Heylel’s Disharmony in Heaven.

Covetousness entering Heylel.

Heylel was a very beautiful angel, an archangel, and one of the four covering cherubim that covered the creator in his full Shekinah glory in his temple. Thus Heylel was one of the four closest and nearest angels to the creator, one of the four most highly placed angels in heaven and a greatly popular, admired and respected angel by every angel in heaven.

Because of his beauty, position, popularity, etc., pride and arrogance entered him, esteeming himself more than he really was that resulted in his being ambitious to become more than what he really was, which is covetousness. Before then, every angel in the paradise was satisfied and happy with his status in life but when the covetous and ambitious thought of becoming more than he really was entered Heylel, the spirit of covetousness was created in him for the first time in creation. Thus, covetousness, which never existed in heaven before, entered heaven through him.       

Because of the little influence that he had among the angels due to his position in heaven and the affection they had for him, the thought and idea occurred to Heylel that the setup in heaven, where everybody is living in absolute independence, autonomy and equality, in loving and peaceful relationships and nobody exercises power, authority and rule over the other, should be one where there is control and rule over the community and that he, with possibly the other three covering cherubim, should be in positions of exercising power, authority and control over them.

Fundamental arrangement in paradise heaven and Heylel’s plan.

Under normal circumstance, the fundamentally omnipresent creator guides and directs absolutely every creature on living in the paradise through dwelling in absolutely every one of them. Because of this, he very rarely has to concretise among them as the Baba, a very inconvenient secondary state of existence that he assumes only when absolutely necessary. And in his glorious Shekinah state in his temple, absolutely nobody sees or nears him except the four covering cherubim.

This situation therefore, gives a superficial impression that nobody is actually in charge of affairs in the entire paradise heaven. Heylel thought that it were better for the creator to permanently remain the bodily visible being, the Baba, and be visibly seen to be in charge of things instead of disappearing most of the times. But knowing that this could not be, and would not be, the idea occurred to him that he, with possibly the other three covering cherubim, could instead be put in the positions of being in charge of things. As creatures, this would bodily exercise power, authority and control over them and not inwardly spiritually guide and direct them by dwelling in the them as the creator does.

Apparently, Heylel, and most likely all the creatures in heaven, did not know or realise that the creator that they see once in a longest time as Baba, and seems not exercising power, authority, control and rule over them openly, is actually in charge of their lives through guiding and directing their minds inwardly the way they should live through dwelling in them. Apparently they never realised that the creator actually dwells in them because they don’t feel him in them in any way. 

With everybody absolutely independently and freely living their personal lives undisturbed, and absolutely nobody representing him as being in charge of things throughout heaven, this arrangement in heaven, on the surface, looks as if there is no control whatsoever and that everything is just left loose and freewheeling. But the control is not by the creator visibly exercising openly over the paradise but by person by person guidance of each creature individually, which is more effective and nothing could be better, to ensure that each lives right and gets the necessary help to live right.  

The setup of heaven, as we have seen, is as an immense family of the creator, who, though he permanently dwells in them, bodily acts lovingly and fatherly over them as Baba, who is hardly seen once in a longest while.

Heylel saw this arrangement of the angels freely living with apparently no control over them and with absolutely everything that they would ever need, as the creator over pampering loosely controlled children.

Birth of covetousness in Heylel.

After billions of years with the Baba, Heylel didn’t understand the very foundation of this arrangement, that the creator dwelled in all the creatures including him and this ignorance logically brought the thought to Heylel that there should be some sort of open control over heaven and that he, with the other three covering cherubim, as the highest and closest angels to the creator, are already in the position of being able to accordingly exercise full authority, power and control over the angels and heaven at large.

It logically brought the thought and idea into his heart that, since the creator was hardly seen bodily, he, with the other covering cherubim, should be “in charge of things”, exercising control, rule, power and authority over the angels on behalf of the creator so as to ensure that the engine of the heavenly creation is kept “on track”, remains on track and is not derailed, forgetting that he is even dwelling right within him.

By the divine arrangement of the creator of dwelling in his creatures instead of being bodily present among them, he doesn’t openly control and rule them bodily but inwardly guides and directs them on person-to-person basis, exhibiting love, goodness, kindness, oneness, peace, etc., towards them, on how to live in perfect and peaceful coexistence with him and with each other,

The plan of Heylel, on the other hand, would turn this beautiful and most effective inward arrangement into outward rule by force of the law, which apart from creating fear and insecurity in the creatures, would effectively result in driving out the creator from dwelling in them and Heylel bodily taking control over them and  eventually claim ownership over their lives and heaven. Therefore, Heylel’s ambition and plan drove at the creator himself and the survival and existence of entire creation.  

Heylel began and continued to dream of being in such a position of great authority and power, where he would exercise authority and power over a section, about a quarter, of the angels, and said in his heart, in his own terms as “god-king”.

He eventually voiced out this thought and plan, saying, “I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High” (Isa 14:13,14).

