The name Jesus in his native tongue is Yehoshua` which in Hebrew means "Yahweh is Salvation," "Yahweh delivers" or "Yahweh rescues" from the Hebrew root ישע, "to deliver," "to be liberated," or "to be victorious" The Hebrew root ישע also means "salvation". This is the same name given to the Prophet of the OT Joshua Son of Nun. Nun. Is named as a creation God in Egyptian mythological religion and even though the myths named different gods as the original creator, they all agreed that he sprang from Nun, the primordial waters. Nun was a limitless expanse of motionless water. Even after the world was created, Nun continued to exist at its margins and would one day return to destroy it and begin the cycle again. (added by ST)
‘The Unity and Harmony of Scripture for Those with Eyes to See’
“Blessed are the peacemakers…”
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Matt. v. 9. To the man who is a peacemaker in either sense there is in the Divine oracles nothing crooked or perverse, for they are all plain to those who understand.
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Prov. viii. 8, 9. And because to such a one there is nothing crooked or perverse, he sees therefore abundance of peace
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Ps. lxxii. 7. in all the Scriptures, even in those which seem to be at conflict, and in contradiction with one another. likewise he becomes a third peacemaker as he demonstrates that, that which appears to others to be a conflict in the Scriptures is no conflict, and exhibits their concord and peace, whether of the Old Scriptures with the New, or of the Law with the Prophets, or of the Gospels with the Apostolic Scriptures, or of the Apostolic Scriptures with each other. For, also, according to the Preacher, all the Scriptures are “words of the wise like goads, and as nails firmly fixed which were given by agreement from one shepherd;”
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Ecc. xii. 11. and there is nothing superfluous in them. But the Word is the one Shepherd of things rational which may have an appearance of discord to those who have not ears to hear, but are truly at perfect concord. For as the different chords of the psalter or the lyre, each of which gives forth a certain sound of its own which seems unlike the sound of another chord, are thought by a man who is not musical and ignorant of the principle of musical harmony, to be inharmonious, because of the dissimilarity of the sounds, so those who are not skilled in hearing the harmony of God in the sacred Scriptures think that the Old is not in harmony with the New, or the Prophets with the Law, or the Gospels with one another, or the Apostle with the Gospel, or with himself, or with the other Apostles. But he who comes instructed in the music of God, being a man wise in word and deed, and, on this account, like another David—which is, by interpretation, skilful with the hand—will bring out the sound of the music of God, having learned from this at the right time to strike the chords, now the chords of the Law, now the Gospel chords in harmony with them, and again the Prophetic chords, and, when reason demands it, the Apostolic chords which are in harmony with the Prophetic, and likewise the Apostolic with those of the Gospels. For he knows that all the Scripture is the one perfect and harmonised
5158 5158 Or, fitted. instrument of God, which from different sounds gives forth one saving voice to those willing to learn, which stops and restrains every working of an evil spirit, just as the music of David laid to rest the evil spirit in Saul, which also was choking him.
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1 Sam. xvi. 14. You see, then, that he is in the third place a peacemaker, who sees in accordance with the Scripture the peace of it all, and implants this peace in those who rightly seek and make nice distinctions in a genuine spirit.
The Parable of the Tares: the House of Jesus
“Then He left the multitudes and went into His house, and His disciples came unto Him saying, Declare to us the parable of the tares of the field.”
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Matt. xiii. 36. When Jesus then is with the multitudes, He is not in His house, for the multitudes are outside of the house, and it is an act which springs from His love of men to leave the house and to go away to those who are not able to come to Him. Now, having discoursed sufficiently to the multitudes in parables, He sends them away and goes to His own house, where His disciples, who did not abide with those whom He had sent away, come to Him. And as many as are more genuine hearers of Jesus first follow Him, then having inquired about His abode, are permitted to see it, and, having come, see and abide with Him, all for that day, and perhaps some of them even longer. And, in my opinion, such things are indicated in the Gospel according to John in these words, “On the morrow again John was standing and two of his disciples.”
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John i. 35. And in order to explain the fact that of those who were permitted to go with Jesus and see His abode, the one who was more eminent becomes also an Apostle, these words are added: “One of the two that heard John speak and followed him was Andrew, Simon Peter’s brother.”
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John i. 40. And if then, unlike the multitudes whom He sends away, we wish to hear Jesus and go to the house and receive something better than the multitudes, let us become friends of Jesus, so that as His disciples we may come to Him when He goes into the house, and having come may inquire about the explanation of the parable, whether of the tares of the field, or of any other. And in order that it may be more accurately understood what is represented by the house of Jesus, let someone collect from the Gospels whatsoever things are spoken about the house of Jesus, and what things were spoken or done by Him in it; for all the passages collected together will convince anyone who applies himself to this reading that the letters of the Gospel are not absolutely simple as some suppose, but have become simple to the simple by a divine concession;
5163 5163 Or, by a dispensation. but for those who have the will and the power to hear them more acutely there are concealed things wise and worthy of the Word of God.
