Muntu, let’s try to answer this burning question: how exactly was the Christ consciousness turned into an external Lord and Saviour of the now christianised population of the earth?

The transition from an internal spiritual realisation that is a privilege for everyone on earth, or “Christ consciousness,” to an externalised, gate-kept, historical figure of a saviour didn’t just happen overnight, nor outside of the taking over of native lands all over the earth. This was systematic.

The concept of the Christ consciousness is influenced by ancient mythologies from the indigenous abantu of the earth, and became the main spiritual attacking of the people, through socio-political factors during the formation of early Christianity. This shift transformed what could be interpreted as a path of inner enlightenment into a dogma centred on an external redeemer whose story bore similarities to popular so-called “pagan” deities.

Important to note: While this comparison highlights thematic parallels, it is important to note that the Christ Myth Theory, which claims Jesus was a purely mythological figure, is rejected by virtually all mainstream historians. The scholarly consensus holds that a historical Jesus existed, but acknowledges that the narratives surrounding him were likely influenced by the cultural context, including existing mythologies.

Comparing the elements of early Christian beliefs and narratives closely resembles themes found in pagan myths from the same era, which were ancient in creation.

Virgin birth: The Christian Gospel accounts state that Jesus was born to the Virgin Mary, conceived by the Holy Spirit.

Heru/Horus: In Kemenu myth, Aset/Isis conceived Heru after magically remembering her husband Osiris, who had been killed and dismembered by his brother Sut/Set. (An allegory for the feminine and musculine aspects of the soul and body, as it relates to reality.
There follow many other comparisons, such as Dying and rising a deity, Saviour figure and judge, Last Supper and communal feast and iconography, all pointing to a cutting off of the spiritual world and the physical world, which were not only connected, the physical apears as a mirror or reflection of the greater spiritual world, which today, only a few dieties hold the keys to enter the spiritual world.

The transformation from an internal, mystical experience of the divine to a focus on an external, historical saviour was a gradual process propelled by several factors:

The historical figure of Jesus: Unlike purely mythical deities, early Christians grounded their faith in the life and crucifixion of a real person, Jesus of Nazareth (“Jesus of Nazareth” is the English name for the historical figure whose Hebrew/Aramaic name was Yeshua (ישוע). The name “Jesus” is the result of a process of linguistic transliteration as Christianity spread from its Jewish roots into the wider Greco-Roman world. His murder and the subsequent belief in his resurrection provided a concrete event around which to build a narrative of an external redeemer.
We must also mention another figure in history spoken of by authors Knight and Lomas, who claim that the historical Yeshua was not a divine messiah but a figure who practised a “quasi-Masonic” initiation ritual, possibly based on ancient kemet mysteries. They propose that Jesus’s sect, the “original Jerusalem Church,” had secret rituals that influenced later groups like the Knights Templar and Freemasons. As we expect, mainstream historians see this as highly speculative, with no direct historical evidence to link Yeshua or his early followers to Egyptian mystery traditions or to Masonic rituals that developed much later.
Pauline theology: The apostle Paul played a pivotal role by universalising Jesus’s message beyond its Jewish origins. He reframed Jesus as a cosmic divine being, a “new Adam” whose life and death offered salvation for all humanity. His use of the title Kyrios (“Lord”) for Jesus further elevated his status to that of a divine authority.
Hellenistic influence: As Christianity spread into the Greco-Roman world, it adopted Hellenistic concepts to articulate its theology. The Gospel of John’s portrayal of Jesus as the Logos, or the divine “Word,” was an attempt to align the Christian faith with existing philosophical ideas about a universal cosmic principle.
Institutionalisation: The formalisation of Christian doctrine in the 4th and 5th centuries, through councils like Nicaea (325 CE) and Chalcedon (451 CE), definitively established Jesus as the fully divine and fully human Son of God. This process created a singular, official story of an external saviour, moving away from a more diverse or inwardly focused range of beliefs.
Competition and assimilation: In a world of competing religions, portraying Jesus as a superior saviour figure who was “true” and historical, rather than “just another myth,” was a strategy to attract and retain converts. The adoption of pagan customs, such as celebrating Jesus’s birth on December 25th to coincide with the festival of the “Unconquered Sun” (Sol Invictus), further assimilated the Christian narrative into the Roman cultural landscape.

Let’s keep going

When you explore the deep and mystical aspects of Yeshua (Jesus’ Hebrew name), the contrast between an attainable internal spiritual state and an external saviour becomes a central focus. This is a journey through different interpretations—from Jewish mysticism and Gnosticism to later institutional Christianity—that trace the evolution of the concept.

