Atenism

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• ar System bodies: Sun. To the Egyptians it was Ra, Amen, Aten, or Osiris, each with a different religious significance. The winged globe in Egyptian art is a familiar representation of the solar orb. Atenism, the first impersonal concept of the Deity, worshipped only "the power which came from the Sun," and forbade any emblem or idol that would tend to substitute a symbol for the thing itself. To The Per

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• The likelihood that we are dealing with a chosen style rather than a physical condition is backed up by surviving depictions of Akhenaten in the early part of his reign (before he had fully espoused Atenism and changed his name from Amenhotep), which show him with the standard idealized features more reminiscent of his father. All of the above factors have the effect of making Akhenaten, his 147 Egyptom

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• to live. Atenism is also of major impor- tance for any world-wide survey of man’s religious beliefs. The worship of Aten was not a sudden innovation on the part of one king, but the climax of a religious quest among

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• ough mutilated by enemies of Akhenaten’s ideas after his death (the rays of Aten being sliced through to prevent his ‘beauty’ reaching the king), the wall reflects unequivocally that the adherence to Atenism was a prerequisite for any courtier holding a high political appointment. Naturally the priests of Amun- RA , for so long the supreme god of the Egyptian state, were rankled by their loss of influ- e

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• - ited to all except for him and Nefertiti. Aten’s nature as seen through the eyes of pharaoh is really all that survives in the theology of el-Amarna. We can understand all the essential elements of Atenism from a study of the two forms of titulary which Akhenaten gave the god – these names of Aten are often called ‘Didactic’. Cartouches are used to emphasise the over- all kingship of Aten – eliminating

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• he Christians who inherited their cultic traditions. That piece of propaganda fools no serious student of antiquity. The word aten or athen is a very old word for the "disk" or "face of the sun," and Atenism was beyond doubt an old form of worship of the sun. But there were many forms of sun-worship older than the cult of Aten, and several solar gods were worshipped in Egypt – E. A. W. Budge ( Tutankhame

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• his or i gin and early history nothing is known, and the meaning of his name has not yet been satisfactorily explain ed. It does not seem to be Egyptian - E. A. Wallis Budge ( Tutankh a men: Amenism, Atenism and Egyptian Monotheism, 1923) The original unadulterated solar church existed in Ireland from before the time of the historically known "Druids." The Megalithic Irish (or Arish ) were known as the H

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• Of his origin and early history nothing is known, and the meaning of his name has not yet been satisfactorily explained. It does not seem to be Egyptian – E. A. Wallis Budge ( Tuta nkhamen: Amenism, Atenism and Egyptian Monotheism ) In the Book of Genesis (chapter 32, verses 27 to 28), we read that the Israelite Jacob (the son of Isaac and grandson of Abraham) was renamed "Israel" by the Lord. Genesis a

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• peror Hadrian – R. Cornman and J. M. Mod rzejewski The Kingdom of the Ark – Lorraine Evans The Peoples of Asia – L. H. Dudley Buxton The Tutankhamun Deception – Gerald O‘Farrell Tutankhamen: Amenism, Atenism and Egyptian Monotheism – E. A. Wallis Budge Who‟s Who in Ancient Egypt – Michael Rice Hi story (official) History of the People of Israel Till the Time of King David – Ernest Renan Lectures on the O

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• Of his origin and early history nothing is known, and the meaning of his name has not yet been satisfactorily explained. It d oes not seem to be Egyptian - E. A. Wallis Budge ( Tutankhamen: Amenism, Atenism and Egyptian Monotheism, 1923) The centre of the cult of Ra in Egypt was Anu, or Heliopolis, and the city must have been inhabited by a cosmopolitan population (who were chiefl y worshippers of the s

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• The oldest seat of the cult of the Sun - god was the famo us city of Anu the On of the Bible, and the Heliopolis of Greek and Latin writers - E. A. Wallis Budge ( Tutankhamen: Amenism, Atenism and Egyptian Monotheism, 1923) Heliopolis was on the Phoenician side of the Delta, in the neighborhood of the district inh abited by the Jews - Samuel Sharpe ( Egyptian Mythology and Egyptian Christi