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The souls that have not reached salvation are thrown back to Earth and become conscious in new bodies to live encased for another lifetime
Then those who become conscious that they have received the seeds of the evil one in themselves, because of their having been asleep, shall wail and, as it were, be angry against themselves; for this is the “gnashing of teeth.”
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Matt. xiii. 42.
Those souls that reach enlightened purification are released from their imprisonment within matter and are lifted to the heavenly place
Then above all “shall the righteous shine,” no longer differently as at the first, but all “as one sun in the kingdom of their Father.”
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Matt. xiii. 43. Then, as if to indicate that there was indeed a hidden meaning, perhaps, in all that is concerned with the explanation of the parable, perhaps most of all in the saying, “Then shall the righteous shine as the sun in the kingdom of their Father,” the Saviour adds, “He that hath ears to hear, let him hear,”
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Matt. xiii. 43. thereby teaching those who think that in the exposition, the parable has been set forth with such perfect clearness that it can be understood by the vulgar,
5172 5172 Or, in little details. that even the things connected with the interpretation of the parable stand in need of explanation.
The Shining of the Righteous & It’s Interpretation.
Note; the doctrine of the anointed class of the JW’s is supported by this interpretation which is linked with the Equinoctial Christolatry of the ancient Egyptians
But as we said above in reference to the words, “Then shall the righteous shine as the sun,” that the righteous will shine not differently as formerly, but as one sun, we will, of necessity, set forth what appears to us on the point. Daniel, knowing that the intelligent are the light of the world, and that the multitudes of the righteous differ in glory, seems to have said this, “And the intelligent shall shine as the brightness of the firmament, and from among the multitudes of the righteous as the stars forever and ever.”
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Dan. xii. 3. And in the passage, “There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory: so also is the resurrection of the dead,”
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1 Cor. xv. 41, 42. the Apostle says the same thing as Daniel, taking this thought from his prophecy. Someone may inquire how some speak about the difference of light among the righteous, while the Saviour on the contrary says, “They shall shine as one sun.” I think, then, that at the beginning of the blessedness enjoyed by those who are being saved (because those who are not such are not yet purified), the difference connected with the light of the saved takes place: but when, as we have indicated, he gathers from the whole kingdom of Christ all things that make men stumble, and the reasoning that works iniquity are cast into the furnace of fire, and the worse elements utterly consumed, and, when this takes place, those who received the words which are the children of the evil one come to self-consciousness (are re-born as mortal beings on Earth) then shall the righteous having become one light of the sun shine in the kingdom of their Father. For whom will they shine? For those below them who will enjoy their light, after the analogy of the sun which now shines for those upon the earth? For, of course, they will not shine for themselves. But perhaps the saying, “Let your light shine before men,”
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Matt. v. 16. can be written “upon the table of the heart,”
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Prov. vii. 3. Or, on the breadth of the heart. according to what is said by Solomon, in a threefold way; so that even now the light of the disciples of Jesus shines before the rest of men, and after death before the resurrection, and after the resurrection “until all shall attain unto a full-grown man,”
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Eph. iv. 13. and all become one sun. Then shall they shine as the sun in the kingdom of their Father.
The Character of Jesus (the Christ) clearly shows a difference between those initiated and those who are not in the forms of the disciples and the multitudes.
“And straightway He constrained the disciples to enter into the boat, and to go before Him unto the other side, till He should send the multitudes away.”
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Matt. xiv. 22. It should be observed how often in the same passages is mentioned the word, “the multitudes,” and another word, “the disciples,” so that by observing and bringing together the passages about this matter it may be seen that the aim of the Evangelists was to represent by means of the Gospel history the differences of those who come to Jesus; of whom some are the multitudes and are not called disciples, and others are the disciples who are better than the multitudes. It is sufficient, however, for the present, for us to set forth a few sayings, so that anyone who is moved by them may do the like with the whole of the Gospels. It is written then—as if the multitudes were below, but the disciples were able to come to Jesus when He went up into the mountain, where the multitudes were not able to be—as follows: “And seeing the multitudes He went up into the mountain, and when He had sat down His disciples came unto Him; and He opened His mouth and taught them saying, Blessed are the poor in spirit,” etc.
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Matt. v. 1–3. And again in another place, as the multitudes stood in need of healing, it is said, “Many multitudes followed Him and He healed them.”
