Intro to Discovery

THE METHOD OF THOUGHT UNDERLYING THE DISCOVERY OF THWORAH ‘ELOHIM

Discovered in late 1977, The METHOD is a gateway through the human mind to the MIND of the DIVINE. The METHOD serves as a powerful tool for exploring infinite dimensions of creative life and existence. The METHOD is sacred. Treat it with respect, but also with great joy.

Because of the very mention of a Heavenly Torah over the existing “earthly” Torah, could it be that Jewish and rabbinic thinkers, particularly those who work with Kabbalistic texts (including Gematria, the Zohar, Sefer Yetsirah, and the recent Bible Codes (equidistant spans)), for as much as they place divinity on this earthly Torah, a composition brought forth as it were by Divine Finger, have nevertheless been captured expressing some discomfort, alluding to doubt, over the Torah’s conclusive spiritual verity? We believe so. But then, even for us, what was the continued attraction?

This inevitability of a mounting conscious realization regarding the former is a result of the extreme negative attitudinal denotations within the Torah, its unhidden record of cultural hatreds, slanders and accusations, seizures and exterminations, its cult of guilt and shame derived from a Curse imposed upon humankind for supposed sins, invented evils, and the malignant result of this belief, the belief in blood-guiltiness, evolving itself into a Temple of perpetual blood-sacrifice, perpetual ritual slaughter, holocausts requisite for atonement with the accusatory YHWH, a god so vicious in its need for worship, for blood, so vicious in its recorded violence visited upon the non-committal, captured and recorded in a document so replete with its subjugative attitudes toward basic human processes, among which is the subjugation of women, as if a lesser or lower species to that of man, reduced to chattel, that it becomes no surprise the uneasiness fueling eventual doubt that, over a couple of millennia, works its way in certain Jewish writings, primarily within Kabbalistic texts, or outside sources associating themselves with these texts, excerpts found elaborating to some degree that this “earthly” Torah, as they assuage, in an effort to save or apologize for it, with its harsh interpretations, coarse constraints, and rigid determinations, would one day be revealed of its “heavenly” nature, this without changing, by adding or subtracting, a single letter from within the given body of the text of the Torah. This thinking, whether inventive, clever, or evolving, appears to indicate some embarrassment on the part of Judaism, or apologetic suppression thereof, regarding the Torah’s actual tone, becoming more evident in the eyes of gradually maturing minds.

Why would it need to read differently or “spiritually correct” unless there was something seriously wrong with it? Without coming right out and passionately expressing fault in its verity and teachings, overexposing it at risk of an abandonment of the faith and its traditions, many Jewish scholars and leaders have strayed no further than becoming apologists, transferring the focus from the text’s horrifying aspects over an onto the supposed positive aspects purported within Judaism: the bonds of the Jewish family, community, its traditions of service, empathy and humanitarian cause, but also its expectations, including and especially the expectation of deliverance, hence the invention of the proposition, or rather a justification conveying that the suspect Torah would be revealed of its higher nature and purpose when the time was right for such to occur. But when, if any of this is true, will the “Heavenly” spiritual Torah be revealed? How? By what means? And, by whom?

The employment of an eventual Messiah to satisfy this expectation was not given birth as a result of the aforementioned proposition but arose more likely from the gradual disintegration of the Davidic Kingdom brought on steadily by continual infighting and outer sieges climaxing with the Babylonian Exile, and a people’s cry for a Savior-king like that of David (coupled with the liberation themes attributed to Moses), who along with David’s immediate progeny, gave the Jewish People the only real time-period of stability and relative calm that they have ever known, or at least as legend has held. Further coupled with the apocalyptic theism developing within the belief system of the liberating Persians, the idea of Messianic deliverance continued to evolve as a result of periodic and continual post-exilic siege traumas. This graduated to become interpreted by certain Jewish sects (not to mention successive offshoots – e.g. christianity), as more than just a battle against the Jews, but a war within heaven that had translated itself into and upon human affairs, reaching toward some inevitable crescendo, a brink or threshold, culminating and ending in the worst-possible scenario, an end-time, a severe time of crisis and immeasurable suffering, death and destruction, that would usher in the Messiah, the “forever-king” of the Jewish People, vanquishing all enemies and bring with him a new and heavenly Jerusalem to replace the old and destroyed.

