The false prophets and the mysterious intrigues - 4

This ontology is another restatement of the ancient myth of “Jewish people’s supremacy”. This theory founded an esoteric ideology in the nineteenth century, in the form of various Freemasonry schools, including in “Theosophism”, which was turned into the secret ideology of plutocrat oligarchy of contemporary world. As we shall see, in Theosophism, the “Chosen ones” are directly supported invisibly by the masters who have a secret and mysterious life in the “White lodges”. The concept of “Invisible Master” in Theosophism is continuation of “Israel’s God” in Shabbetai Zevi’s Sufism.
Shabbetai’s declaration to Islam not only appeased Nathan of Gaza, but also it caused that he vehemently continued to declaration his “Apocalypses” and his “Prophecy Mission”. By virtue of backing of rich Hebrew sources and many examples in the Jewish people’s history, Nathan of Gaza became as a thinker of a new wave and he clearly delineated the future way for Shabbetai’s followers. According to the Jewish Encyclopedia, Shabbetai Zevi was not a thinker and he had no a coherent thinking; it was Nathan who alleged forging of ideas attributed to Shabbetai to launch a school, a school that was regarded as continuation of the previous Cabbalism.
Nathan of Gaza visited Shabbetai in 1667; apparently, Shabbetai ordered him to go to Rome, in order to do “some magical operation”. He entered Venice in 1668 and his presence in this city was accompanied with a warm welcome by Jews and Marranos. This trip was exactly done at a time when the Ottoman Empire was struggling to expel the Venetians from the island of Crete. Then Nathan went to Florence and Rome and other Italian cities with a wealthy Jewish merchant, named “Moses Cafsuto”. The Jewish Encyclopedia writes that Nathan did “some mysterious operation”, which Solomon Molcho had done earlier. Then he went to Leghorn Port, met his disciple rabbis and finally he wrote the report of his journey to Rome. The treatise was published and released on a large scale. After the end of the journey to Italy, Nathan went to Adrianople and met Shabbetai once again. He then lived for six months in the port of Thessaloniki, and from then until the end of life, he was inhabited in Macedonia and Bulgaria. During this period, Nathan traveled to cities, such as Adrianople, Thessaloniki, Sofia, Kastoria and other centers in where Shabbetai’s followers lived and he had a constant contact with the leaders of Cult. Furthermore, after the deportation of Shabbetai to Albania, Nathan had to go to this city to meet him. At Shabbetai’s death, Nathan was in Sofia. He departed again and declared that Shabbetai have not died, but he was disappeared and he has done a mysterious migration in “Celestial Aegis” and when the “Israel’s God” want, he will emerge once again. Nathan of Gaza died in Macedonia on January 11, 1680, namely three years after Shabbetai’s death.
Ideological views of Nathan are a garment on the policy of “intrusion” into the political, economic and cultural structure of Muslim lands in order to “conquer it from within”.
We said that after Shabbetai’s declaration to Islam, Nathan of Gaza started the Theoretical justification of these changes. He announced that Shabbetai’s conversion to Islam is a new “mission” (duty) and it is intended to “ignite a holy spark among the infidels [Muslims]”. The Jewish Encyclopedia describes the core of Nathan’s ideation as below:
“The main mission of the Jewish people is kindling of holy sparks which there are in their souls. But there are the sparks that The Jesus could only kindle them. Therefore, The Christ (Shabbetai Zevi) has entered the “territory of the Caliph” to do the mission, “apparently he has been acquiesced to him, but in fact, he is doing the last and most difficult part of his mission and it is the conquer of Caliphate from within. He has to act like a spy sent into the enemy’s army for doing the mission. This is a struggle within the devil’s territory; so Shabbetai’s Islam does not mean the “apostasy” from the Jewish faith, but it is the most intricate aspect of his messianic mission. According to the Jewish Encyclopedia, thus Nathan of Gaza expanded “Shabbetai’s Theology” and structured the “ideological foundations” for Shabbetai’s followers for one hundred years later. Nathan, and the late leaders of the cult, combed the Jewish religious texts, from the “Old Testament” to Talmud and Midrash, and even referred to detailed literature of Cabala until they could obtain a “rich yield” in support of their movement”.
