The Foundation of All Religions Is One Cosmic Event

(Translated into English with the help of ChatGPT)

Part 1

The logic on which this article is based is known in the Qur’an as “the language of birds” — the wisdom of King Solomon. In this philosophy, everything refers to the One God and His chosen people, while an ordinary mortal was considered unworthy of mention. The symbol of the One God represented both the First (Alpha) and the Last (Omega) Deity.

A detailed explanation of this ancient logic can be found in my article “Decoding the Torah through the Language of Birds: With Whom Did Jacob Wrestle?” (1).

In recent years, there has been a sharp decline in the number of people who believe in God. The reason lies in the flagrant injustice in the world and the unresolved contradictions in the sacred scriptures. These contradictions stem from a purely literal reading of ancient texts. The literal meaning itself serves as a didactic allegory, but these writings also possess an inner (batini) or esoteric meaning, which was known only to the ancient sages.

According to their logic, all religions are symbolic reflections of a single, true religion — one that is rooted in a cosmic event.

In this article, we will examine the esoteric meaning of the five major religions — Judaism, Christianity, Buddhism, Hinduism, and Islam — and for the first time decode the unified philosophy of the ancient sages.

According to Plato, all ancient scriptures refer to one and the same event that was gradually forgotten and is now discussed separately. Yet no one speaks of what actually lay at the core of that event.

In my book Batini-Quran and in other works, I have demonstrated that this event is connected to the ancient Egyptian Pharaoh Amon, who created the god Atum in the city of Heliopolis (Gel).

Thus, the essence of all religions is the worship of the god Atum.

Ancient Egyptian sources say that Pharaoh (Pir) Amon, in a state of ecstatic enlightenment, having come to know the primordial matter (the supreme intellect, the life-giving energy), received from it answers to all questions.

Sufis call this spiritual state the maqam of Baqa on the Sufi path (tariqa).

In a trance-like shamanic state, through magic and sacred rituals (theurgy), Pharaoh Amon created in the heavens above the city of Gel a cosmic being of light — Atum (Adam).

Afterward, following the image and likeness of Atum, he created 120,000 giants on Earth.

These giants, in turn, built the Tower of Babel on the land of Assyria — that is, in present-day Azerbaijan (2).

The Tower of Babel served as a bridge between the physical world and the invisible primordial matter (3).

Upon its completion, a spiritual world in the heavens — Geb (Paradise) — was formed.

Therefore, it can be confidently stated that the cosmic event underlying all religions is the construction of the Tower of Babel in Assyria and the formation of the spiritual world (Geb) in the heavens.

According to Plato, the celestial world of spirits is divided into twelve parts (4).

The symbol of “twelve” was used by Pharaoh Amon to ensure the eternity of the heavenly world.

Through magical rituals, Amon bound the celestial world of Geb to the planets, constellations, and time itself.

In ancient texts, this creation is called Asar (Assyr/Osiris) and his twelve gods.

In Hebrew sources, Asar and his twelve gods are known as the “twelve sons of Israel.”

In Sufi-Batini symbolism, the word Israel means Azer-El, that is, the heavenly kingdom of Asar (Assyr/Ashur/Osiris).

The earlier name of Israel was Jacob (Yaqub) — the symbol “KV”, which in Sufism represents the celestial world of Geb, identical to the symbols Jehovah/Yahweh.

The symbol Geb (GB) in Batini philosophy corresponds to Beg (BG) — the state of Baqa (BK).

This means, in the logic of the sages, that the heavenly world Geb was created by the Begs in the state of Baqa.

The science of the creation of the world Geb is also known as Kabbalah (Kab/Geb + Bal).

It follows that the twelve sons of Israel, like Asar (Assyr/Osiris) and his twelve gods, were created through the Sufi tariqa and belong to the cosmic man and his heavenly world of spirits.

In ancient Sumer, the cosmic man Atum was called Lugal, meaning Eloah-El (“LG-L” = “LH-L”). In Islam, this symbol corresponds to Allah (El-Ilah/Eloah).

From this, we can conclude that, according to the logic of the Sufi-Batini sages, the ancient sources speak of God (Allah) — the divine being created by Pharaoh Amon in the heavens of Azerbaijan.

The worship of the twelve sons of Israel (the twelve gods of Osiris) is known as Judaism.

Muslims refer to Judaism as Mosaicism (musévilik). It is generally accepted that Mosaicism represents a religion, while Judaism denotes a race.

However, in Sufi-Batini philosophy, these names have a much deeper meaning.

The term Mosaicism is connected to the prophet Moses (Musa).

In the Torah, Moses is described as a prophet who brought divine fire (primordial matter) down from the heavens and created from it the Tabernacle of Meeting (the Tent of Assembly).

