Hebrew Vision News Exclusive
by Miykael Qorbanyahu aka The End Time Scribe
In its principle religion is the consciousness of the relationship between man and his cause; a religion is a particular revelation of this relationship conforming to a cosmic epoch experienced in human history. The creative (metaphysical) cause, which is taken into consideration in every religion, cannot vary, since it is indefinable. What varies is theology – the philosophy of the relationship between the original cause and its effects – and this is knowable only through merging with the Cause. There can be no true religions except those founded upon this knowledge, upon the consciousness of the laws of becoming…
-Her-Bak: Egyptian Initiate. Isha Schwaller de Lubicz. pg. 304-
So יהוה said to Mosheh, ‘See, I have made you an elohim to Pharaoh, and Aharon your brother is your prophet.’
The evolution of consciousness in man has taken various and diverging paths throughout the entire existence of humanity. In fact, it is this conscious awareness of existence which has inspired man in his spiritual and religious quest to arrive at the conclusion that there indeed exists a single, supreme Consciousness in the form of an indivisible and invisible Being who created the heavens, earth, sea and all that is in them. These spiritual and religious ideas were eventually codified culturally over the years and have come down to us today in many different forms and expressions. As the opening quote above from the book Her-Bak informs us, those ideas are the basis of the various theological doctrines and philosophical assertions. As such, religion can be understood as the attempt of humankind to merge consciousness with a supreme Source of consciousness by ritual practices, devotion, worship and other means meant to invoke the presence of deity. Many of these religious ideas and practices have, indeed, taken on new and reformed meanings, however, to understand the present cultural expressions of the ideas associated with them, it is important for us to first travel back in history in order to uncover the origins of spiritual and religious thought that have come down to us in the course of time.
As relates to the origins of religion, Albert Churchward in his well researched book, The Origin & Evolution of Religion, informs us that
The earliest forms of religion can only be found when we study the Anthropological Ethnology of earliest man. The Offering Propitiation to the elemental powers was the first origin of religion – by the Pygmies (Twa), first of the human race, born in Africa.
The Origin and Evolution of Religion. pg. 2
That the African genius is the first mind to conceive, or perceive, of a deeper existence in life is a matter that must be granted given the scientific record of humanity’s origin. For it was in Africa where the earliest modes of discernible worship took place. Churchward in his book goes on to further identify three modes of the earliest forms of worship of our African ancestors that have come to typify what is considered religious devotion up unto this very day. Those three forms of worship are
- Propitiation of the Superhuman Powers (i.e., the power of the thunder, of the storm or other forces of nature) from which man would acquire his ideas relative to the matters of the realm of Spirit.
- Propitiation of the Spirits of the Ancestors from which the idea of the resurrection of the dead was born, and
- Propitiation, invocation and worship of a Great Spirit whom they could not define.
From these successive developments, the consciousness of man has given birth to the full spectrum of religious thought. What is more, we are also able to capture the forms of religious ideas and types as they eventually developed into different forms of cult worship. We can conclude, rather authoritatively, that the forms of cult worship can be respectively ordered thusly:
- Elemental: worship of the forces of nature
- Ancestral: worship of one’s ancestors
- Animist: worship of the unseen spirit forces
- Totemic: worship of the principal or forces represented by animals/creatures
- Stellar: worship of the stars (astro-theology)
- Lunar: worship of the moon (lunar-theology)
- Solar: worship of the sun (solar-theology)
- Hero: worship of the idea of the transformation of man into god (apotheoses)
Given that these ideas and principles were originated in the continent of Africa, it becomes clear to students of history that through the historical record, the fullest expression of these ideas and principles reach their zenith in Kemet, Mitzrayim, or Ancient Egypt. As the repository of the amassed African ancestral knowledge, wisdom and understanding, we can come to see that all of the elements mentioned thus far in this writing were brought to life and epitomized in this wondrous ancient Nilotic civilization. So developed and advanced was this incredible African civilization that most of the known world, especially during the time of the sixth Pharaoh of the XVIII dynasty, Thuthmoses III, were unable to rival the sciences, arts, power and might that this kingdom possessed.
