The Truth About the Holy Fire and Its Descent from the Lord’s Tomb

 (Translated into English with the help of ChatGPT)

          It has recently come to light that during the celebration of Easter, the so-called Holy Fire—which was believed to descend from the empty tomb of Christ—is neither holy nor descending from the tomb. The priests simply ignite their candles with a lighter. And this deception of the believers has been going on for over a thousand years.

This raises a question: what is the Holy Fire, or Divine Light, and why should it emanate from the empty tomb of the Lord?

To answer this, we must uncover the divine mysteries connected with this fire or light. For that, we turn to the ancient sources. Yet, since almost all ancient texts were written according to the logic of the safa—the “single language” of the first people—we shall interpret them through the logic of Sufism (1).

The Divine Light is first mentioned at the very beginning of creation by God. The Torah begins with these words: “In the beginning God created the heaven and the earth.

And the earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God moved upon the face of the waters.

And God said, ‘Let there be light,’ and there was light.

And God saw the light, that it was good, and God divided the light from the darkness.”

Thus, God created the light after “the Spirit of God moved upon the waters.”

In my work The Book of Horus, or the Decoding of the Torah, I have noted that this Spirit of God was, in fact, the spirit of the ancient Egyptian pharaoh Amon (Aman), who later became the god Ra-Amon (2).

In his ecstatic state, the spirit of Pharaoh Amon “moved upon the waters,” meaning that he wandered through the primordial substance, studied its laws, and began to create from it the heavenly world of spirits—the Paradise.

In Sufism, both water and fire are symbols of the primordial matter, that is, ether, or Eloah.

To subjugate this primordial matter, Amon—through sacrificial and theurgical processes—“merged” it with the spirits of the sacrificed animals (3).

Hence, the Divine Light is the Light of God Ra-Amon, composed of a mixture of primordial matter and the souls of sacrificial beings.

In the Torah, the heavenly world of spirits is called the Tabernacle, a celestial tent made from divine fire. According to that book, on the day when the Tabernacle was set up, a cloud covered it, and from evening until morning it appeared as fire. This fire descended from heaven at the consecration of the Tabernacle and was never to be extinguished. The sacred flame that burned upon the altar was to be kept perpetually alive.

Since sacrifices were offered continuously, fresh blood was always spilled upon the altar, and the smoke of burnt offerings rose unceasingly to the heavens.

In my article The Truth About the Kingdom of Israel, I have written about this in detail (4).

It should be noted that the smoke of the burnt offerings is that same vapor which, according to the Torah, rose from the earth and watered the face of the heavenly earth—that is, Paradise. And afterward, the Lord God planted a garden eastward in Eden and placed there the man He had formed (5).

This means that the Holy Fire or Divine Light is the mixture of the primordial matter with the spirits of sacrificial animals—from which both the Garden of Eden and Adam were created.

According to the logic of Sufism, the symbols Eden and Adam are identical to the symbol Atum (Atam), who in the ancient Egyptian texts appears as the Cosmic God-Man.

He is also called Asar (Azer), that is, Osiris, within whom the realm of the dead—the Paradise—was formed.

In the scriptures, Osiris is described as “the fire, the son of fire,” who came forth from “the fiery lake.”

Thus, Eden and Adam are one and the same as the cosmic God Atum, within whom was created the heavenly realm of the dead—the kingdom of Osiris.

According to the ancient sources, the spirits of the pharaohs, after death, were transformed into the god Osiris; their souls entered the realm of the dead of Osiris. Thus, the Divine Fire is directly connected with the lineage of the pharaohs — the pirs (pirao), who in ancient sources are also denoted by the symbols pars, parf, part, and similar.

According to the legend of Prometheus, it was he who brought the Divine Fire from the heavens and, with his own hands, created the thinking man (6).

In Sufism, the symbol of Prometheus represents the Pir of Media — that is, the Pharaoh of Media.

Ammianus Marcellinus notes that “a small particle of the divine fire brings prosperity, once bestowed upon the Asian kings.”

R. Frye writes: “Each king possessed his own fire, kindled at the beginning of his reign; this fire was maintained in a portable altar, as reported by Sebeos, Ammianus Marcellinus, and other sources.

The fire of Shapur, mentioned in the inscription of Bishapur, is called ‘the King of Fires’, evidently because it was identified with the Fire of Gushnasp, the fire of warriors; this later bore the title ‘the victorious King of Fires’.”;(4).

Mary Boyce considered this sacred flame to be the Fire of Farnbagh. The symbol farnbagh literally means “possessing farn,” or “prospering through Farn.”

