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Jacob's Ladder....Stairway To Heaven.. Jacob fable represents extraterrestrials coming to Earth is another misinterpretation of prehistory lesson's energies of Creation...UFO story of the Book of Ezekiel 1

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posted by Hughes Songe alias bernawy hugues kossi huo on Saturday 10th of March 2018 05:00:23 PM

In the biblical story of Jacob, from Genesis 28, Jacob witnesses angels ascending and descending a ladder from heaven. But in the painting the ladder doesn't come from heaven, but from a dark, round object emitting multi-colored lights. Though Jacob's Ladder is a popular symbol in freemasonry, is this rendering pointing to something more of an extraterrestrial nature? According to ancient astronaut theorists, Jacob's Ladder was nothing more than a ramp or a device with which to reach the realm of the gods, and the 'gods' were extraterrestrials.Traditional Christianity (most notably, CS Lewis) believes that extraterrestrial beings are simply angels, whether fallen or holy. The relatively new Indiana Jones movie, The Kingdom of the Skulls, say that aliens are not really extraterrestrial, but extradimensional. That describes what the Bible says about spiritual powers. According to the Air Force Project Blue Book, the unexplained percentage of encounters fit a spiritual, occult phenomenon. Some go on to say that alien beings are ultraterrestrial, meaning to say that these beings live among us and are what humans are to bears; both live on Earth, but don't interact; it'd be a stretch to say that a bear would comprehend being abducted in a human airplane. In a way, He is not a human (except through the Person of the Lord Jesus Christ). to us that He is a different Being altogether. But He is not a Grey or a Reptilian or Annunaki or biological or even matter; He is Spirit. Angels obviously ride on disc vehicles according to the Bible, and mainstream Christianity classifies aliens as spiritual beings of angels, not a science fiction astrobiological derivative. The medieval Dante notions of angels and demons of harping cherubs and horned devils must be overthrown.Assume there are beings besides humans, hailing from other worlds (universes?). This does not say anything about G-d, just the way some people stumbled upon backward tribes who thought the white men were gods, has nothing to do with the reality of G-d. It's agree that Ezekiel (and Jacob's ladder) speak of some form of aliens, from space. But their meaning does not change the reality of G-d. It does throw into question what people back then thought about angels. Still, their understanding of "UFO's" do not need to influence ours. In conclusion, it doesn't interfere with my beliefs. The ancient alien theory fails in that it classifies the aliens and UFOs as biological and materialistic, not spiritual. One of the more convoluted priest-written myths that make up the Old Testament book of Genesis is that of Jacob, the younger of twin boys who, nonetheless, received through fraud and deceit the blessings of first-born. This is the much revered ancestor of the “chosen” ones. There is hidden meaning in all of this, of course, but the focus for this blog is why this character’s name was changed to Israel. It is all inexplicably mixed in with an alleged wrestling match with an angel and a “dream” about a ladder upon which angels were seen to move up and down between heaven and Earth. The story of Jacob and his name change to Israel is found in the opening of biblical lore, Genesis–the book of beginnings. The focus here on this devious character is spurred by a recent television series called Ancient Aliens, which speculated that various unknowns in Earth’s ancient past hinge upon the aspect that extraterrestrials were responsible for those unknowns. This evaluation of the program’s biblical interpretations does not necessarily rule out that such visitations may have occurred. Like hard-line religionists, however, this theory overlooks or deliberately ignores many of the various clues that the priest-authors used to season the tale—clues that were drawn from prehistory lessons that once used groups of stars (constellations) to illustrate Creation principles of energy progression into visible forms. For example, Jacob’s grandfather also had his name changed from Abram to Abraham–and for the same reason, which is also not effectively explained. Jacob’s ladder is regarded as a religious “mystery,” which is referred to as the scala coeli (stairway). This “mystery” is no genuine mystery at all when one follows all the clues that are dropped throughout the story. In the book The Celestial Scripures (by this author), it is pointed out that symbols are employed which are easily recognized by initiates. Jacob is said to have gone out from Beer-sheba (Genesis 28:10), his course being toward Haran. The Beer part of the name means “well,” and the word sheba means “seven”, which indicates that the Life Principle advances through seven stages (symbolized as wells) of primordial development toward visible amassment, and the earliest phenomenon of