Whether Jesus, Yaishwu’a, took advantage of this developing belief’s momentum is a moot point. That he is seen as the Messiah by nearly one billion people today is indicative of the obsession in his time period, and the people who saw themselves living in the last days, certain of the Messiah’s arrival at any moment, hence the success of Jesus, whether it went his way (if he did plan or attempt Messiahship), or not. That nothing really came of it, though, except a mind-debilitating empire of belief (as is evident by its history), and the damaging results set in motion by this mind-set, where not only is our species threatening the planet’s ability to sustain biospheric life, or that resolution cannot be achieved because it cannot effectively be introduce to the mind because of the successive generational dumbing-down of populations, but rather that this species has come to believe in and hold sacred those things that are actually killing the earth (e.g., the religious impetus given Capitalism, or given to the destabilizing obsolescence of land and resource privatization, or, should one choose the other flip of the coin, the ruinous unincentivism of Communism found in the idea of the collective and the team, where the individual is subjugated to the group and loses identity, and, if rebellious, is driven from the group and stripped of the means to survival, as is prevalent, today), or that the governing attitudes in this time cannot be considered spiritual by interpretation, practice, and example, reflecting rather, a discourse, ever-religious, in learned meanness, being more than sufficient evidence that Jesus was not, is not, the Messiah. Throw in his self-serving hallucination of words as recorded in the four Gospels (or the writings of Paul of Tarsus), and any free and objective mind may begin to see the horror unleashed by this man, the psychosis and sickness of his teaching. This horror is certainly furthered in the experiential situation of the Jewish People who have inherited since the time of Jesus a new level of victimization and hellish experience, persecutions, pogroms, inquisitions, exiles, conversions, mass slaughters and extermination–Holocaust.

Nevertheless, despite Messiahship woefully fastened and affixed to Jesus, it has done little to dispel the notion of Messianic deliverance among the Jews, whether this expectation is by means of a single individual, organization, or that of an era. On the contrary, these and prior experiences have fueled it into new areas of possibility among which was the liberation the Messiah would bring not only to the Jewish People, but to the Torah as well, essentially a prisoner of itself, and the tragic time period it presided over, and how this tragic human period fashioned the Torah to read as it does until delivered into new and greater understanding. Same text, different reading. That the Messiah plays the crucial role in this event, or essentially is the event, whether a convenient invention or not, this marriage of Messiah with Torah is significantly drawn or elaborated in works such as the Kabbalah, itself drawing upon imaginative interpretation from evolving expectation, and from works within the Talmud, the Mishnah, Midrash, and other written and oral traditions in Judaism.

The following excerpts deal with this subject beginning with the works of noted anthropologist and Biblical scholar, Raphael Patai, among whose works (25 books) include the “Hebrew Goddess” and our choice concerning this subject matter, “The Messiah Texts”:

“The later Kabbalists, less restrained in many respects than their traditional predecessors, let their fantasy dwell freely on what the new Torah would be like. For the Rabbinic tenet that the Torah as a whole was immutable, they substituted the daring innovation that only the totality of all the letters contained in the Torah has been fixed for all eternity, and that the same complement of hundreds of thousands of letters can be and will be rearranged into different words expressing different instructions. This is what will happen in the Messianic days, and this is the new Torah which God will expound in His Messianic House of Study.”

“This is the secret of the Torah which the Holy One will renew for Israel….The Torah will remain in her place. But at present her words are combined in physical combinations, as they were need for this physical world. But in the future, when the Children of Adam will divest themselves of this physical body and will ascend and attain to the mystery of the body which Adam the first man had before he sinned, then they will become adepts in the mystery of the Torah, when that which is hidden will be revealed. And after the sixth millennium, when they will ascend even higher, they will understand even more the mystery of the Torah in the hidden reality, and every man will be able to understand the miraculous teachings of the Torah, and the hidden combinations.”…

“Just as the children of man will divest themselves of the body, so the Torah will be divested of her bodily aspect, and her hidden face will radiate, and the righteous will occupy themselves with her. But the Torah herself is one for all eternity, she will always remain what she was, and will stand forever, and will not change, God forbid!”

“And the Holy One will sit and expound the new Torah which He will give through the Messiah. ‘New Torah’ means the secrets and the mysteries of the Torah which have remained hidden until now… Therefore in the future to come, when the sin of Adam will be forgiven, the words will contain the full complement of letters, neither fewer or more, arranged into other words, as it would have been had Adam not sinned.”…

“In the future to come, God will reveal to us even in the meaning of the blank spaces in the Torah, so that we should understand the blank letters in our Torah…But at present those letters of whiteness are concealed from us…And when our Righteous Messiah comes, we shall understand also the blank spaces in the Torah, quickly in our days, Amen!”

