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Timeline06

Page history last edited by Daneel Rush 12 years, 8 months ago

The Advent of Micael (25 BC – 33 AD)

 

 

  • 25 BC: Out of nowhere, a new Aspect of God emerges. Calling himself Micael, he presents himself before Metatron, the Aspects and the Hierarchy of Heaven.
    • To the surprise of all, Metatron appoints him as the new Systemic Sovereign, replacing Adam Kadmon. Before, that, however, Micael states his intention to incarnate.
    • The Thread of Destiny approves of Micael’s incarnation. A retinue of angels and Archangels incarnate before him, with every intention of watching over the earthly Micael.
    • Strangely enough, before relinquishing his essence to the Thread of Destiny for Incarnation, Micael extended a prayer, not to the Father, but to Adam Kadmon. His words towards the First Aspect were of such beauty that he drove the entirety of Heaven to tears.

 

  • 6 BC: Micael Incarnates as the son of the carpenter, Joseph, and his wife Mary. His birth was associated by humans with the fulfillment of several prophecies.

 

  • ~29-33 AD: The Ministry of Jesus of Nazareth. His actions and words during this time became the basis of an entire religion and shaped the entire history of mankind from that point onwards, for good or ill.
    • Baptism at the shore of the Jordan. With the Baptism, Micael ascertains himself as human, and presents his intent to suffer the complete human experience, regardless of the consequences. Adam approves of Micael’s resolution and favors him with a glorious display of power that fills the sky.
    • Micael retires to meditate in the desert. There he is teased and tested by several of the Archdemons, led by Moloch. When Micael refuses to respond to their taunts, they attack mercilessly, but the Aspect is not harmed by their attempts.
    • While attending a wedding at Cana, Micael uses Seder Hishtalshelus to convert water into wine.
    • In Jerusalem, Micael stops a twelve-year-old girl, the Incarnated Lilith, from killing a drunkard. Intrigued by this person who claims to be an Aspect of God, Lilith begins to follow him as one of the “Daughters of Jerusalem”.
    • Visiting the Temple, Lilith mocks its status as a filthy market. An irate Micael lashes at the traders and moneychangers. The next day, after being laughed at the whole night by Lilith for his lack of maturity, a calmer Micael begins to teach at the entrance of the temple.
    • The night after he teaches Nicodemus, Lilith asks Micael why he is being so ambiguous concerning his purpose. The Nazarene responds: “It would be pointless to explain the truth of things. It is much better to explain just enough to help them find their proper path. Besides, why should humans question the will of my Father? Why should they be made aware of his transcendental workings?”
    • Micael teaches the Samaritan woman at Jacob’s Well (John 4:1-42). Lilith realizes Micael has come to this world in Adam’s stead (“My food is to do the will of HIM who sent me and to finish his work.”), but cannot figure out exactly what he intends to accomplish.
    • Micael is driven out of his town, Nazareth (Luke 4:16-30). Lilith can’t tell whether Micael is teaching humans, or mocking them.
    •  “And no one puts new wine into old wineskins; otherwise the new wine will burst the skins and will be spilled, and the skins will be destroyed. But new wine must be put into fresh wineskins. And no one after drinking old wine desires new wine, but says, “the old is good’.” (Luke 5: 37-39) These sentences have been interpreted in different ways throughout the ages. Micael was speaking of Adam’s plan: to create a ‘new’ world, different rules are needed. Just in the same way that Souls are constant and should not be modified, if Adam Kadmon wants to change at his core, he can only create a “new” self while making it so that the “old” self has not changed at all.
    • Commissioning of the Twelve Apostles.
    • Micael offers the Beatitudes (Matthew 5:1-11). When blessing the mourners (“for they will be comforted”), he winks mischievously at a gob-smacked Lilith.
    • The Expounding of the Law (Matthew 5:17-48). Lilith doesn’t realize that Micael criticizes Adam, obviously addressing his relationship with Lilith (Anger, Divorce, Retaliation), as well as the mistakes done by Adam and Sophia in the Original Sin (Adultery, Oaths, Love for Enemies).
