the CHRIST Consciousness being arriving from system of Sirius changed Egypt in 17 years of his rulling he disruted all religions, telling people that the priests were not necessary . That GOD
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gave initiates a 12 year advanced training of the missing knowledge(Alienshift)this course produced 300 Christ consiousness
Akhenaton (1375-1358 B.C.)
the Heretic King, is in some respects, the most remarkable of the Pharaohs.
After the death of his father, he came into full
power in Egypt and took the name Akhenaton. He produced a profound effect on Egypt
and the entire world of his day.
Thirteen hundred years before Christ, he preached
and lived a gospel of perfect love, brotherhood, and truth. Two thousand years before Mohammed, he taught the doctrine of
the "One God." Three thousand years before Darwin, he sensed the unity that runs through all living things.
The account of Akhenaton is not complete without
the story of his beautiful wife, Nefertiti. Some archaeologist have referred to Nefertiti as Akhenaton's sister, some have
said they were cousins. What is known is that the relationship between Akhenaton and Nefertiti was one of history's first
well-known love stories.
At the prompting of Akhenaton and Nefertiti, the
sculptors and the artists began to recreate life in its natural state, instead of the rigid and lifeless forms of early Egyptian
Sayings of Akhenaton the Egyptian King Monotheist
True wisdom is less presuming than folly. The wise man doubteth often, and changeth
his mind; the fool is obstinate, and doubteth not; he knoweth all things but his own ignorance.
Honor is the inner garment of the Soul; the first thing put on by it with the
flesh, and the last it layeth down at its separation from it.
Be thou incapable of change in
that which is right, and men will rely upon thee. Establish unto thyself principles of action; and see that thou ever act
according to them. First know that thy principles are just, and then be thou
Say not that honor is the child of boldness, nor believe thou that the hazard of life alone
can pay the price of it: it is not to the action that it is due, but to the manner of performing it.
labor not after riches first, and think thou afterwards wilt
enjoy them. He who neglecteth the present moment, throweth away all that he hath. As the arrow passeth through the heart,
while the warrior knew not that it was
Indulge not thyself in the passion of anger; it is whetting a sword to wound thine own breast, or murder thy friend.
The ambitious will always be first in the crowd; he presseth
forward, he looketh not behind him. More anguish is it to his mind to see one before him, than joy to leave thousands at a
the ostrich when pursued hideth his head, but forgetteth his body; so the fears of a coward expose him to danger.
As a rock on the seashore he standeth firm, and the dashing of the waves disturbeth him not. He raiseth
his head like a tower on a hill, and the arrows of fortune drop at his feet. In the instant of danger, the courage of his
heart here, and scorn to fly.
As the whirlwind in its fury teareth up trees, and deformeth the face of nature, or as an earthquake in its convulsions
overturneth whole cities; so the rage of an angry man throweth mischief around him.
This being the case it might be a good idea to look at the life and work
of one man in ancient Egypt whom many consider to be the first revolutionary in history. He was a king, Amenhotep
IV, who lived in the 18th century before Christ. In most early societies the land and people were considered to be the property
of god, and were controlled by him through his agents and priests.
The Egyptian monarch or pharaoh, however, was not
simply a priest mediating between god and man; the monarch was himself a god. He was an aspect of the totality of power in
society and in nature. Early in the fourth millennium there are already indications that the Egyptians apparently tried to
preserve and protect the physical remains of the dead and to provide them for use after death with the food and furnishings
that had been valuable during life. The building of elaborate tombs and gigantic pyramids was an expression of this belief
in the afterlife. The mortuary arrangements of the Egyptians provide insights into Egyptian attitudes toward religion and
philosophy, with the passing of time bringing even greater refinements
Not only were as many objects of dress, equipment
and furnishings as the individual could afford, put into his tomb, but the walls of the tomb were decorated with reliefs of
paintings depicting the individual.s life in detail--his pleasures, his honors, his business, the operations of his farm and
household. Why did they do it? The basic reason was to protect and preserve, in as many ways as could be devised, the existence
of the individual, together with the environment which he regarded as necessary to the good life.
