Egyptian Pharaoh Akhenaton --
Consciousness being from Sirius
AKHENATON the CHRIST
Consciousness being arriving from system of Sirius changed Egypt in 17 years of his ruling, he disrupted all religions, telling
people that the priests were not necessary. That GOD was within them, and that all they needed to do was learn how to breathe
and everything would be fine.
Akhenaton gave initiates a 12 year advanced training of the missing knowledge (Alienshift)
this course produced 300 Christ consiousness beings.
Akhenaton, the Heretic King, is in some respects, was the
most remarkable of the Pharaohs.
After the death of his father, he came into full power in Egypt and took the
name Akhenaton. He produced a profound effect on Egypt and the entire world of his day.
Thirteen hundred years
before Christ, he preached and lived a gospel of perfect love, brotherhood, and truth. Two thousand years before Mohammed,
he taught the doctrine of the "One God." Three thousand years before Darwin, he sensed the unity that runs through all living
The account of Akhenaton is not complete without the story of his beautiful wife, Nefertiti. Some archaeologist
have referred to Nefertiti as Akhenaton's sister, some have said they were cousins. What is known is that the relationship
between Akhenaton and Nefertiti was one of history's first well-known love stories.
At the prompting of Akhenaton
and Nefertiti, the sculptors and the artists began to recreate life in its natural state, instead of the rigid and lifeless
forms of early Egyptian art.
Sayings of Akhenaton the Egyptian King Monotheist
"True wisdom is less presuming than folly. The
wise man doubteth often, and changeth his mind; the fool is obstinate, and doubteth not; he knoweth all things but his own
"Honor is the inner garment of the Soul; the
first thing put on by it with the flesh, and the last it layeth down at its separation from it."
"Be thou incapable of change in that which is
right, and men will rely upon thee. Establish unto thyself principles of action; and see that thou ever act according to them.
First know that thy principles are just, and then be thou."
"Say not that honor is the child of boldness, nor
believe thou that the hazard of life alone can pay the price of it: it is not to the action that it is due, but to the manner
of performing it."
"Labor not after riches first, and think thou afterwards wilt enjoy them. He who neglecteth
the present moment, throweth away all that he hath. As the arrow passeth through the heart, while the warrior knew not that
"Indulge not thyself in the passion of anger; it is whetting a sword to wound thine own breast, or murder
"The ambitious will always be first in the crowd; he presseth forward, he looketh not behind him.
More anguish is it to his mind to see one before him, than joy to leave thousands at a distance."
"As the ostrich
when pursued hideth his head, but forgetteth his body; so the fears of a coward expose him to danger."
rock on the seashore he standeth firm, and the dashing of the waves disturbeth him not. He raiseth his head like a tower on
a hill, and the arrows of fortune drop at his feet. In the instant of danger, the courage of his heart here, and scorn to
"As the whirlwind in its fury teareth up trees,
and deformeth the face of nature, or as an earthquake in its convulsions overturneth whole cities; so the rage of an angry
man throweth mischief around him."
~ Akhenaton ~
being the case it might be a good idea to look at the life and work of one man in ancient Egypt whom many consider to be the
first revolutionary in history. He was a king, Amenhotep IV, who lived in the 18th century before Christ. In most early societies
the land and people were considered to be the property of god, and were controlled by him through his agents and priests.
The Egyptian monarch or pharaoh, however, was not simply a priest mediating between god and man; the monarch
was himself a god. He was an aspect of the totality of power in society and in nature. Early in the fourth millennium there
are already indications that the Egyptians apparently tried to preserve and protect the physical remains of the dead and to
provide them for use after death with the food and furnishings that had been valuable during life. The building of elaborate
tombs and gigantic pyramids was an expression of this belief in the afterlife. The mortuary arrangements of the Egyptians
provide insights into Egyptian attitudes toward religion and philosophy, with the passing of time bringing even greater refinements
Not only were as many objects of dress, equipment and furnishings as the individual could afford, put into his
tomb, but the walls of the tomb were decorated with reliefs of paintings depicting the individuals life in detail--his pleasures,
his honors, his business, the operations of his farm and household. Why did they do it? The basic reason was to protect and
preserve in as many ways as could be devised the existence of the individual, together with the environment which he regarded
as necessary to the good life.