this activity is seen as light. Thus we read that Jacob “…lighted upon a certain place and he tarried there all night (through that primordial energy plane) because the Sun was set…” (Genesis 28:11). In other words, energy is in the process of manifesting toward denser form–or definable matter form is “set“. At this point Jacob then had to take “…of the stones of that place…” and use them for his pillow. Now this is strange: Jacob is characterized as being a forward planning individual, so wouldn’t such a person have taken with him something to sleep upon during an overnight journey?The prophesy of Ezekiel was explained in the Talmud by Jewish sages that received the explanation from Ezekiel’s own students. The Jews in the times of the Mishna and Talmud where only a few generations after Ezekiel lived. There are many many books of Jewish thought and mysticism based on the visions of Ezekiel and none of them have any mention of Aliens. That prophecy is described as “The workings of the chariot” in Jewish literature. The Workings of the chariot are teachings that were originally only taught in parables, and only to the highest ranking scholars. The vision of the chariot is an elusion to very lofty esoteric concepts. Nobody in his time period believed he was speaking of aliens, or even actual physical beings of any sort. To clarify, this was a prophesy (one of 26 in the book of Ezekiel), which by definition is not a record of an event. No explanation is forthcoming for this lack of preparedness. Instead, he must lay his head upon a pile of stones, and then he has his famous mystifying dream of angel activity on a ladder that linked Heaven with Earth. (Genesis 28:12-17). To repeat, the Genesis story relates that the ladder was seen by Jacob in a dream, not as some actual physical encounter. The ladder that Jacob allegedly beheld, upon which angels or divine messengers were moving up and down, is coded reference to elementary particles that are becoming actively involved in the coalescing phase into biological life; thus it is the ladder-like DNA sequence that is referred to as the ladder which connects all life with the Source. It is at this point in the story that Jacob was then allegedly promised by God (the Life Principle personified) that he and his multitudes of descendants would be given possession of Canaan: but this “land” is not in regard to any Near East area on planet Earth, but symbolizes the advanced energy involvement as matter. This holy account is therefore not history of a specific “chosen” people, but is about how all life forms move through elemental energy phases into temporary matter form where self-aware consciousness is achieved. Nonetheless, this is all implied by the priest-authors to have occurred around the timeframe of 1760 BCE. When Jacob awakened from this “dream,” he is quoted as saying, “How dreadful is this place!–this is none other than the house of God, and this is the gate of heaven.” (28:17). Huh? “This place” therefore refers to the pre-physical energy conditions or prototype circumstances which initiate matter manifestation. This is “dreadful” only because elementary consciousness is amassing to descend and pass over into visible dense matter identity. It is in this in-between development stage where Jacob “tarried” (it is not until chapter 32 that Jacob is actually transformed into self-aware matter-life as Israel). The stone that Jacob had used for his pillow he then set up as a pillar. Strangely, Jacob had not carried any sleeping gear for the overnight journey, but he had carried along a supply of oil which he poured upon the pillar. And he called that place of intensifying energy Beth-el (House of God). Jacob is said to “tarry” in this prototype situation for fourteen years, and it is here that Rachel and her elder sister Leah enter the story, and both became his wives. Female figures represent energy substance. (So when other scriptural women, some called sisters, marries the lead character they are, being an interacting part of the energy spectrum, not committing incest.) Jacob also frolicked with the female servants of his wives–all with God’s blessing. From these unions Jacob allegedly fathered twelve sons, each to become the ancestors of the twelve tribes of Israel. When at last Jacob and his evolving family stole away from his father-in-law’s locale, they also left with stolen rudiments from the father-in-law before they passed over the river toward the mount Gilead (Genesis 31:21). Later on (Genesis 32:28 and 35:10) Jacob is described as having to indulge in a wrestling match with an angel (some interpret it as a struggle with God). This peculiar wrestling match is said to have lasted “…until the breaking of day,” meaning until energy-form was becoming defined. In the brief description of the wrestling match it is impossible to follow which one of the combatants is Jacob and which one is the “man” during the combat. The reason for this seemingly garbled account is that both participants represent the same energy involvement which is in the process of transforming–or passing over–from primal energy conditions into defined form–or “until the breaking of the day.” When Jacob later asks the name of his opponent, Jacob is rebuffed. The question is never answered, but nonetheless “…he blessed him there.” Who blessed whom? The wrestling match is a parable for energy transformation, so the Life Principle blesses itself by the exertion of transformation! Thus the creative principle has advanced into defined matter form and so we read, “Thy name shall be called no more Jacob, but Israel; for as a prince hast thou power with God and with men, and has prevailed.” Jacob then named the place of combat as Peniel, which is said to mean, “I have seen God face to face, and my life is preserved.” Then in 32:31 it relates, “And as he (Jacob) passed over Peniel the sun rose upon him, and he halted upon his thigh”–upon his organ of generation. So the teasing suggestion in the television series Ancient Aliens that perhaps the ladder in the Jacob fable represents extraterrestrials coming to Earth is another misinterpretation of prehistory lessons concerning the energies of Creation. But in various illustrations which show a ladder descending from a darkish oval area,* that does not signify a UFO; it represents the tunnel mouth out of primordial energy conditions from which energy as visible matter-forms descend. On the other hand the relationship with space and heavenly activity is not exactly alien to scriptures: each of the twelve sons of Jacob/Israel represents one of the signs from the Zodiac. In this dream, Jacob saw a ladder (or in some translations, a stairway) that connected heaven to earth. Additionally, Jacob is said to have seen God at the top of the ladder, and also angels, who were ascending and descending this structure. The story of Jacob’s Ladder may be found in the Book of Genesis.Jacob's Ladder (Hebrew: Sulam Yaakov סולם יעקב) is the colloquial name for a connection between the earth and heaven that the biblical Patriarch Jacob dreams about during his flight from his brother Esau, as described in the Book of Genesis. The significance of the dream has been somewhat debated, but most interpretations agree that it identified Jacob with the obligations and inheritance of the ethnic people chosen by God, as understood in Abrahamic religions. It has since been used as a symbolic reference in various other contexts.Jacob (Arabic: يَعْقُوب‎, translit. Yaʿqūb) is revered in Islam as a prophet and patriarch. Muslim scholars, especially of the perennialist tradition,drew a parallel with Jacob's vision of the ladder[11] and Muhammad's event of the Mi'raj.The ladder of Jacob was interpreted by Muslims to be one of the many symbols of God, and many saw Jacob's ladder as representing in its form the essence of Islam, which emphasizes following the "straight path". The twentieth-century scholar Martin Lings described the significance of the ladder in the Islamic mystic perspective: The ladder of the created Universe is the ladder which appeared in a dream to Jacob, who saw it stretching from Heaven to earth, with Angels going up and down upon it; and it is also the "straight path", for indeed the way of religion is none other than the way of creation itself retraced from its end back to its Beginning.esus said in John 1:51 "And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man." This statement has been interpreted as associating or implicating Jesus with the mythical ladder, in that Christ bridges the gap between Heaven and Earth. Jesus presents himself as the reality to which the ladder points; as Jacob saw in a dream the reunion of Heaven and Earth, Jesus brought this reunion, metaphorically the ladder, into reality. Adam Clarke, an early 19th-century Methodist theologian and Bible scholar, elaborates: That by the angels of God ascending and descending, is to be understood, that a perpetual intercourse should now be opened between heaven and earth, through the medium of Christ, who was God manifested in the flesh. Our blessed Lord is represented in his mediatorial capacity as the ambassador of God to men; and the angels ascending and descending upon the Son of Man, is a metaphor taken from the custom of dispatching couriers or messengers from the prince to his ambassador in a foreign court, and from the ambassador back to the prince. The theme of a ladder to heaven is often used by the Church Fathers. Irenaeus in the second century describes the Christian Church as the "ladder of ascent to God".In the third century, Origen explains that there are two ladders in the life of a Christian, the ascetic ladder that the soul climbs on the earth, by way of—and resulting in—an increase in virtue, and the soul's travel after death, climbing up the heavens towards the light of God. In the fourth century, Gregory of Nazianzus[8] speaks of ascending Jacob's Ladder by successive steps towards excellence, interpreting the ladder as an ascetic path, while Saint Gregory of Nyssa narrates, that Moses climbed on Jacob's Ladder to reach the heavens where he entered the tabernacle not made with hands, thus giving the Ladder a clear mystical meaning. The ascetic interpretation is found also in Saint John Chrysostom, who writes: "And