Here, Moses represents the First God (Alpha) — Ra-Amon, who created in the heavens the spiritual world in the form of the Tent.

The story of Moses being set adrift in a basket upon the river and later saved symbolizes the Messiah (Moshiach) — the one expected at the end of time (Omega).

Thus, the creation of the “world” by God in seven days, Jacob’s wrestling with God, Noah’s building of the Ark, and other biblical motifs all point to the First and the Last God.

This means that both the Torah and Mosaicism are connected to the Alpha and Omega God.

Among the Sufi-Batini, the symbol Torah (Torah/Torah) is identical with the symbols Tarikh, Tariqa, and Turk.

Consequently, the Torah speaks of the Turk who, in an ecstatic state of tariqa, created God — and who will return at the end of time to recreate this divine act once again.

The migration of Moses to Midian (Madiam) and his kinship with Raguel indicate that the Tabernacle is associated with Media (Midia) — that is, with modern-day Azerbaijan.

The symbol of Judaism originates from the name Judah (Yahuda), who was the son of Jacob (Israel) by his first wife Leah.

As is known, Israel had twelve sons — ten by Leah and her maidservants Bilhah and Zilpah, and two by Rachel (Raguel/Ra-Gel/Gelar), daughter of Laban (Alvan/Alban).

The sons of Rachel symbolize the First and the Last God — Joseph being the image of the First, and Benjamin of the Last.

The symbol Judah (Yahuda) in Sufism is identical to Kuti, and the Kutians represented the 120,000 Assyrians — the gods of Osiris, whose kingdom descended from the heavens.

After building the Tower of Babel, they ascended to the heavenly world of Geb and became the angels of death (Azrael).

In simpler terms, the Jews symbolize the first giants, as well as their descendants — the lineage of prophets and kings.

According to the sources, the Jews were the people of northern Israel.

After their “captivity,” their descendants were also called Jews.

In Sufism, the symbol of captivity refers to the Assyrians (the gods of Osiris) who, after the construction of the Tower of Babel, ascended into the heavenly world.

According to ancient texts, at the end of time, these Kuti-Jews will descend from the heavens to judge mankind — the event symbolized as Gog and Magog.

The period of waiting in the heavens for that day is what is meant by “captivity.”

In Hebrew, the captivity of the Jews is called “Galut Babel.”

In Sufism, this symbol means “the Tower of Babel built in Chaldea.”

In the Torah, this symbol appears as Gilead (Galaad) of the Ishmaelites, another name for which is Pirea — the land of Pirs (Pharaohs).

Gilead of the Ishmaelites is known to us as Gulat/Gelat — the city of Ismaili Shi‘a (Gelati-Shia).

In the Qur’an, the symbols Gilead/Galut/Chaldea appear as Khuld, which is also the name of Paradise.

In Sufi interpretation, Gilead, Khuld, and similar symbols are decoded as Gel-Dea, meaning “the God of the city of Gel.”

In ancient Egypt, this God created on the land of Gel was called Atum.

According to Herodotus, the land of Gel was associated with Heracles, who performed twelve labors.

Here, in Gilea, he united with a half-woman, half-serpent being — Echidna, and from this union were born the serpent-born (dragon-born) offspring.

Hippolytus calls the beings born of this union a race of angels.

He links this divine union — the union of God with Israel — to a mystical marriage, where Heracles symbolizes God, and Echidna symbolizes Israel (5).

In other words, the twelve sons of Israel represent the race of serpent-born angels.

In later sources, these angels are referred to as “melakhi”, “al-mulḥid”, known to us as the Ismaili-Nizari (Assassins–Batini) of the Alamut fortress.

Thus, the fortress of the Ismaili angels corresponds to Gilead/Galaad.

In the history of Azerbaijan, the symbols Gilead/Galaad are known as Khilat/Helat and were the ancestral estate of the Azerbaijani Atabeks.

According to historical accounts, Nasir al-Din Muhammad Sokman II, after conquering Helat and twelve cities, declared himself Shah-Arman (6).

It is evident that the symbol of the “twelve cities” refers to the heavenly world of spirits — Paradise, which in Assyrian sources is also known as the “twelve planets.”

The symbol Shah-Arman (RMN) in Sufism corresponds to Ra-Amon (R-MN) — the Divine Name of the First God.

Therefore, after creating in the heavens of Helat the Paradise of Khuld, Sokman named himself Shah-Arman, that is, the God Ra-Amon.

From all of the above, it follows that Judaism is connected to the Paradise created by the Asar-Kutians in Helat.

The Jewish-Kutians, after constructing the Tower of Babel, remained “captive” within this heavenly paradise.

This means that, according to Sufi logic, Mosaicism is the faith in the First God (Ra-Amon) and in the coming of the Last God (Moshiach),

while Judaism is the faith in the divine race of Asar/Osiris/Azer — the builders of the Tower of Babel and the Paradise above it.

