So what is the ultimate root of the God of Islam, of the God Father of Christ, of the Hebrew God Jehovah, of that one Father of the other gods, the unseen God? Can we “Dig Here!” into some bits of history or tease things out of the threads of linguistic heritage? Is there an unseen history carried by us all in the words we speak? Perhaps.
I say “perhaps” for the simple reason that the real history is lost to antiquity, heaped high with passions from folks more interested in their own power and prestige than in preserving the history of those they wished to erase from the pages of time. Kings, Princes, Pharaohs and Ancient Head Priests, all want to say “Me Me ME!” and “Mine Mine MINE!” and remove others from memory. Often our history has been “Rewritten by the victors”. Yet bits remain, often in the rituals and habits of “The Common Man” who can be stubborn about even trivial changes of habits. Part of why I frequently speak with some praise about “Joe and Jane Sixpack”. They are more reliable and preserve more wisdom against the winds of political caprice than anyone else.
So do realize there is speculation in this trip back down the pages of history, in some cases an unwritten history found in our ancient habits, or an erased history being recovered from scraps.
One small mention up front, since it will only be “in passing” later, is the questionable history of the Hyksos:
The Hyksos first appeared in Egypt c.1800 BC, during the eleventh dynasty, and began their climb to power in the thirteenth dynasty, coming out of the second intermediate period in control of Avaris and the Delta. By the fifteenth dynasty, they ruled Lower Egypt, and at the end of the seventeenth dynasty, they were expelled (c.1560 BC).
The Hyksos practiced horse burials, and their chief deity “BAAL” who became associated with the Egyptian storm and desert god, Seth, whom they identified with their native storm god. Although most Hyksos names seem Semitic, the Hyksos also included Hurrians, who, while speaking an isolated language, were under the rule and influence of Indo-Europeans.
The Hyksos brought several technical improvements to Egypt, as well as cultural impulses such as new musical instruments and foreign loan words. The changes affected techniques from bronze working and pottery to new breeds of animals and new crops were introduced. In warfare, they introduced the horse and chariot, the composite bow, improved battle axes, and advanced fortification techniques.
There are various hypotheses as to the Hyksos’ ethnic identity. Most archaeologists describe the Hyksos as multi-ethnic, to include all of the peoples who occupied the emporia of the delta. Some were warlords seeking employment by the Egyptians as mercenaries. Some were unemployed agricultural workers looking for work helping produce food and resorting to banditry, theft and other crimes when they did not get it. Some were skilled tradesmen, professionals, doctors, lawyers, scribes, priests, diplomats, accountants. Some were merchants importing raw materials: timber from Byblos, semi-precious stones from as far away as Afghanistan, tin, copper and bronze, medicines for the doctors, perfumes for the wigmakers, bitumen, natron, linen, frankincense and myrrh for the mummification industry at Karnak, or exporting grain and beer to as far away as Greece.
The origin of the term “Hyksos” derives from the Egyptian expression heka khasewet (“rulers of foreign lands”), used in Egyptian texts such as the Turin King List to describe the rulers of neighbouring lands. This expression begins to appear as early as the late Old Kingdom in Egypt, referring to various Nubian chieftains, and in the Middle Kingdom, referring to the Semitic chieftains of Syria and Canaan.
Very hard to sort that out. On The History Channel was a show asserting they were the ancient Hebrews (and that there was a, roughly, 200 year error in the usual dating IIRC.) Then going on to connect the Exodus of the Hebrews with the expulsion of the Hyksos. Yet the chariot and bronze working and several other things are parallels to ancient Celt and Pre-Celt innovations. We also know that some of the Celts were running around ancient Egypt as mercenaries, and even as a Pharaoh or two. Which then connects back to some odd hints that Celts derived from some of the “Lost Tribes”. Hinted, but not proven. So might the expulsion of the Hyksos have been a ‘mixed group’? Perhaps…
But what is clear is that the ancient folks from the area spent time in Egypt, then spread out. Eventually Baal was replaced by “One God” who was an unseen God. Much as in ancient Egypt there was a “one God” movement under Akhenaten. (There has even been speculation that Akhenaten was one of the Hyksos and / or a Hebrew.)
