The Truth about Heavenly and Earthly Humans

(Translated into English with the help of ChatGPT)

       Today, many nations, ethnic groups, and communities, citing ancient sources, attempt to prove their belonging to a higher race. We have decided to reveal the truth on this matter. In this article, we will note only facts and direct quotations from the sources.
According to the Torah, God created two kinds of humans. A. L. Khosroev, quoting one of the founders of Jewish philosophy, Philo of Alexandria, writes:
“There is a great difference between the man now formed (i.e. Gen. 2:7) and the one previously created (i.e. Gen. 1:27) in the image of God. For the man formed through the senses already partakes of qualities; he consists of body and soul, male or female, mortal by nature. But the one created in the image is some archetype or genus or seal: intellectual, bodiless, neither male nor female, incorruptible by nature.”
Distinguishing between the “earthly” and the “heavenly” human (following here the Platonic tradition of contrasting the sensible and the intelligible worlds), Philo unites the language of the Septuagint with the concepts of Platonic philosophy:
“There are two kinds of humans: for this one (Gen. 1:27) is the heavenly man, while that one (Gen. 2:7) is the earthly. Thus, the heavenly, since he originated in the image of God, is entirely of incorruptible and divine essence, while the earthly was made of disorderly matter, which (Moses – A. K.) called dust. Therefore, he says, the heavenly one was not shaped but sealed in the image of God, whereas the earthly is what was formed by the craftsman, but not begotten” (1).
Thus, God created two types of humans — heavenly and earthly. According to Plato, the first, that is, the heavenly humans, were created directly by the Demiurge and are therefore immortal. Ordinary mortals, however, were entrusted to those whom the Demiurge himself had created (2).
In ancient Egyptian myths, it is said that the first to be born was the god Osiris (Asar/Usir), and at the moment of his birth a trumpet sounded, proclaiming that the Almighty Lord had come into the world. After him was born Set, together with seventy companions.
Conclusion 1: Two kinds of humans were created: the first were the immortals of the Almighty God Osiris. Afterwards, these immortals of Osiris created the race of ordinary mortals.
In the Torah it is written that the whole earth had one people and one language. Moving from the east, they found a plain in the land of Shinar and built there the Tower of Babel. After this, the Lord confused the language of these first humans and from there scattered them across the whole earth (3). According to the prophet Isaiah, it was the Assyrians who built the Tower of Babel in the land of the Chaldeans (4).
If we consider that the symbols Assur/Asar and Osiris mean the same, then we must agree that the immortal heavenly humans were the race of the ancient Egyptian gods of Osiris, who built the Tower of Babel in Chaldea. According to Jewish sources, the language of these first humans was the language of Targum — that is, the language of symbols, traditionally known as Aramaic. This language is not among the seventy tongues that were created after the confusion (5).
Conclusion 2: The first immortal humans were the gods of Assur/Osiris, and they were also the Chaldeans who built the Tower of Babel in Chaldea. The language of the first humans was the symbolic language of Targum (Aramaic). After the building of the Tower of Babel, God, from this single symbolic language, created seventy languages and scattered humanity across the world.
According to the Holy Qur’an, it was the Children of Israel whom God exalted above the worlds. God gave them the Book, wisdom, prophethood, blessings, and made them inheritors on earth, raising them in rank. They are chosen, by knowledge, above the worlds — and the Qur’an was revealed precisely for the Children of Israel (6). In the Qur’an, this superiority is described by King Solomon as the “language of the birds,” granted to him (7).
The famous French philosopher, and one of the most authoritative researchers of Iranian Sufi mysticism and Shi‘ite gnosis, Henry Corbin, writes that the “language of the birds” is the language of essence, the language of pure being, through which the inner and spiritual self conveys to another inner and spiritual self the quality of its existence.
Researchers claim that the universal human language, which existed before the Babylonian confusion, was precisely this “language of the birds” in its purest form (8). The great Sufi Muhyiddin Ibn Arabi believed that the “station of Solomon,” that is, the “language of the birds” granted to King Solomon, was given to the people of the Prophet Muhammad, and therefore no other nation surpasses them (9). Another classical Sufi, al-Qushayri, maintained that the chosen ones are the Sufis: “God created this community of elect among His friends, and raised them above the rest of His believers after His messengers and prophets… and He purified them of all darkness” (10).
Thus, the “station of Solomon” is in fact the Sufi station of the path (Tariqa), which was bestowed upon the people of the Prophet Muhammad.