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• not of royal rank , and it is probable that her religious sympathies were with the old solar gods of Heliopolis rather than with Amen, or Amen - Ra, of Thebes - E. A. W. Budge ( Tutankhamen: Amenism, Atenism, and Egyptian Monotheism ) Tuthmosis IV was, like his father Amenhotep II, a belligerent pharaoh and one of the first to wage war without provocation beyond Egypt's boundaries. As a result of his agg

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• a, Phoenicia, Egypt and the Egyptian Sudan as far south as Napata. His great ancestor Thothmes III had conquered the world, as known to the Egyptians, for him - E. A. W. Budge ( Tutankhamen: Amenism, Atenism, and Egyptian Monotheism ) Amenhotep III is actually depicted seated in the distinctive ark of the sun god, thus identifying himself as the god while he was still alive! Furthermore, the following ca

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• he country generally was very great, and there is evidence that the king's orders, both private and public, were only issued after she had sanctioned them - E. A. Wallis Budge ( Tutankhamen: Amenism, Atenism and Egyptian Monotheism, 1923) Archaeol ogists have long puzzled over the rough condition of Tiye's burial. As one of the most prominent and powerful queens ever they cannot understand why there was

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• ks quoted above on the distortion of the skull of Amenhetep IV, we are fully justified in wondering with Dr. Hall if the king "was not really half insane" - E. A. Wallis Budge ( Tutankhamen: Amenism, Atenism and Egyptian Monotheism, 1923) The program me of defacement which followed was so thorough that we must postulate that either a small army or parties of hatchet men were dispatched throughout the rea

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• before his time the priesthoods of Heliopolis, Memphis, Hermopolis and Thebes had proclaimed this self - same on eness to be the chief attribute of their gods - E. A. W. Budge ( Tutankhamen: Amenism, Atenism, and Egyptian Monotheism ) Did the Egyptian people despise this self - proclaimed monotheist Akhenaton and his elitist Solar Cult? Did they attempt to oust this "Lep er Messiah" whom they referred to

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• d become thoroughfares for the people. The land had perished, the gods were sick unto death, and the country was set behind their backs - (from the Stele of Cairo, translated in Tutankhamen: Amenism, Atenism and Egyptian Monotheism, by E. A. Wallis Budg e, 1923) The temple walls were mutilated by the Atenites, the priesthoods were driven out, and all temple properties were confiscated and applied to the

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• nderstandably have been on the increase - Dr. Joann Fletcher ( The Search for Nefertiti ) The "Hymn to Aten" does not offer the necessary rules for a good life or any notion of a judgment unto death. Atenism may have been logical and beneficial to the king, but it was to o remote from the people and did not provide what his subjects wanted and expected. There can be no doubt that Akhenaton's policies cre

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• s in Thebes. It was to them that Akhenaton seems to have been appealing. Indeed, he seems actually to have been influenced by the cult of Re, as ther e are a number of uniquely Heliopolitan traits in Atenism...it seems likely, therefore, that Akhenaton's ideas were formulated in Heliopolis - Graham Philips ( Act of God )

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• s no document that may be considered to contain a reasoned and connected account of the ideas and beliefs which the Egyptians associated with the god Aten - E. A. Wallis Budge ( Tutankhamen: Amenism, Atenism and Egyptian Monotheism, 1923) Iona in Scotland. The ancient seat of the High Druids. The word Iona and the Egyptian On, are related, as is the kind of theology practiced in both places. The age - ol

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• laiming the oneness of Amen in Thebes, the worshipper of Ra or Tem was proclaiming the onenes s of his god in Heliopolis, and so on throughout the country - E. A. Wallis Budge ( Tutankhamen: Amenism, Atenism, and Egyptian Monotheism )

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• as believers. The term is also used by travelers in the Middle East to describe the hazard of diarrhea, also known in Mexico as ‘‘Montezuma’s Revenge.’’ Sources: Budge, E. A. W. Tutankhamen: Amenism, Atenism and Egyptian Monotheism. London: M. Hopkinson, 1923. Reprint, New York: Bell Publishing, 1979. Tutankhamen Curse Encyclopedia of Occultism & Parapsychology • 5th Ed. 1596