This thought, the spirit of the desire to have what he didn’t have, to be more than what he was and become what he was not but others were, is called covetousness. Thus, the occurrence of the above thought and idea in him signalled the birth of the spirit of covetousness, a most deadly and destructive spirit, in him.

Possible impact upon paradise heaven.

With the covetous thought in the heart of Heylel of being in the position of being “like the Most High”, implying becoming and being supreme, exercising great power and authority, let us first realise that the creator, regarded as “the Most High”, doesn’t exercise power, authority, rule and control over anybody but guides and directs creatures inwardly within them to live the way he wants.

Therefore, Heylel wanting to be “like the Most High” is not becoming like the creator, as wrongly assumed and taught by religionists, since he cannot dwell in creatures to act like the creator, but to simply become supreme over angels that he would outwardly and bodily rule, logically as god-king. Therefore, the comparison is only in position and not in mode of control. Otherwise, to be exactly “like the Most High”, Heylel would need to dwell in his followers which he could not do.

Therefore, his covetous ambition was to create a realm that would exist in rivalry to the paradise, the creator, the over pampering Baba on one side and he, the “god-king” on the other side. His ambition brought covetousness into existence and his realm, ruled by him as god-king was to be a “kingdom” characterised and ruled by covetousness.

On one side, there would have been paradise based on the spirit of the creator, the spirit of harmony, commonality and communality, the spirit of commonly and freely owning, enjoying and using everything there together in oneness, unity, love, etc., and on the other side, there would have been a kingdom based on the spirit of covetousness characterised by spirit of disharmony, rivalry, contention, opposition, egotism, selfishness, hording, heartlessness, etc., the exact opposite and contrary spirit to the spirit of the harmony, commonality, communality, commonly and freely owning enjoying and using everything together. If the other three covering cherubim had followed him, the same thing would have happened to them and their kingdoms and Heylel, the master of covetousness, would have eventually toppled them to own and rule their own share of heaven.  

The paradise would have continued to exist but the kingdoms would have eventually destroyed themselves. But more importantly, if Heylel and his cohorts had remained in the paradise, the contrary spirit of covetousness would have turned the paradise upside down and eventually destroyed it and all that it stands for.

Possible consequences upon Heylel personally.

The immediate consequence of the birth and nurture of the spirit of covetousness in Heylel was the birth of the spirit of disharmony, rivalry, contention, opposition, etc., , in him that could potentially destroy paradise heaven. That straight away disqualified him from continuing to live in the paradise.

Moreover, the birth of disharmony, the contrary spirit to living in perfect peaceful and harmonious coexistence that results in “righteousness that tends to holiness”, was the birth of the contrary spirit to holiness, “evil”, in him, that immediately and automatically began to destroy the spirit of holiness in him, also automatically resulting in his disqualification to remain in the paradise.

This straightway signalled that Heylel was, on his own, already automatically on his way out of the paradise through automatic disappearance in these two ways. Nobody would have to touch him to throw him out.

The same thing happened to his cohorts and they too, by their own choices, were already, on their own, automatically on their way out of the paradise through automatic disappearance. Nobody would have needed to throw them out.

Further to this, the possible ultimate result of the disharmony upon Heylel personally was that, if his plan and idea had succeeded and were implemented, after being in the position of exercising power and authority over some angels,

(a) he would have developed the mindset that the angels under him belong to him and he could, and begin to, do as he liked with them, more so that no law existed yet,

(b)  he would have coveted personally owning the things commonly and freely owned, enjoyed and used by all creatures under him and in his community as his own,

(c) he would have needed to take forceful actions to suppress oppositions to get whatever he desired, manifesting an attitude and behaviour that didn’t exist in the paradise and manifesting an attitude and action contrary to the spirit of peaceful and harmonious coexistence that nobody took before,

(d) he would eventually have sought to possess and rule the other angels and their communities, toppling their rulers, his fellow covering cherubim,

(e) as he succeeded, he would have the more desired (coveted) what he hadn’t got yet, which would have needed him to do more evils to get them,

(f) and the more he nurtured this spirit of desiring (covetousness), the more it would have taken root and grown in him resulting in more evils being invoked, manifesting and growing in him to be and remain “the Most High”, till it would have matured and become the full nature in him as it has done today, evil, making him the epitome of evil as he is today, the Devil.

It would have resulted in his turning paradise from a holy place into an evil place where every creature has become evil. Only the creator would have remained holy. The consequence would have been that evil, destroying holiness, would have automatically destroyed the paradise, automatically closed down the creation and everything would have automatically reverted back to the beginning – creator remaining fundamentally alone in his omnipresence and no creation; everything back to square one without the creator raising a finger as if there was no creation at all.

But the possibility of that happening among billions of angels is near absolute impossibility. Therefore, not worth thinking or considering further.

Fortunately, before the spirit of disharmony took root in Heylel, not to mention possessing all creatures in the paradise, the creator, who was dwelling in him and knowing all along the thoughts of his heart, summoned him and his cohorts to advise them and give them the chance to rescind and avoid the immediate consequence of their automatically disappearing, on their own, from the paradise.

The summon.