    • The Discourse on Ostentation (Matthew 6). Micael scolds Lilith on her need to flaunt her status as “equal to Adam”, which led to their separation and to the Holy War. In the Discourse on Judgementalism (Matthew 7:1-6), he attacks the Hierarchy of Heaven for demanding Lilith to prostrate before the Primum Mobile, as well as for their dismissal of the denizens of Hell as irredeemable (Do not judge, or you too will be judged…”). Immediately after this, he introduces the Ethic of Reciprocity (“Do unto others…”). In Matthew 7:15-23, he also scolds Lucifer for falling prey to Lilith’s falsehoods and betraying Heaven (Watch out for false prophets.”).
    • Micael pronounces the Lord’s Prayer, a prayer to Adam, who is also God.
    • The Parable of the Birds of Heaven. Micael teaches us to be virtuous above all things (to be like Sophia). Every other blessing will come with this virtue.
    • Finally, in the Parable of the Wise and Foolish Builders (Matthew 7:24-27), Micael states that his teachings present a road to fulfillment, and introduces God as a sure foundation.
    • Micael raises the widow’s son from Nain back to life. Lilith realizes Micael is using Seder Hishtalshelus and attacks him, blinded by fury. To this, Micael responds: “Dear Lady! Do you truly believe I would be able to wield HIS power without his favor and blessing? I do this for HIS sake, for he only wishes to spread his love throughout this incomplete Realm! By wielding the instrument of HIS might, I praise and worship HIS name!”
    • The Parable of the Two Debtors (Luke 7:36-47). That night, Lilith tempts Micael for the first time, and is rejected.
    • The Parable of the Strong Man (Matthew 12:29; Mark 3:27; Luke 11:21-22). That night, Lilith tempts Micael for the second time, and is rejected. She then proceeds to teach him Demon Arts.
    • The Parable of the Sower (Mark 4:1-20, Matthew 13:1-23, and Luke 8:1-15). Micael educates on the importance of listening to his word and acting according to it.
    • The Parable of the Tares (Matthew 13:24-43). Micael teaches about God’s patience and prophesies the Day of Revelation.
    • The Parable of the Growing Seed (Mark 4:26-29). One does not need to understand the mysteries of Reality and the Spirit to enjoy them and grow with them.
    • The Parable of the Hidden Treasure (Matthew 13:44). Micael justifies his presence in this world and the sacrifice Adam intends to make.
    • The Parable of the Pearl (Matthew 13:45-46). Micael explains the worth of the Eternal Static Realm of Paradise. He indirectly scolds the Hierarchy of Heaven for taking their domain for granted. In the beginning, it belonged to Adam and Lilith, so they can take it back for themselves if they so wished.
    • The Parable of Drawing in the Net (Matthew 13:47-53). Once again, Micael announces the Day of Revelation, not the judgment of mankind as widely believed.
    • In Gerasenes (Mark 5:1-20), Legion, afraid of the prospect of facing two Aspects of God, chooses to take their own life.
    • Micael brings the daughter of Jairus back to life. A sick woman in the crowd is healed by the touch of his clothes (Mark 5:21–43, Matthew 9:18–26, Luke 8:40–56).
    • Micael heals two blind men (Matthew 9:27-31). He warned them to keep the miracle a secret while perfectly aware they would not listen.
    • Micael then exorcises a mute (Matthew 9:32-34). For once, the Pharisees were somewhat right: Micael used the Demon Arts he had learned from Lilith to drive out the demon.
    • “I did not come to bring peace, but a sword…” (Matthew 10:34). Micael is not the great liberator of the Israelis. He knows his life and work will case great division in the future, and that his words, and religion in general, will be used as tools to justify violence.
    • During the Sabbath, Micael heals a man with a withered hand in the synagogue (Matthew 12:9-13, Mark 3:1-6). Plots to kill him begin around this time.
    • After exorcising the blind and mute man, Micael is accused of doing so in the name of Beelzebub (Matthew 12:22-32, Luke 11:14-23, Mark 3:20-30). While his response makes it clear that he comes in the name of God and not Hell, his words also acted as a very subtle hint (“Whoever is not with me is against me, and whoever does not gather with me scatters.”) concerning Adam’s power.
    • After healing an infirm woman on a Sabbath, Micael scolds his opponents who criticized him for healing during the day of rest. In a way, he is also predicting that Adam’s liberation of Reality and those he loves will occur only after his work is finished…
    • Second rejection at Nazareth (Matthew 13:54-58, Mark 6:1-6). He might have also been referring to Adam’s loss of status in Heaven when he said “Only in his hometown and in his own house is a prophet without honor.”
