The Mystery of Moses and the Forty-Year Wandering of the Jews in the Desert

(Translated into English with the help of ChatGPT)

            One of the most mysterious events of the ancient world, particularly emphasized in the Torah, is the wandering of the Jews under the leadership of Moses through the desert of Paran.
In this article, we will unveil this great mystery and, for the first time, explain the true essence of this wandering.
As always, we will decipher this scripture through the logic of the ancient sages who originally composed these texts.
The Qur’an calls this logic “the language of the birds” of King Solomon.
In Islam, this approach is known as Sufi-Batinism, which corresponds to the Jewish Targum.
In Batinism, the inner meanings of all ancient texts refer to the First (Alpha) and the Last (Omega) God.
Everything that exists on earth and in the heavens is the work of Their Mind and Their Hands.
By the First God, Sufis mean the ancient Egyptian solar God Ra-Amon; and by the Last God, they mean the spirit Shu of that Pharaoh Amon, whom he created as his own separate image.
At the end of the world, this spirit of Pharaoh Amon — Shu — will appear in the image of the Moshiach / Messiah, who, as the lunar God, will take the place of the solar God Ra-Amon.
(See the article: “The Biblical Seth, Son of Adam, as the Image of the Messiah”, website: https://firudin.blogspot.com/2021/04/blog-post_23.html).
The symbol Moses (Moshe), according to the logic of the sages, is deciphered as Omm-Shu (Omm-Isa),
where the syllable Omm symbolizes theurgy, that is, a magical ritual of sacrifice performed under the sacred vibration “Omm.”
The symbol Shu (Isa / Issi / Osios / Jesus), as we have already noted, in ancient Egyptian cosmology represents the spirit of Pharaoh Amon, who contemplated the process of creating the cosmic God Atum.
Consequently, the symbol Moshe, like the similar symbol Hashem (Ha-Hashem / Moshiach), in Sufi-Batinism means
— “the spirit of Pharaoh Amon who creates through theurgical ritual.”
The story of Moshe is told in the Book of Exodus, where at the beginning special emphasis is placed on Jacob’s entry into Egypt.
In Sufi-Batinism, the symbol Jacob corresponds to the ancient Egyptian symbols Geb and to the Sufi spiritual state Baqa.
Geb represents the ancient Egyptian heavenly world of spirits, created by Shu and Tefnut.
And the symbol Baqa signifies the highest phase of the Sufi path (Tariqa), when the spirit of the Pharaoh (the Pir), having comprehended the primordial matter, unites with it and begins to govern it.
Therefore, the image of Jacob symbolizes the Baqa state, in which, in ecstatic union, the spirit of Pharaoh creates in the heavens the world of spirits — Geb.
In the article “Decoding the Torah through the Language of Birds: With Whom Did Jacob Wrestle?”
we showed that the image of Jacob is also the image of the Pharaoh’s spirit,
who, after uniting with the primordial substance, transforms into Israel, that is, into the God Asar / Osiris
(website: http://gilarbey.blogspot.com/2017/03/blog-post.html).
The symbol Asar (Osiris / Ashar) means Isa (Issi / Osios / Shu) Ra — that is, the spirit of the solar God Ra.
Thus, Jacob’s entry into Egypt symbolizes the union of the spirit (Issi / Osios) of Pharaoh Amon with the solar disk Ra and his transformation into the God Asar / Osiris.
In ancient Egyptian sources, this process took place in the following order: Pharaoh Amon, having called himself the God Ptah (the thinking aspect of the primordial matter), begins to create the cosmic God Atum in His name: on His right, He creates Shu and Tefnut.
From this pair arise Nut (the Sky) and Geb (the Celestial World — symbol of Jacob).
And from them are born Osiris, Set, Isis, and Nephthys.
This means that Jacob’s entry into Egypt represents the merging of the spirit (Isa / Osios / Shu) with Ra — and as the God Osiris (Isa-Ra), his ascension into the world of spirits Geb, that is, into the heavenly Israel.
But before this, his son — the spirit Joseph (Isa-Afa / Apa) — comprehends the primordial matter and, having united with it (the Baqa phase), becomes the ruler, the governor (Ptah) of this substance.