Interestingly, in Kemet all of the ancestral knowledge, wisdom, understanding, power and might were symbolized in one man; the Pharaonic king, who was the embodiment of the Neteru, or the principalities of deity. In fact, the Pharaoh was not only thought of as the perfect man, but he was also thought of as the ideal image and symbol of deity. From birth, his entire upbringing and grooming for the office of Pharaoh prepared for him to assume this monumental, figure-head office. Once installed, the responsibility that befell the Pharaoh was comparable to the nourishing properties of the sun. Hence, the Pharaoh was often thought of as being the son of Ra, who is the sun-god and the creator of the Universe in the cosmology of Kemet. To further demonstrate this matter, the book Sacred Science: The King of Pharaonic Theocracy, written by one of the preeminent historians of ancient Egypt, RA Schwaller de Lubiz, expounds on the magnitude of the office of Pharaoh and characterizes this prestigious position in these terms,
Titles and qualities are attributed to the reigning king. They describe what he symbolizes in the phases of becoming. Through this symbolization of the object of sacred science, a bond is maintained that ties the esoteric meaning of the myth – basis of religion – to science in general as well as to the king as head of the social organization. This is the true meaning of a theocratic order, not to be confused with a royalty directed by a religious organism.
The royal progression in the succession of its stages – from its origin to the formal accomplishment, namely the work of its realization as described by the ritual – is reproduced in the table of mystic names showing the genealogy of the kings of this Empire: a gestation of the incarnate spirit for which the king symbolizes the end to be attained by all mortals: Anthropocosmos fulfilled. The course of this aim is charted by religious teaching and sustained by ever-present example. This is the positive way to travel the most abstract of paths.
What this reigning king represents as a man is almost secondary. Yet history shows that a severe distinction is always drawn at the time of inhumation, between the worthy and the king of lesser worth. But it is always the royal principle which officiates in the daily ritual of the temple: the king as priest and the priest as king.
Sacred Science. pg. 226-227
While the Pharaoh was indeed a mere man, RA Schwaller de Lubicz goes on to say about the individual coroneted into this most powerful Kemetic office, that
It is never a human being that is involved, a particular man, such as France’s Louis, Charles, or Francois. The reigning king is a symbol, a guise embodying the mythical and the mystical as well as the Hermetic sense of a ray of original Light’s corporification, the Horian Logos. Through its fall into Nature, the “creative Word” is imprisoned in earth by Seth. As Neter, this “fire in earth” is Ptah, the Greek Hephaestos. The King is animated by the Horian or Luciferian aspect of the fallen archangel.
Sacred Science. pg. 226
It is expressly here at this juncture of consciousness that the revelation and the path to eternity takes a most marked deviation as relates to the spiritual and religious ideas between Kemet and Yisrael. As has been just shown, the profundity of the depths of man in Kemet, so as embodied in the office of Pharaoh, is measured by that of a Luciferian principle. As all that is adversarial to the consciousness of יהוה, the Luciferian principal has as the basis of its highest achievement the liberation of man for the sake of human progression and experience of enlightenment unto the deification of humanity without the guidance of יהוה. We find this premise clearly articulated in the book of Genesis where the serpent responds to Hawwah’s admission of death resulting in consequence from eating of the fruit of the Tree of Knowledge of Good and Evil by saying
You will not surely die; for Elohim knows on the day you eat of it your eyes will be opened and you will be like Elohim knowing good and bad.
With this pronouncement, the diabolical principal of cynicism was birthed in the woman chosen to be the vessel to bear the fruit of a new humanity. Based on the desire to receive for the self alone, this motivating factor is the root cause of all that is imbalanced and based in envy, covetousness and lust within humanity. Yet, it is said by Luciferians that selfish-indulgence and carnal gratification are noble means to enlightenment, while, conversely, the opposite principle of self-mastery is proposed by those who follow יהוה as the path to true pleasure as well as the revelation and internalization of Messiah Consciousness.
Lucifer, or Helel ben Shachar, was the author of the rebellion against יהוה and eternally vowed to turn man against his Creator by counterfeiting the worship and devotion to the Most High in the form of shadows and types. This we see typified by the likes of the biblical Nimrod, who declared himself a deity and led men to fulfill what was to be considered their own destiny outside the realms of the providence of יהוה. As such, the Pharaoh was a type of Lucifer, or Horus, given that his role was to establish a kingdom of his/her own making, and ultimately snuff out the light of the Yisraelites in fear of their spiritual and physical ascendancy, which provided the only real and substantial rival to the power of Kemet to which the Pharaoh was the ray of the light of the sun. It is in this light that we shall set out to demonstrate that with Yisrael, in contrast to Kemet’s self-worshiping paradigm, the highest state of being that one can attain is that of a selfless, Torah consciousness, which is characterized by being fully imbibed with the mind of יהוה.