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Matt. xii. 15. We do not find any healing recorded of the disciples; since if any one is already a disciple of Jesus he is whole, and being well he needs Jesus not as a physician but in respect of His other powers. Again in another place, when He was speaking to the multitudes, His mother and His brethren stood without, seeking to speak to Him; this was made known to Him by some one to whom He answered, stretching forth His hand not towards the multitudes but towards the disciples, and said, “Behold My mother and My brethren,”
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Matt. xiv. 46–49 and bearing testimony to the disciples as doing the will of the Father which is in heaven, He added, “He is My brother and sister and mother.”
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Matt. xiv. 50. And again in another place it is written, “All the multitude stood on the beach and He spake to them many things in parables.”
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Matt. xiii. 2, 3. Then after the parable of the sowing, it was no longer the multitudes but the disciples who came and said to Him, not “Why speakest thou to us in parables,” but, “Why speakest thou to them in parables.”
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Matt. xiii. 10. Then also He answered and said, not to the multitudes but to the disciples, “To you it is given to know the mysteries of the kingdom of heaven, but to the rest in parables.”
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Matt. xiii. 11. Accordingly, of those who come to the name of Jesus some, who know the mysteries of the kingdom of heaven, would be called disciples; but those to whom such a privilege is not given would be called multitudes, who would be spoken of as inferior to the disciples. For observe carefully that He said to the disciples, “To you it is given to know the mysteries of the kingdom of heaven,” but about the multitudes, “To them it is not given.”
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Matt. xiii. 11. And in another place He dismisses the multitudes indeed, and goes into the house,
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Matt. xiii. 36. but He does not dismiss the disciples; and there came to Him into His house, not the multitudes but His disciples, saying, “Declare to us the parable of the tares of the field.”
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Matt. xiii. 36. Moreover, also, in another place when Jesus heard the things concerning John and withdrew in a boat to a desert place apart, the multitudes followed Him; when He came forth and saw a great multitude He had compassion on them and healed their sick—the sick of the multitudes, not of the disciples.
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Matt. xiv. 13, 14. “And when even was come there came to Him,” not the multitudes, but the disciples, as being different from the multitudes, saying, “Send the multitudes away that they may go into the villages and buy themselves food.”
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Matt. xiv. 15. And, further, when Jesus took the five loaves and the two fishes, and looking up to heaven He blessed and brake the loaves, He gave not to the multitudes but to the disciples,
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Matt. xiv. 19. that the disciples might give to the multitudes who were not able to take from Him, but received with difficulty at the hands of the disciples the loaves of the blessing of Jesus, and did not eat even all these; for the multitudes were filled and left that which remained over in twelve baskets which were full.
It would be fair to say that the Christian congregation is that of the multitude and not of the initiated few.
The Parable of the treasure in the field
“Again the kingdom of heaven is like unto a treasure hidden in the field, which a man found and hid.”
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Matt. xiii. 44. The former parables He spoke to the multitudes; but this and the two which follow it, which are not parables but similitudes in relation to the kingdom of heaven, He seems to have spoken to the disciples when in the house. In regard to this and the next two, let him who “gives heed to reading”
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1 Tim. iv. 13. inquire whether they are parables at all. In the case of the latter the Scripture does not hesitate to attach in each case the name of parable; but in the present case it has not done so; and that naturally. For if He spoke to the multitudes in parables, and “spake all these things in parables, and without a parable spake nothing to them,”
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Matt. xiii. 34. but on going to the house He discourses not to the multitudes but to the disciples who came to Him there, manifestly the things spoken in the house were not parables: for, to them that are without, even to those to whom “it is not given to know the mysteries of the kingdom of heaven,”
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Matt. xiii. 11. He speaks in parables. Someone will then say, If they are not really parables, what are they? Shall we then say in keeping with the diction of the Scripture that they are similitude’s (comparisons)? Now a similitude differs from a parable; for it is written in Mark, “To what shall we compare the kingdom of God, or in what parable shall we set it forth?”
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Mark iv. 30. From this it is plain that there is a difference between a similitude and a parable.
The Field and the Treasure Interpreted.
Here we must inquire separately as to the field, and separately as to the treasure hidden in it, and in what way the man who has found this hidden treasure goes away with joy and sells all that he has in order to buy that field; and we must also inquire—what are the things which he sells? The field, indeed, seems to me according to these things to be the Scripture, which was planted with what is manifest in the words of the history, and the law, and the prophets, and the rest of the thoughts; for great and varied is the planting of the words in the whole Scripture; but the treasure hidden in the field is the thoughts concealed and lying under that which is manifest, “of wisdom hidden in a mystery,” “even Christ, in whom are all the treasures of wisdom and knowledge hidden.”