Also, the late Professor, Gershom G. Scholem, noted compiler and interpreter of Jewish philosophy and mysticism, from his book, “On the Kabbalah and its Symbolism”:
“the sacred text loses its shape and takes on a new one for the mystic. The question of meaning becomes paramount. The mystic transforms the holy text, the crux of this metamorphosis being that the hard, clear, unmistakable word of revelation is filled with infinite meaning. The word which claims the highest authority is opened up, as it were, to receive the mystic’s experience. It clears the way to an infinite inwardness, where ever new layers of meaning are disclosed.”

“The word of God must be infinite, or to put it in a different way, the absolute word is as such meaningless but is pregnant with meaning. This mystical exegesis, this new revelation imparted to the mystic, has the character of a key. The key itself may be lost, but an immense desire to look for it remains alive.”

“The Holy Scriptures are like a large house with many, many rooms, and that outside each door lies a key–but it is not the right one. To find the right keys to the doors–that is a great and arduous task.”…

“Another formulation of the same idea is frequent in the books of the Lurianic Kabbalah: every word of the Torah has six hundred thousand thousand “faces”, that is, layers of meaning or entrances, one for each of the children of Israel who stood at the foot of Mount Sinai. Each face is turned toward only one of them; he alone can see it and decipher it. Each man has his own unique access to Revelation. Authority no longer resides in a single unmistakable ‘meaning’ or the divine communication, but in its infinite capacity for taking on new forms.”

“In an attempt to explain why the scroll of the Torah used in the synagogue must be written without vowels and punctuation, this is a reference to the state of the Torah as it existed in the sight of God, before it was transmitted to the lower spheres. For He had before Him numerous letters that were not joined into words as is the case today, because the actual arrangement of the words would depend on the way in which this lower world would conduct itself. Because of Adam’s sin, God arranged the letters before Him into words describing death and other earthly things, such as levirate marriage. Without sin there would have been no death. The same letters would have been joined into words telling a different story. That this is why the scroll of the Torah contains no vowels, no punctuation, and no accents, as an allusion to the Torah which originally formed a heap of unarranged letters. The divine purpose will be revealed in the Torah at the coming of the Messiah, who engulfs death forever, so that there will be no room in the Torah for anything relating to death, uncleanness, and the like. For then God will annul the present combination of the letters that form the words of our present Torah and will compose the letters into other words, which will form new sentences speaking of other things. This is the meaning of the words of Isaiah [51:4]: ‘A Torah will proceed from me,’ which was already interpreted by the ancient rabbis to mean: ‘A new Torah will proceed from me.’

“Does this mean that the Torah is not eternally valid? No, it means that the scroll of the Torah will be as it is now, but that God will teach us to read it in accordance with another arrangement of the letters, and enlighten us as to the division and combination of the words.”
While these excerpts do not necessarily provide proof or establish the existence of such an occurrence within the Torah, as it is read today, they do, however, indicate an excitement within the possibility that has since been translated into Messianic Expectation, hence another vehicle that the Messiah can use to prove or satisfy the claim to such, this upon proof of Torah revelation, if it so exists.

And we, Messiah, have concluded and proved that the verity of this expectation of an unfoldment of the Holy Torah is true, given alone and only by ‘ELOHIM–Torah ‘ELOHIM.

At the threshold of our work in the Kabbalah, during the 1970s, fully aware of the aforementioned, and its expectation with the discovery that each letter has a specific meaning and value that can be opened up internally to define further meanings and values well beyond the foundation letter or word, we found likewise to our amazement that this process is open-ended and infinite in its scope. No one had ever done this before, so the work was extremely difficult and painfully achieved.

At the time, the process was entirely new, barely understood, brutally demanding in concentration and focus, discipline, and undertaken with meticulous care, not to add or subtract a letter from the original text, to weigh, examine, compare, sometimes wait, ponder, listen, and yield to the teaching. It would open vistas, reveal gates, and when misunderstandings or errors were made, would slam them shut, leaving a sensation of darkness and despair. And when learning came from reflection and searching, when the acquisition of the hidden truth was touched, the gates would open and the light of revelation would flood into the conscious with physical pain yet with an intense overwhelming sensation of joy and affirmation of the Source.