(See article “Seth, the Son of Adam as the Image of the Messiah.”) In the Torah, the symbol Joseph is also marked as Safah, meaning “language.”
This symbol refers to the Sufi path of Tariqa, in which the seeker ascends the ladder of perfection in order to unite with the Primordial Matter, that is, with God Eloah / Ilah.
The steps of this ladder are called stations or maqams, through which the Sufi advances, purifies himself, and, at the end — having comprehended the primordial substance — unites with it and becomes an all-powerful divine being.
Each Sufi order defines its own stations differently, yet their number can reach forty maqams.
This inner contemplation of the Primordial Matter appears to the Sufi as a dream.
And in the Torah, Jacob “sees in a dream” this Sufi ladder upon which angels ascend and descend to the earth.
And God tells Jacob that this land He gives to his descendants.
If we recall that the symbol Jacob corresponds to Geb, the ancient Egyptian symbol of the heavenly world, then it becomes clear that this “promised land” of the gods Asar / Osiris is the heavenly realm bequeathed by God to the Jews.
On the other hand, the symbol Masr — that is, Egypt — in Sufi-Batinism is read as Mas-Ra,
where Mas itself is the symbol of Moses (Moshe).
Yet Mas can also be read as Sim, which in Sufism designates the celestial tent of Sim, into which Japheth — that is, the gods Ptah — resettle.
Therefore, the symbol Masr signifies the heavenly world of the God Ra.
In the language of the sages, Ra (or Er) means the head of the Pharaoh — that is, the mind that first imagined the entire process of Creation and then brought it into being.
In the ancient Turkic epic “Kitabi Dede Gorgud,” the symbol Er (identical with Ra) is equated with the Sufi state Baqa.
From this it follows that Mas-Ra refers to the heavenly world of the God Ra, connected with the ecstatic state of Baqa.
Thus, the migration of Jacob into Masr (Egypt) symbolically represents the ascension of the enlightened spirit of Amon into the heavens.
The Tale of Sinuhe describes this process in the following words: “In the thirtieth year, in the third month of the Inundation, on the seventh day — The God ascended to His heavenly palace (the celestial dwelling of the Solar God),
The King of Upper and Lower Egypt, Sehotepibre,
He rose to the sky and united with the solar disk (Ra);
The divine flesh merged with the One who had created it.”
(“Tales and Stories of Ancient Egypt,” Leningrad, 1979, p. 9).
In the Qur’an, this same mystery is expressed as: “The Most Merciful (Ar-Rahman) established Himself upon the Throne (Arsh).” (Qur’an 20:5)
The symbol Ar-Rahman represents the ancient Egyptian Ra-Amon,
and the symbol Arsh, in Sufi-Batinism, is identical to Ashar, that is, Asar / Osiris.
Thus, Ar-Rahman, that is, Ra-Amon, was transformed into the God Asar / Osiris.
Hence, we can affirm that after Jacob’s migration into Egypt — that is, after the spirit of Pharaoh Amon ascended into the heavenly world — Moses (Moshe) was born.
It is known that the name Moshe means “drawn out of the water.”
In the ancient texts, the symbol water refers to the Primordial Waters, that is, the Primordial Matter, or Ether, known also as Eloah / Ilah.
Moses was born at a time when, by the Pharaoh’s decree, all newborn Hebrew boys were to be cast into the river.
In Batinism, this means that during that age — according to the law of ether (Primordial Matter) — when a human died, his soul fell into the Primordial Waters, where it instantly dissolved and ceased to exist.
Thus, in that era when the souls of men perished together with the death of the body,
within the tribe of Levi was born a child whose parents placed him in a bitumen-coated basket and left him by the riverbank.
The symbol Levi — as well as Lebanon and Alban — in Sufi-Batinism is deciphered as El-Benu, meaning “the world (El) of the spirit Ba/Benu (Va/Van)”.
In ancient Egyptian sources, the symbol Ba (Va) denotes the immortal divine spirit of Pharaoh Amon, who has comprehended the Primordial Matter.
Therefore, in those times, when the spirit of Pharaoh Amon — in the state of Baqa — realized the essence of the Primordial Matter,
he understood what must be done so that his spirit, after the death of the body, would continue to exist.