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Col. ii. 3. But another might say that the field is that which is verily full, which the Lord blessed, the Christ of God; but the treasure hidden in it is the things said to have been “hidden in Christ” by Paul, who says about Christ, “in whom are the treasures of wisdom and knowledge hidden.” The heavenly things, therefore, even the kingdom of heaven, as in a figure it is written in the Scriptures—which are the kingdom of heaven, or Christ—Himself the king of the ages, are the kingdom of heaven which is likened to a treasure hidden in the field.
Origen seems to make the point here as to the meaning of the treasure, to the modern philosopher, the treasure is that of the key, the key to the great knowledge, the knowledge behind the parable, behind the mythology, behind the character of Jesus, the true meaning of Scripture, the key to the esoteric mysteries. Though this key is not an actual key, nor some mathematical formulae; it is knowledge itself.
Now a man who comes to the field, whether to the Scriptures or to the Christ who is constituted both from things manifest and from things hidden, finds the hidden treasure of wisdom whether in Christ or in the Scriptures. For, going round to visit the field and searching the Scriptures and seeking to understand the Christ, he finds the treasure in it; and, having found it, he hides it, thinking that it is not without danger to reveal to everybody the secret meanings of the Scriptures, or the treasures of wisdom and knowledge in Christ.
Christ the Pearl of Great Price.
Now you will connect with the man seeking goodly pearls the saying, “Seek and ye shall find,”
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Matt. vii. 7. and this—“Every one that seeketh findeth.”
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Matt. vii. 8. For what seek ye? Or what does every one that seeketh find? I venture to answer, pearls and the pearl which he possesses, who has given up all things, and counted them as loss; “for which,” says Paul, “I have counted all things but loss that I may win Christ;”
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Phil. iii. 8. by “all things” meaning the goodly pearls, “that I may win Christ,” the one very precious pearl. Precious, then, is a lamp to men in darkness, and there is need of a lamp until the sun rise; and precious also is the glory in the face of Moses, and of the prophets also, I think, and a beautiful sight, by which we are introduced so as to be able to see the glory of Christ
there is need to us first of the glory which admits of being done away, for the sake of the glory which surpasseth; as there is need of the knowledge which is in part, which will be done away when that which is perfect comes.
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1 Cor. xiii. 9, 10. Every soul, therefore, which comes to childhood, and is on the way to full growth, until the fullness of time is at hand, needs a tutor and stewards and guardians, in order that, after all these things, he who formerly differed nothing from a bond-servant, though he is lord of all,
5200 5200 Cf.
Gal. iv. 1, 2. may receive, when freed from a tutor and stewards and guardians, the patrimony corresponding to the very costly pearl, and to that which is perfect, which on its coming does away with that which is in part, when one is able to receive “the Excellency of the knowledge of Christ,”
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Phil. iii. 8. having been previously exercised, so to speak, in those forms of knowledge which are surpassed by the knowledge of Christ. But the multitude, not perceiving the beauty of the many pearls of the law, and all the knowledge, “in part,” though it be, of the prophets, suppose that they can, without a clear exposition and apprehension of these, find in whole
5202 5202 Or, absolutely. the one precious pearl, and behold “the Excellency of the knowledge of Christ,” in comparison with which all things that came before such and so great knowledge, although they were not refuse in their own nature, appear to be refuse. This refuse is perhaps the “dung” thrown down beside the fig tree by the keeper of the vineyard, which is the cause of its bearing fruit.
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Luke xiii. 8.
“The waters brought forth every soul of creeping animals according to their kinds,” the cause not being in it; but here we are responsible for our being good kinds and worthy of what are called “vessels,” or bad and worthy of being cast outside”
Origen
From this it does not follow, as some suppose, that the men who are saved in Christ are superior even to the holy angels; for how can those who are cast by the holy angels into vessels be compared with those who cast them into vessels, seeing that they have been put under the authority of the angels?
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Scribes?