In Sufism, the path of Tariqa is a “journey” into the primordial matter of the members of the Sufi brotherhood of the Turks. The goal of the Tariqa is transformation into Haqiqa/Haqq — that is, into God Himself. When a Sufi, in a state of ecstasy, ascends the ladder of the Tariqa, he begins to experience the state of contemplation of Divinity — that is, of primordial matter.
Within Haqiqa there are two phases: Fana (annihilation) and Baqa (eternal abiding). In the phase of Fana, the Sufi’s inner state is one of “dissolution” in God, while outwardly he remains present in the world, fully conscious of what is happening around him. The state of Baqa, by contrast, consists in eternal existence in God. At this supremely advanced stage, God no longer serves as a veil hiding the world from the Sufi, nor does the world conceal God from him; there is no longer any separation. Duality is transformed into Unity. And man begins to receive from primordial matter the answers to all questions (10).
According to al-Ghazali, in this station a person, within the span of a single hour, may comprehend all sciences from beginning to end. He can measure the heavens, calculate the stars, and determine their distances (11). At this stage, a human being may even discern the proportions of all things and create living beings.
Thus, the “language of the birds” is the language of primordial matter — by mastering it, man gains the ability, like God, to create living beings and more. If we consider that the first humans, who spoke a single language, were the gods of Asar/Osiris, then we must agree that their symbolic language, Targum (TRG-M), is identical to the Sufi path of Tariqa (TRK). And these symbols, in the logic of Sufi sages, bear the same meaning.
Conclusion 3. The Children of Israel were the first humans who “spoke” the “single language” of primordial matter. The very symbol Isra-El/Isra-Eil in the tongue of the ancient sages meant “God Azer/Asar,” that is, God Osiris. Consequently, the Children of Israel were Turkish Sufis from the lineage of the Prophet Muhammad, who, through ecstatic states — that is, through shamanic invocation — attained knowledge of primordial matter.
In the phase of Baqa (the symbol Bek), that is, upon achieving unity with primordial matter, they created from this substance the earthly human, Paradise, and so forth. Their “language of the birds” was the symbolic language of Targum (Tariqa), by which they expressed the elements, forces, and essences of primordial matter.
Thus, the sons of God Osiris/Asar were the Turkish Beks whom God exalted above the worlds and chose for His service. In the “language of the birds,” the word “God Azer” is written as Hu-Azer, that is, Khazar, and refers to the Turkish Beks. It was precisely the Khazar Turkish Beks who, by God’s will, creating seventy languages from the single primordial tongue, encoded the mystery of God, the methods of building the Tower of Babel, and the creation of man — in the “inner (batini) meaning” of these languages.
Philo of Alexandria believed that the only means for true understanding of the biblical text is “the discovery of the hidden meaning concealed in allegories, for the literal understanding of the sense is the body, while the symbolic understanding is the soul of the Law” (12).
Therefore, the true essence of the biblical texts can be understood only through Targum, that is, the language of symbols.
According to Plato, all divinely inspired prophecies were judged by a special tribe of interpreters appointed to him, and only they were able to unravel the mysterious utterances and visions. For it was to them that the gods fashioned a particular form of the liver and established in it the oracle (13).
Therefore, for the Turkic Beks, God created a special type of liver so that they might decipher the mysterious sayings and visions. The Qur’an calls these interpreters a race of messengers and warners. The Qur’an, like the other sacred books, was written solely for them (14).
The renowned Sufi shaykh Shihab al-Din Yahya Suhrawardi believed that Allah Himself governs this tribe of interpreters: “It was under His [Allah’s] guidance that the most honored sages lived, wholly distinct from the magi. Their exalted doctrine of Light — a doctrine confirmed by the experience of Plato and his predecessors — I have presented in my book entitled The Oriental Theosophy (Hikmat al-Ishraq). I am merely the continuer of their undertaking” (15).
In Arabic legends, it is especially emphasized that there was a small handful of initiates, living in remote oases, who preserved the occult knowledge of King Solomon and guarded it with the strictest secrecy. Other magi, possessing magical words, talismans, and incantations, gathered countless treasures in vast caves and became a kind of occult elite ruling over the whole world (16).
This means that the “language of the birds” is linked to the initiated magi, whom Pseudo-Lucian describes as “a group of prophets who devoted themselves to the service of the gods among the Persians, Parthians, Bactrians, Chorasmians, Aryans, Saka, and Medes” (17).