For this purpose, Pharaoh Amon made a bitumen-sealed “reed basket” and placed within it Moshe.
The well-known scholar David Rohl writes that Moses’ basket is identical to Noah’s Ark,
designated in ancient Hebrew as “tebah”, meaning “boat” — essentially, a container or chest.
A similar word, “teb,” also existed among the Egyptians, meaning “sealed box.” David Rohl translates a fragment concerning the struggle between Osiris and Set as follows: “Osiris, in a boat or in a box (ark), was cast into the water.”
(D. Rohl, “Genesis of Civilization: From Where We Came…”, Eksmo, Moscow, 2002, p. 160). From this, it becomes evident that the images of Moses (the Spirit) and the God Osiris are identical.
In Sufi-Batinism, the symbol Teb / Tebah signifies Beit, that is, “the house created from the Primordial Matter — Hu (Hü).”
Therefore, both the basket and Noah’s Ark symbolize the House composed of Primordial Matter, that is, of Eloah / Ilah (Ether).
And this “sealed house” (box) in the ancient Egyptian sources is also called “the house wherein the Seal is kept.”
The Seal here refers to the God Horus. Horus, in these sources, is named Amsu, that is, Musa / Moses: “I am the God Amsu, who rises to the Light… Amsu is Horus, the avenger of his father; and his ascent into the Light signifies his rebirth.” (E. A. Wallis Budge, “The EgyptianBook of the Dead”, Eksmo, Moscow, 2005, p. 379).
Thus, Amsu / Moses is another name for the God Horus. According to the famous Egyptologist E. A. Wallis Budge, the title “The Book of the Dead” is incorrect.
It would be more accurate to call these texts “The Book of Resurrection,”
since the Egyptian title “Er Nu Peret Em Heru” literally means “Chapters on the Coming Forth into the Light.”
And, according to the Qur’an, it was precisely Musa / Moshe who led his people into the Light: “We sent Musa with Our signs, [saying]: ‘Bring out your people from the darkness into the light, and remind them of the days of Allah.’”
(Qur’an 14:5). Hence, the ancient Egyptian “Book of the Dead” is in fact dedicated to the bringing of the Israelites into the Light by the Prophet Moses / Moshe.
The phrase “remind them of the days of Allah” in the Qur’an implies that Moshe knew the days of Allah’s creation.
From this follows that the image of Moses / Moshe is the image of a resurrected God —
the very image of the Spirit of Pharaoh Amon — Shu, who had contemplated all of Creation and knew the mystery of the Divine.
As the Last (Omega) — the Lunar God — he must appear at the end of time to remind humanity of the mysteries of creation and to resurrect his father Asar / Osiris.
In the sacred texts, he is also called “Ra Who Shines in the Night.”
The symbol “sealed” in the temple texts of Thutmose III at Buhen refers to the land between Kebekh-Set and Kebekh-Hor,
which the God sealed and added to His dominion.
In Sufi-Batinism, the symbol Thutmose means Duat-Moses, that is, the Duat — the underworld realm of the spirit Shu.
This realm of the dead was located in the cave of Sokaris, belonging to the God Horus (or Kerti).
Therefore, the term “sealed land” refers to the cave of Sokaris, located beneath Mount Kebekh.
In Arabic sources, Mount Kebekh is known as Kabkh, which is another name for the Caucasus Mountains.
According to al-Mas‘udi, seventy-two nations dwelled within these mountains.
The symbol 72 in ancient sources is associated with Set, who, along with seventy-two companions, slew Osiris. Thus, the basket in the Torah symbolizes the sealed cave of Sokaris, within which rests the spirit of the God Amon.
Accordingly, the image of Moshe, placed after his “birth” in a bitumen-coated basket upon the riverbank,
is the image of the divine spirit or flame, with which the spirit of Pharaoh Amon united in the Baqa phase.
In ancient Egyptian sources, this sealed cave is called “the house that keeps the Seal.”
The renowned Sufi Muhyiddin Ibn Arabi considered this Seal to be the Prophet Muhammad,
whom he identified with Allah Himself and with Adam.
He is the proof of Allah and the sum total of all His Words.
Arabi calls Adam, that is, the ancient Egyptian cosmic God Atum, the inheritor.