In Iranian mythology, Farn is the divine essence that grants wealth, sovereignty, and power (4).

In the logic of Sufism, the symbol farn is identical with pharaoh (pirao) and with ether, that is, primordial matter.

The symbol bag denotes the union of the human spirit at the Sufi stage of baqā (“subsistence in God”) with the primordial matter — that is, with the Divine Fire.

In the ancient Egyptian texts, this symbol also appears as the celestial realm of Geb, which, according to Sufi logic, corresponds exactly to the symbol bag.

Hence, the symbols farnbagh and farbagh bear the same meaning as pharaoh-beg (pir-beg) — “the Pharaoh who, at the stage of baqā, is united with the celestial realm of Geb (Geib), which itself was created from Divine Fire.”

If we recall that, according to ancient belief, the heads of saints were surrounded by a radiant substance or aura called farr, we can understand that farn represents the Divine Grace, the Holy Fire or Light, which was transmitted from generation to generation within the royal lineage — believed to exist eternally (4).

From all of this it follows that the Holy Fire, or Divine Light, is inseparably linked with the royal bloodline that began with the pharaohs — the pharaoh-begs of ancient Iran.

In historical records, these pharaoh-begs were also known as the Vohufrians — beg-pharaohs, within whose bodies the Divine Fire burned.

This fire (Atash) is referred to in texts by various names: Azer, Azeran, Atar, Adur, Ardini, and others.

Consequently, the fire of Farnbagh, or Azer, Atar, etc., is the Fire of the God Osiris, created from the Fire of the primordial matter.

Furthermore, as I have already noted, each king had his own fire kindled at the beginning of his reign, which was then maintained in a portable altar.

Here, the symbol “king” implies the King of Kings — that is, the Cosmic God Atum, or Osiris, ruled by the Spirits of the First (Alpha) and the Last (Omega) God.

The “body” of the Cosmic God Osiris/Atum encompasses two realms: the Upper, or celestial worlds, and the Lower, that is, our physical world.

I have discussed this in detail in my article The Great Mystery of Judaism and the Jews of Khazaria (7).

The First God was the Spirit of Pharaoh Amon, whose fire, in Iranian texts, is called Adur-Farnbagh — the Fire of Azer/Osiris.

In the ancient Egyptian texts, this same fire is known as the Solar Disk of Ra, which Pharaoh Amon himself created during his lifetime from the primordial matter.

After his death, his spirit united with this disk and transformed into the Solar God Ra-Amon. In the Torah, the Solar and Lunar Gods — the ones who, at the end of time, will replace the Sun God — are called the two great lights, the greater and the lesser, which God created on the fourth day of Creation.

In Zoroastrianism, the Divine Fire is also known as Adur-Burzēn-Mihr. Unlike the fire of Farnbagh, this flame belongs to the first godlike men and their successors — the Hebrews and the Magi. In the ancient sources they are called mara or Amorites of Media (Madiama).

Today these Median Amorites-Sutians are known as the Miri-Sayyids — the lineage of the Azerbaijani saints, believed to descend from the Prophet Muhammad himself.

They call their fire jadd (from ajdād — “ancestor”), that is, the fire of their forefather, whom they invoke for help in times of need.

Until the last century, these guardians of the Divine Fire — the Sayyids — could, by word and thought, heal or harm living beings, influence nature, flora, and fauna.

Even today, Muslims believe in the power of their tombs; they bring sacrifices and money to those sacred places, hoping their wishes and dreams will be fulfilled.

The third Divine Fire is the Fire of the Last God — the Messiah, the Moshiach, the Mahdi — which will ignite at the end of the world.

In Iranian sources, the Fire of the Messiah is called Adur-Gushnasp, and it is associated precisely with the land of Media.

In Sufi interpretation, the symbol gushnasp is decoded as gushan-sip, where sip means Seth — the archetypal image of the one who shall know the secret language of safa.

In my article “The Biblical Seth, Son of Adam, as the Image of the Messiah”, I have written about this in detail (8). The symbol gushan (gushna), in the logic of Sufism, is identical with the symbol of the Shekhinah — the Divine Presence within the Celestial Tent.

This sacred fire was also called Adar-Khara — the Fire of the God Horus (the ancient Egyptian Hor or Gor).

The God Horus was the son of Osiris, who was slain by his brother Set, and Horus resurrected his father Osiris—Azer.

Thus, Adar-Khara, the Fire of Khara, is the Fire of the God Horus — who in ancient texts is also named Hor, Horis, and Christos.

Hence, the Holy Fire of Christ is the Fire of the God Horus-Gor, and it must reside in the sanctuary of Adar-Khara, located in the Median lands of ancient Albania — present-day Azerbaijan.