It is a time of much speculation, and little proof.
But has there been a preservation of an older root in the habits of “Everyday Jane and Joe”? Amen to that, brother!
There is an ancient Egyptian name for a God, Amun, who was at some times held to be the primary (or only?) God.
Their was also an alternative spelling of his name as Amen (as in Tutankamen ) and prayers were often ended with that name of Amen, as in, as a hypothetical example, “Hear our plea in Osiris’s name, Amen!” if one were making a prayer to the “head God” invoking a “lesser god”.
There isn’t a lot of “proof”.
Frankly, IMHO, some of the strongest proof is just that the Wiki disparages the idea, so someone has their toes being stepped on ;-)
The usage of Amen, meaning “so be it”, as found in the early scriptures of the Bible is said to be of Hebrew origin; however, the basic triconsonantal root from which the word was derived is common to a number of Semitic Languages such as Aramaic or Syriac. The word was imported into the Greek of the early Church from Judaism. From Greek, amen entered the other Western languages. According to a standard dictionary etymology, amen passed from Greek into Late Latin, and thence into English. Rabbinic scholars from medieval France believed the standard Hebrew word for faith emuna comes from the root amen. Although in English transliteration they look different, they are both from the root aleph-mem-nun.
That is, the Hebrew word amen derives from the same ancient triliteral Hebrew root as does the verb ʾāmán. Grammarians frequently list ʾāmán under its three consonants (aleph-mem-nun), which are identical to those of ʾāmēn (note that the Hebrew letter א aleph represents a glottal stop sound, which functions as a consonant in the morphology of Hebrew). This triliteral root means to be firm, confirmed, reliable, faithful, have faith, believe.
In Arabic, the word is derived from its triliteral common root word ʾĀmana (Arabic: آمن), which has the same meanings as the Hebrew root word.
Popular among some theosophists, proponents of Afrocentric theories of history, and adherents of esoteric Christianity is the conjecture that amen is a derivative of the name of the Egyptian god Amun (which is sometimes also spelled Amen). Some adherents of Eastern religions believe that amen shares roots with the Hindu Sanskrit word, Aum. There is no academic support for either of these views. The Hebrew word, as noted above, starts with aleph, while the Egyptian name begins with a yodh.
So their argument comes down to an assertion that over 4000 years spelling never changes. On odd behaviour to assert… especially given how the individual names of aspects of God drift even within the span of Egyptian history.
In many cases, tracing back the use of “amen” on the end of prayers in Christian, Muslim, and Hebrew prayers, it ends up in old Hebrew and an unclear origin, but just stated as agreeing with the speaker and endorsing what they said. But where did the Hebrews pick it up? Unclear. Perhaps in that time in Egypt back when they had a polytheistic bent and worshiped Baal, among others? Could they, perhaps, have had an epiphany then, during a Monotheistic Pharaoh period and then been expelled when Egypt returned, again, to the old ways and old gods?
Traces it back to Berber – an old Hamitic language of North Africa with similar roots to ancient Egyptian:
The word “Amen” (Hebrew: ןֵמא , Arabic: نيمآ ) is found in three religions: Judaism, Christianity, and Islam. It is usually uttered at the end of a prayer to confirm what has been said before, meaning therefore “so be it”, “truly”, “let it be so”. But what is its origin, linguistically speaking?The word is commonly said to be of a Hebrew origin. It is the Grecian theologians who introduced it in Western languages after the translation of the Bible. Then, it is adopted by the Arabs as it is used in the Koran revealed to their prophet in Arabic. But the problem is that in none of these languages(Hebrew, Arabic, Greek) can be found contemporarily the least trace of the word “Amen”. The only language – and we never thought of it though it is as ancient as the two first ones – which offers us aclear explanation and confirms the meaning of “Amen” as it is stated above, is the Berber language.In Kabyle (one of the various dialects of Berber), there is the phrase “am-in” that means synchronically, in common speech, “like that”. However, if we put “am-in” in the context of a prayer, it will clearly mean “so be it”; with “it” referring here to what has been said before. Notice the following example: “ad ig Rebbi yedder! Am-in” (May he live! Amen; i.e. may what has been said come true).The Berber term “in”, meaning the one who/which, is attested in today’s Touareg dialects which arewell-known for their preservation of the most ancient phenomena related to the Berber language. It is the allomorph of the Kabyle non-annexed form “wi
Yet might that not just be an ‘echo’ of an earlier use? Of folks from 4000 years ago who used it in a different way, being preserved in the use of these folks (who were under Egyptian influence for a lot of that time).
