It's an interesting speculation. And if I may, it would be the ancient Hermeticists that connect the seven heavens with the seven sacred planets. So, you're correct to assert they weren't in the original apocalyptic writings by the rabbinical mages. Connecting the planets to the heavens comes out of Greek philosophy but meets here in the mixing of Platonic ideas with Jewish mysticism. By translating Plato's theory of the 'world of forms' to the notion of heaven, the Christian Gnostics were then showing precedent for their Pleroma as a supernatural place. And the Hermeticists were connecting this also, with Magickal themes.
Maybe the inverted reality of the heaven of monisms is the hell of ideologies. Doesn’t each ideology, after all, strive to be total and to encompass the above and below (to revert to spatial imagery)? This presumptuous striving would introduce an agon amongst the idealisms.
Freedom would mean being able to intuit, if not express, the unsayable within each ontological realm - which is only possible by merging, in a way, with the archon of that realm and importing within it the seed of the immiscible individual. Wisdom, then, might be as Heraclitus claimed — “both willing and unwilling to be called by the name of Zeus.”
Anyway, I very much enjoy following the turns of your thought.
It's an interesting speculation. And if I may, it would be the ancient Hermeticists that connect the seven heavens with the seven sacred planets. So, you're correct to assert they weren't in the original apocalyptic writings by the rabbinical mages. Connecting the planets to the heavens comes out of Greek philosophy but meets here in the mixing of Platonic ideas with Jewish mysticism. By translating Plato's theory of the 'world of forms' to the notion of heaven, the Christian Gnostics were then showing precedent for their Pleroma as a supernatural place. And the Hermeticists were connecting this also, with Magickal themes.
Maybe the inverted reality of the heaven of monisms is the hell of ideologies. Doesn’t each ideology, after all, strive to be total and to encompass the above and below (to revert to spatial imagery)? This presumptuous striving would introduce an agon amongst the idealisms.
Freedom would mean being able to intuit, if not express, the unsayable within each ontological realm - which is only possible by merging, in a way, with the archon of that realm and importing within it the seed of the immiscible individual. Wisdom, then, might be as Heraclitus claimed — “both willing and unwilling to be called by the name of Zeus.”
Anyway, I very much enjoy following the turns of your thought.