As author, I should perhaps outline what’s in _Celestial Teachings_ (CT). Its first seven chapters give an overview of the discovery of the. this well-reasoned book, meteorologist James Deardorff makes a compelling argument for the authenticity of The Talmud of Immanuel, an ancient scroll that. 78 Korff says that the TJ “can be obtained in the form of another book called Celestial Teachings: The Talmud Immanuel by Dr. James Deardorff.” This is.

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It deardorfr be understood that in order to gain the exact understanding intended the reader should learn the German language.

It needs to be understood that an exact translation from German to any other language is not possible. The original German is included with each paragraph in green on webpages.

No part of this work, no photos celrstial other picture collections, no slides, films, videos and no other writings or other materials etc. The same portion of Auerbach’s summary goes on to say Korff, p. Certainly a convenient wish. Her explanation jmaes this involved their need to avoid making their contacts so well attested that many people would abruptly be forced to believe in their existence before they were mentally and psychologically prepared to do so.

Failure to provide this rather evident explanation along with the facts of alien contact can create a very misleading picture. Der gleiche Teil des Abschlussberichtes besagt weiter Korff, Seite Gewiss ein zweckdienlicher Wunsch.

The summary report continues with the mention of various statements Meier was told by Semjase, and which therefore appear in his verbatim Contact Reports, that sound like silly science or pseudo-science, at least to most scientists. That is quite an assumption for an investigator or ufologist to make, and as has just been pointed out, seems totally unjustified.

If the ET strategy already outlined here is at all correct, the ETs would need to take special care that scientists as a whole do not catch on to the reality of the alien presence before they and the rest of the populace are psychologically prepared for it. This is because the consensual scientific view of matters dictates whether or not the news media and government bodies will accept an event as real news or as a topic deserving of being ignored or ridiculed.

Thus the ETs involved need only supply their contactees and abductees with a certain fraction of pseudo-scientific nonsense, which their recipients will likely accept as true, in order that mainstream science remain oblivious to the reality of the situation. An ET strategy of including some disinformation is an obvious alternative to the possibility that it is the contactee, or abductee, who is not always telling the truth.

Yet neither Korff nor Auerbach seems to have considered it. However, it is not always possible for us to say with any certainty which statements from ETs are disinformation, and which are not but only seem so because of our highly limited scientific understanding, which frequently needs revision as science progresses.

Think of how many ways our science has been updated in the past century, then try to imagine how many important further updates and totally new revisions and additions will have occurred by 50 centuries from nowassuming our civilization survives. Some ETs could be millions of years ahead of us in evolution, since other stars possessing planets formed up to a billion years ahead of our solar system. Korff then quotes Auerbach’s report as saying that Meier “had had himself transported back in time to Jerusalem” Korff, p.

This is in need of immediate correction: Meier did not order or request the trip; rather, it was bestowed upon him by his ET contactor at the timenamely Asket, as a part of his ET schooling that he accepted.

Thanks to a few respected scientists in the dewrdorff decade having concluded that time travel may not be inconceivable after all, its possibility must now be taken seriously by UFO investigators and critics alike. See ScienceVol.

Celestial teachings ( edition) | Open Library

On the particular time-travel trip in question, Meier, along with one other, was said to have been taken close to Jerusalem, near Bethphage and the Mount of Olives, to meet Jmmanuel and some of his disciples in the year A.

This evidently relates to an occasion prior to the scene in Matthew Dies erfordert eine Korrektur: Er hat um diese Zeitreise nicht gebeten; sie wurde ihm vielmehr zu dem Zeitpuntk von seiner ausserirdischen Kontaktperson Asket auferlegt.

Did Jmmanuel praise Meier? The report then states, “The Lord listens patiently to a great deal of religious philosophy on the part of Mr. Meier, and duly admires his high intelligence. It is further misleading for Auerbach to have implied that Meier did most of the talking while Jmmanuel mostly listened. During this past-time encounter with Jmmanuel, Meier spoke 91 sentences, including many questions directed to Jmmanuel, while Jmmanuel spoke sentences. This is the opposite of what Auerbach implied.