    • John the Baptist is beheaded. Micael is terribly affected by the news, and he releases his newly discovered feelings of rage and impotence upon Lilith, who is merely amused by Micael’s immature behavior.
    • The Multiplication of the Loaves and the Fishes near Bethsaida (Matthew 14:13-21, Mark 6:31-44, Luke 9:10-17, John 6:5-15): “I am the bread of life: he that cometh to me shall never hunger, and she that believeth in me shall never thirst.” Micael here speaks of Adam is the source of all Existence and all power. Hence, only Adam, and Micael, his envoy, can wield Seder Hishtalshelus.
    • Micael walks on water (Mattew 14:22-33, Mark 6:45-52). Lilith wonders just what he was trying to prove.
    • Micael heals in Gennesaret (Matthew 14:34-36, Mark 6:53-56). Lilith wonders if Micael is attracting all this attention and going out of his way to make miracles on purpose.
    • The exorcism of the Canaanite woman’s daughter (Matthew 15:21-28, Mark 7:24-30) never happened. It is an invention of the Evangelists.
    • The theatrics with which Micael heals the deaf mute of the Decapolis (Mark 7:31-37) and the blind man in Bethsaida (Mark 8:22-26) tell Lilith that the young Aspect indeed aims at drawing attention.
    • Peter acknowledges Micael as the Messiah, the Son of God (Matthew 16:13-20), fulfilling one of the conditions Micael needed to fulfill during his Incarnation. Micael executes ADAM_SAMSARA, ensuring the stability and permanence of Adam’s greatest Technique even after Micael’s passing and in the absence of the Lord of All Creation.
    • Any doubts concerning Micael’s identity Lilith might have had were dispelled after the Transfiguration (Matthew 17:1-9, Mark 9:2-8, Luke 9:28-36). Lilith recognizes the “voice of God” as Adam’s. The youngest Aspect spends most of the night comforting a heartbroken Lilith, drowned in tears by the feeling of the presence of her beloved after so long. He did find time to exorcise a boy the morning after (Matthew 17:14-21, Mark 9:14-29, Luke 9:37-49), though.
    • With the miracle of the Coin in the Fish’s Mouth (Matthew 17:24-27), Micael states that the Supernals of Heaven need not the possessions of mortals.
    • Micael praises innocence, purity and obedience of children (Matthew 18:1-6); praising both Sophia, the Eternal Child Maiden, and Shekinah, Symbol of Motherhood.
    • Most unfortunately, Lilith did not take the Parable of the Unforgiving Servant to heart (Matthew 18:21-35). Adam would definitely forgive her many transgressions upon Reality if only she were willing to forgive Adam himself.
    • A pair of parables presented on Luke 14:28-33 make a subtle analogy with Adam Kadmon. Does being the first truly make you the strongest? Other than his aura, before the First Holy War, there was no actual proof of Adam’s superiority over everyone else. Basically, he had no argument to support his claim of being stronger than Lilith, and Micael was proposing the very same point Gilgamesh used to explain his disdain of the Lord of All That Is.
    • A trilogy of parables: the Lost Sheep, the Lost Coin and the Prodigal Son (Luke 15:4-6, Luke 15:8-32), speak of loss and redemption. It was a general reference to non-believers, but it could just as easily refer to Adam’s absence.
    • The Parable of the Rich Man & Lazarus (Luke 16:19-31): the treatment of the least is the true measure of piety and greatness. Even Adam Kadmon must understand this.
    • The Parable of Master & Servant (Luke 17:7-10): nobody, no matter how virtuous or hardworking, can ever put the Supreme in his or her debt. Micael expands on Luke 14:28-33. Why do Lilith and the Universe demand for Adam to prove his Supremacy? When someone has done what is expected from him, he is doing nothing but his duty. What IS Adam Kadmon’s duty, then?
    • Micael cleanses ten lepers (Luke 17:11-19). When only one, a Samaritan, seeks him again to thank him, Micael praises the man’s faith and gratitude.
    • The Parable of the Unjust Judge (Luke 18:1-8): Micael speaks of the importance of never losing faith and never giving up. He who persists will eventually find a way. This lesson was aimed at Lilith.
    • The Parable of the Pharisee & the Publican (Luke 18:9-14): Before his argument with Lilith, Adam had never exalted himself, only receiving the praise and acknowledgement of others. He who exalts himself will be humbled, and he who humbles himself will be exalted.
    • The core of what Adam realized during his isolation is presented in the episode of Jesus and the rich young man (Matthew 19:16-30; Mark 10:17-31; Luke 18:18-30). To put it lightly: “the greatest rewards are received by those willing to sacrifice everything.”
