridged to less than half its original length, with all mystery teachings removed.  [Although Mark did meet Jesus in person, he was not an eye-witness to most of what he reported.  He was the executive secretary to the extremely wealthy Andrew and Peter, and the one who actually operated their huge fishing fleet on their behalf for the three years they spent with Jesus.  Mark later accompanied Andrew to Giza for three years, then joined Peter on his missionary journeys; thus received the mystery teachings directly from two of the Four.] In spite of their suppression, all of the rejected gospels and epistles have been preserved to the present day by the Priory of Sion, a secret society formed in 327CE by the dissidents to Nicea who remained loyal to the School of Prophets.  Priory members were successful in 692 CE at the Trullan Synod in getting ten books added to the New Testament [Jeremiah’s 4^th Book and 5^th Book, and the Gospels of The Hebrews, Peter, Barnabas, and James, the unabridged version of Mark, and the Epistle of Hermas and two Epistles of Clement] – but with the strange provision that no-one was to read them except with the written permission of the Bishop of Alexandria.

0.5...The Fifth Book of Jeremiah was written in 59CE by Andrew from Giza where he had become Head Master of the School of Prophets, in response to questions he had received from readers of his Gospel.  It circulated in northern Europe for over seven centuries as The Epistle of Andrew to the Frisian Islands, but was suppressed by Alcuin circa 800 CE.

0.6...The Sixth Book of Jeremiah was written by Andrew from Giza in 62 CE, in response to a formal request from James addressed to the Head Master requesting a hand-book for distribution to Hellenic Jews who had converted to Christianity.  The book survives virtually intact in our Bibles as The Epistle to the Hebrews.  It has some minor editorial accretions made in the aftermath of Nicea to imply a different authorship, as part of that Council’s attempt to write the Four out of the Bible.  [These attempts to exclude Andrew balanced the karmic debt for the falsification of the 1^st Book.]  The 6^th Book returns to the God’s rest theme of the 1^st Book and expounds on the Incarnation of Jesus as the first begotten into that rest.