Dies ist das Gegenteil von dem, was der Bericht andeutet. Out of these sentences, few relate to Meier’s intelligence. One did speak of Meier as “wise” or “fast-thinking,” and this was in response to Meier’s recognition and commendation of Jmmanuel’s precognitive abilities. In one other sentence Jmmanuel told Meier teachints was very educated in spirit, which is not the same, however, as mental intelligence. In another Jmmanuel told Meier that he was more discerning than he had expected, which, however, refers only to an unknown expectation.

At one point he told Meier celesstial Meier properly caught his meaning, though this is canceled by his telling Meier at another point that Meier had not interpreted him right. And once he was surprised that Meier could conceive qualitatively of how it was possible for him Jmmanuel to prophesy far into the future.

At most, this represents jaems two or three sentences of “high intelligence” praise, which, however, do not seem undeserved, out of theand so does not begin to justify the prominence the report assigned to it. A less biased report would have discussed some of the substance of the conversations. This actual substance included discussions of how the religion or philosophy Jmmanuel initiated soon went sadly astray from his actual teachings, and discussion of the degree of development of Meier’s spirit relative to Jmmanuel’s, a topic Meier was naturally interested in.

In einem anderen Satz sagte Jmmanuel Meier, dass er jamws Geiste sehr gebildet sei, was jedoch ein Unterschied ist zur mentalen Intelligenz. In einem weiteren sagte Jmmanuel zu Meier, dass er scharfsichtiger sei als erwartet, was jedoch nur auf eine unbekannte Erwartung verweist. Finally, what Korff presents from Auerbach’s summary report speaks of Meier’s frequent use of characteristic mistakes in the German language. Das unterstellt, dass dieselben Fehler in beidem, im deutschen TJ und den Kontaktberichten celeatial in Rashids Brief vorkommen, die von Meier angeblich zusammengeschwindelt wurden.

Now, as noted before, the appearance of Meier’s personal style should not be unexpected within the Contact Reports, since they are his own reproduction, through a rapid form of technologically channeled “automatic writing” from the Pleiadians, of his own conversations with them he had held the previous night or so during a contact.

They were all expressed through his own thoughts, and were thus expressed in his own Swiss-German eclestial. And they are not unexpected within the TJ, since Meier edited it. Concerning Rashid, we cannot expect that his knowledge of German, being a second or third language for him, would be independent of what German he learned from Meier.

He conversed with Meier frequently in Thus in all probability Rashid learned some Swiss-German from Meier.

A few pieces of this style learned from Meier might then be expected to have appeared in his letters to him, and also in his translation of the TJ, since he of course knew that Meier was its custodian. As anyone knows, parts of a foreign language learned from someone with whom you speak and whom you respect will stick with you better than what you learn from a textbook or in class.

Wie jedermann weiss, bleiben Teile einer Fremdsprache, die jsmes von jemandem erlernte mit dem man sprach und den man respektiert, besser haften als das, was man aus einem Buch oder in der Schule lernt.

Celestial teachings

Three examples of these improprieties in language are mentioned by Korff from Auerbach’s report, the first being Meier’s use of “yet however,” which refers to “doch aber” in the German and does not represent good German grammar. This was a celeestial observation by Auerbach. I have found this used five times in the TJ, which occurs in its verses that are distinctive from Matthean verses, and once in Rashid’s letter.

Assuming it is indeed an expression also used by Meier, this could be a prime example of an expression Rashid picked up from Meier and continued to use at times when expressing his thoughts in the German language intended for Meier to read.

On the other hand, one cannot be sure that Meier himself did not, in giving the TJ its initial editing, try to improve upon Rashid’s translation and, in so doing, insert “doch” before “aber” in some or all of these instances. Auerbach was apparently not open to either of these two possibilities, as they seem not to have occurred to him. Dies ist eine spitzfindige Beobachtung Auerbachs.