The Egyptians therefore,
from the earliest of times believed in the immortality of the soul, the indestructibility of the human personality. This in
fact meant that they believed in god. Basically Egyptian religion envisaged a host of powers in the universe, constituting
the effective dynamic in every aspect of human experience' Many of these powers were never dignified with the status of god;
many, such as the power of the sun, were recognized in various places under different names. Ultimately, an intricate theological
tangle developed, resolved for the most part in a complicated but skillful theological system of identifications and hierarchy.
The system held the sun, usually by the name of Ra, as the supreme cosmic power. More closely involved in the daily
life of man were Osiris, Isis and Horus. This Trinity had to do originally with the vital forces of generation in the Nile and the earth.
Osiris represented the fertilizing power of the Nile, Isis the reproductive earth and Horus the vital force in
the vegetation which was the fruit of the union of the first two. This involved an annual rhythm. Osiris was born and died
with the rise and fall of the river; Horus was born and died with the germination and harvest of the crop; yet neither actually
died, for both reappeared annually to repeat the cycle. In a sense they were the same. It was Osiris who brought Horus to
life by coming into him, thus Horus was Osiris reappearing as Osiris again in the rising river.
This seems to us to
be excessively mysterious and figurative. But to the Egyptians it made as much sense as the mathematics of biochemistry and
genetics make to us. It was a common-place belief that no one questioned until Akhenaton came around. These same divine forces
active in the Nile, the earth and vegetation were considered active in human life as
well, at least in the life of the Pharaoh. Though the king died, a living king survived in the person .f the human son and
heir and also in the immortal person (or mummy) of the deceased monarch in another world. Osiris was the king; he reigned
and died. But there was after-all still a living being, the son of Horus. But since the king was Osiris, Horus had become
Osiris. Thus the king was both, Osiris and Horus. Neither of them ever really died, despite appearances. Osiris. Horus, the
king--all three-- were always living simultaneously in the world and the next.
Thus physically the Pharaoh was the
human embodiment of the divine powers sf the Nile and .f vegetation, of life, death and resurrection sf Osiris and Horus. Later on
this concept was applied to mankind in general. Not everyman was truly Osiris-Horus as the pharaoh was truly so, but every
man lived and died by virtue of the same divine vital forces and experienced the same renewal of life after seeming death.
Thus human life and immortality were merged in the same process as natural and cosmic life and vitality. All other religions
which originated in the Middle East were eventually affected and influenced by these beliefs.
Background of Amenhotep IV
By the l4th century B.C. the Egyptians had developed a large empire and
their religions beliefs were spread to other peoples. However, it was back in Egypt itself were a dramatic revolution took place with the accession of Amenhotep IV in
the year 1379. This pharaoh was the son of Amenhotep III, who was a kind of Louis XIV of his world, and his queen Tiy was
apparently not sf royal blood and may even have been a foreigner, possibly Negroid. The features in her portraits are of a
different cast from those of the portraits of native Egyptians. She may have suffered from an ailment which affected her physical
structure. In any case, same of her physical peculiarities reappear in portraits sf her son and his children-- and even his
wife, the famous and beautiful Nefertiti. it has been suggested that, for whatever reason, Amenhotep IV was of peculiar physique,
and thus set a kind of common fashion which influenced the portraits sf other members of the court. It is striking and possibly
significant, that he and other members of his family and court are often depicted with bulging cranium, thin neck, sloping
shoulders and paunchy stomachs.