In the esoteric sense, Mosaicism and Judaism are the religions whose essence is the worship of all gods who created Paradise, ascended into it, and will return to earth at the end of time for judgment.

According to the Torah, the sons of Israel lived in the land of the Amorites — in Jazer and Gilead.

As we have already noted, Gilead is known to us as the city of the Ismailites — Gulat/Gelat, whose religion was called Isna Asheriya.

In Sufi terminology, the symbol Isna Asheriya means the “Twelve Imams of Asher,” that is, Asar/Osiris.

Hence, the religion of the “twelve sons of Israel,” who lived in the land of Jazer, is the same as the religion of the Ismaili Shi‘a of Gelat, living in the land of Azer (Azerbaijan).

The symbol of “twelve” in the philosophy of the Ismailis of Gelat (Gilead) is associated with the heavenly kingdom of Khuld (Khaldā).

This celestial kingdom, connected with the twelve months and twelve zodiacal signs, consists of “twelve islands”, each ruled by its own Imam.

In Sufi symbolism, the “island” represents a spiritual land within the primordial waters, that is, the realm of spirits residing in the primordial substance.

Moreover, the Sufi-Batinids interpret the symbol Isna-Asheriya (SN-SHR) as Sion-Asara (SN-SR) — “the Promised Land of the God Asar (Osiris).”

This represents the realm of the dead of Osiris, that is, the heavenly world of the spirits of Osiris.

Thus, the “Promised Land” is not a location on earthly maps, but a Paradise existing in the heavens.

Thus, the religion of Isna Asheriya of the Gelat Ismaili Shi‘a is the same as the religion of the sons of Israel who lived in Gilead. In my article “The Sons of Israel Mentioned in the Qur’an Are the Beys of Azer,” I have already written about this (7). In the Torah, the symbol Islam appears as the city of Salem, whose God is El. The Shi‘a sages personified the God El in the image of Imam Ali.

Islam in its present form is a simplified, symbolically expressed version of the ancient religion of Isna Asheriya, created for the uneducated and common people. Historical sources tell of the Turkmen who migrated to Anatolia and, mixing the ancient faiths, created the present form of Islam for the ordinary masses. By replacing the divine archetypes with human figures, they offered the Qur’an to be read literally.

In other words, the Islam of the last 1400 years — as well as the literal form of all other religions — is merely a simplified version of the 5500-year-old Isna Asheriya religion of the Gilead Ismailis, adapted for the common people. It can be confidently stated that all religions without exception have two layers of meaning:

an outer, literal meaning for the people, and

a hidden, esoteric meaning, veiled in symbols, for the wise.

The esoteric essence of all religions is devoted to the Cosmic God Atum, who was created by the ancestor of the Ismaili Beys — Amon — in Gelat/Helat.

In Sufi-Batini interpretation, the esoteric meaning of the symbol Islam is read as “Issi-Alem,” meaning the world of spirits. The Batinids also read this symbol as “Isa-Alem”, that is, the world of Jesus. The symbol Isa (Jesus) is written in ancient texts as Shu and is regarded as an ancient Egyptian God. The Jews called the God Shu — Yeshua, while the Muslims referred to him as Shia.

This means that the symbol Islam can also be interpreted as “Shia-Alem” — the heavenly world of the Shi‘a. Considering that Yeshua symbolizes the prophet Jesus, we can conclude that Christianity and Shi‘ism (as well as other religions) are different forms of one and the same divine faith. The great Sufi Muhyiddin Ibn Arabi also emphasized the mystical correspondence between Shi‘ism and Christology.

It is known that Jesus was from Galilee — that is, from the city of Gel (Gilead/Gelat) — and was called a Nazarene. In Sufism, this means that he was a Gelat Nizari-Ismaili. Jesus claimed that only through him one could enter Paradise; therefore, Paradise was created in Jesus (in the Spirit) — that is, in the Spirit of Amon. The book dedicated to the life of Jesus is called the New Testament, which means that the image of Jesus is the image of the Messiah, who at the end of time will conclude a new covenant with humanity.

The symbol Christ originates from Khoris/Horis, that is, from the ancient Egyptian God Horus. According to the Egyptian sources, the Lord of the World Osiris (Asar/Azer) dies at the end of the cosmic cycle, and his son Horus resurrects him. In the New Testament, this is described as Jesus resurrecting Lazarus (El-Azar).

In Asia Minor, the ceremony dedicated to the death and resurrection of Osiris was associated with the Gods Attis, Adonis, Tammuz, and Cybele, and was called the Festival of Hilari (8). In ancient texts, the symbol Horus/Khoris is also written as Bakhoris, which means that Christ passed the Sufi path of Tariqa and reached the perfect level of Baqa (spiritual subsistence in God).