    • The Parable of the Workers in the Vineyard (Matthew 20:1-16): Micael drops another powerful hint. Everything comes from the Supreme and will eventually return to the Supreme. As long as you accept the Supreme, you shall be rewarded. Praise the Supreme’s generosity, for everything belongs to him, and it is up to him to decide what to do with it.
    • Micael divines his death and crucifixion (Matthew 20:17-19; Mark 10:32-34; Luke 18:31-34). Lilith is appalled at how lightly he seems to be taking it.
    • Micael heals the man who was blind since birth (John 9:1-12). Once again he ascertains he has come in Adam’s stead. While Adam is absent, he will be the light that shines upon the world.
    • “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” (Mark 10:45). These words proved that Micael’s death would serve a purpose. Lilith and the observants from Heaven are utterly confused.
    • Pericope of the Good Shepherd (John 10:1-21). Once again, Micael ascertains that he comes on a mission from his ‘Father’, and that he will give his life for this mission.
    • Micael restores Bartimaeus’ sight near Jericho (Mark 10:46-52). Lilith is amazed at the ease with which such miracles are performed, and wonders if there is truly a limit to Seder Hishtalshelus.
    • The Resurrection of Lazarus (John 11:1-46) marks the pinnacle of Micael’s miraculous deeds.
      • Lilith is utterly stunned. Can Seder Hishtalshelus even bring the dead back to life? Preposterous! It is the Rule of Reality that human souls take the road back to Adam Kadmon after death! But…
      • As understanding dawns upon Lilith, her knees tremble and her voice fades into nothingness. This was not Micael’s power. This was Adam Kadmon himself, Projected onto Micael to bring this man back to life with his Manipulation of Souls!
      • “I am the resurrection and the life. He who believes in me will live, even though he dies; and whomever lives and believes in me will never die.”
      • She longed to reach for him, to hold him and fill herself with his warmth, but her body would not move. Thus, they only looked at each other for a long, tremulous, utterly painful moment. But that was enough to reaffirm their mutual love.
    • Lilith follows Micael as he enters Jerusalem on a donkey (Matthew 21:1-11; Mark 11:1-11; Luke 19:28-44; John 12:12-19).
    • Second cleansing of the Temple (Matthew 21:12-27; Mark 11:15-33; Luke 19:45-48, 20:1-8). When Lilith joins in the wanton destruction, kicking crates and people for the hell of it, Micael cannot help his amusement. “You have never looked more like a child, Mistress.”
    • When his authority is questioned by the chief priests of the Temple, Micael responds with a series of parables. With the tale of The Two Sons (Matthew 21:28-32), Micael attacks the religious institutions of that time, as they believe their titles and privileges render them free of all sin. Then with the Parables of the The Wicked Husbandmen (Matthew 21:33-41; Mark 12:1-9; Luke 20:9-16) and The Great Banquet (Matthew 22:1-14; Luke 14:16-24) he speaks against those who use the name of God to control others and against those who do not live lives of good. It all eventually leads to the famous “Render unto Caesar…” sentence and to his most important statement.
    • Micael presents the Great Commandments (Matthew 22:34-40; Mark 12:28-34).
    • With the Woes of the Pharisees (Matthew 23:1-36; Luke 20:45-47), Micael does not reject Judaism, but the false and hypocritical institutions of religion, which bind their followers to harsh and meaningless rules they themselves do not follow.
    • The beautiful Parable of the Widow’s Mite (Mark 12:41-44; Luke 21:1-4), Micael downplays ostentatious displays of generosity and greatness. Do not strive to please the expectations of men, but give yourself wholeheartedly to the Supreme.
      • In a private discussion with Lilith, Micael brings out Sophia and Sandalphon as examples. The sacrifices they have made, they were not done for them to be praised, or to respond to the expectations of their peers. They were merely acts of love and devotion.
    • The Parable of the Budding Fig Tree (Matthew 24:32-35; Mark 13:28-31; Luke 21:29-33): Supernals and mortals come and go, but the Supreme is eternal.
    • The Parable of the Faithful Servant (Matthew 24:42-51; Mark 13:34-37; Luke 12:35-48). Micael warns that the final coming of the Lord will be most unexpected, and also teaches that privilege and power bring responsibility, and responsibility entails accountability.
    • It might have been the Parable of the Ten Virgins (Matthew 25:1-13) which led Lilith and Sophia to come up with Project GOSPEL, in preparedness for Adam’s eventual return.