It might be said that everyone who has been instructed in the teaching according to the letter of the law is called a scribe, so that those who were unlearned and ignorant and led captive by the letter of the law are spoken of as scribes in a particular sense. And it is very specially the characteristic of ignorant men, who are unskilled in figurative interpretation and do not understand what is concerned with the mystical
5225 5225 Or, anagogical exposition of the Scriptures, but believe the bare letter, and, vindicate it, that they call themselves scribes, and so one will interpret the words, “Woe unto you Scribes and Pharisees, hypocrites,”
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Matt. xxiii. 13 as having been said to ever one that knows nothing but the letter. Here you will inquire if the scribe of the Gospel be as the scribe of the law, and if the former deals with the Gospel, as the latter with the law, reading and hearing and telling “those things which contain an allegory,”
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Gal. iv. 24. so as, while preserving the historic truth of the events, to understand the unerring principle of mystic interpretation applied to things spiritual, so that the things learned may not be “spiritual things whose characteristic is wickedness,”
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Eph. vi. 12. but may be entirely opposite to such, namely, spiritual things whose characteristic is goodness. And one is a scribe “made a disciple to the kingdom of heaven” in the simpler sense, when he comes from Judaism and receives the teaching of Jesus Christ as defined by the Church; but he is a scribe in a deeper sense, when having received elementary knowledge through the letter of the Scriptures he ascends to things spiritual, which are called the kingdom of the heavens. And according as each thought is attained, and grasped abstractly
52295229 Or, in an exalted sense. and proved by example and absolute demonstration, can one understand the kingdom of heaven, so that he who abounds in knowledge free from error is in the kingdom of the multitude of what are here represented as “heavens.” So, too, you will allegorise the word, “Repent, for the kingdom of the heavens is at hand,”
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Matt. iii. 2. as meaning that the scribes—that is, those who rest satisfied in the bar letter—may repent of this method of interpretation and be instructed in the spiritual teaching which is called the kingdom of the heavens through Jesus Christ the Word. Wherefore, also, so far as Jesus Christ, “who was in the beginning with God, God the word,”
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John i. 1, 2. has not His home in a soul, the kingdom of heaven is not in it, but when any one becomes nigh to admission of the Word, to him the kingdom of heaven is nigh. But if the kingdom of heaven and the kingdom of God are the same thing in reality,
52325232 Or, substance. if not in idea, manifestly to those to whom it is said, “The kingdom of God is within you,”
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Luke xvii. 21. to them also it might be said, “The kingdom of heaven is within you;” and most of all because of the repentance from the letter unto the spirit; since “When one turn to the Lord, the veil over the letter is taken away. But the Lord is the Spirit.”
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2 Cor. iii. 16, 17. And he who is truly a householder is both free and rich; rich because from the office of the scribe he has been made a disciple to the kingdom of heaven, in every word of the Old Testament, and in all knowledge concerning the new teaching of Christ Jesus, and has this riches laid up in his own treasure-house—in heaven, in which he stores his treasure as one who has been made a disciple to the kingdom of heaven,—where neither moth doth consume, nor thieves break through.
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Matt. vi. 20. And in regard to him, who, as we have said, lays up treasure in heaven, we may truly lay down that not one moth of the passions can touch his spiritual and heavenly possessions. “A moth of the passions,” I said, taking the suggestion from the “Proverbs” in which it is written, “a worm in wood, so pain woundeth the heart of man.”
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Prov. xxv. 20. For pain is a worm and a moth, which wounds the heart which has not its treasures in heaven and spiritual things, for if a man has his treasure in these—“for where the treasure is, there will the heart be also,”
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Matt. vi. 21.—he has his heart in heaven, and on account of it he says, “Though a host should encamp against me, my heart shall not fear.”
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Ps. xxvii. 3. And so neither can thieves in regard to whom the Saviour said, “All that came before Me are thieves and robbers,”
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John x. 8. break through those things which are treasured up in heaven, and through the heart which is in heaven and therefore says, “He raised us up with Him, and made us to sit with Him in the heavenly places in Christ,”
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Eph. ii. 6. and, “Our citizenship is in heaven.”
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Phil. iii. 20.
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Taken from BOOK XI
Healing the sick in the form of their spiritual sickness and not physical sickness
‘The Diverse Forms of Spiritual Sickness’
And, if you wish to see of what nature are the sicknesses of the soul, contemplate with me the lovers of money, and the lovers of ambition, and the lovers of boys, and if any be fond of women; for these also beholding among the crowds and taking compassion upon them, He healed. For not every sin is to be considered a sickness, but that which has settled down in the whole soul. For so you may see the lovers of money wholly intent on money and upon preserving and gathering it, the lovers of ambition wholly intent on a little glory, for they gape for praise from the masses and the vulgar; and analogously you will understand in the case of the rest which we have named, and if there be any other like to them. Since, then, when expounding the words, “He healed their sick,”
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Matt. xiv. 14. we said that not every sin is a sickness, it is fitting to discuss from the Scripture the difference of these. The Apostle indeed says, writing to the Corinthians who had diverse sicknesses, “For this cause many among you are weak and sickly, and not a few sleep.”