Amen (Amon) and Amen-Ra, King of the Gods, and the Triad of Thebes
Gee… “King of kings, Lord of lords” and part of a trilogy? Where have we heard that before…
Among the gods who were known to the Egyptians in very early times were Amen and his consort Ament, and their names are found in the Pyramid Texts, e.g., Unas, line 558, where they are mentioned immediately after the pair of gods Nau and Nen, and in connection with the twin Lion-gods Shu and Tefnut, who are described as the two gods who made their own bodies, and with the goddess Temt, the female counterpart of Tem. It is evident that even in the remote period of the Vth Dynasty Amen and Ament were numbered among the primeval gods, if not as gods in chief certainly as subsidiary forms of some of them, and from the fact that they are mentioned immediately after the deities of primeval matter, Nau and Nen, who we may consider to be the equivalents of the watery abyss from which all things sprang, and immediately before Temt and Shu and Tefnut, it would seem that the writers or editors of the Pyramid Texts assigned great antiquity to their existence. Of the attributes ascribed to Amen in the Ancient Empire nothing is known, but, if we accept the meaning “hidden” which is usually given to his name, we must conclude that he was the personification of the hidden and unknown creative power which was associated with the primeval abyss, gods in the creation of the world, and all that is in it. The word or root amen, certainly means “what is hidden,” “what is not seen,” “what cannot be seen,” and the like, and this fact is proved by scores of examples which may be collected from texts of all periods. In hymns to Amen we often read that he is “hidden to his children, “and “hidden to gods and men,” and it has been stated that these expressions only refer to the “hiding,” i.e., “setting” of the sun each evening, and that they are only to be understood in a physical sense, and to mean nothing more than the disappearance of the god Amen from the sight of men at the close of day. Now, not only is the god himself said to be “hidden,” but his name also is “hidden,” and his form, or similitude, is said to be “unknown;” these statements show that “hidden,” when applied to Amen, the great god, has reference to something more than the “sun which has disappeared below the horizon,” and that it indicates the god who cannot be seen with the mortal eyes, and who is invisible, as well as inscrutable, to gods as well as men. In the times approaching the Ptolemaic period the name Amen appears to have been connected with the root men, “to abide, to be permanent;” and one of the attributes which were applied to him was that of eternal. Amen is represented in five forms: 1. As a man, when he is seen seated on a throne, and holding in one hand the scepter, and in the other the symbol of “life.” In this form he is one of the nine deities who compose the company of the gods of Amen-Ra, the other eight being Ament, Nu, Nut, Hehui, Hehet, Kekui, Keket, and Hathor. 2. As a man with the head of a frog, whilst his female counterpart Ament has the head of a uraeus. 3. As a man with the head of a uraeus, whilst his female counterpart has the head of a cat. 4. As an ape. 5. As a lion couching upon a pedestal
In the Hebrew traditions, we have an invisible God as well. One who’s name is not to be spoken and is to remain “hidden”.
What interests me is the “invisible” and “primordial” aspects. There are odd parallels between the Egyptian conception of primordial creation and The Big Bang. While that must wait “for another day”, what comes just after The Big Bang? The creation of stars (the Sun – Ra) and unseen invisible gasses that bring life…
It is only an opinion, but it is my opinion that we have, in the Ancient Egyptian Deities, a recapitulation of The Big Bang, the creation of the Sun & stars, the heavens, earth, seas, and air; and the evolution of life. With their Gods being personifications of those aspects of the One Creator Force. (The Egyptian Gods were not distinct beings so much as aspects of the universal forces, often seen in various combinations – So Amun-Ra was the joined Amun and Ra god forces of the Unseen and The Sun.)