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• s. 2 vols. Lon- don, 1898. ———. A History of Egypt. 8 vols. London, 1902. 4 vols. Reprint, The Netherlands: Anthropological Publications, n.d. ———. The Mummy. London, 1925. ———. Tutankhamen: Amenism, Atenism and Egyptian Monotheism. London: M. Hopkin- son, 1923. Reprint, New York: Bell Pub- lishing, 1979. Buess, Lynn M. Numerology for the New Age. Marina del Rey, Calif.: DeVorss, 1978. Bugge, E. S. The H

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• among the people. They caused them all tobanish thoughts of war and manliness from their minds and prevented their innerfeelings from functioning. One of those evil teachings was Sufism, another wasBatenism117and yet another was Kharabatism.118(We have been dealing with Sufismin this small book, and we have explained BatenismandKharabatismtoo in anotherplace.) It was this ignorance and these evil teachi

• feelings from functioning. One of those evil teachings was Sufism, another wasBatenism117and yet another was Kharabatism.118(We have been dealing with Sufismin this small book, and we have explained BatenismandKharabatismtoo in anotherplace.) It was this ignorance and these evil teachings that made the people of Iranweak and heartless and made the Mongol victory so easy.It is true, just as the history bo

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• country appeared. But Shi‘ism, Batenism, Sufism and Kharabatism were leechesthat stuck to the body of that mass of people and country, and they sucked itsblood and sapped its strength, transforming it into something useless. It neededtesti

• become. That test was the Mongol episode.It is to be regretted that the Mongol victory occurred as a result of the spread ofthese evil teachings, and yet once again these evil teachings (aside from Batenism)increased in circulation and caused even more harm and damage. But [our] subjectis Sufism, and as we said, it was in the Mongol era that the largest orders appearedin Iran and other places and the nu

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• s in Iran, several evil teachings becamewidespread, and as a result, war mongering and manliness surrendered theirplace to carelessness and apathy. One of those evil teachings was Sufism, anotherwas Batenism, and another was Kharabatism.We know that a number of people have not believed [this] and will say: “Haveevil teachings persuaded the people to become apathetic?” We say: “Don’t youknow that the orig

• Iranian history that must be discussed at length and in public,but here we do not have the opportunity for that, so we will be satisfied with thesefew sentences.In the period of the Mongol victory, Batenism lost its brightness and splendourbecause the Batenis had fought with the Mongols and the Mongols were not“WHAT DOES HAFEZ SAY?”170

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• ajd al-Din (d. 1219) 113–15,171, 173Baha’ al-Din Zakariya (d.c 1267) 81Baha’i-ism 13, 122, 129, 131Bahar, Malek al-Sho‘ara (1886–1951) 24,124, 137–9, 217 n.25Bahrami, Faraj-Allah 145, 225 n.63baqa’21Batenism 106–7, 112, 170Bayazid Bastami, Tayfur ibn ‘Isa (d. 874) 74,85–6, 91, 98, 99, 102begging 81–2, 84, 96, 180, 183, 186, 188Bektashi order 55Berkeley, George (1685–1753) 59bibliomancy 22Binesh ‘Ali Shah

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• ll has believers. The term is also used by travelersin the Middle East to describe the hazard of diarrhea, alsoknown in Mexico as ‘‘Montezuma’s Revenge.’’Sources:Budge, E. A. W. Tutankhamen: Amenism, Atenism and EgyptianMonotheism. London: M. Hopkinson, 1923. Reprint, New York:Bell Publishing, 1979.Tutankhamen CurseEncyclopedia of Occultism & Parapsychology• 5th Ed.1596

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• ians. 2 vols. Lon-don, 1898. ———. A History of Egypt. 8 vols. London,1902. 4 vols. Reprint, The Netherlands:Anthropological Publications, n.d. ———. The Mummy. London, 1925. ———. Tutankhamen: Amenism, Atenism andEgyptian Monotheism. London: M. Hopkin-son, 1923. Reprint, New York: Bell Pub-lishing, 1979. Buess, Lynn M. Numerology for the New Age.Marina del Rey, Calif.: DeVorss, 1978. Bugge, E. S. The Home