Oahspe Study
THE LANGUAGE OF MOSES
The Flowering and Flourishing of the Ebra language and its Fruits
During the first 400 years of the Lika cycle of Bon, that is, from 3400 to 3000 bk, or 1552 to 1152 bce, the language of Ebra arose and began to flourish and spread. Why? What was the need?
Book of the Arc of Bon 27/14.7.
Jehovih said: Because the kings of Egupt have outlawed My people, and denied them the right to obtain great learning, behold, My people are divided also. One tribe has one speech, another tribe another speech, and so on, till they cannot now understand one another; except, in fact, in their rites, and signs, and passwords.
Book of Cpent-armij; 26/23.3.
Nor did I give them the same aspirations; for one I send westward to circumscribe the earth; one I build up with a multitude of languages and a multitude of Gods; and the third one I build up without any God except Myself. And they shall understand that where there are many languages there are many Gods worshipped; where there is one language, there is only One worshipped, even I, the Great Spirit.
Ebra was the new language that was provided through Moses to the disparate tribes of Faithists who, with Moses, followed the Pillar of Cloud (by day) and Fire (by night) out of Egypt into Canaan. Aside from being raised to be a Faithist Leaderforth, what qualifications did Moses have?
Moses, raised to be a Faithist Leaderforth had many and particular talents required for the task. He was not only the master of many languages (a polyglot), but he had great learning, was well traveled, and had lived in foreign lands/cultures.
Book of the Arc of Bon; 27/15.13, 14.
Moses grew and became a large man, being a pure I huan, copper‑colored and of great strength. And Pharaoh, having no son, bestowed his heart on Moses, and raised him as a prince, having provided him with men of great learning to teach him. Moses was master of many languages, and also made acquainted with kings and queens and governors, far and near. And he espoused the cause of the king, whose dominions held seven kingdoms beyond Egupt as tributary kingdoms, which paid taxes to Pharaoh.
So Pharaoh made Moses ambassador to the foreign kingdoms, in which capacity he served twelve years.
Accordingly, out of various languages through Moses came forth the Ebra language to unify the Faithists and ground them in the soul light. For, the essence of the Ebra language had its roots chiefly in the Abram language (See The Abrahamic Language) and its descendents, being the Fonece language and its descendent language Ahamic which today's linguists unwittingly call Aramaic--- i.e., Ahamic became Aramic, which, earthly-ized it into Aramaic. Around the best of those languages and other language cores, Moses injected light, system and order, thus purifying and refining that language which became the Ebra language as shown in Saphah's Tree of Language.
In sum, Moses incorporated the best elements of all languages. And In perceiving what exactly Moses did for the Ebra language, note that the Ebra language signifies that which is old and sacred (35/B.1.13). By old is meant that which had its anchorage in the light and holiness from the past, and which endured through the centuries and millennia without losing the gist of its original meaning or at the very least, some of the original light remained.
It was these linguistic gems that Moses brought together from the various surrounding languages including Ahamic and Fonece, unifying these gems into a fluent coherency. Only, now each element, each gem, each word and sequencing stood cleaner, clearer, brighter, uplifted, purified, and revived into a more comprehensive higher meaning.
As is shown in Oahspe, words/symbols impart meanings which essentially manifest light, grades and qualities of light in fact. More technically, in terms of light through Moses, Ebra became instilled with Shem light. That is, Moses firmly anchored words previously only somewhat anchored in Ruch (soul light), then opened the path upward through the Vas (atmospherean light) leading up to the Shem (etherean light). This was particularly true for the Emetha (those who were members of the Emethachavah), and who in turn became the chief outer realm source for the Oralites and the prophets.
But Moses could not have started at the base (Ruch) and worked up to the Shem without the prior work of Abraham in his Abram language (which is the true origin of the so-called Indo-European language). Oppositely from Moses, Abraham started at the top with Shem and worked down to Ruch. In other words, Abram had linked the lower Vas to the higher etherealizing Vas quality---previously pinnacled in the Vede-1 language of the time of Osire, Son of Jehovih---and then linked the Vas to visions of the Shem, while through the Emetha and Emethachavah Abraham began to link that visionary Vas to the soul light (Ruch) in order to seal it in man's soul. In that regard Abraham's followers were charged with living for the sake of the soul.
In the Arc of Bon, Moses not only restored the Abramic descent to the Ruch, but gave it greater depth and power by infusing it with a fuller and firmer anchorage of Ruch so that man could and did, follow and bring the light upward to the etherealizing Vas and into the Shem. Through the labor of Moses the Tree of Light was thus sealed into the soul of man. Such then, was the Ebra language.