With these physical peculiarities, real or invented, went an equally remarkable personality
and policy. He tried to replace the traditional, official Egyptian religion of Amarna by a new concept of god. Although still
embodied in the sun, this concept, called Aton, was understood more abstractly and monotheistically. This meant that he had
to make a revolution. He had to attack and destroy the traditional patterns of religion, which were thoroughly woven into
every aspect of Egyptian life. He had to change the theology, ritual and ecclesiastical structure. To begin with he changed
the capital from Thebes to a new place in middle Egypt called Amarna.
He also changed his name to Akhenaton, which means "Aton is satisfied." He reversed the entire foreign policy of Egypt by abandoning efforts to extend or even maintain Egyptian power outside the Nile valley. Egypt stopped being imperialistic and aggressive. It was something like an immediate and unconditional withdrawal from
Vietnam. The immediate result was a powerful opposition within Egypt from those who, for material interests or mere ideological reasons, resented the changes. Every revolutionary has
his opponents. Every revolution spawns a counter-revolution. Chaos followed in Syria and Palestine, where the principalities tried to take advantage of
the situation to reestablish their independence. The greater Asian powers tried to win for themselves larger territories.
Akhenaton died after only fifteen years of rule. His successors were young and ineffectual and hence victimized by
the leaders of the party of the old regime. The worship of the old god Amen was shortly restored and the counterrevolution
was victorious. That was the revolution in capsule form. Now lets look at this first revolution in history more closely to
see what we can learn from it. The First Revolutionary in History When Amenhotep became pharaoh a sharp struggle began between
the royal house and the organized priests of Amon. Their position and wealth were challenged by the new religious ideas of
the new king. It is always that way. The entrenched religious establishment, like the entrenched political power structure
resists new ideas because they threaten to reduce their power and disrupt their cozy economic nests. At a time when Egypt.s
imperial possessions in Asia were being threatened, the new pharaoh did not call for all-out war against the enemy, but instead
devoted himself with absorbing zeal to the new Solar universalism--in other words, to domestic reform' Imperialistic war is
frequently used as a way to prevent revolution or reform at home. But Amenhotep like most revolutionaries did the exact opposite.
The Sun-god was given a new name which freed the new faith from the compromising polytheistic tradition of the old
solar theology. He was now called "Aton," an ancient name for the physical sun, and probably designating his disk. Not only
did the Sun-god receive a new name, but tee young king new gave him a new symbol also. The most ancient symbol of the Sun-god
was a pyramid or a falcon. However these were intelligible only in Egypt, and Amenhotep had a wider arena in view. The new symbol depicted the sin as a disk from which diverging
beams radiated downward, each ray terminating in a human hand. It was a masterly symbol, suggesting a power issuing from its
celestial source, and putting its hand upon the world and the affairs of man. Such a symbol was suited to be understood throughout
the world which the Pharaoh controlled. It is evident that what the king was deifying was the force by which the Sun made
himself felt on earth. Religion was made more universal, more spiritual and abstract. Thus all men could benefit by it. It
was no longer limited to a few who had used it for their own salvation after death and enrichment while still on earth. The
bitterest enmities broke out, culminating finally in the determination on the king's part to make Aton sole god of the Empire
and to annihilate Amon.
The king changed his name from "Amenhotep" (Amen is satisfied) to "Akhenaton" (Aton is satisfied).
The name of Amen, wherever it occurred on the great monuments of Thebes, was expunged. These erasures
were not confined to the name of Amon. Even the word "gods" as a compromising plural was expunged wherever found, and the
names of other gods, too, were treated like that of Amon. The king built a new capital at Tell-el-Amarna and called it Akhetaton
(horizon of Aton) . The name of the Sung-god is the only divine name found in the place, and it was evidently intended as
a center for the dissemination of Solar monotheism. Similar centers were also built in other parts of the Empire, in Nubia (Sudan) and Syria. He built up a strong following which propagated the new faith. It was a faith in
a God who had limitless power--a God no longer of the Nile valley alone, but of all men and all the world.