Soon after the thought and idea occurred to Heylel, the creator, who through dwelling in him, “divinity in creature”, knew what he was thinking and why but first left him to employ his creature-will to judge and consider his thoughts and plans.

Common sense should have taught Heylel to share his thought and idea with his Baba first but believing him to be “soft”, he thought otherwise and continued to sell the idea to his admirers with the intention that, if the idea sold with many of them, he would use it as an ace card to get the Baba to agree to implement it. He did not rebel.

But seeing that Heylel did not realise what was happening to him, the Baba called him as a child, a highly close and beloved son, and his followers, and explained to them what was happening to them and warned them of the immediate gross consequence personally upon them, disappearance from the paradise, which Heylel must have thought would still enable him to gather his admirers and followers, take them to “the north” and build his ambition, a kingdom, upon them.  

The Baba was obviously greatly concerned because the eventual disappearance of Heylel and cohorts from heaven, which would be an unprecedented incidence and surprise to the remaining angels, would need an explanation that would be very hard to make verbally. 

Heylel’s unrepentance.

But because of pride and arrogance due to popularity, fame and how he saw himself in the paradise, and having gained some support (converts) among the angels already, Heylel thought that the shame of receding on his campaign and plans would be too much for him to bear. So he rejected the advice of the Baba, foolishly decided to press on and he continued campaigning and propagating his idea among the angels.

Pushed on by the inordinate ambition of power, authority and rule in him, Heylel continued to cunningly sell and spread the idea among the angels, who, as soon as they agree with him, become possessed with the spirit of covetousness and evil, which began to destroy the nature of holiness in them.

Unfortunate for them all, every day they nurtured the idea of their separate kingdom, every day the spirit (nature) of disharmony and “evil”, took more root in their hearts, with the unstoppable consequence of the destruction of the nature of righteousness/holiness they were created with and which kept them in the paradise.

As his idea gained ground and support increased among the angels, the matter began to result in open disharmony among the angels as the Baba warned.

Realizing however, that his ambition would not be possible in the setup of paradise heaven, he planned and decided to carry his followers away to “the northern part of paradise heaven” to establish a kingdom over them and become what he called “god” or “king”, a position and title that didn’t exist in the paradise, not to mention the creator being in such position, exercising power, authority and rule.

Unfortunately for Heylel, first, he did not realise that where he thought and regarded as “the northern part of paradise heaven” was actually an absolute void and emptiness because outside the paradise was the absolute void and emptiness of the vast and endless spirit realm. Secondly, he and his cohorts were unknowingly already automatically losing their nature of holiness that qualified them to be in the paradise. Thirdly, they were no more being able to live in perfect peaceful and harmonious coexistence with others in the paradise, which was a sign and an evidence to them that something drastic had happened to them and they were becoming unfit to remain in the paradise.

Their automatic disappearance.

Eventually, they found that they were automatically, gradually and unstoppably feeling being bodily drawn away from the among the other angels and out of the paradise. They found themselves being gradually lifted up and floating in the air, their legs no more able to touch the ground and eventually found themselves gradually floating away out of the paradise into the space beyond until they found themselves in the absolutely empty and void space of the spirit realm, “the outer darkness”, far outside and beyond the boundaries of the paradise, which compared to the paradise, can best be termed a desert, “the desert or wilderness of the spirit realm”, the Dudael of the spirit realm. They eventually got lost into the void of the spirit realm.

The incidence had no precedence and therefore, became a very big surprise and discussion among the remaining angels. Not being able to understand it, it resulted into a matter that needed the Baba to explain exactly what happened, why and the ultimate consequence upon the lost Heylel and cohorts to them, his loving immense family.

Because the matter was as a result of what happened inwardly in the “lost” angels, something that happened in them personally, a feeling that even Heylel and cohorts could not explain what had happened to them and therefore, and therefore an unseen feeling that cannot be felt by those that it has not happen to, like the remaining angels and best experienced, the Baba knew that mere “verbal” explanation or mere impression upon their minds, would not do the job.

Therefore, it needed to be handled in a way that though they would not personally experience what happened to the “lost” angels, they would not only fully understand what happened and the ultimate consequences, but it would also make an indelible and unforgettable impression upon them and they would learn the unforgettable lesson never to let what happened to the “lost” angels to ever happen to them.

Therefore, he decided to practicalise the explanation, not only for his children in heaven to see practically with their own eyes and understand what disharmony had done to the disharmonious angels that disappeared “into nowhere”, by making a new creation, an exact replica of paradise heaven to create exactly the same scenario where Heylel and cohorts did what they did, where they would go and demonstrate exactly who and what they had become in nature for his children to learn the appropriate and needed lessons from it, but also for Heylel and cohorts, and any creature that such a misfortune would befall in future, to understand what disharmony does to creatures, and learn lessons and avoid it by all means.

For reasons we will consider and understand in the future, the creator decided to make the new creation in a totally new realm, the physical realm that he would create specially for the purpose, and thus, the physical realm, which did not exist, came onto his drawing board.

 To continue, click Earthly Creation (Resolution of Disharmony) or go back to Tracts.