    • In the Parable of the Talents (Matthew 25:14-30; Luke 19:22-27), Micael warns of the price of honesty, and the cost of speaking against those who oppress. In a way, he may be referring to his own death.
    • Then, Micael speaks of the fate of souls after death (Matthew 25:31-46).
    • Lilith leaves Micael following his anointing (Matthew 26:1-13; Mark 14:3-9; John 12:2-8). From that point onwards, she would watch the unfolding events from a distance.
    • Judas Iscariot bargains with the chief priests to betray Jesus (Matthew 26:14-16; Mark 14:10-11; Luke 22:1-6).
  • 33 AD: The Passion of Jesus of Nazareth
    • During the Last Supper, Micael reveals that he will be betrayed. He also states that the Apostles will fall away, and goes as far as declaring that Peter will deny him thrice before the cock had crowed twice.
    • In the garden of Gethsemane (Matthew 26:36-45; Mark 14:32-42; Luke 22:39-46), Gabriel and Lilith decide on a truce for the first and last time, and together they comforted and strengthened the anguished Micael.
    • Judas Iscariot betrays Micael with a kiss (Matthew 26:47-50; Mark 14:43-45; Luke 22:47-48). Micael is then arrested and taken to the Sanhedrin (Matthew 26:51-56; Mark 14:46-49; Luke 22:63-71; John 18:10-12).
    • Micael is condemned to death after he states he is the Son of God and Son of Man. Then he is beaten and taunted to divine who did it (Matthew 26:57-68; Mark 14:53-65; Luke 22:63-71; John 18:12-24).
    • Peter disowns Micael thrice (Mark 14:66-72; Luke 22:54-62; John 18:15-18, 25-27).
    • With Micael apprehended, Gabriel’s and Lilith’s truce is promptly broken. The Archangel accuses Lilith of arranging for the current events to happen, which infuriates the Empress of Darkness. After beating Gabriel most thoroughly, Lilith declares she’ll stay and watch until the very end, and nobody will prevent her from doing so.
    • Judas Iscariot, struck by regret, rejects the money he received and takes his own life (Matthew 27:1-10).
    • Pontium Pilate reluctantly gives the order to execute Micael (Matthew 27:11-26; Mark 15:1-15; Luke 23:1-25; John 18:28-40, 19:1-16).
    • Crucifixion of Jesus of Nazareth (Matthew 27:27-61; Mark 15:16-47; Luke 23:26-54; John 19:17-38): Micael is flogged and mocked by the Roman soldiers, then clothed in a purple robe, crowned with thorns, beaten and spat on. He is then forced to make his way to the place of his crucifixion while carrying the cross itself on his back.
      • Once at Golgotha, he was stripped and nailed to the cross between two convicted thieves.
      • While standing at the foot of the cross, Lilith honors Micael by cloaking the sky in darkness until his last breath. They exchange no words, however.
      • Micael executes COSMO_INFERIA_SAMESTHA. Connections between the Lower Realms, HAPHVYASHTHARVA and COSMO_INFERIA are established. Measures are hardwired into the Thread of Destiny to ensure the persistence of these connections in Micael’s and Adam’s absence until the program, COSMO_INFERIA, is finally executed. The initial, incomplete protocols to make the Supernal Structures compatible with COSMO_SUPERBIA_PROTOCOL are stored in a secure address in SAMYA_JARA. Finally, commands are sent to SAMYA_JARA to change the destination of the soul of the mortal Jesus of Nazareth following his death. Lilith realizes Micael did something, but she does not have the slightest idea what.
      • “It is finished.” (John 19:30)
    • The soul of the mortal Jesus, as commanded by SAMESTHA, is sent to Hell, literally dragging Micael with it. For the first time ever, Micael engages in actual Supernal battle. Blasting his way through the Horde of Hell, the youngest Aspect reaches Moloch’s Tabernacle of Broken Worlds, and uses Seder Hishtalshelus to build a structure right in front of it: the Relay Tower TAR_ZIREA. All attempts by the Horde to take it down meet with failure, as any and all attacks are nullified before touching its walls.
    • With their work done, Micael releases the mortal Jesus’ soul for it to follow its natural course back to Adam Kadmon. While wandering through the Boundary of Heaven and Hell, Micael stages Jesus’ resurrection: a lengthy sequence of sightings followed by the final Ascension, all through a series of Projections.
    • Upon his return, Micael was welcomed with many strange looks. Why did he choose such a life, many wondered? Micael presented himself before Metatron, declaring that he now intended to meet Adam Kadmon. Then, he left again, but only after promising Shekinah and Sophia to bring Adam back with him.

 


 

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