Alhamdulilah Rabbil Alamin wa Salawatu was Salaamu ala Anbiya. A'ma bad'u: When Re Herakhte decided to depute Djehuty Sheps with a revelation to the seed of Atum, He chose a pure seed from the descendants of the pure generation which had established a kingdom in southern Arabia. This souls name was Muhammad and the revelation Djehuty brought to him is known as Al Qur'an. In this text deity is known as Allah. Allah is relatd to the semitic words elah, el, elyon, ar and ra, and always denotes something divine. What is interesting about Al Qur'an is that when speaking of Allah, The One, we see three pronouns and persons used, he and his, i and my, and we and our. It is mostly the plural pronoun which has baffled mankind. How could the staunchly monotheistic islaamic faith have in its main corpus seemingly polytheistic statements. The answer is that many, islaamic authorities included, have failed to discover the reality of He Who Is The Fount Of Being. When there was nothing existing, absolute nothingness covered the face of everything, not the nothingness of non existence but a nothingness of inertia, of disorganization. Re Herakhte decided to activate this nothingness and fill the inert matter with myriad forms and manifestations of himself. The first thing He did was create a form for himself out of the nothingness, establish himself on the throne and create its bearers. (11:7) The bearers of the throne and the two before the throne were produced at the begginning with al lawh al mahfuz and were commanded to carry it. (2:98; 56:78-80). In Al Qur'an the two before the throne are Jibril and Mikail. Jibril means 'mighty one of Ra' and refers to Ur-Hekau Djehuty. Djehuty is the Holy Spirit, Ar Ruh Al Qudus, which indwells, guides and perfects the initiate. Djehuty is Shesh Neter, Divine Scribe, and is entrusted the task of bringing revelations and decrees to all of creation. Mikail means 'who is like Ra' and is a name given to Heru in his form of Khensu, The Traverser, The Royal Placenta. Mikail is strong in power and is the defender of tauhid or divine one-ness. He is a conscious ether entity which incarnates from time to time to fulfill a mission. He is the one who was Al Khidr, Isa, Idris, etc and is the leader of the order known as the Ansaar. Ansaar is plural of the word nasr, which comes from hebrew nazir, and from tamarean neter. The order of the reclamation of divinity. These are the two around the throne, its eight bearers are different. According to the teaching of Eunu Heru was the son of Ra, as well as the son of Ausar. Heru is a symbol of the persona, being a son of Ra is meant qualitatively and the son of Ausar is meant substantively. Heru also means 'he on high' So Heru is a fitting symbol of the deified or restored human, the sentient being. When we look at the Taurah (gen 1:1-2:3) we see an interesting occurence. The divine name elah/allah/ra is pluralized to allahumma/elohim/rau. This pluralized god then begins to emit the creation, while existing in a form known as ha ruach ha elohim. Ruach is from ra akh and means divine, illumined soul. So when applied to elohim, it becomes divine illumined souls. These souls were existing in this state in the nun/ama which then covered existence. They then, carrying out the command of Re Herakhte, activated this nun/ama and made or manifested the myriad of forms of existence. It is here that covenants were taken. (3:81; 7:172-173; 33:72-73). This pre physical existence is also the place of the revolt of Apep against the rulership of Atum, causing the war between Heru and Sutukh, as well as the incarnatory cycle. (2:30-39; 7:11-25; 15:26-44; 38:69-85) In all of these passages two things are emphatic, that the scene of the creation and initial life of man was in the heavens, and the fall of Sutukh occured due to his conceit over grossly physical beings being placed in heaven and given the rulership over creation. This is the we and our voice, the elohim/allahumma, rau. These beings are the incarnation of ruh or wat is called the animus mundi, they are living manifestations of deity as well as incarnate human. This is the rahim from the tasmiyyah, Bismillah ar rahman ar rahim. Allah is the All, as the name implies. He regulates the affair, He is the only reality, all else being finite perishable thought inside of Hid infinite mind. (28:88; 55:26-27; 7:143; 10:3; 10:31) He is the cause of causes and every day in new glory he shines forth. Nothing whatsoever happens without His power and might causing it. By saying He is the All we do not mean that He is the sum total of all which is, rather He is that which encompasses all which is on every side, and more than that, all which is really is not and only He is Al Haqq, or the reality. This is the He and His voice of Al Qur'an, Allah The All. Rahman is the falan form of rahma, and means He who chief attribute is mercy. When Muhammad began to propogate Millah Ibrahim in his time the traditional arab worshippers and the christians took great offense at his calling of deity Rahman. The Jews of southern Arabia, the remnant of the true jews i.e. worshippers of HuHi Ra, were in agreeance with it and had actually used it for quite some time. Thus we see a link between rahman and the deity of hebrew scripture. This deity, who is personified, is YHWH or Yahuwa, O He Who Is. He is the head of the council of the elohim, and is Elyon El, The Most High God, being a complete embodiment of the All, and is very much a physical being. This is the deity which sees, hears, talks, has a face, hands, etc. This is the I and My voice of Al Quran. These are the three pronoun voices of Al Qur'an. The he and His referring to Nebertcher, The All, the I and My referring to Re Herakhte, The Most High God and the We and Our referring to Rahim, the perfected sons of Atum. Htp!