The Egyptians therefore, from the earliest of times believed in the immortality
of the soul, the indestructibility of the human personality. This in fact meant that they believed in god. Basically Egyptian
religion envisaged a host of powers in the universe constituting the effective dynamic in every aspect of human experience.
Many of these powers were never dignified with the status of god; many, such as the power of the sun, were recognized in various
places under different names. Ultimately, an intricate theological tangle developed, resolved for the most part in a complicated
but skillful theological system of identifications and hierarchy.
The system held the sun, usually by the name
of Ra, as the supreme cosmic power. More closely involved in the daily life of man were Osiris, Isis and Horus. This Trinity
had to do originally with the vital forces of generation in the Nile and the earth. Osiris represented the fertilizing power
of the Nile, Isis the reproductive earth and Horus the vital force in the vegetation which was the fruit of the union of the
first two. This involved an annual rhythm. Osiris was born and died with the rise and fall of the river; Horus was born and
died with the germination and harvest of the crop; yet neither actually died, for both reappeared annually to repeat the cycle.
In a sense they were the same. It was Osiris who brought Horus to life by coming into him, thus Horus was Osiris reappearing
as Osiris again in the rising river.
This seems to us to be excessively mysterious and figurative. But to the
Egyptians it made as much sense as the mathematics of biochemistry and genetics make to us. It was a common-place belief that
no one questioned until Akhenaton came around. These same divine forces active in the Nile, the earth and vegetation were
considered active in human life as well, at least in the life of the Pharaoh. Though the king died, a living king survived
in the person .f the human son and heir and also in the immortal person (or mummy) of the deceased monarch in another world.
Osiris was the king; he reigned and died. But there was after-all still a living being, the son of Horus. But since the king
was Osiris, Horus had become Osiris. Thus the king was both, Osiris and Horus. Neither of them ever really died, despite appearances.
Osiris, Horus, the king--all three-- were always living simultaneously in the world and the next.
the Pharaoh was the human embodiment of the divine powers of the Nile and of vegetation, of life, death and resurrection of
Osiris and Horus. Later on this concept was applied to mankind in general. Not everyman was truly Osiris-Horus as the pharaoh
was truly so, but every man lived and died by virtue of the same divine vital forces and experienced the same renewal of life
after seeming death. Thus human life and immortality were merged in the same process as natural and cosmic life and vitality.
All other religions which originated in the Middle East were eventually affected and influenced by these beliefs.
of Amenhotep IV
By the l4th century B.C. the Egyptians had developed a large empire
and their religious beliefs were spread to other peoples. However, it was back in Egypt itself were a dramatic revolution
took place with the accession of Amenhotep IV in the year 1379. This pharaoh was the son of Amenhotep III, who was a kind
of Louis XIV of his world, and his queen was apparently not of royal blood and may even have been a foreigner. The features
in her portraits are of a different cast from those of the portraits of native Egyptians. She may have suffered from an ailment
which affected her physical structure. In any case, some of her physical peculiarities reappear in portraits of her son and
his children -- and even his wife, the famous and beautiful Nefertiti. It has been suggested that, for whatever reason, Amenhotep
IV was of peculiar physique, and thus set a kind of common fashion which influenced the portraits of other members of the
court. It is striking and possibly significant, that he and other members of his family and court are often depicted with
bulging cranium, thin neck, sloping shoulders and paunchy stomachs.