In the sources, the Fire of Khara — that is, the Fire of Horus — is also called the Fire of Grata, which in Sufi logic means Gor-Theo, or God-Horus.

According to Sebeos, the sacred fire of Grata was kept in the land of Atropatene (Azerbaijan), and the king always carried this fire with him, calling it Atash.

Procopius writes: “In Adarvigan (Aderbejan) there stands a great Pirion (Temple of Fire), to which the Persians show greater reverence than even to the gods themselves.

The Magi guard there the eternal flame, perform their sacred rites with exact precision, and employ the fire as an oracle in all important matters.”

According to Isidore of Charax, the eternal flame was preserved in the city of Asaak, where “Arsaces was first proclaimed king.”

And al-Kufi writes that the place Arshak (Arsak) was located about 45 kilometers from the city of Ardabil (4). Therefore, the Divine Fire of Khara, that is, of Christ, lies in Media, about 45 kilometers from modern Ardabil.

If we recall that the portable altar was another name for the Ark of the Covenant, it becomes clear that the Divine Fire and the Ark are preserved in the very place described in the famous correspondence between the Khazar King Joseph and Hasdai ibn Shaprut.

In ancient Iranian mythology, Khara is also the name of the cosmic three-legged donkey, mentioned in ancient texts such as the Avesta and the Bundahishn (9). The fact that this cosmic donkey standing in the midst of the sea has six eyes, nine mouths, and so on, signifies that this “creature” was created from divine fire — that is, from the primordial matter itself. This image represents the universal horse through which the God Ra-Amon governs the worlds. The creation of this universal horse is described in the Upanishads, in the sacrificial ritual of Ashvamedha (2).

From this it follows that Christ’s “entry upon a donkey” symbolized His entrance into the heavenly Jerusalem, that is, the celestial realm of Osiris/Atum. According to the logic of Sufism, this means that after His physical death, the Spirit of Jesus Christ would become the rider of this cosmic donkey and rule both worlds through it.

In ancient texts, the divine fire was also associated with Ardini (Ardi–Adar), which was considered the city of the God of the Chaldeans — Haldi. The Median Halda is mentioned in the Torah as Gelad or Gilead, the land of the Ishmaelites. In later sources, this land became known as Helat, which served as the residence of the Azerbaijani Atabek dynasty.

The symbol of Ardini — or Ardan — in the inscriptions of Shapur I (3rd century), written in Greek, Parthian, and Persian, was translated into Greek as Albania. And Albania was the ancient name of Azerbaijan.

From another perspective, the symbol of Ardini is also the symbol of the Jordan River. In Sufism, water, river, sea, and ocean symbolize the life-giving holy water, that is, the primordial matter. In the Torah, the four rivers that irrigate Paradise are likewise symbols of this primordial substance (2).

That is why in ancient sources the Caspian Sea is mentioned beside the Ocean — meaning the heavenly, universal ocean. Consequently, the River Jordan is the symbol of divine fire, the primordial matter, and it “flows” through the Median land of Albania — the present-day Azerbaijan (10).

According to Movses Khorenatsi, the Tree of Life of Christ was created in Albania. In my article “Jesus Christ — the New King of Caucasian Albania” I decoded nearly all the major symbols connecting Jesus to Albania (11).

Khorenatsi writes that the Cross of Christ was an ordinary tree upon which God sent from heaven “a pillar of cloud, and the mountain was filled with fragrance, and the voice of the psalmic choir sounded sweetly, and there arose a light in the form of a cross, similar in shape and size to the wooden one, and it stood above it together with twelve stars. And from that time miracles of healing began to occur.” (12).

This shows that the Tree of Life, or the Cross of Christ, is another form of the luminous pillar of Moses, from which the Tabernacle of the Congregation was created.

In the Georgian monument “The Martyrdom of David and Constantine,” it is said that Christ suffered upon the Tree of Life. And after the countless miracles that came forth from this tree, the Persians began to say: “The God of the Christians has appeared.”

In different texts, the return of the “Life-giving Tree” is associated with Heracles/Eracles. Therefore, the Christian God is connected with the symbol of Erakl (13).

In Sufism, the symbol Erakl, as well as Raguil, Rachel, and others, means Ra-Gel — the Solar God Ra of the city Gel. Thus, this symbol is another version of the Albanian city Gel (Gelar-kuni) — the same city that, after its rebuilding, came to be known as Jerusalem (14).