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1 Cor. xi. 30. Hear Him in these words, knitting a band and making it plaited of different sins, according as some are weak, and others sickly more than weak, and others, in comparison with both, are asleep. For some, because of impotence of soul, having a tendency to slip into any sin whatever, although they may not be wholly in the grasp of any form of sin, as the sickly are, are only weak; but others who, instead of loving God “with all their soul and all their heart and all their mind,” love money, or a little glory, or wife, or children, are suffering from something worse than weakness, and are sickly. And those who sleep are those who, when they ought to be taking heed and watching with the soul, are not doing this, but by reason of great want of attention are nodding in resolution and are drowsy in their reflections, such as “in their dreamings defile the flesh, and set at naught that which is highest in authority, and rail at dignities.”
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Jude 8. And these, because they are asleep, live in an atmosphere of vain and dream-like fancies concerning realities, not admitting the things which are actually true, but deceived by what appears in their vain imaginations, in regard to whom it is said in Isaiah, “Like as when a thirsty man dreams that he is drinking, but when he has risen up is still thirsty, and his soul has cherished a vain hope, so shall be the wealth of all the nations as many as have warred in Jerusalem.”
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Isa. xxix. 8 (LXX., which has “against mount Zion,” where Origen has “in Jerusalem”). If, then, we have seemed to make a digression in recounting the difference between the weak and the sickly and those that sleep, because of that which the Apostle said in the letter to the Corinthians which we have expounded, we have made the digression in our desire to represent what is meant to be understood by the saying, “And He healed their sick.”
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Matt. xiv. 14.
The sun is on the equinoctial on two occasions each year, these occurring on 21 March and 23 September, days known as the equinoxes. On these days the sun rises at 6 a.m. and sets at 6 p.m. (local time) at every place on earth. The two points of intersection of the equinoctial with the ecliptic are called the spring and autumnal equinoctial points respectively, or more usually the first points of Aries and Libra for the spring and autumnal equinoxes. (an observation)
Revelation 22:13 (NIV)
“I am the Alpha and the Omega, the First and the Last, the Beginning and the End”
The basic foundation of the Christ religion is that of the water cycle along with the movement of the sun and the moon through the zodiac throughout the year.
The great Sun God fragmented his essence and they were thrust asunder from his whole to fall on earth to inhabit the early life forms of man.
The light of fire is the sun, the sun being the God Ra, all consciousness comes from the sun, the giver of life, the father of the soul (consciousness) The Egyptians believed that the soul was divine, that it was an actual part of Ra that he had allowed to fall to the underworld to bring light to the dead. We are the dead in this analogy. The soul is then immersed in the waters (matter, mater, mother ) and Human life as both matter and divine is born. The fall from heaven is simplified as the falling rains, this then becomes the life-force of matter (mother, earth) you have heard the terms that the rivers of the world are its life-force, blood, veins. this makes its way to the sea, back to mother earth, it is then vaporised (the spirit is set free) and raised back to the heavens, through the glory of Ra (the guiding light of the sun) If you have learnt all there is to learn and been enlightened through your incarnation, you pass to the heavens (becoming a celestial being in the stars) if not you once again fall as the rain to repeat the process until the epiphany is procured, thus the cycle keeps repeating itself.
If God is the Sun, Ra, then the mother is Isis (matter, mater) Horus is the Christ, the divine part of the human condition (KRST)
These Egyptian beliefs have been expanded on throughout the years of development and incorporated different ideologies, but this is the foundation of life through the Mythos. We know through research ourselves that Jesus is an avatar for (Isua ) Horus, that the parallels between them are too numerous to count, thus the beginnings of Christianity is here in the cycle of water and life.