And so it is with the appearance of Adam, the patrix of the Yisraelite nation, a new revelation was given to man; one which, though accessible to all, had only been perceived by Adam. Much like the patriarch Abraham who succeeded him and was called out from the midst of an idolatrous and polytheistic people, so too was Adam extracted from his primitive countrymen, who were known as the Bantu–Natufians, and shown a much deeper side to existence by which reality was to be realized and the fruit from the Tree of Life able to be partaken. As such, with this revelation, the primordial consciousness that existed before creation was allowed to again be in harmony with all that emanated from its Source, but most especially with humanity. The shadows of consciousness, so as expressed in the cults that had been developed through the ages, were to be dissipated and the true Light of Life was intended to be exposed to the mind of humanity through the brilliance of Adam who bore the image of יהוה. The transcendent reality which homo sapiens had sought to ascertain was at last revealed to a man who was called out of the “dust of the earth” and had the breath of life breathed into his nostrils, thus making him a living soul.
Made in the image and likeness of his Creator, Adam is known to have taken on the characteristics and essence of יהוה, reflecting the form and semblance of the Almighty prior to being placed in the Garden of Eden. It was while in the Garden that he was to mature into the being of Light and the living embodiment of Torah, which is the mind of יהוה, so as to allow the Shekinah to emanate from his innermost being. This process is to be made manifest given one’s ability to perceive and receive of the Spirit of יהוה which is what allows one to become the reflection of the image and likeness in which he was created. Of this truth, the Rambam states,
Collect your thoughts and examine the matter carefully, for it is not to be understood as you at first sight think, but as you will find after due deliberation; namely, the intellect which was granted to man as the highest endowment, was bestowed on him before his disobedience. With reference to this gift the Bible states that “man was created in the form and likeness of אֱלֹהִים.” On account of this gift of intellect man was addressed by אֱלֹהִים, and received His commandments, as it is said: “And אֱלֹהִים יהוה commanded Adam” (Gen. ii. 16)–for no commandments are given to the brute creation or to those who are devoid of understanding.
Guide for the Perplexed. pg. 16
Again, we return to the realm of intellect where we find that correspondent and uniting principle of consciousness that affixes one’s being to that of the Creator. In the above quote, the Rambam clearly demonstrates that it is through the perfection and discipline of the intellect that one is able to become the reflection of the image and likeness of the Creator in which one was created. To further expound on the matter, he goes to state that
…man’s distinction consists in a property which no other creature on earth possesses, viz., intellectual perception, in the exercise of which he does not employ his senses, nor move his hand or his foot, this perception has been compared–though only apparently, not in truth–to the Divine perception, which requires no corporeal organ. On this account, i.e., on account of the Divine intellect with which man has been endowed, he is said to have been made in the form and likeness of the Almighty…
Guide for the Perplexed. pg. 14
Delineating man from beasts by the measure of the intellect, so too does the Rambam imply that it is the full and complete awareness of and alignment of consciousness with the Will, or Providence, of יהוה is what further elevates one’s being to that of becoming an Elohim. To the mind of a Hebrew, it is generally understood that the term Elohim (אֱלֹהִים) connotes the idea of strength, power and might. It is also understood that the this word is not an exclusive title designated only to יהוה, but can also be attached to angels, judges and the rulers of countries. So during this week’s parashat, when we see that Moshe is told that he will be an Elohim to Pharaoh, a most powerful dynamic is set forth that will completely challenge and overcome the mighty kingdom of Kemet.
In last week’s parashat we are provided with great insight into the revelation that Yisrael received of the existence of the Creator as was shown to Moshe. We find that during the initial confrontation between Moshe and Pharaoh, that with the demonstration of power invested in Moshe and Aharon to which the magicians could not replicate, Pharaoh was challenged to the core and forced to examine their ancestral records to discover the existence of the Power of the Hebrews. In the book of Jasher, we discover this exchange,
And when the king saw this thing, he ordered the book of records that related to the kings of Egypt, to be brought, and they brought the book of records, the chronicles of the kings of Egypt, in which all the idols of Egypt were inscribed, for they thought of finding therein the name of יהוה, but they found it not. And Pharaoh said to Moses and Aaron, Behold I have not found the name of your Power written in this book, and His name I know not.