On the other hand, the image of Erakli, which in various sources appears as an image of Jesus, symbolizes the descendants of Jacob and Rachel. In my article “The Great Deeds of the Sons of Jacob and Rachel,” I proved that all the ancient kings, prophets, and gods — including the First and the Last God — are connected precisely with this city Gel (15).

From this it follows that Galilee, where Jesus Christ walked, is the land of Gel — that is, Gelad/Helat, Gelar-kuni — the place where the life-giving River Jordan flows.

In the Qur’an, the Tree is associated with Allah and His Divine Light: “Allah is the Light of the heavens and the earth. The parable of His Light is as if there were a niche, and within it a lamp; the lamp enclosed in glass; the glass as if it were a pearly star...”. It is kindled from a blessed tree — an olive, neither of the East nor of the West, whose oil is ready to ignite even though fire has not touched it. “Light upon Light! Allah guides to His Light whom He wills, and Allah presents parables for mankind, for Allah knows all things.” (16)

Thus, under the symbol of the Tree of Life of Jesus, we must understand the tree created from primordial matter (17). The “oil” of this tree is the life-giving energy, the divine light, the grace that nourishes all existence.

In Orthodox and Catholic tradition, the oil of this sacred tree was called chrism (holy anointing oil), with which the one ascending the throne — emperor, king, or ruler — was consecrated. Yet the word “Anointed One” (Mashiach, Christos) was also applied to Christ Himself.

This means that the image of Christ represents the World Tree, with which, after His death, His Spirit became one. The crucifixion of Jesus upon the Cross thus symbolizes the union of His Spirit with the Tree of Life — the celestial realm of the God Osiris.

After this union, a Second God, Atum/Adam, would arise in the heavens — that is, the resurrected Osiris, now ruling over a renewed kingdom of the dead. And the Lord of this celestial kingdom would be Jesus Christ Himself.

From all that has been said, we can conclude that the Holy Fire, which once issued from the Tomb of the Lord, is in truth the sacred fire once bestowed upon the lineage of the Pharaoh-Beks of ancient Media.

Jesus Christ embodies the image of the Last God connected with this lineage — the One who shall appear at the end of the world. At the end of that world from which the first heavenly realm of the spirits of God Osiris/Atum was once created.

In other words, Jesus Christ shall resurrect the dead God Osiris–Azer at the end of time, and a new Fire — the Fire of the reign of Christ — shall be kindled. This Fire will rise from the Tomb of the Lord after Jesus opens the Ark of the Covenant.

I have written about all this in greater detail in my books and numerous articles, many of which are available online.

References

1. Article: "Тайна святого языка Азери", сайт: https://firudin.blogspot.com/2020/08/blog-post_34.html

2. Book: "Книга Гора или расшифровка Торы", сайт: https://www.gilarbeg.com/?sehife=oxu&lang=1&content=1189

3. Article: "Значение звезды Давида на “языке птиц” царя Соломона", сайт: https://firudin.blogspot.com/2023/07/blog-post_10.html?m=1

4. Article: "Истина об Израильском царстве", сайт: https://www.gilarbeg.com/?sehife=oxu&lang=1&content=1226

5. Bible: Gen. 2:6–8

6. Aeschylus: "Прометей прикованный", 490–520

7. Article: “Великая тайна иудаизма и иудеев Хазарии”, сайт: https://firudin.blogspot.com/2021/01/blog-post.html

8. Article: “Библейский Сиф сын Адама является образом Мессии”, сайт: https://firudin.blogspot.com/2021/04/blog-post_23.html

9. "Приводные" существа и трехногий осел xara - в зороастрийской мифологии", сайт: http://www.kunstkamera.ru/files/lib/978-5-88431-211-1/978-5-88431-211-1_05.pdf

10. Article: "Расшифровка древнеегпетских текстов с помощью "языка птиц" царя Соломона", сайт: https://firudin.blogspot.com/2021/08/blog-post.html

11. Article: “Иисус Христос – новый царь Кавказской Албании”, сайт: https://firudin.blogspot.com/2020/12/blog-post_25.html?m=1

12. M. Khorenatsi, "История Армении", II/86

13. Book: "Возвращение Богов", сайт: https://www.gilarbeg.com/index.php?sehife=oxu&lang=1&content=1165

14. M. Khorenatsi, "История Армении", II/60

15. Article: “Великие деяния сыновей Иакова и Рахили”, сайт: https://firudin.blogspot.com/2023/04/blog-post.html?m=1

16. Quran, 24:35

17. Article: "Что

 означает Эрец-Исраэль на "языке птиц", сайт: https://gilarbeg.wordpress.com/2020/11/23/

Firudin Gilar Beg