Thus, the Khazar Turkic Beks were precisely those magi in whose very bodies the gods established an oracle, through which they conversed with God and comprehended the “language of the birds” of Solomon. These heavenly humans were none other than the ancient prophets.
Conclusion 4. All ancient sources contain a hidden, inner meaning that can be understood only by the Khazar Turkic Beks, in whose bodies God instituted an oracle. These heavenly humans were magi, and the sources called these chosen ones prophets — guided by the Lord God Himself.
The historian Moses of Khoren considered that in the sacred texts — among which he counted his own book — all that was described concerned only the divine people, that is, the heavenly race. Ordinary mortals, according to M. Khorenatsi, were contemptible and unworthy of mention in books (18).
Therefore, in all ancient texts the subject is the heavenly race, who came from the East and built the Tower of Babel. Mortal earthly humans were deemed unworthy of being mentioned in the books. This signifies that the ancient sources speak only of God and His chosen people — that is, the heavenly humans.
In Islamic esotericism, as in the teachings of the great Sufi al-Ghazali, the first man is called the Perfect Human (al-Insan al-Kamil). And the Sufi saints, the awliya, are the collective embodiment of the Perfect Human. The scholar Nicholson especially emphasized that the essence of the Muhammadan cult of saints, just like that of the prophets, is nothing other than divine illumination — an immediate vision and cognition of the invisible and the unknowable, when the veil of reason is suddenly lifted and the conscious “I” vanishes in the overwhelming glory of the “one true Light” (19).
Thus, Muslim saints were created in the image and likeness of the Perfect Human, that is, of the One God. According to Ibn Arabi, the presence of the Perfect Human is the guarantee of the universe’s very existence; he is the pillar (‘imad) upon which the heavens rest.
This statement does not apply to the majority of men, whom Ibn Arabi classified as “animal-men” (20). Therefore, earthly humans are called “animal-men” by the Sufis, as by the Jews, and are considered unworthy of mention in the sacred books.
According to the great Azerbaijani sage Nasir al-Din al-Tusi, animals possess two forces: the “power of desire” — which includes nourishment, attraction, the perception of the pleasant, etc. — and the “power of anger”, which contributes to resisting harm, removing obstacles, and striving for superiority, etc. But in humans, in addition to these two forces, there exists a third: the “power of reason”, which no other living creature possesses.
The power of reason is called the “angelic passion”; the power of anger is the “wild passion”; and the power of desire is the “animal passion” (21). Therefore, “animal-men” were considered those humans governed by the animal forces, that is, by anger and desire. The ancient sages regarded all ordinary mortals as “animal-men,” without distinguishing them by peoples, nations, or ethnic groups.
Even in the sixteenth century, the Bishop of Warmia, Cardinal Hosius, relying on the Gospel of Matthew [Matt. 7:6], declared: “To give the people the Bible to read is the same as giving holy things to dogs and casting pearls before swine” (22).
And in the book Mahabharata, the ordinary mortal is listed among the seven domestic animals, after the cow, goat, and sheep, and before the horse, mule, and donkey (23).
Therefore, the sacred books are not to be read by earthly humans. They are intended solely for the race of heavenly humans.
Conclusion 5. All ancient sources were written with a double meaning by the ancient sages and were intended only for the race of the elect. Earthly humans have no relation to the sources and are even forbidden to read the sacred books. For they are ruled by the animal forces and are thus incapable of attaining the truth.
According to Plato (The Republic), for the governance of the state, God created people with an admixture of gold and silver, whom he called philosopher-kings. The state will endure as long as these elect remain in power. Therefore, Plato calls the heavenly humans philosopher-kings, born with an admixture of gold. And he calls them philosophers because they possess the “language of the birds”.
Today it is already known that all European kings and emperors belonged to one lineage, and the sources call them Gulliards (Sons of Gela), who mastered the “language of the birds.” The French writer François Rabelais demonstrated that between the doctrines of the Gulliards, who knew the “language of the birds,” and the teaching of Plato, there exists complete identity (24).
This means that the European kings — the Gulliards, who knew the “language of the birds,” — also descended from that same race of heavenly humans. Their royal quality is linked to the secret knowledge of the “language of the birds” and to their birth with an admixture of gold, that is, with the symbol of eternity.