Amun (also Amon, Amen, Greek Ἄμμων Ámmōn, Ἅμμων Hámmōn) was a local deity of Thebes. He was attested since the Old Kingdom together with his spouse Amaunet. With the 11th dynasty (c. 21st century BC), he rose to the position of patron deity of Thebes by replacing Monthu.
After the rebellion of Thebes against the Hyksos and with the rule of Ahmose I, Amun acquired national importance, expressed in his fusion with the Sun god, Ra, as Amun-Ra.
Amun-Ra retained chief importance in the Egyptian pantheon throughout the New Kingdom (with the exception of the “Atenist heresy” under Akhenaten). Amun-Ra in this period (16th to 11th centuries BC) held the position of transcendental, self-created creator deity “par excellence”, he was the champion of the poor or troubled and central to personal piety. His position as King of Gods developed to the point of virtual monotheism where other gods became manifestations of him. With Osiris, Amun-Ra is the most widely recorded of the Egyptian gods. As the chief deity of the Egyptian Empire, Amun-Ra also came to be worshipped outside of Egypt, in Ancient Libya and Nubia, and as Zeus Ammon came to be identified with Zeus in Ancient Greece.
Sounding rather a lot like that Hebrew one Lord of Lords…
As the cult of Amun grew in importance, Amun became identified with the chief deity who was worshipped in other areas during that period, the sun god Ra. This identification led to another merger of identities, with Amun becoming Amun-Ra. In the Hymn to Amun-Ra he is described as
“Lord of truth, father of the gods, maker of men, creator of all animals, Lord of things that are, creator of the staff of life.”
Creator of the “staff of life”? As in plants and bread? Hmmmm….
There’s another odd twist, where Ankenaten was pushing a “One God” approach, but with a different god (or aspect of the gods as one?). Aten was the same Sun God, but as the “disk of the sun”. That was not appreciated by the Priests whom he had removed from importance… after his demise, Amen was put back as the Top God.
When Akhenaten died, the priests of Amun-Ra reasserted themselves. His name was struck from Egyptian records, all of his religious and governmental changes were undone, and the capital was returned to Thebes. The return to the previous capital and its patron deity was accomplished so swiftly that it seemed this almost monotheistic cult and its governmental reforms had never existed. Worship of Aten ceased and worship of Amun-Ra was restored. The priests of Amun even persuaded his young son, Tutankhaten, whose name meant “the living image of Aten”—and who later would become a pharaoh—to change his name to Tutankhamun, “the living image of Amun”.
In many ways, the theistic heritage of Egypt is more one of a hierarchy of relationships in one theistic whole, (one God), rather than a collection of competing personages as embodied Gods. To me, as a speculation, it looks like the One God of the Hebrews likely came out of their time in Egypt as a refinement of Amen. Thus their adoption and use of Amen in their prayers. To say Amen is to invoke the spirit of a One God theology and their historical roots, IMHO.
In the New Kingdom, Amun became successively identified with all other Egyptian deities, to the point of virtual monotheism (which was then attacked by means of the “counter-monotheism” of Atenism). Primarily, the god of wind Amun came to be identified with the solar god Ra and the god of fertility and creation Min, so that Amun-Ra had the main characteristic of a solar god, creator god and fertility god. He also adopted the aspect of the ram from the Nubian solar god, besides numerous other titles and aspects.
A monotheism, that looks to the sun for the source of the power of all life, that is embodied and carried in the wind. Sounding just a little bit like “solar driven life through carbon” to me… with CO2 creating life in plants, and oxygen creating life in people and animals via oxidation of that plant based carbon. The “Breath Of Life” in balance between the two.
That “god of the wind” aspect is the key to the Carbon connection IMHO. It is the method by which Amun-Ra is embodied ‘when hidden’ and the solar energy flows through life itself, even as the sun has set.