God's Book of Ben 36/0.10; 1.2-11.
Jehovih is the Light, that is, Knowledge. The manifestation of Knowledge in man is Jehovih. The growth of wisdom in man, as the earth grows older, is the tree of light.
God said: Before the arc of Bon the earth was rank.
The seed of the tree of light had been planted many times, but the rankness destroyed it.
In the time of the arc of Bon, the earth reached maturity.
Jehovih said: I gave to the inhabitants of the earth Capilya, Moses and Chine.
Through them the tree of light was made everlasting on the earth.
The great peoples then knew I was God, and my word was with them.
Es had spoken before that day, and man knew the presence of angels. But he did not heed them.
When my word came, man listened and took notice. Mine was with authority.
Emblems, signs and symbols were the letters of man's alphabet to lead him upward in wisdom.
Wisdom does not come suddenly; as darkness goes away, light comes.
Great knowledge is all around; to make man perceive it, is the labor of God.
But the work of Bon was not yet over. For, from the Abram language came two major languages the Araba branch and the Fonece branch. The split into those two branches stemmed from two orientations. Araba tended more toward the inner and soul or anchorage end (Ruch) but oriented upward and the Fonece more toward the higher and outer end of the light but oriented downward (toward the outer realm). In essence these two languages fleshed out from the split between the upper Es-realm-oriented Me-de-ans and the lower (or es/outer realm)-oriented Me-de-ans (See Legacy of the Me-de-ans). The Araba language tended to emphasize soul and inner realm issues, while Fonece tended to emphasize Me-de-an values and outer realm issues but gradually degraded to lower Me-de-an values. This split would continue through the time of Moses and to the time of Joshu whose labor provided a way for that split to heal.
The language of the people of Judea in Joshu's time was Aramaic whose rich multilayered meanings have been much lost and morphed through multiple translations and translations of translations. Yet Joshu's work was meant for future generations, even to our modern times. Having sprung from the Es'seans who were dedicated to living according to the Mosaic Oralite Teachings, Joshu's examples coupled with his teachings formed a potent far reaching language (See Who was Jesus of Nazareth). The new language set forth by Joshu was not in words but in concepts (such as his parables) and in unspoken behaviors that consistently centered around, on, and in Jehovih. Through his language Joshu's labor contributed an advance in light by not only restoring Moses' teachings but more fully manifesting and even extending them. For, he introduced more clearly for man the importance of the inner life--- e.g., his message that the Father's kingdom is found within---while simultaneously the very essence of his behavior and labor crystallized around the necessity of finding, attaining to, and sustaining the perfect outer life centered around the inner life: having Vas perfectly balanced between Ruch and Shem, and yet simultaneously centered in and sustainable by the outer realm. Said another way, a perfectly balanced inner center can neither be attained nor sustained without living the Father's kingdom in our outer life.
This place, this center within, this place of balance became/becomes the avenue for the Me-de-ans to live centered in the outer realm while simultaneously experiencing it from the center within. This center within also provides the avenue for fulfilling the inner life of man and in particular the fulfilling of his soul. In summary, the inner and outer aspects of man in balance, as well as the lower and higher aspects in balance centered around and in Jehovih, were fully opened to man by Joshu.
Accordingly in Kosmon, man will seek, find, and learn to sustain the balanced center within the framework of the Father's kingdom on Earth manifested in its fullness in the outer realm.
While Oahspe acknowledges the great contribution of Moses' work and mission:
Book of the Arc of Bon; 27/20.14.
....regarding all that Moses did, and taught, and how he labored with his own hands, many books could be written. And it is doubtful if the world ever produced another so good and great a man....
Yet we must recognize that man's progress is ever onward and upward---that more and greater things shall come forth. Language is part of that. And as man proceeds through the Kosmon Era, a new, higher race of man shall come forth and with him shall emerge, rooted in the past and shaped from experience, a new, fuller, more comprehensively fulfilling language of beauty reflective of those who become perfected in the order of man. Through Kosmon man, Joshu's vision shall not only manifest, but reside at man's corporeally transcended core. Joshu did not set forth a new outer-realm corporeal language, but brought to the fore and manifested a rejuvenated inner language---the language of the soul---the very language spoken by Moses, Abram, and all the great leadersforth given by Jehovih to guide man through the final era of the Time of Seffas. May we in Kosmon forever continue the conversation.....
All Oahspe references are from the Standard Edition Oahspe of 2007
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