The inner kingdom: Yeshua’s original message?

Many scholars and mystics argue that Yeshua’s core message, particularly as presented in the earliest sources, was focused on internal transformation.

The Kingdom within: Yeshua’s famous line, “the kingdom of God is within you” Luke 17:21, is often cited as the pinnacle of his esoteric teaching. In this interpretation, the “kingdom” is not a physical place to be established in the future, but a state of divine consciousness that can be realised by anyone who pursues it.
Ye Are Gods: Yeshua in John 10:34 is a central piece of mystical and esoteric interpretation, which sees a path to inner divinity for all, rather than an exclusive divine identity for Yeshua alone. The phrase comes from Psalm 82:6, where God addresses human judges as “gods” (elohim) and “sons of the Most High”.
Gnosis and self-knowledge: This focus on internal liberation aligns with Gnostic texts, rediscovered centuries later(1945 Nag Hamadi Library), which emphasised gnosis (secret knowledge) as the path to salvation. Gnostic Yeshua was a spiritual guide who taught followers to find the divine spark within themselves rather than relying on external ritual or sacrifice. His purpose was not to die for sins but to remind humanity of its own divinity and offer freedom from ignorance.

Mainstream Scholarship & Theology about the saviour

Mainstream religions argue: A historical Jewish preacher and teacher whose divinity was a later theological development, heavily influenced by Pauline theology and Hellenistic culture.

Authors and students of the esoteric story say: A historical figure, an abantu/black man who taught secret, esoteric wisdom based on older mystery traditions, going against the government that suppressed the truth through dogma.

Either way, this is a powerful story of the land.

There is also debate about the Origins of Freemasonry involving this entity. Esoterically, freemasonry descends directly from the secrets and rituals of the ancient Egyptian king-making ritual, and the Jerusalem Church transmitted that knowledge through the Knights Templar and others after.

Although masonic scholars and historians widely reject claims of direct, historical lineage from the Knights Templar or ancient Egypt. According to them, modern Freemasonry emerged much later from the stonemason guilds of the late 16th and early 17th centuries.

What do Major Christian churches teach about Jesus?

Jesus Christ is the Son of God, fully divine and fully human, whose life, death, and resurrection provide the path to salvation. While doctrines may vary among denominations, core teachings about Jesus remain consistent across Catholicism, Orthodoxy, and most Protestant traditions.

The Son of God: Major Christian churches affirm that Jesus is the second person of the Holy Trinity, along with God the Father and the Holy Spirit. He is co-equal and co-eternal with the Father.
True God and true man: The doctrine of the Incarnation states that Jesus took on human flesh, becoming a man while remaining fully God. This union of two natures in one person (the “hypostatic union”) is a foundational teaching affirmed by the Nicene Creed.
Virgin birth: Christians are taught that Jesus was conceived by the Holy Spirit and born of the Virgin Mary.
Sinless life: Despite experiencing human temptation, Jesus lived a perfect, sinless life.
Redemptive death: Jesus’s crucifixion is understood as a redemptive sacrifice that atones for the sins of humanity.
The Resurrection and Ascension: Following his death, Jesus rose from the dead on the third day. He later ascended into heaven, where he is seated at the right hand of God the Father.
The Second Coming: Churches teach that Jesus will return to Earth at the end of time to judge the living and the dead.

Differences in emphasis among denominations

While the foundational beliefs about Jesus are shared, different branches of Christianity place varying emphasis on specific aspects of his teachings and person.

Catholic Church

Emphasis on the sacraments: Catholics believe that the grace from Jesus’s sacrifice is channelled through the seven sacraments(Baptism. Eucharist. Confirmation. Reconciliation. Anointing of the sick. Marriage and Holy Orders.) including the Eucharist, where the bread and wine become the actual body and blood of Christ.
Communion with saints: The church teaches the “communion of saints,” viewing believers on Earth as being in spiritual unity with those in heaven. Catholics venerate Mary and other saints and ask for their intercessory prayers.
Faith and works: The Catholic Church teaches that salvation is a process involving both faith and good works, which are a response to God’s grace.

Orthodox Churches

Theosis: Orthodox Christianity emphasises theosis, the process by which a person strives to become more like Christ through God’s grace. Theosis is understood as participation in God’s divine nature, the aim is likeness to or union with God.
Mystic Supper: In the Divine Liturgy, the Eucharist is considered a “Mystic Supper,” where Christ’s sacrifice is made present, and worshipers receive his body and blood.
Veneration of icons: Icons of Jesus, Mary, and the saints are a central part of Orthodox worship and are venerated as holy images.