In the Leiden hymns, Amun, Ptah, and Re are regarded as a trinity who are distinct gods but with unity in plurality. “The three gods are one yet the Egyptian elsewhere insists on the separate identity of each of the three.” This unity in plurality is expressed in one text:
“All gods are three: Amun, Re and Ptah, whom none equals. He who hides his name as Amun, he appears to the face as Re, his body is Ptah.”
The hidden aspect of Amun and his likely association with the wind caused Henri Frankfort to draw parallels with a passage from the Gospel of John: “The wind blows where it wishes, and you hear the sound of it, but do not know where it comes from and where it is going.”[John 3:8]
A Leiden hymn to Amun describes how he calms stormy seas for the troubled sailor:
“The tempest moves aside for the sailor who remembers the name of Amon. The storm becomes a sweet breeze for he who invokes His name… Amon is more effective than millions for he who places Him in his heart. Thanks to Him the single man becomes stronger than a crowd.”
So One God, as Trinity…
Since this is the first we’ve seen of Ptah, a single quote:
Ptah is the creator god par excellence: He is considered the demiurge who existed before all things, and by his willingness, thought the world. It was first conceived by Thought, and realized by the Word: Ptah conceives the world by the thought of his heart and gives life through the magic of his Word. That which Ptah commanded was created, with which the constituents of nature, fauna, and flora, are contained. He also plays a role in the preservation of the world and the permanence of the royal function.
In the Twenty-Fifth Dynasty, the Nubian pharaoh Shabaka would transcribe on a stela known as the Shabaka Stone, an old theological document found in the archives of the library of the temple of the god at Memphis. This document has been known as the Memphite Theology, and shows the god Ptah, the god responsible for the creation of the universe by thought and by the Word.
The universe, spoken into being by The Word, and then the trinity giving rise to stars and the embodied Sun that brings daily life to all of us, via the unseen God, via the winds and breath of life.
That, in a Nutshell, is my understanding where this bit of investigation leads. That Islam, grown out of Christianity, which itself came from the Jewish religion of the Hebrews, has a taproot reaching back to The One God of the ancient Egyptians, and through them, to the creation of the universe in The Big Bang – through Ptah, the central nature of the Sun – Ra – as bringer of the power of life to Earth, and Amen as the unseen breath of life itself. A Trinity.
That is my conception of the unification of “The Three Great Religions”, in an even earlier Great Religion. (The Greek, and through them the Roman, pantheon of “gods” also maps onto the ancient Egyptian pantheon, so they, too, are ‘the same’, meaning that those “Pagan” gods also have the same root. )
A great deal more about Amen / Amun / Aten and Moses can be found in this page:
Ammon (Amen) or Ament
Another among the Egyptian solar divinities was Ammon(Amen), and he was the personification of the Sun after it had descended below the western horizon, and was thus ‘hidden from sight’. Ammon was made in the image of a man with the head and horns of a ram, and his pictures and statues were painted blue, the sacred color of the source of life. In the Egyptian language, the word ram means concealment, and the solar God Amen(Ammon) was called the concealed one – which is an appropriate title for the sun as it had disappeared in the western sky and descended into the underworld. In Thebes, the cults of Ammon and Ra consolidated, and the Sun was worshipped under the name Amen-Ra.
One God. One Power. Many manifestations. As the Sun Disk – Aten, as the Sun – Ra. As Ammon / Amun / Amen – the sun that has set, and that is the wind itself. As a personification God in the God of the Hebrews, Christians, and Muslims.