If Shi‘ism, Judaism, and Mosaic faith are devoted to the First God, the Last God, and to the Judean-Kutians, then Christianity is devoted solely to the Last God (the Messiah).

Another of the world’s great religions is Buddhism, named after Sakyamuni Buddha. The symbol Buddha comes from bodhi, meaning “enlightened, awakened.” The name Sakyamuni Buddha means “the enlightened sage of the Sakya (Shaka) tribe.” It should be noted that the symbol Buddha is also identical to bit/beith, meaning “house” or “world of God (Paradise).”

In Sufism, the symbol Sakyamuni is interpreted as Sak-Amon — known also as Sokman, that is, Nasir al-Din Muhammad Sokman II, who, after conquering twelve cities in Helat, declared himself Shah-Arman. In other words, Sakyamuni is none other than the Azerbaijani Atabek Sokman.

The enlightenment of Sakyamuni signifies that he passed the Sufi path of Tariqa, and, attaining the degree of Baqa (nirvana, moksha), united with the Primordial Substance (Ilah/Eloah). In ancient Egypt, the symbol Sak (Sahu) meant the spirit that, after the death of the body, received a new form.

And Amon was the Pharaoh who transformed into the supreme Egyptian God Ra-Amon. According to Egyptian sources, Pharaoh Amon, by means of magic (theurgy), created from the primordial substance the solar disk Ra in the heavens. After his physical death, his spirit ascended and united with this disk.

Thus, Sokman/Sak-Amon (the Spirit of Amon) transformed into Arman, that is, into the God Ra-Amon. This means that Sakyamuni Buddha is Ra-Amon himself — the Azerbaijani Atabek Sokman, who, through enlightenment and theurgy, transformed into the God Ra-Amon (Rahman).

I have written about this in greater detail in my article “Buddha Is the One God of All Religions” (9).

From all this it follows that Buddhism is the Sufi path of Tariqa of the Azerbaijani Atabek, who, attaining enlightenment, created God in the heavens. This truth is openly spoken by the Turkic Khan in the Orkhon–Yenisei inscriptions. In other words, the essence of Buddhism is the path of attaining the Sufi stage of Baqa (nirvana) — the merging with the Primordial Substance.

When the Spirit (Amon) unites with the Primordial Substance (Ra), a new image is born — the image of Ra-Amon. In ancient Egypt, the enlightened spirit of Amon was called Ba and was depicted as the bird Benu. The unity of the Spirit Ba with the solar disk Ra, created through the state of kamlanie (theurgical ecstasy), was personified in the sources as Ibrahim/Abraham (Ba-Ra-Gam/Brahmo).

In the philosophies connected with Buddhism, the unity of the Spirit of Amon with the Disk of Ra — that is, Ra-Amon — is known as Brahmo. In Hindu philosophy, Brahmo, presented as the Creator God, is the image of the God Ra-Amon. The striving for unity with Brahmo is the essence of Hinduism, where all gods are aspects and manifestations of Brahmo.

The esoteric (inner) meaning of the symbol Hinduism signifies the world created by the Gods in the heavens. In Sanskrit, this concept appears as Sanatana-Dharma, translated as “eternal religion,” “eternal path,” “eternal law,” and so on. Here, the symbol “eternal law” refers to the laws of the Primordial Matter — its natural, original state — that is, the state of chaos.

The symbol Dharma, depending on context, means “that which sustains,” moral order, religious duty, universal law of being, and so forth — all of which relate to the heavenly world of spirits and the laws (rules) that lead the soul toward that realm.

In Islam, these same laws govern earthly life according to justice and honor; those who follow them ascend to Paradise. Muhyiddin Ibn Arabi, linking Islam with death, especially emphasized that Islam means submission to the laws and commandments established by Allah, and that the sons of Abraham and Jacob must submit to these laws and die as Muslims (10).

In Hindu philosophy, unity with God can be attained only through adherence to these divine laws. Those who live according to them earn the right to a second life in Paradise — a life that Hinduism describes as existence in the heavenly kingdom.

Thus, according to the logic of Sufism, Hinduism is the religion that defines whether one’s earthly life aligns with divine law. Only through the strict observance of these laws does the spirit of the righteous ascend to the world of spirits created in the heavens of Helat.

In ancient Egypt, this principle was called “to live with Maat” (Atum) — that is, to live according to divine order, truth, and justice. Those who followed this way were called the Followers of Horus (Shemsu-Hor). They were considered saints — “those who unite the two lands within their body.” After a righteous life, their souls entered the Paradise of Khuld in Helat, where the second life began. In antiquity, this Path of Horus was considered the way of blissful existence.

The continuation is on the website:

https://firudin.blogspot.com/2025/10/the-foundation-of-all-religions-is-one_15.html?m=1