2025 Revista Pistis & Praxis article pdf download
the deity yhwh is presented as speaking to Moses from within this fire—both as the deity itself and as its messenger (mlʾk). This scene is immediately followed by the first two objections raised by Moses which revolve around the question of authority and meaning of the divine name (DN) yhwh. My study will focus both on the scene of this fire theophany and Moses’ position in front of it as well as the “name midrash” which introduces the DN—and will examine them from an AZ [Achaemenid-era Zoroastrianism] perspective.
the cult of *sauma (Av. haoma-/Skt. soma)—an intoxicating drink made by pressing
the juice out of a plant by the same name
DMT drink most likely!!
An indication of this can be found in the names of the deities that are mentioned in the inscriptions or in other documents from across the empire such as those found at Persepolis or Elephantine in Egypt. They contain Avestan elements in specific forms which suggest that, by that time, certain Avestan concepts and expressions were already ancient and fossilized. The DN ahuramazdā, for example—a compound name composed of Ahura (“Lord”) and Mazda (“wisdom”) which in the Avesta was separated and mobile—became compound and fixed, as did other agglutinated expressions such as išpandaramattiš (spənta ārmaiti).........
Yahwists started arriving to the island in the middle of the sixth century while Egypt was still under Saite rule—only a couple of decades or so prior to the first Persian conquest of Egypt (Barnea, 2023b). In the second half of the fifth century BCE, especially, the Yahwists living on this island are well-documented to have already established long-term and close interactions with AZ concepts (Barnea, 2025e). These include familiar relationships with Zoroastrian priests (“Magi”)—who even served as witnesses in contracts in which the parties to the transaction were Yahwists (Barnea, 2025e, p. 5).
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In Ex 3:14, however, it explains the well-known and well-established name of the deity yhw(h)—documented at least from the beginning of the first millennium BCE (see e.g., Berlejung, 2017)—as a verb of existence. The verb hwy “to be” must have naturally had a folk-etymology connection to this DN which would have already been popular among Yahwists. However, since Hebrew lacks a present tense for the verb “to be,” it was rendered in the imperfective (yiqtol). In the Greek—a language which has a fully conjugated “to be” verb, this statement is rendered more precisely with the participle as ὸ ων, and in Latin using the present tense “sum."
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Yhwh is documented both in the biblical text (Dan 2:18–19, 37, 44; Ezra 5:11–12) and
in extra-biblical sources from Elephantine with the title “god of heaven” אלה שמיא (Beyerle, 2010; Granerød, 2020; Barnea, 2023a, p. 9–10). In the Achaemenid period, this title was commonly associated with ahuramazdā.12 The most notable indication of the level of cultic assimilation, as mentioned above, is that the Yahwists at Elephantine (and likely in other similar Yahwistic temple settings at the time), possessed an ʾatrwdn—a Zoroastrian cultic fire-holder—in the confines of their temple to yhw. These datapoints show a particularly close and strong assimilation of AZ concepts among Yahwists—specifically as relating to the divine fire—which, as argued above can be traced in the “perpetual fire” theme in the P source. The central cultic concepts of fire veneration, a fire divinity, and the priest facing the fire while serving barefoot were documented in Achaemenid times in various textual and pictographic representations. Moreover, the concept of the god who continually “is/exists” can be traced to the Achaemenid period—specifically to Darius I’s DB inscription—a notion that derives from earlier Avestan traditions and formulations. In the pericope of the “burning bush,” the deity is presented as both a mlʾk yhwh “messenger of yhwh” and as yhwh himself at the same time (compare vv. 2 and 4)—or a deity and his emanation, sharing the same essence..............
the origin of Will for Judaism is the Heart..
Jesus takes five examples to show what the principles expressed in the law involve at the personal level. Sin begins in the mind and will. That is where it must be rooted out.
Someone in the UK did their Ph.D. (and a book published) on the Haoma drink being an "ayahausca analog" https://www.researchgate.net/publication/334683063_Soma_and_Haoma_Ayahuasca_analogues_from_the_Late_Bronze_Age
It's been proven by science https://pubmed.ncbi.nlm.nih.gov/30831037/
I tried out this combination of Syrian Rue as an MAOI with a different root - Mimosa Hostilis - and the psychedelic results were so strong that I could not move my body for four hours. I relied on my full lotus padmasana qigong third eye training to stabilize the energy and that was 20 years ago. thanks
"The idea that Moses' burning bush vision was caused by consuming a psychoactive substance is a speculative theory proposed by some scholars, most notably Israeli psychologist Benny Shanon in 2008" https://todaah.co.il/the-zoroastrian-context-of-the-burning-bush-story/
"the Judean cult at Elephantine Island [Egypt] had features influenced by Zoroastrianism, and this points to a little-known variant of Judaism called Yahwism, which had reciprocal interactions with Zoroastrianism due to shared theological principles: The eternal essence of the deity, The revelation of God symbolized in fire, And the divine presence manifest in the continuous existence of fire....One of the most important Zoroastrian rituals is the preparation and drinking of the Haoma. Its ingredients and procedure remain unclear, but hints suggest it involved a psychoactive substance, with preparation involving pounding and pressing. ...This idea parallels the description of God in the Burning Bush story: In Hebrew (as in other Semitic languages), there is no present tense form of "to be" in the first person, so the phrase "Ehyeh Asher Ehyeh" ("I will be what I will be") in Exodus 3:14 expresses ongoing being, not static essence....the removal of shoes on sacred ground, a deity who refuses to name himself and defines himself only through eternal, self-renewing existence. These are hallmarks of Yahwism — a fire-revealing god, a paradoxical, elusive divine presence. Barnea suggests that the "block" of text describing the bush (Exodus 3:1–6) may be a priestly interpolation inserted between two continuous passages (Ex. 2:23–25 and 3:7–10). Removing that block restores the narrative flow — presenting God seeing the Israelites’ suffering and sending Moses without the elaborate fire-theophany. Thus, this “burning bush” unit was added to give the story a revelatory backdrop, a hallmark of the priestly source, which infused Yahwist theology into the Exodus story.... In one of the visions Uriel is mentioned, the same angel who also appeared to Enoch, and in his name the Lord is revealed in fire (Uriel, the fire of the Lord). As stated, in this vision the name is not mentioned, but a drink is mentioned which the angel instructs Ezra to drink. The drink is indeed described as liquid, but such that “its appearance is like the appearance of fire.” This rhetoric, rhetoric of fire, is familiar to us from Zoroastrianism."
Maybe that has to do with the Energy healing enabling transmutation - the truth of the Pneuma as the Logos. That's what I think. Speaking of Mary - the Syrian Christian tradition translated the Gospel John to say the Holy Spirit is the Womb of God that enabled the Milk of the Logos from the Bosom to create the Logos Spermatikos as the incarnated Jesus...
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