That page goes on at some length about the Moses connection to Aten:
Moses and Monotheism
There is a tradition of considering Moses as an Egyptian rather than a Hebrew, which Freud also did in Moses and Monotheism, Not as implausible as it might sound to those familiar only with the traditional story. The familiar Biblical story self describes Moses as growing up as an Egyptian prince, and Moses is an Egyptian name. The research about Amon/Amen as to why it is being used today after people say ” The Lord’s Prayer” and end up calling to and closing by saying “Amen” has been the focus of this hub. The search to the origins of the Word or name Amon/Amen revealed in this hub that the origins of Monotheism were tied with the the story of Amun as he was lifted into prominence around the 5th Dynasty by the High Priests of Thebes, required that a historical straight path be drawn linking up Amoun’Amen with Akhenaton and Moses, which, I speculated, will lead us to Understanding why we end up in our prayers, in whatever language, with the salutation, “Amen” Thus far, it is becoming clearer that the use of Amen in our prayers is a forgotten ancient histrical mind-set as to why is Amen an ever-enduring name for over ten millenniums. If we are able to trace Amoun/Amen from the primordial epoch, and the effect that this had on Akhenaton,then we can see how Akhenaton got to his philossphy and religious conception of Aten, because he had deep knowledge of Amoun/Amen so that one can see some of the themes, tributes and elements of the attributes of Amoun/Amen in his hymns and religious philosophy; and we move closer to our time by interrogating the story of Moses and Monotheism, and how this is linked to the story of Akhenaton. It is always important that we know things as much clearer and closer, broader and deeper into to the truth or the original story or history in order to make informed decisions and retain positive knowledge about Amoun/Amen and the role they have played in our understanding the importance of saying Amon,Amen today, and throughout time- and what that means or may mean or is.
Sigmund Freud informs us: “The man Moses, the liberator of his people, who gave them their religion and their laws, belonged to an age so remote that the preliminary question arise whether he was a historical person or a legendary figure. If he lived, his time was the thirteenth of fourteenth century B.C. We have no word of him except from the Holy books and written traditions of the Jews. Although the decision lacks final historical certainty, the great majority of historians have expressed the opinion that Moses did live and that the Exodus from Egypt, led by him, did in fact take place. It has been maintained with good reason that the later history of Israel could not be understood if this were to admitted.
I accept and admit that the truth about the Exodus did exists and am also saying we need to research it and begin to understand the formation and notion of Only One God and its ties or relationship to Moses, Aton, Amoun/Amen, the Jews and the world. It must be noted that when Akhenaton was expelled or moved away from Thebes to form Akhenaton(in modern-day Tell El Amarna), he and his people went wandering in the wilderness and died form the thirst and hunger. This too has bee a very important note to be made about Akhenaton and his “exodus” to the City of Akhanaton, that some historians have observed that he got his inspiration of worshiping the Sun, even tough it was killing his people, but he also saw it as a source of life and ultimately the God-symbol of Aten. He banished all other gods and betook himself from Thebes and build his Akhenaton city in Tell El Amarna. He elevated his God, Aten, symbolized by the Sun to a new and revolutionary religion in Egypt and all over the world, and in Asia too. The normachs (provincial governors) had warned him that that hostile armies were gathering on the borders and planning to invade the nation, but he did not pay attention to them. The priests of the banned Amoun/Amen religion rebelled and Akhenaton died, probably poisoned by his enemies; the Aton religion was abolished. On the enthronement of his youthful son-in-law, Tutanka\hamen, the capital was moved back to Thebes, and the old religious adherence to Amoun/Amen restored to power. The career of King Tut was ended by his early death,at the age of seventeen years. Then the throne was seized by a priest named Eye, whose reign brought reign brought ruin to the country; for, during his brief rule, nearly all the foreign territories annexed by the great Kings of Dynasty XVIII were lost. Eye was toppled by Harmhab, as noted briefly above, and the decline of Egypt was brought to an end.
The monotheistic Aton religion was crushed in Egypt, but it did not perish entirely; since there was a young priest Moshe(Moses) who had received his theological education at the Temple of Heliopolis, and who became the disciple of Akhenaton. When Atonism was was suppressed in Egypt, Moses led a group of heretics out of the country and reestablished the religion in Palestine. The Egyptian historian, Manetho, is our authority for saying that Moses was an Egyptian Priest. His opinion was endorsed by Strabo, who wrote: “Moses, who was one of the Egyptian priest, taught his followers that it was an egregious error to represent the deity under the form of animals, as the Egyptians did, or in the shape of man, as was the practice of the Greeks and Africans.