try to think of this as an ancient (Egyptian) perspective, for they had no science as we know it today, thus had no sense of realism toward the subject of the water cycle of earth and what each role the sun, the sea and the earth plays in it. I found this very enlightening, for this relates to all religious belief, maybe this is the cornerstone of religious theology, who knows, but I guess that it played a very big part in the philosophyNature indeed holds before us a marvellous textual illustration of the whole cyclical life process in her water-circulation system. We have the ocean as the source of all rising water emanations. The sun elevates great masses of moisture into the skies by its power; and a reduction of temperature causes this water vapour to condense and fall upon the land. From remote highlands it trickles into the brooks, streams, rivers and bays, and finally rejoins its primal sea of source. The circuit bristles with analogies to the life cycle at every turn. The sun’s function in lifting masses of vapour invisibly to heaven types the spirit’s power to refine the unseen elements of consciousness and elevate the substance of life. The reduction in temperature symbolizes a procedure in evolution which leads souls back to earth. The condensation of the vapour mass into individual drops symbols the dismemberment of deity. The fall to earth matches the descent of the gods.The beneficent agency of the rain in uplifting natural growth is evident as a parallel with the work of the god in uplifting the human. Without water from heaven humanity would be equally sterile, spiritually, as are the animals. The return to primal unity in the sea is manifest in the conversion of individual selfishness back to social and spiritual solidarity. Then comes a step in the cycle that yields the utmost of instruction for thought. Every phase of the round is visible except that in which the water is lifted from the sea again into heaven. The entire cycle is perceptible except the one arc in which matter is returned to spirit (vapour) form. In every visible round of life process there is always the one stage that is invisible!This observation holds a pointed moral for science and truth-seeking generally. It has been the unwillingness to recognize the reality of the process of life in its invisible stages that has kept science from discerning full truth. For human life runs a similar cycle, issuing from the subjective or spirit world into the objective palpable life of body, and retiring again. But, like the vapour rising from the ocean, its return to heaven and its positive existence there is unseen. Science stands on its firm denial of the soul’s subsistence after death on the sheer ground of its disappearance. Nature’s typology intimates that, like the vapour that has risen to the skies, it will return again to earth, and that it must therefore be subsistent in the interim. As the water cycle is complete in spite of one invisible segment, so the natural cycle of life is complete, with no arc missing. The apparently missing link is found in the unseen world. The cycle, of the waters of earth, has been used as a prerequisite for religious belief. I am beginning to understand that all religion is based on this, THEN it expands to involve other natural phenomenon, the sun become Ra, the waters of the sea Isis, the mixture of the waters and the vapour, Horus. It is also a good analogy/metaphor for life, thus it is seen as an allegoric message or explanation of what they perceived from the unseen.
In the Vision of Scipio Cicero has preserved some of the ancient doctrine concerning the derivation of souls from the empyrean. The spirit of Africanus tells his son that souls were supplied to men from the eternal fires, which are constellations and stars. Virgil says that in souls there is potency like fire. In the Hymn to Minerva of Proclus, souls originate "From the great father’s fount, supremely bright, Like fire resounding, leaping into light."
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“This is the office of earth-life in the cycle and of incarnation for the individual soul. And it is the crucial point in all philosophy, as it is the critical point in individual destiny. As for the soul her pathway to heaven runs through the earth, and on it she goes to her "death" to be born anew”
......................................Alvin Boyd Kuhn.
Christians believe in the 'verbal inspiration' of the Bible -- that it is the Word of God, to be accepted verbally and literally, and this in spite of the fact that it has been translated into many languages, and that our English version teems with mistranslations. There are others who regard it as merely a collection of documents, sacred, historical, and otherwise, recording the beliefs and religions of different people at different times. And there are many engaged in the effort to arrive at some adjustment between the claims of criticism on the one hand and those of religious loyalty on the other.
What is the true concept of the bible? Many today are realising that the bible is a book of esoteric wisdom, that the bible is a book of allegoric myths told to the early Jews to pass on some kind of moralistic message. These messages are old oral traditions that have their foundation in ancient Egypt, for the same stories, with the same moral and philosophical meanings are found in that culture long before the Israelites put quill to papyrus. We owe our knowledge of this to one of the greatest finds in human understanding, ‘the Rosetta stone’ . The Ptolemaic stele was created around 196BCE and is unique as it contains the same single passage written in three different texts, Hieroglyphic, Domotic and Classical Greek and thus contributed greatly in deciphering the ancient text of the Egyptians. Once we had the means of reading the Ancient text it became clear that Egyptian Zodiacal/Mythos Religion paralleled that of the Hebrew tradition, but pre-dated it. This new insight led to a unique way of looking at scripture. Many Authors from the 19th to the 21st Century have made comparisons between the Gods Osiris, Horus and Isis, with Yahweh, Jesus and Mary and concluding that the narratives of both religions carry the same esoteric meaning. This leads us to re-evaluate the literal exoteric histrionic interpretation taught by the church.
Paul set the intellectual framework from which the Gospels were written. The gospel writers personified Jesus in an historical setting with varying results. Likewise, Christian theology stems from Paul's thinking, so Christians can't disparage him without undercutting their faith. Paradoxically, if they really understand him, it will also undercut their faith. That is, unless they want to follow the standard interpretations without critical examination.
So while the Gospels treat Jesus as a real person, Paul treats him as a phantom. This is a critical contradiction for which Christians will have to sort out for themselves, but one that speaks of the enlightened view that Christ is the spirit in all of us
1. God sent his Son in the likeness of sinful flesh to condemn sin in the flesh.
3For God has done what the law, weakened by the flesh, could not do: sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, 4in order that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. (Rom. 8:3-4)
Note he makes a distinction between likeness of flesh and actual flesh.
2. To set the mind on flesh is death, but to set the mind on the Spirit brings life and peace. Those who are in the flesh cannot please God.