so mounting as it were by steps, let us get to heaven by a Jacob’s ladder. For the ladder seems to me to signify in a riddle by that vision the gradual ascent by means of virtue, by which it is possible for us to ascend from earth to heaven, not using material steps, but improvement and correction of manners." Jacob's Ladder as an analogy for the spiritual ascetic of life enjoyed wide influence thanks to the classical work The Ladder of Divine Ascent by John Climacus.he classic Torah commentaries offer several interpretations of Jacob's ladder. According to the Midrash Genesis Rabbah, the ladder signified the exiles which the Jewish people would suffer before the coming of the Messiah. First the angel representing the 70-year exile of Babylonia climbed "up" 70 rungs, and then fell "down". Then the angel representing the exile of Persia went up a number of steps, and fell, as did the angel representing the exile of Greece. Only the fourth angel, which represented the final exile of Rome/Edom (whose guardian angel was Esau himself), kept climbing higher and higher into the clouds. Jacob feared that his children would never be free of Esau's domination, but God assured him that at the End of Days, Edom too would come falling down. Another interpretation of the ladder keys into the fact that the angels first "ascended" and then "descended". The Midrash explains that Jacob, as a holy man, was always accompanied by angels. When he reached the border of the land of Canaan (the future land of Israel), the angels who were assigned to the Holy Land went back up to Heaven and the angels assigned to other lands came down to meet Jacob. When Jacob returned to Canaan he was greeted by the angels who were assigned to the Holy Land. Yet another interpretation is this: The place at which Jacob stopped for the night was in reality Mount Moriah, the future home of the Temple in Jerusalem. The ladder therefore signifies the "bridge" between Heaven and earth, as prayers and sacrifices offered in the Holy Temple soldered a connection between God and the Jewish people. Moreover, the ladder alludes to the giving of the Torah as another connection between heaven and earth. In this interpretation, it is also significant that the Hebrew word for ladder, sulam (סלם) and the name for the mountain on which the Torah was given, Sinai (סיני) have the same gematria (numerical value of the letters). The Hellenistic Jewish philosopher Philo, born in Alexandria, (d. ca. 50 CE) presents his allegorical interpretation of the ladder in the first book of his De somniis. There he gives four interpretations, which are not mutually exclusive: The angels represent souls descending to and ascending from bodies (some consider this to be Philo's clearest reference to the doctrine of reincarnation). In the second interpretation the ladder is the human soul and the angels are God's logoi, pulling the soul up in distress and descending in compassion. In the third view the dream depicts the ups and downs of the life of the "practiser" (of virtue vs. sin). Finally the angels represent the continually changing affairs of men. A hilltop overlooking the Israeli settlement of Beit El north of Jerusalem that is believed by some to be the site of Jacob's dream is a tourist destination during the holiday of Sukkot.Is it the case that Ezekiel saw an alien-operated flying machine from outer space? No, Ezekiel did not see an alien spaceship. How, then, are his visions to be explained? When one looks into Ezekiel’s prophetic book, it becomes clear that Ezekiel did see some strange things. From a quick reading of chapter one, it becomes apparent that Ezekiel saw a “great cloud with raging fire engulfing itself ” (vs. 4), four living creatures from within the cloud (vs. 5), a wheel beside each living creature (vs. 15), and the rims of the wheels full of eyes (vs. 18), among many other things. Indeed, the things seen by Ezekiel were amazing and unusual to say the least. But with a little research into the biblical message, it becomes clear that Ezekiel’s writing and visions were apocalyptic in nature—very similar to the writings found in both Daniel and Revelation. The visions Ezekiel described are of heavenly, spiritual beings, not “alien life forms.” By comparing the description of the living creatures in Ezekiel to that of the living creatures that surround the throne of God in Revelation 4, one quickly realizes that the scenes witnessed by Ezekiel, John, Daniel, and other inspired writers were visions of God and His spiritual host of heaven. As further evidence of this fact, at the end of Ezekiel 1, after describing “a likeness with the appearance of a man” on a throne, Ezekiel wrote: “This was the appearance of the likeness of the glory of the Lord” (1:28). Then, a few verses later in chapter 2, this same person said to Ezekiel, “Son of man, I am sending you to the children of Israel, to a rebellious nation that has rebelled against Me” (2:3). Ezekiel fully understood this to be the Lord talking to Him, that the vision was of spiritual beings, and that he had not had an encounter

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