Myth of Moses

Moses, like other Old Testament characters such as Adam, Joshua, Abram/Abraham, Jacob/Israel, Samson, David, etc., etc., are more like unnatural curiosities if they are to be taken as persons from verifiable history.  Their exploits and the unfailing forbearance of God toward them are made intelligible only if and when they are recognized as being personifications of creative energies in development prior to manifesting into matter forms.  This means that a scientific understanding of how energy transforms into matter and life was once understood and taught in extreme antiquity.  This secret hidden behind priest-written “revealed truth” may be difficult to accept for those who have for millennia trusted priestly interpretations. 

The birth of Moses, for example, is standard mythic style: the babe is soon cast upon the waters (of Creation) to be borne into prototypal development.  The name of the pharaoh’s daughter who allegedly rescued and adopted the babe is said to be Thermuthis.  This is not a likely royal name, for it was the name of the serpent that was sacred to the goddess Isis, the earth mother of the ancient Egyptians.  But it does suggest a connection to the life-directing powers in the pre-physical dimensions that is also represented with the serpent in the Adam and Eve myth in the Garden of Eden.  In fact, the Moses story follows the same layout as the Genesis account of Creation, complete with separation of waters and the expulsion from the abundant foundation.  We should remember that the sacred serpent of the pre-Jewish Hebrews was Nehushtan or Ne-esthan from the Hebrew root NHSH, which meant “to decipher” or “to make out the meaning.”  The serpent was therefore the emblem that was allegedly displayed as the banner by Moses to avert the plague (of non-development) in the wilderness.

Moses is the alleged law-giver, and this story feature is true as far as it goes.  But he is not properly the representative of moral laws since his character personifies the initial movement of the Life Principle through amoral pre-matter conditions.  Moral refinement and ethical conduct are the concerns of life after it passes over into the promised land of physical matter.  This means that Moses cannot rightfully symbolize moral and ethical nature as presented by priest-authors in 700 BCE Jerusalem.  The “law” that Moses decreed in the primal energy “wilderness” is in regard to genetic purity—the active principle that decrees like is to beget like.  In the many centuries between the alleged events surrounding Moses and the time of the final scriptural version, the story of Moses and the “commandments” passed through an incalculable number of priestly revisions.  In fact, the code of conduct known as the Ten Commandments were among the last inclusions in the Pentateuch, so moral instruction was not part of the original myth. 

This claim that it is the law of genetic purity which Moses really represents is backed up by the Mount Sinai episode.  Moses is depicted as descending from the heights of an ecstatic rendezvous with the Lord and stands rigidly erect before the people holding two stones upon which have been written the testimony of life.  (Note, these were referred to as two tablets of testimony, not commandments.)  Since the Israelites are themselves symbols of primal energies moving in pre-physical dimensions, the “laws” that are presented could only be about the principles of genetics and the fields of force that involve as the prototypal forms.  The conceiving of energy that accompanies these laws of genetics is personified with the character of Aaron: in fact the name Aaron means “to conceive.”  Thus Aaron is portrayed as the milder brother.  Moses is also characterized as having a speech defect, which slyly symbolizes the tumbling, uncertain energies within the pre-physical energy conditions, and Aaron is cast as his vocal intermediary through whom the Israelites (primal energies) are given direction.  And there is the necessary third part, the gestation of life energies, which is  personified with the “sister” of Moses and Aaron, who is named Miriam.  The source of the name Miriam was derived from the Sumerian/Babylonian name Meriram.  In Babylonian myth Meriram was characterized as the chief of the turbulentos—the turbulentos being the turbulent  primal elements from which energy substances develop.  Thus sister Miriam personifies the passive involvement of energy-substances at the initial stages (gestation) of materialization. 

The tribulations allegedly endured by the wandering Israelites—the forty years of mindless schlepping through a “wilderness,” the miraculous (but stingy) feeding by God of six hundred thousand Israelites with manna, etc.—make for strange examples to inspire belief in a compassionate god.  In regard to the heaven-sent manna, according to Exodus 16:14-15, Moses said, “This is the bread which the Lord hath given us to eat.”  Strangely, the manna was as small as hoarfrost—which could sustain elementary particles being infused with subatomic constituents, but it is not food for starving humans.

Moses’ death on Mount Nebo is another example of standard mythic style.  It is from the Babylonian god Nebo that the Hebrews’ own “prophets” came to be called nabi.  So it is no accident that the Hebrews’ most exalted “prophet” and alleged law-giver, Moses, was claimed by priest authors to have met his death on the mountain in the plain of Moab which happened to be named Nebo (Deuteronomy 34:1).  As personifications of pre-physical energy development, the characters such as Moses and Joshua are allegedly punished with death for doing exactly what they should do in order to pass over into the energy dimensions of matter-life, which is portrayed as the Promised Land.  When it is understood what these biblical myths were built upon—earlier known scientific principles—we understand why the priest authors wrote “…no man knoweth of his sepulcher unto this day.” (Deuteronomy 34:6)

The character of Moses in Hebrew myth was given only casual attention until around the 7th century BCE—the period following the fall of the northern kingdom of  Israel to Assyria.  In this timeframe the political aspirations of King Josiah and the priests of Yahweh in Jerusalem actively composed a “history” for themselves.  The purpose was more to overawe Assyria and Egypt to make them think twice about attacking Judah than it was to spiritually inspire the people of Judah.

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