Mosche, as it is written in Hebrew, whom we know today told of a young princess as Moses. Exodus Chapter ii has answered that by telling of a story of an Egyptian princess who saved the baby. Breasted’s explanation helps us cut through the various explanation causing cacophony and confusion- Breasted writes: “It is important to notice that his name, Moses, was Egyptian. It is simply the Egyptian word ‘mose’ meaning ‘child,’ and this is an abridgment of a fuller form of such names as ‘Amen-mose’ meaning ‘Amon-a-child’ or ‘Ptah-mose,’ meaning ‘Ptah-a-child,’ these forms themselves being likewise abbreviations for the complete form ‘Amon- (has given a child’) or ‘Ptah- (has-given -a-child.) The abbreviation ‘child’ early became a convenient rapid form for the cumbrous full name, and the name Mose, ‘child’, is not uncommon on the Egyptian monuments. the father of Moses without doubt doubt prefixed to his son’s name that of an Egyptian god like Amon or Ptah, and his divine name was gradually lost in current usage, till the boy was called ‘mose’. As he grew up and became a high Priest, and in the final analysis led the followers of Aten into the wilderness, it is clear that he passed on his knowledge gained from being a disciple of AKhenaton and his religion. The Jewish religion did not speak of anything beyond the the grave, for such a doctrine is reconcilable with the strictest monotheism. Being perplexed disappears if we go back from the Jewish religion to the Aton religion and surmise that this feature was taken over from the Aton religion, since for Akhenaton, it was a necessity in fighting the popular religion, where the death-god, Osiris, played perhaps a greater part than any god of the upper regions(See and Read my Hub “Egypt(Kemet, Alkebuland): The Egyptian Book of the Dead – The Negative confession. Part 1 and Part 2), in order to fully understand the role played by Osiris, God and Judge of the Dead in after life.
Moses, did not enjoy an unqualified success in his promulgation of the new religion since many of his followers still recognized the old gods: “But in vain did he proscribe the worship of symbols which prevailed in Lower Egypt and Phoenicia, for his god was, nevertheless, an Egyptian god invented by those priests of whom Moses had been the disciple. … In vain did Moses wish to blot from is religion everything which had relation to the stars; many traits call them to mind in spite of all he has done. The seven planetary luminaries of the great candlestick; the twelve stones, or signs in the Urim of the high priests; the feasts of the two equinoxes (entrances and gates of the two hemispheres); the ceremony of the lamb the celestial ram, then in the fifteenth degree); … all remains so may witnesses of the filiation of his ideas, and of their extraction form the common course.” (Count Volney)
As has been noted above, there are differing views as to how the religion of Akhenaton got to be powerful and spread around the world, and taken up by the Jewish people according to a myriad scholarly works, a certain consistency emerges. That of Moses being an Egyptian and having taught the principles of Aten to his follower and recognizing the existence of One God. There is a historical narrative that traces the route taken by the believers of Aten into what is the belief of one God amongst the Jews and role played by the original monotheistic Amoun/Amen Religion.
That is the theological basis of saying that The Church Of The Sacred Carbon is not in conflict with any of those religious traditions (nor those of Druids and Pagans in general). They all come from a common root in the ancient Wisdom Texts and ancient Wisdom Practices. Each has taken their own path, their own evolution to today. Yet we are all powered by the Sun, nourished via Carbon, made of the the same stuff, and by the same means. The ancients recognized that.
So it doesn’t matter if you see this basic truth as “One God” or many gods as aspects of the one “Amen-Aten-Ra”, or even as many gods of a Greek Pantheon. It is all, at the taproot, the same. A “Big Bang”, creation of the heavens and suns, and our sun, and life through carbon in all of us.
For those who can, be sure to perform the Sacred Rituals with a Burnt Offering and a Wave Offering. Holding the Wave Offering in the direction of the rising sun recognizes the Ra aspect of God, in the direction of the setting sun, the Amun aspect of God, and the Burnt Offering freeing carbon dioxide for plants, and putting that same embodied Ra-life-energy into our own bodies recognizes that we are all “Children of the ONE God” with many names. Amun-Aten-Ra-YHWH-Trinity. Amen