In the last seventeen years, the pain has progressively subsided as mastery and skill have increased into new realms of expansive knowledge, wisdom, and understanding in an ever-widening range of fields and interests, including, and especially refinements within, global planning.

It took an evolution of thought and spirit for us, brought forth by the Creator as Mother-Father, Teacher, and Child, to reveal the method as IT taught ITS way into the mind and transformed our understanding. In other words, the Messiah as guardian had to learn and thereby teach. But only by the Creator could this opening appear, and thereby reveal itself to each individual according to his or her understanding and preparedness.

By tradition, and by expectation, the Messianic Revelation will open in each person acccording to his or her understanding and state of awareness. Success or failure depends on the choices made (hence the “physical Torah” of the Y_hwuthiym), and the discipline entertained. The way is difficult but easy. It is a labor of Love with an exquisite promise of crowning and birth.

It is important to remember that only through the discipline imposed by the instruction of the Creator, ‘ELOHIM, could the hidden meaning of the Torah open.

The earthly Torah as it exists now in Judaism expresses the descent of humankind, of ‘Atham (Adam) into darkness, polarities, good and evil, sin and judgment, an underlying hatred and denial of the world, though denied, the denigration of woman and living things in Levitical law, the gnawing undercurrent of fear, superstitition, self-hatred, loathing, of contamination by a myriad of listed and imagined evils, and the blood cult that rose as the central focus to rectify their mad invention, and so on endless–the unfortunate vestiges of an intellectual fall, a massive, intrusive, divisive conceptual mistake whose ramifications in Judaism, Christianity, Islam, and all the other religions, that have torn the world apart by similar misinterpretation, thread by thread, the slow hemorrhaging of spirit.

The original meaning of the Torah is contained within its own letters. They teach us, but only if we shut up, listen, and do not impose.

In the initial layer of the ‘ahlehp, as it opens the word “Torah” for the first time, the word “Torah” states this: “a room or living cell in which substantive existence unfolds marked by light, by envisionment, by a reflection or mirroring of the possible, of what we are and are to become, a pregnancy in the womb of Creation, filled with possibility, waiting to be born and realized, a containment of Spirit, Life, and Love…”

That, on one level, is what Torah or Instruction really contains and promises within itself. The rendering can be taken forward or backward endlessly in an endless number of ways. You will not find this understanding anywhere else in this world, or in standard Orthodoxy. Only the Messiah can reveal the Method from ‘ELOHIM. Tragically, Orthodoxy worships the earthly form of its misunderstanding (the Torah of sin, guilt, judgment, self-deprecation, unworthiness of the holy and sacred, of destruction, and the denigration of the earth that it brings to interpretation). But it no longer need be.

This the time of liberation, of freedom from the past. By the Light of the Torah, the Torah of Heaven, we are taught that the earth is sacred, and that it should be carefully tended to as if it were sacred. We must begin now.

Only when, and only if Judaism reaches for release from the pretensions and denigrations that it has allowed itself to define itself, then only will it truly be free.

In the 1970s, archaeological research also revealed that the Canaanites, whose language and alphabet were inherited by the Y_hwuthiym, the Jews, wrote not only from right to left as is common in Hebrew/Aramaic today, but also, at times, in its earliest know stages from left to right as we do in the West, or in boustrophedon fashion in an “ox-plow” manner from right to left, down, left to right, down, right to left, down, and so on, as if plowing rows in a field in preparation for planting, indeed, a useful metaphor.

Proceeding to engage the ‘Ahlehp/’Aleph with a method graduated from the two items mentioned above, we came out with as much meaning in reverse as we did forward, but through a much more extensive extractive process.

To learn more, please see “The Method” for a deeper step-by-step education in the workings of this process, unlocking what we have come to call the beginnings of Torah ‘ELOHIM.

While the methods, results, and processes have transcended the boundaries of the Pentateuch, we are nevertheless eager to share the results of this first stage completed in 1981.

The intention was to move from the last chapter of the Torah forward to the end, which is the beginning, primarily to coincide with the aforementioned, but also to avoid being unduly influenced by the original forward text as it normally unfolds from right to left. And so, Deuteronomy 34, verses 12-6, was translated in reverse, moving toward the beginning, wherever that might be, or, if you will allow us the special liberty to muse, “The first shall be last, and the last first.” At the very least, this most interesting long-standing statement served to inspire and to instruct.

Before reading the translation, let us review the following, an abbreviated excerpt taken from the final chapter of Deuteronomy which we used for the initial application of the unlocking method as given by ‘ELOHIM.