Protestant churches

Sola Scriptura (Scripture alone): Protestants assert that the Bible is the sole source of religious authority, with no single earthly figure having authority over scripture.
Sola Fide (Faith alone): The doctrine of “faith alone” is central to many Protestant traditions, teaching that salvation is received through faith in Christ and not through human works. Good works are a result of salvation, not a requirement for it.
Direct relationship with God: Most Protestants believe that each individual has a direct relationship with God, without the need for human intermediaries like priests for forgiveness of sins.
Evangelical focus: Many Protestant denominations emphasize evangelism, or the active spreading of the “good news” of Jesus Christ.

Many Christian believers have been criticised for not “reading their bible” and therefore falling for any information that comes through the pulpit from their bishops. Let us take a peek at the scriptures that the church cites as their foundation for their faith in Jesus.

These scriptures are used to demonstrate Jesus’s divinity and his place within the Godhead.

His Eternal Nature and Divinity:

John 1:1−3: “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made.” (This identifies Jesus as the eternal “Word” who is both with God and is God.)
John 10:30: “I and the Father are one.” (A direct claim of unity with God the Father.)
Colossians 1:15−17: “The Son is the image of the invisible God, the firstborn over all creation. For in him all things were created: things in heaven and on earth, visible and invisible… all things have been created through him and for him. He is before all things, and in him all things hold together.”

An esoteric(inner) meaning behind these scriptures

“These scriptures can be seen not as literal historical or theological claims, but as profound metaphors for universal, mystical principles accessible to human consciousness.“

Interpretation: His Eternal Nature and Divinity:

Interpretation of John 1:1–3

“In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made.”

The Logos (Word) as Universal Consciousness: The Greek term Logos can be interpreted as a universal principle of reason, order, and consciousness—the fundamental pattern that precedes all creation. From this esoteric view, the Logos is not a specific individual but the divine, formative energy from which all reality emanates.
The Source of All That Is: The text suggests this originating principle is a singular intelligence (“was with God, and was God”). As an agnostic interpretation, one would view the Logos as the ultimate, albeit unknowable, source of existence, rather than as a specific deity.
A Metaphor for Creative Power: The claim that “all things were made through him” can be seen as a metaphor for this consciousness shaping existence. The visible, physical world is simply the outward manifestation of an inner, invisible order. This resonates with the metaphysical idea that thought (the “Word”) precedes and creates reality.

Interpretation of John 10:30

“I and the Father are one.”

Non-Dualistic Unity: This verse can be read as a classic non-dualistic statement, asserting the fundamental, inseparable unity of the individual self (“I”) and the divine ultimate reality (“the Father”). It points toward a mystical state of union with the divine that is the goal of many contemplative traditions.
The Divine Spark Within: From an agnostic perspective, this doesn’t claim a unique, individual divinity for Jesus. Instead, it can be interpreted as Jesus recognising and stating his own inner divine nature, a potential that is universally accessible to all human beings. The statement becomes a teaching for all—a reminder to realise one’s own oneness with the creative source.
A Shift in Perception: This is not a merger of two beings, but a change in perception—the realisation that the apparent separation between the individual ego and the universal consciousness was an illusion all along. The ultimate meaning lies not in a dogmatic belief, but in the experiential realisation of this truth.

Interpretation of Colossians 1:15–17

“The Son is the image of the invisible God, the firstborn over all creation. For in him all things were created: things in heaven and on earth, visible and invisible… all things have been created through him and for him. He is before all things, and in him all things hold together.”

The Universal Human Archetype: The phrase “The Son is the image of the invisible God” can be seen as referring to an eternal, universal human archetype—a perfect pattern of humanity that exists in the invisible realm of consciousness. This archetype is the divine blueprint for what human beings can become.
Creation as a Manifestation: Interpreting “firstborn over all creation” not as a birth order but as supremacy in authority and purpose, it can represent the creative potential and divine blueprint that governs and organizes all things. “Through him all things were created” would mean that the entirety of creation is a manifestation of this single, invisible principle.
The Unifying Force of Existence: The most esoteric line in this passage is “in him all things hold together.” This suggests that the universe is not just a collection of matter but is actively sustained by an omnipresent, intelligent principle. This “cohesive force” can be viewed as the underlying unity or consciousness that prevents the universe from collapsing into chaos. It’s a non-dualistic understanding of reality where everything is interconnected and held in place by a single, invisible power.