The second example is Meier’s not infrequent use of the German word “so” jaes mean “so that. This celesttial by Auerbach also seems correct, assuming the improper use of “so” did not stem from Rashid himself during translations. Again, however, it says nothing against the general validity of the TJ. The third example given is that “Olives” is said to have been written as “Oilives,” regarding the Mount of Olives. If in there it had been spelled as “Oelberg,” Auerbach may have referred to this as “Oilives” in his English-language report.


The “Oel” spelling would have been used in Meier’s Contact Reports because the typewriter he utilized then did not support capitalized vowels with umlauts. Es ist verwirrend, dass Auerbach dies zur Sprache gebracht haben soll. Auerbach’s report then mentions that “logical” and “forms of life” are favorite expressions of Meier Korff, p. Although the point of this is not given in Korff’s book, it is clear from Auerbach’s letter to me of March 31,he was concluding deagdorff the occurrence of “logic” some 20 times within the TJ as opposed to its non-occurrence within the Gospels means that Meier placed it within the TJ.

Again, however, Auerbach was trachings stating a conclusion that derives from already having assumed the TJ to be a hoax, rather than examining the likelihood that a word meaning “logic” occurred frequently within the original TJ and was then removed by the early 2nd-century Christian scribe-editor as he compiled the Gospel of Matthew.

One needs to ask a question not asked by Auerbach or Korff: If Jmmanuel had taught basic truths, or even learned some from the Pleiadians, is it not likely this would have involved mention of logic? Although logic per se seems to have been of little or no concern within Judaic literature of that era, it was a well developed concept within Greek literature, and even many “mainstream” New Testament scholars assume that Jesus must have known Greek.

The TJ itself indicates that Jmmanuel had knowledge of at least one Greek saying, which derives from Plato in the 4th century B.

Weder Auerbach noch Korff stellten diese Frage. One also needs to ask, Would the writer of Matthew have had reason to omit the word “logic” or sentences that express the concept, when editing the TJ and forming his gospel from it?

The answer to this question is also affirmative. Consistent with other alterations that the compiler of Matthew is deduced to have made to the TJ, he is seen to have omitted TJ teachings that encourage the reader or listener to think for himself.

James W Deardorf

This was apparently because followers of the reardorff religion were supposed to obey the teachings of the church and its priests and scribes rather than to think independently. And if one uses logic, one is thinking independently for oneself. An additional reason for the writer of Matthew’s omission of “logic” is that as a concept more in use in gentile lands, e. Six of the 20 usages of “logic” occur in TJ text presenting teachings of Jmmanuel occurring well after his survival of the crucifixion, and so could not have been utilized by the compiler of Matthew for that reason alone.

Die Antwort auf diese Frage ist ebenfalls bejahend. As to a preference by Meier for the phrase “forms of life,” this has little connection to the TJ, as it appears there only once “Lebensformen”.

One needs to keep the TJ context in mind—of Jmmanuel himself being a contactee, having received 40 days and nights of tutoring under the same general ET group Pleiadians as those who contacted Meier, and who, having an ET biological father and being aware of that fact, consequently spoke frequently in terms of this “human race” and of Creation being the maker of the universes and of all living things. No doubt the phrase occurs more frequently within the Contact Reports, where the subject must have arisen several times in conjunction with Meier’s numerous questions to Semjase and in her replies, on all kinds of topics.

In his letter to me of March 11,Auerbach also pointed out that in Rashid’s letter, his clause “Es ist mir leid” “I am sorry” represents a mistake in grammar also present in Meier’s Contact Reports, thus trying to imply that Meier had hoaxed the letter by Rashid.

The preferred expression is “Es tut mir leid. On the other hand, the expression may drardorff be so idiosyncratic after all, as the use of “es ist leid” instead of “tut mir leid” is okayed in the Cassell’s German-English dictionary see under “leid”. Der bevorzugte Ausdruck eclestial Other criticisms by Auerbach similarly seem based simply on the fact that much of the TJ’s content is different from what is in the Bible.

This also likely contributed to his initial bias that the Jamea could not possibly be genuine. In summary, although the errors and false conclusions in this section are those of Auerbach, Korff perpetuated them without applying any critical analysis of his own and without looking into the TJ for himself.

Opinions of Michael Arends.

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