In the following material, we present Deuteronomy 34 as it is understood today in order to refamiliarize yourself with it, and to contrast this traditional form with our translation using the same letters, only in reverse (using the Messianic system and methodology revealed by ‘ELOHIM, the TRUE GOD of Yis_ra’EL, as it unfolds through multi-directional convolutions, spans, assemblages, sub-assemblages, and formations).

The present understanding, English transliteration, of Deuteronomy 34 vs.12-6:

“And Moses went up from the plains of Moab to the mountain of Nebo, to the top of the hill which is opposite Jericho. And the Lord showed him all the land of Gilead as far as Dan….2. And all of Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah as far as the Mediterranean Sea…. And there arose not a prophet since in Israel like Moses, whom the Lord knew face to face, 11. In all the signs and wonders, in all the terrors which the Lord sent him to do in the land of Egypt, to Pharaoh and to all his servants and to all his land, 12. And in all that mighty hand, and in all the great terror which Moses wrought in the sight of all Israel.”

In regard to letter design, verse 12 and all current Hebrew/Aramaic writing looks like the following, an extensive and later beautification on the Aramaic of the time, the lingua franca during the time attributed to Ezra, noted compiler of Biblical texts and stories, circa 345 BCE, or thereabouts, roughly a century and one-half in either direction–earlier in time: the impetus to fix the language and faith into a more permanent form and standardized corpus during the period of and following the exile and, later, to stabilize the compilation of traditions that was under way by the time of the Bar_Kokhva revolt in 135-132 BCE.

 

But if Moses received the Torah from Sinai, as many believe, the following letters, but in a much more primitive form would probably have been used; the previous, above, one thousand years later. The verity of the Torah from Sinai is found only or confined within the limits of belief, whereas the writings attributed to King David and his children appear genuine, or at least to his time, and this is the script they would have used, on of the reasons behind our initial devotion in using them for unlocking the SOURCE of them. Verse 12, using what we call the Davidic script, though is more widely credited as being the Phoenician/Canaanite script:

 

But now, in this final decade of the waning millennia, it has been revealed to us that the Canaanites had an alphabet preceding the time-period commonly attributed to the development of the known alphabet. Deliberate in design, purpose, and meaning, and the Davidic script an erosion of it, we have come to use these letters explicitly as it serves in function to reveal more of itself, of Creation, and of the gifts of the Earth to the human mind as this is the actual script of Divine Origin, a gift and revelation of ‘ELOHIM that we refer to as the Shalomite Keys. Verse 12 using what we call the Shalomite script:

 

Yes, Jewish and rabbinic thinkers correctly sense that something is truly there, an Energy within and emanating from the Letters, emanating from their true potential meanings. But it transcends the Pentateuch which in reality is not the True Torah. The letters were a gift shared with the inhabitants of the land of Canaan long before Abraham set foot in the region, a gift shared by ‘ELOHIM long before the invention of YHWH and its intrusion upon the land and upon the human psyche for worse. Torah ‘ELOHIM exists in the letters, but never in their misuse. The Messianic Method can be applied to anything or any arrangement of the letters, not just in the Pentateuch. The Pentateuch only served as the vehicle for carrying the memory of the language, its potentialities, its verity, awaiting to be unlocked from the prison that the Pentateuch truly is in its misinterpretation of Creation, the people who helped to fashion the Letters, the sacred script, and the preservation and retention of ‘ELOHIM at the threshold of human consciousness, despite a three-thousand year attempt to erase and eliminate ‘ELOHIM from off the face of the earth, and out of human memory. The attempt to destroy all remaining references to ‘ELOHIM*’AH_VAH has failed.

The ONE TRUE GOD of Yis_ra’EL, ‘ELOHIM*’AH_VAH ebeamyela, will live again in the hearts and minds of humankind. Peace will come to the earth. Messiah has arrived!

It is indeed exciting, as you will see, that something good can come out of the fallen Torah. It does not, however, justify YHWH or the horror this monster has brought to the Earth. If anything, the fallen Torah imprisons YHWH, captures him, and forever binds him and his vicious nature and thirst for the blood of living things. He cannot escape. The seal is upon him. But, you can escape. Release and restore the Letters to their true Origin. Release yourself likewise to the same, the Origin of LIFE, the SOURCE, ‘ELOHIM. Look upon the Torah, now, as the Letters begin to run free to new and true assemblages.