Precisely, it is the reason for why the new Jewish sources called the proselyte action of Shabbetai as a “mystical apostasy”, that means an apostasy from Judaism that therein lays a secret. It should be noted that it is not a new school but it is just an organized and ordered form of “Crypto-Jews” in the past, which had a long history in the Christian Europe and the Muslim world.
What matter in school of Shabbetai Zevi and Nathan of Gaza is their emphasis on two types of “Lights” that indicates the distinction and conflict of two “non-satanic” powers.
According to Nathan, there were two types of Lights from the inception: “The Intellectual Light” and “The Non-intellectual Light”. The creation has been made by “The Intellectual Light” and “The Non-intellectual Light” always prevents the activity of “Intellectual Light” because of its incapable nature for creation. “The Non-intellectual Light” is not evil but it is opposed to the creation and it is destructive for structures that “The Intellectual Light” creates. “The Intellectual Light” strives to conquer “the satanic world (Islam) of Caliph from within and “The None-intellectual Light” tries to destruct it. In this way, the evil forces (Sitra Ahra) based on the “Caliphate” are not passive and submit but also they have own creative processes”.
It is easy to understand that Nathan’s intention is two types of forces among the rebels in the Muslim world; “The Creative and Intellectual Force” is adapted with the colonial plutocrat oligarchy, including both Jewish and Christian ones, and “The Non-intellectual Light” refers to all those who don’t understand the necessity and importance of this movement, and sabotaged in the work of Creative Light for different reasons and they subvert its achievements. In this book, we find out the clear examples of these two types of “Lights”. The examples of “The Non-intellectual Light” can also be found among Jews.
In this study, we found the concept of Cabbalism and the word of “caliphate” are conceptually and literally equal and thus we have explicated the process of “Dietikon” as an attempt to collapse and obliterate the Muslim world generally. Hence, it is possible that some people reject this explication and they regard that the similarity of the concepts of “Kělīpt” and “caliphate” is fortuitously. But there is another similarity. In the cosmology of Cabbalism, there are several worlds that one of them is called “Asiyyah”. In the process of development, the “Asiyyah world” fell into and it was transformed to the realm of “Caliphate”. In other words, the Satan overcame “Adam Kadmon” (the old man) by the fall of “Asiyyah” and dominating it throughout the “caliphate”. The aim of “Dietikon” is riddance of “Asiyyah” from the domination of “caliphate” to achieve a balance that “Caliphate” could not disrupt it.
Is “Asiyyah” a mysterious and abstract concept or an especial subject? Is equality of the concepts of “Kělīpt” (= caliphate) and “Asiyyah” with its definite political and geographical implications coincidence? In our view, this symbolism has obvious political manifestations and it does not reflect any mystical interpretation. In theories of “Nathan of Gaza”, the Cabala mysticism has obtained the most outspoken and unadorned form of its expression.
Why are the infiltrating of “Intellectual Light” and capturing “the Caliphate” from within so important in the schools of Shabbetai Zevi and Nathan of Gaza? Which causes would vindicate the necessity of a long and difficult struggle?
According to Nathan, the reason was that “Zamzam” or “the Spirit of Christ", which was derived from the sparkles of “The Intellectual Light”, was placed in ambit of the “Caliphate” or perhaps the “Caliphate” seized it. This caused an imbalance in the Universe (Ein Sof). The ember is doing an immense and brutal struggle from the inception for its emancipation and making a way until “The Intellectual Light” infiltrate in ambit of “Caliphate” and just when it will take place, the balance of universe will be achieved.
And finally, in the long and complicated process of emancipation of “Zamzam” (Dietikon), doing any action is permissible because “Zamzam” is not bound to any laws of universe within its struggle and its performance should not be measured through the ethical and normative standards governing over the extensible layer of “Ein Sof” which is the residence of Light. We should judge his deeds only after emancipation from the bondage of “Caliphate”.