Heavens & their Angels


Moslem heavens (as envisioned by Jili)

First - The moon and the Holy Spirit. Adam dwells here in a silvery - white light.

Second - Mercury. Here angels of the arts and crafts reside bathed in a grey luminousness.

Third - Venus. Created from the imagination. The locale of the World of Similitudes, the subtle forms of all earthly things, the source of dreams and visions. The prophet Joseph lives here in yellow light.

Fourth - Sun. Created from the light of the heart. Israfil presides over the host of prophets in a golden glow.

Fifth - Mars. The death-Angel Azreal is here, blood-red with the Light of Judgment.

Sixth - Jupiter. Lorded over by Michael in a blue Light of Spiritual Power (himma). Here reside the Angels of mercy and blessing, shaped as animals, birds and men.

Seventh - Saturn. Created from the substance of the First Intelligence. Consists of a Black Light.



shapes of temples dedicsated to the planets, acording to the H.arnani religion



its shape









triangle within a square



triangle within a rectangle




Yoel Natan : Moon-o-theism, Ch. 9, PP. 747-8 http://books.google.com.au/books?



The Princes of the Seven Heavens

R. Ishmael said: The angel Metatron, Prince of the Divine Presence, the glory of the highest heaven, said to me:

There are seven great, beautiful, wonderful, and honoured princes who are in charge of the seven heavens. They are Michael, Gabriel, Šatqi’el, Šahaqi’el, Baradi’el, Baraqi’el, and Sidri’el. Each of them is a prince over a heavenly host, and every one of them is attended by 496,000 myriads of ministering angels.

Michael, The great Prince, is in charge of the seventh heaven, the highest, which is in ‘Arabot.

Gabriel, Prince of the Host, is in charge of the sixth heaven, which is in Makon.

Šatqi’el, Prince of the Host, is in charge of the fifth heaven, which is in Ma’on..

Šahaqi’el, Prince of the Host, is in charge of the fourth heaven, which is in Zebul.

Baradi’el, Prince of the Host, is in charge of the third heaven, which is in Šehaqim.

Baraqi’el, Prince of the Host, is in charge of the second heaven, which is in Raqia’.

Sidri’el, Prince of the Host, is in charge of the first heaven, which is in Wilon.[13]


The Fourth Book of Ezra

...such spirits shall not enter into habitations, but shall immediately wander about in torments, ever grieving and sad, in seven ways.

The first way, because they have scorned the Law of the Most High.

The second way, because they cannot make a good repentance that they may live.

The third way, they shall see the reward laid up for those who have trusted the covenants of the Most High.

The fourth way, they shall consider the torment laid up for themselves in the last days.

The fifth way, they shall see the habitations of the others are guarded by angels in profound quiet.

The sixth way, they shall see how some of them will pass over into torments.

The seventh way, which is worse than all the ways that have been mentioned...

Now this is the order of those who have kept the ways of the Most High, when they shall be separated from their mortal body...

The first order, because they have striven with great effort to overcome evil thought...

The second order, because they see the perplexity in which the souls of the ungodly wander, and the punishment that awaits them.

The third order, they see the witness which he who formed then bears concerning them...

The fourth order, they understand the rest which they now enjoy, being gathered into their chambers and guarded by angles in profound quiet.

The fifth order, they rejoice that they have now escaped what is mortal, and shall inherit what is to come...

The sixth order, when it is shown to them how their face is to shine like the sun, and how they are to be made like the light of the stars, being incorruptible from then on.

The seventh order, which is greater than all that have been mentioned... for they hasten to behold the face of him whom they served in life and from whom they are to receive their reward when glorified...[17]


The Chariots of Glory (4Q286-287)

We call this text, which contains some of the most beautiful and emotive vocabulary in the entire Qumran repertoire, the Chariots of Glory to emphasize its connections with Ezekiel’s visions and Merkabah mysticism. It is a work of such dazzling faith and ecstatic vision that it fairly overwhelms the reader. Of course, it completely gainsays anyone who would challenge the literary audacity, virtuosity and creativity of those responsible for the Qumran corpus.

This work, which has obvious affinities with the already published Songs of the Sabbath Service, found at both Qumran and Masada, is a work of what goes by the name in Judaism and Kabbalah of the Mysticism of the Heavenly ‘Chariot’ or ‘Throne’ - so cultivated in the Middle Ages and beyond. If it is not the starting point of this genre, it is certainly one of the earliest extant exemplars of it.[32]


[Manuscript A Fragment 1 (1) the seat of Your Honor and the footstools of the feet of Your Glory, in the [h]eights of Your standing and the ru[ng] (2) of Your Holiness and the chariots of Your Glory with their [mu]ltitudes and wheel-angels, and all [Your] Secrets, (3) Foundations of fire, flames of Your lamp, Splendors of honor, fi[re]s of lights and miraculous brilliances, (4) [hon]or and virtue and highness of Glory, holy Secret and pla[ce of Sp]lendor and highness of the beauty of the Fou[ntain], (5) [majes]ty and the gathering place of power, honor, praise and mighty wonders and healing[s], (6) and miraculous works, Secret Wisdom and image of Knowledge and Fountain of Understanding, Fountain of Discovery (7) and counsel of Holiness and Secret Truth, treasurehouse of Understanding from the sons of Righteousness...[33]]


As a postscript to the Merkabah mysticism it is interesting to notice that both Parmenides and Empedocles use a “Chariot” to ascend to the truth.

First Parmenides, from his poem On Nature, which is divided into two parts, The Way of Truth and The Way of Opinion. The fragment below comes from the Prologue:

The mares that carry me as far as my heart may aspire were my escorts;

They guided me and set me on the celebrated road

of the god which carries the man of knowledge.

There I was carried;

for the wise mares were carrying me,

straining at the chariot,

and maidens were leading the way. [42]

Now, from Empedocles’ poem, also called On Nature:

And you, Muse of long memory, white armed maiden,

I beseech; what it is right for mortals to hear,

send to me, driving the well-reined chariot of piety.[43]



[13] The Old Testament Pseudepigraphia, pp. 269

[17] The Old Testament Pseudepigraphia, pp. 539 - 540

[32] Eisenman, R. & Wise, M., The Dead Sea Scrolls Uncovered, Element, Brisbane, 1992 p. 222

[33] Eisenman, pp. 228-229

[42] Early Greek Philosophy, p. 130

[43] Early Greek Philosophy, p. 164