In the Book of the Prophet Daniel, the head of the founder of the Chaldean Empire, Nebuchadnezzar, is marked with gold. Daniel calls him a god, to whom was given power over all men and living beings (25). Therefore, the image of the Chaldean emperor Nebuchadnezzar is none other than the image of the Chaldean god Asar, at whose birth the trumpet voice proclaimed that the Almighty Lord had come into the world. The very symbol “Nebuchadnezzar,” in the language of the ancient sages, means the “heavenly spirit of the God-prophet Asar”.
Conclusion 6. The heavenly humans were created with an admixture of gold, destined to reign over mankind. All rulers of the world until the last three centuries belonged to the royal lineage of Asar/Osiris. Their secret “language of the birds” points to their belonging to the heavenly race of God Asar and to their possession of divine mysteries. This knowledge is symbolized by the “golden head” of God Asar.
In ancient depictions, the Chaldean God was portrayed as a winged man. The wings are symbols of angels — that is, of humans whose spirits, after the death of the body, undergo metamorphosis, and, having “received wings,” they “fly away” into the heavenly world of spirits. Therefore, angels are dwellers of two worlds.
In the ancient Egyptian texts, the gods Atum and Horus were regarded as angels. They wore the Pschent crown, which symbolized the Two Lands — that is, the two worlds: the earthly and the heavenly world of spirits. God Atum is at the same time God Osiris, whom the Sufis call the Perfect Human. And God Horus is the image of the heavenly humans, created in the image and likeness of God Atum.
Therefore, angels are the followers of God Horus. In the ancient Egyptian texts, it is said that the gods of Osiris are nourished by humans and by the souls of sacrificial animals (26). This means that, in the heavenly world, the spirits of the gods feed upon the souls of deceased humans and sacrificial animals. In the Egyptian sources, this is figuratively described as the consumption of human flesh (27).
All this indicates that the heavenly humans are a race of angels — that is, a race of those who “unite within their body” the two worlds. These followers of Horus, in fact, do not die; their spirits, having departed from the body, enter the world of the gods of Osiris, where they are sustained by the souls of humans and sacrificial animals.
In the Arabic sources, the symbol of the angel is written as melahi, mulhit (Hebrew Malkhut), and it is mainly applied to the Assassins–Batinites. The Batinites are the Ismailites of Gelad (Gilead/Galaad), those who know the inner meaning of the sacred books (28). The symbol Gelad is identical to Helat — that is, Chaldea. And Helat in Arabic sources is named as the domain of the Azerbaijani Royal Family of the Atabeks.
Therefore, the heavenly angels and philosopher-kings are the Azerbaijani Atabeks. On the other hand, in the sources the symbol of the angel is also called “Sorxsər bidin mülhidləri”, which, in the language of symbols, is deciphered as: “the angels (heavenly dwellers of Malkhut), the Batinites of the immortal Asar.” They are called the warriors, the Qizilbash (Golden-Headed) of Shah Ismail Khatai.
In the sources, these angel-Qizilbash are portrayed as cannibals, just like the ancient Egyptian gods Asar/Osiris. This means that it is precisely the angel-Qizilbash who are the race of the immortal gods Asar/Osiris (29).
Conclusion 7. The heavenly humans are the direct descendants of the ancient Egyptian god Asar/Osiris. They are called angels because, after the death of the body, their spirits transform into “birds” and fly into the kingdom of the dead of Osiris. This race of angels differs from earthly humans also in knowledge. All sources were written according to their logic — that is, the logic of the “language of the birds” of King Solomon. And only they are capable of comprehending the ancient sources and the sacred books.
These philosopher-kings are the Qizilbash of the Family of the Azerbaijani Atabeks of Helat (Chaldea). The spirits of these immortal angels continue to live even after the death of the body, feeding on the souls of humans and sacrificial animals.
These conclusions are difficult to accept. But this is the truth — hidden within the inner meanings of all the ancient symbols and sources. In all seventy languages into which the single tongue of the heavenly humans was divided, the message is one: the creation of the heavenly world of Osiris and his resurrection at the end of time.
The essence of all humankind is its creation by the One God in Chaldea. In this world, there is no one besides God worthy of being written about. There is only God, who created man, who predetermined his destiny in advance, and who created Paradise for him. To write a book about anyone, or to glorify anyone other than Allah, is shirk — the ascription of equals to Allah — which is regarded as the gravest sin.
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Firudin Gilar Bek
Sufi-Aggadist
07.07.2020