Gunnar Tómasson

Fjórða sunnudag í Aðventu

21. desember 2014.

Inngangsorð

Njála var mörgum Íslendingum fyrri alda sem guðspjall en öðrum sem skemmtisaga af „bændum  sem  börðust”.

Rannsóknir Einars Pálssonar leiddu m.a. í ljós að íslenzk menning væri af SÖMU rótum runnin og kabbalaspeki gyðingdóms.

Í umræðu á Facebook fyrir nokkru um skrif  mín um tengd efni taldi Ragnar Önundarson verklag mitt vera kunnuglegt úr kabbalafræðum.

Í eftirfarandi innleggi sem ég setti inn á vefsíðu rannsóknarhóps á netinu fyrr í dag kemur tvennt fram:

(a) að höfundar Shakespeare verkanna virðast hafa þekkt SAMA verklag og

(b) að kjarni einnar þekktustu og dramatískustu orðræðu Macbeths, sem endurspeglar kabbalaspeki, styður óbeint þá niðurstöðu mína að verklag og efnistök Snorra og Sturlu endurspeglist í verkum Shakespeares:

[Innleggið fylgdi í kjölfar upprifunar á fyrri umsögn minni frá 16. október 2012:

As I understand it, Augustan-Saga-Shakespeare Myth regards ALL biblical imagery as aspects of PSYCHOLOGY as reflected in the stages of Man’s Psychological evolution/growth.]

Follow-up:

9018 = Out, out, breefe Candle,

18629 = Life’s but a walking Shadow, a poore Player,

23287 = That struts and frets his houre vpon the Stage,

13957 = And then is heard no more.  It is a Tale

15789 = Told by an Ideot, full of sound and fury

8516 = Signifying nothing.

89186

As in:

1000 = Light of the World

4600 = Scialetheia – Shadow of Truth

4000 = Flaming Sword – Cosmic Creative Power

43746 = Brennu-Njálssaga – (as posted many times before)

35850 = Kabbalah/Ten Sefiroth*

89196

* My message to [the group] 31 January 2007, # 11793:

‟This is my first direct posting to [the group] and, in the interest of brevity, I post the following without comments.

[…]

3. In one of his books in the eleven-volume series “Rætur íslenzkrar menningar” (Roots of Icelandic Culture), the late Einar Pálsson (d. 1996) wrote inter alia as follows:

“We now know that many fundamental aspects of Kabbalah wisdom correspond to the conclusions of this corpus concerning the basic concepts of Icelandic heathendom.  This is most importantly reflected in Triangle 3, 4, 5, the sixteen-fold division of a circle’s circumference as symbol for woman, the nine-fold division of a circle’s diameter as symbol of man, and, last but not least, the creation number 216 itself.  Thus, there is every reason to conclude that Iceland’s settlers knew the SAME wisdom as did the foremost Kabbalists of antiquity.” (Steinkross/Stone Cross, Mímir 1976, p. 466; my translation.)

4. In her book ‘A History of God’, Karen Armstrong writes of Kabbalistic wisdom, inter alia, as follows:

“The most influential Kabbalistic text was The Zohar, which was probably written in about 1275 by the Spanish mystic Moses of Leon.  As a young man, he had studied Maimonides but had gradually felt that attraction of mysticism and the esoteric tradition of Kabbalah.  The Zohar (The Book of Splendour) is a sort of mystical novel, which depicts the third-century Talmudist Simeon ben Yohai wandering around Palestine with his son Eliezar, talking to his disciples about God, nature and human life.  There is no clear structure and no systematic development of theme or ideas.  Such an approach would be alien to the spirit of The Zohar, whose God resists any neat system of thought.  Like Ibn-al-Arabi, Moses of Leon believed that God gives each mystic a unique and personal revelation, so there is no limit to the way the Torah can be interpreted: as the Kabbalist progresses, layer upon layer of significance is revealed.  The Zohar shows the mysterious emanation of the ten sefiroth as a process whereby the impersonal En Sof becomes a personality.  In the three highest sefiroth – Kether, Hokhmah and Binah – when, as it were, En Sof has only just “decided” to express himself, the divine reality is called “he.” As “he” descends through the middle sefiroth – Hesed, Din, Tifereth, Netsakh, Hod and Yesod – “he” becomes “you.”  Finally, when God becomes present in the world in the Shekinah, “he” calls himself “I.”  It is at this point, where God has, as it were, become an individual and his self-expression is complete, that man can begin his mystical journey.  Once the mystic has acquired an understanding of his own deepest self, he becomes aware of the Presence of God within him and can then ascend to the more impersonal higher spheres, transcending the limits of personality and egotism.  It is a return to the unimaginable Source of our being and the hidden world of sense impression is simply the last and outer-most shell of the divine reality. (Ballantine Books, New York, 1993, p. 247)

5. As listed by Karen Armstrong (pp. 246-247), the Ten Sefiroth whereby En Sof is manifested as I/EK –

En Sof (Without End)

Kether (Crown)

Hokhmah (Wisdom)

Binah (Intelligence)

Hesed (Love or Mercy)

Din (Power)

Tifereth (Beauty)

a.k.a. Rakhamim (Compassion)

Netsakh (Lasting Endurance)

Hod (Majesty)

Yesod (Foundation)

Malkuth (Kingdom)

a.k.a. Shekinah

Ek (“I” in 13th century Icelandic)

– have a Cipher Value of 35850.‟

Frh.