Here is an extract from my ongoing Commentary on the Third Book of Enoch. This was a fascinating text from the first few centuries of the current era, about 4th century AD, at a time when the Talmud was being created and the distinctions between what became Judaism as we know it today, and Christianity were being set out. Enoch was a prophet mentioned in the Jewish Bible, the Christian Bible and the Islamic Koran, who lived according to tradition between Adam and Noah, and was the grandfather of Noah. But all traditions agree he had unparalleled access to the divine worlds, and was taken on a guided tour of the heavens, and then returned to earth to tell the tale, and to exhort his fellow humans to righteousness. The first two books of Enoch were written before Christ, and there is strong evidence that Jesus as a young man had studied the first two books of Enoch, and partly modelled his mission on their words and motifs. His teachings about the Kingdom of  Heaven and the Son of Man are found directly to have been taken from the books of Enoch. His teachings cannot therefore really be understood without knowing the Books of Enoch well. The first Book of Enoch is part of the Old Testament in the Ethiopian Bible, and in my opinion all three books of should be in the Catholic, Orthodox and Protestant Bibles as well, and should also be included in the Tanakh, the Jewish Bible. If they were so included, there would be a tremendous advance of education in interfaith understanding and we would be more likely to lay the theological ground work for peace in the Middle East, and wherever rival monotheistic visions clash. In Islam, Enoch is called Idris and is mentioned favourably in the Koran. Muhammad obviously saw himself as a prophet continuing Enoch’s work. Before Muhammad, Mani, the great esoteric synthesiser also mentions Enoch in his own writings, and wrote a whole book based on the ideas of the Fallen Angels, or Watchers, visiting earth, found in Enoch 1. Some now argue this tradition indicates mankind was visited by intelligent extra-terrestrial intelligences in ancient times, and Enoch got to know them well. The Enochian writings are also found in abundance in the fragments recovered from the Qumran caves and were therefore being carefully studied by the Essenes around the time of Christ and John the Baptist. Enoch was in fact a pagan seer, dating from the very first era of the Sumerian priest kings, and much of what he says is based on early Mesopotamian spirituality, such as discovered in the most ancient writings known to mankind. It is also similar to Druidic, Vedic and and other pagan teachings from antiquity. So the Books of Enoch also show a way to reconcile pagan and shamanic teachings with monotheistic revealed teachings. The Third Book of Enoch is unique in that it is specifically  Qabalistic in tone and its teachings resurface in later texts such as the Sefer Yetsirah and the Zohar. It was originally written in Hebrew by a Jewish scribe living in the Saassanian Empire, probably in Mesopotamia, although certainly included oral and perhaps “channeled” teachings from more ancient sources. This chapter being commented on here (Chapter 41)  is a key text in that transmission about how the Letters of God create the phenomena we see around us. I hope the readers of my blog enjoy this talk which goes deeply into these mysteries, but from  an academic perspective, drawing on the insights of transpersonal history, as well as the work on the Qabalah Runes which I published in 2013. Recent research among linguistics indicates that my thesis of the congruity of the origins of the Hamito-Semitic and the Indo-European language families is scientifically accurate, and we should remember that Enoch appears in sacred history from before the debacle at Tower of Babel scattered the languages of mankind. Mythically then, he represents a wisdom from the most ancient time of earth history when the tribes and nations of mankind all spoke one language. Anyway, have a listen to this Commentary and see what you get from it.