With these physical peculiarities, real
or invented, went an equally remarkable personality and policy. He tried to replace the traditional, official Egyptian religion
of Amarna by a new concept of god. Although still embodied in the sun, this concept, called Aton, was understood more abstractly
and monotheistically. This meant that he had to make a revolution. He had to attack and destroy the traditional patterns of
religion, which were thoroughly woven into every aspect of Egyptian life. He had to change the theology, ritual and ecclesiastical
structure. To begin with he changed the capital from Thebes to a new place in middle Egypt called Amarna. He also changed
his name to Akhenaton, which means "Aton is satisfied." He reversed the entire foreign policy of Egypt by abandoning efforts
to extend or even maintain Egyptian power outside the Nile valley. Egypt stopped being imperialistic and aggressive. It was
something like an immediate and unconditional withdrawal from Vietnam. The immediate result was a powerful opposition within
Egypt from those who, for material interests or mere ideological reasons, resented the changes. Every revolutionary has his
opponents. Every revolution spawns a counter-revolution. Chaos followed in Syria and Palestine, where the principalities tried
to take advantage of the situation to re-establish their independence. The greater Asian powers tried to win for themselves
Akhenaton died after only fifteen years of rule. His successors were young and ineffectual
and hence victimized by the leaders of the party of the old regime. The worship of the old god Amen was shortly restored and
the counterrevolution was victorious. That was the revolution in capsule form. Now lets look at this first revolution in history
more closely to see what we can learn from it. The First Revolutionary in History When Amenhotep became pharaoh a sharp struggle
began between the royal house and the organized priests of Amon. Their position and wealth were challenged by the new religious
ideas of the new king. It is always that way. The entrenched religious establishment, like the entrenched political power
structure resists new ideas because they threaten to reduce their power and disrupt their cozy economic nests. At a time when
Egypts imperial possessions in Asia were being threatened, the new pharaoh did not call for all out war against the enemy,
but instead devoted himself with absorbing zeal to the new Solar universalism -- in other words, to domestic reform, Imperialistic
war is frequently used as a way to prevent revolution or reform at home. But Amenhotep like most revolutionaries did the exact
The Sun-god was given a new name which freed the new faith from the compromising polytheistic tradition
of the old solar theology. He was now called "Aton," an ancient name for the physical sun, and probably designating his disk.
Not only did the Sun-god receive a new name, but the young king new gave him a new symbol also. The most ancient symbol of
the Sun-god was a pyramid or a falcon. However these were intelligible only in Egypt, and Amenhotep had a wider arena in view.
The new symbol depicted the sun as a disk from which diverging beams radiated downward, each ray terminating in a human hand.
It was a masterly symbol, suggesting a power issuing from its celestial source, and putting its hand upon the world and the
affairs of man. Such a symbol was suited to be understood throughout the world which the Pharaoh controlled. It is evident
that what the king was deifying was the force by which the Sun made himself felt on earth. Religion was made more universal,
more spiritual and abstract. Thus all men could benefit by it. It was no longer limited to a few who had used it for their
own salvation after death and enrichment while still on earth. The bitterest enmities broke out, culminating finally in the
determination on the king's part to make Aton sole god of the Empire and to annihilate Amon.
The king changed
his name from "Amenhotep" (Amen is satisfied) to "Akhenaton" (Aton is satisfied). The name of Amen, wherever it occurred on
the great monuments of Thebes, was expunged. These erasures were not confined to the name of Amon. Even the word "gods" as
a compromising plural was expunged wherever found, and the names of other gods, too, were treated like that of Amon. The king
built a new capital at Tell-el-Amarna and called it Akhetaton (horizon of Aton) . The name of the Sun-god is the only divine
name found in the place, and it was evidently intended as a center for the dissemination of Solar monotheism. Similar centers
were also built in other parts of the Empire, in Nubia (Sudan) and Syria. He built up a strong following which propagated
the new faith. It was a faith in a God who had limitless power--a God no longer of the Nile valley alone, but of all men and
all the world.
