Brother AACOOLDRE : The Identification of the Tree of life & Good/Evil

Discussion in 'AACOOLDRE' started by AACOOLDRE, Aug 6, 2016.

  1. AACOOLDRE

    AACOOLDRE Well-Known Member MEMBER

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    The Identification of the Tree of Life and its Tree of good and evil

    By Andre Austin

    Originally the tree of life and the Tree of Good & evil were assigned to Gods in Egypt. Their names were dropped from the texts of the old Testament. Nevertheless we can reconstruct the gods they were ID to.

    A. The Tree of life is from Shu, the god of air that your nose needs to breathe life

    B. The Tree of Good & Evil is from Tefnut who is Id with Maat (law, right, truth justice moral order).

    Here is some commentary from E. A. Wallis Budge notes on the Egyptian Doctrine of Eternal Life through moral order:

    “The place of the deceased in heaven is by the side of God in the most holy place, and becomes God and an angel of God .. He eats what the gods eat, he drinks what they drink, he lives as they live, and he dwells where they dwell, all the gods give him their food that he may not die. Not only does he eat and drink of their food, but he wears the apparel which they wear, the white linen and sandals; he is clothed in white and he goeth to the great lake in the midst of the Field of peace whereon the great gods sit; and these great and never failing gods give him to eat of the Tree of life which they themselves do eat. The bread which he eats never decays and his beer never grows stale…He suffers neither hunger nor thirst like the gods Shu and Tefnut”. (The Egyptian Book of The Dead Edited by E.A. Wallis Budge p. LXXVI

    If you go read Gary Greenberg’s book, (101 myths of the Bible p.48-49), he explains in it excellently all the connections of Shu & Tefnut with the Tree of life and the Tree of Good and Evil. There are other sources to reaffirm the evidence in Pyramid Texts or in Coffin texts in Egypt. For example:

    · The Egyptian Coffin texts 1,32 states “Tefnut is the living daughter and she shall exist with her brother Shu, life is his name, Maat is her name”.

    · When Osiris is in heaven like other souls “His Hunger is with Shu, his thirst is with Tefnut” (Osiris & The Egyptian Resurrection Volume 1. P. 131 By Budge.

    · In the Hall of Maat souls are “Feed yourselves upon right and truth” (Egyptian Ideas of the Afterlife By Budge p.151.

    The Hebrew scribes plagiarized in part from the Egyptian religion and then tried unsuccessfully to demonize portions that they didn’t like. The Righteous live upon the food of Maat/Tefnut which is nothing but a metaphor of moral order, truth and justice. Jesus had no problems using the spit of Tefnut to cure a blind man’s eyes who saw men like tree’s. Nor should we avoid the Lukewarm (Tefnut) temperature of justice as outlined in Rev chapter three.

    The only tree’s the blackman need to be concerned about and to avoid is those lynching tree’s of injustice and haters of reasons.
     
  2. AACOOLDRE

    AACOOLDRE Well-Known Member MEMBER

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    A. This Tree of Good/Evil (Maat/Tefnut) is balanced because its in the middle of the garden (Genesis 3:2). Once this fruit of this tree is eaten their eyes become open to the correct vision of reality (Genesis 3:4).
     
  3. AACOOLDRE

    AACOOLDRE Well-Known Member MEMBER

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    THE BOOK OF KNOWING HOW RA CAME INTO BEING & OVERTHROWING APHOPHIS

    (Genesis modeled the clever serpent (Aphohis) after the Egyptian devil Set (Satan) who took the form of Aphophis the enemy of Ra)



    These are the words which the Lord of All spake after he came into being.


    All the beings which were formed came into being after I myself had come into being.


    Many were the forms [taken by the beings] in coming forth from my mouth…


    Beings from the beings of children of the beings of their children


    I, even I, cohabited with my fist.


    I obtained the joys of love with my shadow,


    I ejected seed from my own mouth


    I evacuated in the form of Shu


    I urinated in the form of Tefnut (other creation stories Tefnut is born by spitting out)


    My father Nun (watery Abyss) made them rest,


    My Eye followed them through long period of times,


    They went away from me


    After I came into being as the One God,


    Three Gods (first Trinity) proceeded from me when I took form on this earth,


    Shu & Tefnut rejoiced in the inert waters, in which they were,


    They brought back my eye which followed after them (Jesus parody of spiting in eyes to restore eyesight)


    After the eye came back, another eye (Moon) was made…


    I gave back what it took there from,


    I came forth from the plants, (which includes Tree's)


    I created every being among them” see From Fetish to God in Ancient Egypt By E.A. Wallis Budge p. 434


    Tefnut , the female counterpart of Shu, was moisture and damp generative heat of heaven” ibid p. 149 This is where we get the terms “Lukewarm” and “water of life” in the book of Revelations


    Note: Somehow Tefnut was linked with the eye of Ra. The sun god had trouble with his eye and went down to Nubia. Shu and Thoth helped with the restoration of the Eye. This is very interesting because Jesus may being playing the role of Tefnut by spiting in a man's eye and restoring his sight and seeing men as tree's. Additional, the Tree of Knowledge in the OT was symbolic of Tefnut being associated with Maat (Justice/Law).


    "Genesis forbids humanity to eat from the tree of knowledge was that the fruit of the tree represented Maat (Tefnut), and in order for an Egyptian to live forever, he or she had to prove to Osiris that they lived in Maat (Truth/Justice). This contradicted the religious principles of Hebrew monotheism and the images of Osiris had to be banned" (101 Myths of the Bible By Gary Greenberg p.65.


    “Humans can't become god-like...The Hebrew story is actually a sophisticated attack on the Egyptian doctrine of Moral order leading to eternal life. it begins by transforming Life and Moral order ((Maat) from deities into tree's eliminating the cannibalistic imagery" ibid p.52
     
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