5For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. 6To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. 7For the mind that is set on the flesh is hostile to God; it does not submit to God's law, indeed it cannot; 8and those who are in the flesh cannot please God. (Rom. 8:5-8)
In Paul's mind, if Jesus came in actual flesh, he would be tainted by sin. This gets into semantics: By coming in the likeness of flesh, he transcends human weakness and is therefore free of sin.
3. Christ died for our sins according to the scriptures.
3For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4And that he was buried, and that he rose again the third day according to the scriptures: (1 Cor. 15:3-4)
Paul doesn't mean that the scriptures predicted a real event. He means that it happened because the scriptures say it happened. The referenced passage comes from Isaiah, which he misinterprets. Isaiah is addressing his contemporaries about the state of Israel's exile. The "he" in Isaiah is a metaphor for Israel.
5But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed. 6All we like sheep have gone astray; we have turned every one to his own way; and the LORD has laid on him the iniquity of us all. 7He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, so he opened not his mouth. 8By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people? 9And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth. 10Yet it was the will of the LORD to bruise him; he has put him to grief; when he makes himself an offering for sin, he shall see his offspring, he shall prolong his days; the will of the LORD shall prosper in his hand; 11he shall see the fruit of the travail of his soul and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous; and he shall bear their iniquities. 12Therefore I will divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul to death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors. (Isaiah 53:5-12)
4. They drank from the supernatural Rock which followed them, and the Rock was Christ.
1I want you to know, brethren, that our fathers were all under the cloud, and all passed through the sea, 2and all were baptized into Moses in the cloud and in the sea, 3and all ate the same supernatural food 4and all drank the same supernatural drink. For they drank from the supernatural Rock which followed them, and the Rock was Christ. 5Nevertheless with most of them God was not pleased; for they were overthrown in the wilderness. (1 Cor. 10:1-4)
The cloud Paul refers to is the Milky Way (See
Pillar of Cloud.) The word "sea" also has astrological significance. (See "Deep" in
Garden Tour.) For a take on Moses' supernatural career, see
Moses' Sun Signs5. The first Adam became a living being; the last Adam became a life giving spirit.
45Thus it is written, "The first man Adam became a living being"; the last Adam became a life-giving spirit. (1 Cor. 15:45)
Though, in other places, he blames Adam for causing death. Bible footnotes on the above, reference a passage which unequivocally describes Adam as a mortal being.
7then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. (Gen. 2:7)
6. The rulers of this age are doomed to pass away. If they understood a secret and hidden wisdom of God, they would not have crucified the Lord.
6Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. 7But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification. 8None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory. (1 Cor. 2:6-8)
The word "rulers" refers to demonic forces. Paul had a high regard for human authorities, claiming they were appointed by God to carry out his judgment. So what the above passage means is that Christ's crucifixion was a supernatural event.
1Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. 2Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment. 3For rulers are not a terror to good conduct, but to bad. Would you have no fear of him who is in authority? Then do what is good, and you will receive his approval, (Rom. 13:1-3)
This passage below maintains that the rulers were satanic angels who will meet their demise when the end comes.
14And no wonder, for even Satan disguises himself as an angel of light. 15So it is not strange if his servants also disguise themselves as servants of righteousness. Their end will correspond to their deeds. (2 Cor. 11:14-15)
Neither angels, nor principalities or powers shall separate us from the love of Christ.
37No, in all these things we are more than conquerors through him who loved us. 38For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 39nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. (Rom. 8:37-39)
The ruler of this world is judged. -John mirrors Paul's attitude precisely.
11 concerning judgment, because the ruler of this world is judged. (John 16:11)
7. He is the image of an invisible God.
15He is the image of the invisible God, the first-born of all creation; (Col. 1:10)
8. God sent the Spirit of his Son.
6 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!" (Gal. 4:6)
The mystery of Christ was made known to Paul, and was not made known to other generations.
1For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles-2assuming that you have heard of the stewardship of God's grace that was given to me for you, 3how the mystery was made known to me by revelation, as I have written briefly. 4When you read this you can perceive my insight into the mystery of Christ, 5which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit; 6that is, how the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel. (Eph. 3:1-6)
The mystery was hidden for ages but now made manifest, because God chose to make his glory known to the Gentiles.
26 the mystery hidden for ages and generations but now made manifest to his saints. 27To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. (Col. 1:26-27)
Paul was entrusted with the secret of eternal life, which God promised ages ago.
1Paul, a servant of God and an apostle of Jesus Christ, to further the faith of God's elect and their knowledge of the truth which accords with godliness, 2in hope of eternal life which God, who never lies, promised ages ago 3and at the proper time manifested in his word through the preaching with which I have been entrusted by command of God our Savior; (Titus 1:3)
Matthew 13:13
13Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.
Do you have the Eyes to see and the Ears to Hear?