What the Pharaoh says is truly a matter of great consideration. That he reveals that the records of Kemet do not contain the name of יהוה and his knowledge of said Power was nonexistent, is what prevented him from receiving the revelation of the existence of יהוה. For it is knowledge that provides one with the ability to connect with the unseen existence of יהוה. As I have written earlier, the role of knowledge is quintessential in one’s ability to perceive reality and to connect and become intimately attached to יהוה. That knowledge is what is required for Yisrael to become one with the Most High, the Sefat Emet goes on to explain to us in a treatise addressing this week’s parashat, that
[t]his is what it means to know [Elohim]: a closeness that can only be described in the language of the Song of Songs. Such knowing is the very antithesis of what we usually call “knowledge” in our modern world. Scientific knowledge is supposedly guaranteed by detachment and ‘objectivity.’ The knowledge spoken of here is unabashedly that of total subjectivity. It can come about only through full engagement of the self as subject, through being wholly present to the One who seeks to be revealed to us and through us, if we are only there to witness.
The Language of Truth. pg 89
And so it was with Moshe. His intimate attachment to the Most High through his ability to receive revelational knowledge allowed for him to become a living image of the Almighty. Hence, when he went before the world’s mightiest political figure, he was able to not only engage the Pharaoh with words and power, but also overcome all of Kemet with a clear demonstration of being an Elohim before Pharaoh. And so will it be with all of Yisrael. Upon our full engagement of our being in the process of being trustworthy witness of the Spirit of יהוה that we will too bear the image and likeness of Elohim as the prophet Zekaryah tells us that in the face of our adversaries, יהוה shall
…make the leaders of Yehuḏah like a fire pot among trees, and like a torch of fire in the sheaves. And they shall consume all the peoples all around, on the right and on the left. And Yerushalayim shall dwell again in her own place, in Yerushalayim. And יהוה shall save the tents of Yehuḏah first, so that the comeliness of the house of Dawiḏ and the comeliness of the inhabitants of Yerushalayim would not become greater than that of Yehuḏah. In that day יהוה shall shield the inhabitants of Yerushalayim. And the feeble among them in that day shall be like Dawiḏ, and the house of Dawiḏ like Elohim, like the Messenger of יהוה before them!
As the ultimate example of the embodiment of the Power of the Hebrews, Yahoshua ben Yoseph demonstrated the reality of being a child of Elohim. So reflective was his nature to that of his Father in heaven, that the leaders of his day sought to accuse him of blasphemy due to their lack of innerstanding as relates to the entire purpose of Yisrael. In fact, one of the most profound teachings that he uttered as Yochanan records this episode in the life of Yahoshua:
‘I and My Father are one.’ Again the Yehuḏim picked up stones to stone Him. יהושע answered them, ‘many good works I have shown you from My Father. Because of which of these works do you stone Me?’ The Yehuḏim answered Him, saying, ‘we do not stone You for a good work, but for blasphemy, and because You, being a Man, make Yourself Elohim.’ יהושע answered them, ‘is it not written in your own Torah, “I said, you are Elohim?” If He called them elohim, to whom the word of Elohim came – and it is impossible for the Scripture to be broken – do you say of Him whom the Father set apart and sent into the world, “you are blaspheming,” because I said, ‘I am the Son of Elohim.”
With these words, the goal of the new humanity so as typified by the second Adam becomes evident. This goal, as was Moshe’s mission while before the Pharaoh, is to make known the esteem of the True and Living Elohim of heaven and earth. This mission is made possible only when we have allowed ourselves to bear that image and likeness, in Spirit and Truth, which will then make manifest the Shekinah of Elohim in the sight of all. This is the desire of יהוה as it relates to the unification of Heaven and Earth, Elohim and humanity. For it is the children of Yisrael who are to reveal this mystery to the rest of humanity so that they too may partake of the Celestial nature of the Most High and bring forth a higher reality for the betterment of Universal existence.
If we are to reveal to you the Father, it is because we have followed the leadings fo the Spirit until the Father has revealed himself unto us. But that revelation to our soul cannot become knowledge to you. We make the effort to reveal to you in words that which we have come to know as absolute truth, and you only obtain the knowledge of that truth by the knowledge of the Spirit; ‘for as many as are led by the Spirit of Elohim, they are the sons of Elohim’ (Romans 8.14); and the Son of Elohim said, nineteen hundred years ago, ‘If I should say, I know him not, I shall be a liar like unto you‘ (John 8.55). Therefore it behooves us to give you evidence from the Scriptures of Truth, which some of you hold dear.
The Goal of Life by Hiram Butler. pg. 122-123