Adam, he writes, is the symbol with which the Absolute Judge sealed His Treasure,
and with this Seal He preserves His creation — as a seal guards the treasury.
(Muhyiddin Ibn Arabi, “The Bezels of Wisdom,” Chapter 27, Section 1,
Institute of Oriental Studies, RAS)
Therefore, Ibn Arabi perceives Adam as the Sealed God — Atum Himself.
And according to the sources, the Prophet Muhammad himself was marked with the symbol of the Seal — that is, a seal on his back, between the two shoulder blades (Article: Nübüvvet mührü, source: islamansiklopedisi.org.tr/nubuvvet-muhru).
In Judaism, Melchizedek was born with a seal upon his chest, and he too is a reflection of the Messiah.
From all this, it follows that the basket of Moses symbolizes the sealed house of God, where the divine fire is preserved.
In the Torah, this sacred house is called the Tabernacle, that is, the Tent of Divine Presence.
In the Qur’an, the same concept appears as Sakina:  “And their prophet said to them: ‘The sign of his authority is that there shall come to you the Ark, wherein is Sakina from your Lord and a remnant of that which the family of Moses and the family of Aaron left behind, carried by the angels. Indeed, in that is a sign for you if you are believers!’” (Qur’an 2:248)
This means that the Ark of Noah — the basket of Moses, in which the divine fire abides — shall be revealed again at the end of time.
Isidore of Charax reports that the eternal fire was maintained in the city of Asaak, where “Arsaces was first proclaimed king” (M. Boyce, The Zoroastrians, Moscow, 1987, p. 107).
According to Ammianus Marcellinus, a small portion of this fire brought prosperity and was once presented to Asian kings.
The scholar R. Frye notes that each king possessed his own sacred fire, lit at the beginning of his reign and maintained in a portable altar — as mentioned by Sebeos, Ammianus Marcellinus, and other sources.
That portable altar upon which the divine fire burned was, in fact, the greatest sanctuary of the Hebrew people — the Ark of the Covenant.
Hence, “the remnant of the house of Moses and Aaron” signifies the divine fire that shall return at the end of the world.
The symbols Ar-sak or Ar-shak in Sufi-Batini interpretation correspond to Sok-ar (or Seker) — that is, the Cave of Sokaris.
In ancient Egyptian texts, Sokaris is also called Seker, related to the god Osiris, and means “the one who is enclosed or sealed within his sarcophagus.”
And this very box in the ancient sources is called “the coffin of Osiris” (Book of the Dead, p. 473).
Thus, within the basket — or the box — lies the body of the god Asar/Osiris.
On the other hand, the bitumen-coated basket, as we have already noted, is a symbol of the Cave of Sokaris.
Bitumen, as known, is mentioned in the Torah as the material used for building the Tower of Babel: “They had brick for stone, and bitumen for mortar.”
And in Exodus it is said that “the life of the Hebrews was made bitter with hard labor in clay and bricks, and in all kinds of work in the field” (Exodus 1:13-14).
The symbol “field” — the plain or desert — in Sufi thought refers to primordial matter.
This “desert” was spiritually “built” by the holy fathers — the monks of Syunik (Sion).
And as the divine fire, this very substance was brought to the earth by Moses at the creation of the Tabernacle of Meeting.
In the article “The Great Mystery of the Divine Ulus of Desht-i-Qipchak and Tartaria” (source), we have spoken in detail about the celestial desert and the field.
Thus, the “hard labor” of the Hebrews in the Torah allegorically refers to the construction of the Tower of Babel, whose height reached the heavens.
It should also be noted that the reed from which the basket of Moses was woven, in ancient Egypt symbolized the upper, heavenly world, known as Ta-Shemau — the Land of Reeds.
But the symbol Shemau itself is identical to Moshe.
In Sufi-Batini symbolism, the reed represents the World Tree, which, according to Russian sacred legends, sprouted from the blood of sacrificial beings (see article: “Russia — the Land of Khazar Beys, or What the Book of Veles Reveals”, source).
In the Bible, this tree is called Assyria.
And the Assyrians called this celestial Land of Reeds — Urisu, that is, Rus’.

Continued on this website:

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