Each bantu seeker will search and find more scriptures to interpret and find the inner meaning. Our elders say, “Don’t throw the baby out with the bath water” There is a lot of inner wisdom and truth inside that bible that most of our elders say was a tool used to colonise the mind of the abantu.

As a bonus, we will do the rest:

Philippians 2:5–6

“…Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage…”

Esoteric interpretation:

This passage describes the process of divine incarnation, not as a singular event, but as a universal principle. The “very nature God” can be understood as the unmanifested, divine potential inherent in all sentient beings.
The phrase “did not consider equality with God something to be used to his own advantage” can be read as a teaching on spiritual humility and the dissolution of ego. The divine principle willingly sets aside its ultimate power and knowledge to take on a physical form, experiencing the limitations of the human condition without exploiting its own inherent advantage.
From an agnostic standpoint, this highlights a model of supreme selflessness. It teaches that the path toward spiritual enlightenment involves releasing the ego’s attachment to power, status, and control.

Agnostic interpretation:

This verse provides a powerful humanistic and ethical guide. The “mind of Christ” is an ideal mindset of radical empathy and humility.
The core message is to refrain from leveraging one’s position or superiority for personal gain. Instead, the highest ethical choice is to self-limit for the benefit of others, mirroring a potential ideal of human behaviour.

Look up the rest of these for yourself:

True God and True Man (The Incarnation)

These verses show that Jesus was simultaneously fully divine and fully human.

Becoming Human (Incarnation):
- John 1:14: “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.”
- Philippians 2:7−8: “…rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!”
His True Humanity:
- Hebrews 2:17: “For this reason he had to be made like his brothers and sisters in every way, in order that he might become a merciful and faithful high priest in service to God…”
- Luke 2:52: “And Jesus grew in wisdom and stature, and in favor with God and man.” (Demonstrates a normal human development.)

Virgin Birth

These passages describe the prophetic and historical accounts of Jesus’s conception.

The Prophecy:
- Isaiah 7:14: “Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel.”
The Fulfillment:
- Matthew 1:18, 22−23: “This is how the birth of Jesus the Messiah came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit… All this took place to fulfill what the Lord had said through the prophet: ‘The virgin will conceive and give birth to a son, and they will call him Immanuel’ (which means ‘God with us’).”
- Luke 1:34−35: “‘How will this be,’ Mary asked the angel, ‘since I am a virgin?’ The angel answered, ‘The Holy Spirit will come on you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God.'”

Sinless Life

Despite being fully human and facing temptation, Jesus remained without sin.

Hebrews 4:15: “For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin.”
2 Corinthians 5:21: “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.”
1 Peter 2:22: “He committed no sin, and no deceit was found in his mouth.”

Redemptive Death

His death on the cross is presented as a purposeful sacrifice to atone for humanity’s sins.

Isaiah 53:5: “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed.”
Romans 5:8: “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.”
1 John 2:2: “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.”

The Resurrection and Ascension

These scriptures describe his rising from the dead and his return to heaven.

The Resurrection:
- 1 Corinthians 15:3−4: “For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures…”
- Luke 24:5−6: “In their fright, the women bowed down with their faces to the ground, but the men said to them, ‘Why do you look for the living among the dead? He is not here; he has risen!'”
The Ascension:
- Acts 1:9: “After he said this, he was taken up before their very eyes, and a cloud hid him from their sight.”
- Mark 16:19: “After the Lord Jesus had spoken to them, he was taken up into heaven and he sat at the right hand of God.”

The Second Coming

These passages teach that Jesus will return to Earth to judge and establish his eternal kingdom.

Acts 1:11: “‘Men of Galilee,’ they said, ‘why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.'”
John 14:3: “And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am.”
Matthew 24:30: “Then will appear the sign of the Son of Man in heaven. And then all the peoples of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory.”
2 Timothy 4:1: “In the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of his appearing and his kingdom, I give you this charge…”

A universal, transformative experience: The command to “baptise in the name of…” is an instruction for spiritual initiation. It is the process of immersing oneself or another person into this unified spiritual reality, encompassing the original Source, the divine archetype of the awakened being, and the active spiritual force. The command to “make disciples of all nations” would mean to share this universal path of spiritual awakening with all people, regardless of creed or culture.
Beyond literal personhood: The agnostic aspect of this interpretation recognizes that these terms are simply human concepts—psychological or archetypal categories—used to describe a reality that fundamentally transcends human comprehension. They are guideposts on a path, not a literal description of a divine family.

As the spirit inside of you will guide you to your truth, keep seeking abantu.