obvious dependence of Egypt on the Nile made it impossible to ignore this agency of life, and there is nothing which discloses
more clearly the surprising rationalism of Akhenaton than the fact that he stripped off without hesitation the venerable body
of myth and tradition which deified the Nile as Osiris, and attributed the flooding to natural forces controlled by his god,
who in like solicitude for other lands made a Nile for them in the sky. It is evident that, in spite of the political origin
of this movement the deepest sources of power in this remarkable revolution lay in this appeal to nature, in this admonition
to "consider the lilies of the field." Akhenaton was a "God-intoxicated man," whose mind responded with marvelous sensitiveness
and discernment to the visible evidences of God about him. He was absolutely ecstatic in his sense of the beauty of the eternal
and universal light.
In this respect Akhenaton's revolution consists of the gospel of beauty and beneficence of the
natural order, a recognition of the message of nature to the soul of man. The breath of nature had touched life and art at
the same time and quickened them with a new vision. Even the king's relations with his family became natural and unrestrained.
Like all true revolutions it affected all aspects of man's life. He was determined to establish a world of things as they
are, in wholesome naturalness. Such fundamental changes as these, on a moment's reflection, suggest what an overwhelming tide
of inherited thought, custom, and tradition had been diverted from its channel by the young king who was guiding this revolution.
It is only as this aspect of his movement is clearly discerned that we begin to appreciate the power of his remarkable
personality' Before his time religious documents were usually attributed to ancient kings and wise men, and the power of a
belief lay chiefly in its claim to remote antiquity and the sanctity of immemorial custom. Until Akhenaton the history of
the world had been but the irresistible drift of tradition. All men had been but drops of water in the great current. Akhenaton
was the first individual in history. Consciously and deliberately, by intellectual process he gained his position, and then
placed himself squarely in the face of tradition and swept it aside.
The Meaning of Akhenaton's Revolution
What did this revolution mean to the Egyptian people? How did it affect
their daily life? The whole environment of existence had been changed suddenly. Their holy places had been desecrated, the
shrines sacred with the memories of thousands of years had been closed up, the priests driven away, the offerings and temple
incomes confiscated, and the old order blotted out. Groups of muttering priests, nursing implacable hatred, must have mingled
their curses with the execration of whole communities of discontented tradesmen--those who had made a comfortable living out
of the old religion. Bakers no longer made a living from the sale of ceremonial cakes at the temple feasts. Craftsmen no longer
sold holy trinkets of the old gods at the temple gateway. Statues of Osiris lay under piles of dust in the tumbledown studios
of hack sculptors. Tombstone
makers and scribes who had sold their cheap wares to a gullible public were bankrupt.
Actors and priestly mimes were
driven away from the sacred groves of Osiris by the police: Normally they would have presented the ''passion play, reenacting
the drama of the life, death and resurrection of Osiris. Physicians so-called no longer collected money for expelling evil
spirits. Shepherds no longer placed a loaf of bread and jar of water under a tree in order to placate the goddess of the tree
who might otherwise bring sickness to the household. Peasants no longer erected crude images of the gods in the field to drive
away terrible demons sf drought and famine. Mothers no longer dared to pray with their little ones at bedtime to shield them
from the demons of darkness. In the midst of a whole land thus darkened by clouds of smouldering discontent, this marvelous
young king, and the group of sympathizers who served under him set up their tabernacle to the daily light, in serene unconsciousness
of the total darkness that enveloped all around and grew daily darker and more threatening.
When we place the revolutionary
movement of Akhenaton against this background of popular discontent and then add to it the secret opposition of a powerful
priesthood, a powerful army which disliked the king's peace policy, we begin to appreciate the powerful individuality of this
first intellectual leader in history. His reign was the earliest age of the rule sf ideas. Akhenaton was the world's first
revolutionary, and he was fully convinced that he might entirely recast the world of religion, thought, and life by the invincible
purpose he held. Like all true revolutionaries at all times Akhenaton was fully persuaded that his ideas were right and that
all men would eventually benefit by them.
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