The obvious dependence of Egypt on the Nile made it impossible to ignore this agency of life,
and there is nothing which discloses more clearly the surprising rationalism of Akhenaton than the fact that he stripped off
without hesitation the venerable body of myth and tradition which deified the Nile as Osiris, and attributed the flooding
to natural forces controlled by his god, who in like solicitude for other lands made a Nile for them in the sky. It is evident
that, in spite of the political origin of this movement the deepest sources of power in this remarkable revolution lay in
this appeal to nature, in this admonition to "consider the lilies of the field." Akhenaton was a "God-intoxicated man," whose
mind responded with marvelous sensitiveness and discernment to the visible evidences of God about him. He was absolutely ecstatic
in his sense of the beauty of the eternal and universal light.
In this respect Akhenaton's revolution consists
of the gospel of beauty and beneficence of the natural order, a recognition of the message of nature to the soul of man. The
breath of nature had touched life and art at the same time and quickened them with a new vision. Even the king's relations
with his family became natural and unrestrained. Like all true revolutions it affected all aspects of man's life. He was determined
to establish a world of things as they are, in wholesome naturalness. Such fundamental changes as these, on a moment's reflection,
suggest what an overwhelming tide of inherited thought, custom, and tradition had been diverted from its channel by the young
king who was guiding this revolution.
It is only as this aspect of his movement is clearly discerned that we
begin to appreciate the power of his remarkable personality. Before his time religious documents were usually attributed to
ancient kings and wise men, and the power of a belief lay chiefly in its claim to remote antiquity and the sanctity of immemorial
custom. Until Akhenaton the history of the world had been but the irresistible drift of tradition. All men had been but drops
of water in the great current. Akhenaton was the first individual in history. Consciously and deliberately, by intellectual
process he gained his position, and then placed himself squarely in the face of tradition and swept it aside.
Meaning of Akhenaton's Revolution
What did this revolution mean to the Egyptian
people? How did it affect their daily life? The whole environment of existence had been changed suddenly. Their holy places
had been desecrated, the shrines sacred with the memories of thousands of years had been closed up, the priests driven away,
the offerings and temple incomes confiscated, and the old order blotted out. Groups of muttering priests, nursing implacable
hatred, must have mingled their curses with the execration of whole communities of discontented tradesmen -- those who had
made a comfortable living out of the old religion. Bakers no longer made a living from the sale of ceremonial cakes at the
temple feasts. Craftsmen no longer sold holy trinkets of the old gods at the temple gateway. Statues of Osiris lay under piles
of dust in the tumbledown studios of hack sculptors. Tombstone makers and scribes who had sold their cheap wares to a gullible
public were bankrupt.
Actors and priestly mimes were driven away from the sacred groves of Osiris by the police.
Normally they would have presented the ''passion play, reenacting the drama of the life, death and resurrection of Osiris.
Physicians so-called, no longer collected money for expelling evil spirits. Shepherds no longer placed a loaf of bread and
jar of water under a tree in order to placate the goddess of the tree who might otherwise bring sickness to the household.
Peasants no longer erected crude images of the gods in the field to drive away terrible demons sf drought and famine. Mothers
no longer dared to pray with their little ones at bedtime to shield them from the demons of darkness. In the midst of a whole
land thus darkened by clouds of smouldering discontent, this marvelous young king, and the group of sympathizers who served
under him set up their tabernacle to the daily light, in serene unconsciousness of the total darkness that enveloped all around
and grew daily darker and more threatening.
When we place the revolutionary movement of Akhenaton against this
background of popular discontent and then add to it the secret opposition of a powerful priesthood, a powerful army which
disliked the king's peace policy, we begin to appreciate the powerful individuality of this first intellectual leader in history.
His reign was the earliest age of the rule of ideas. Akhenaton was the world's first revolutionary, and he was fully convinced
that he might entirely recast the world of religion, thought, and life by the invincible purpose he held. Like all true revolutionaries
at all times Akhenaton was fully persuaded that his ideas were right and that all men would eventually benefit by them.
Thank you for your visit
ClickMe 2 go back 2 "MyPhoto"