Q. What connects all the elements in this title?
A. Joseph and Asenath.
Asenath אסנת was the daughter of Potiphar, the high priest of On (Heliopolis), who became the wife of the Old Testament Joseph. We don’t have much information about Asenath from the Torah, but we do get a mythical history in ‘Joseph and Asenath’, a very early apocryphal story from about the 2nd century.
In his ‘The Lost Gospel’, Simcha Jacobovici makes the case that ‘Joseph and Asenath’ is actually a retelling of the Gospel story of Jesus and Mary Magdalene. Which is why the Torah Joseph is being called here a Son of God, and why the Torah Asenath is living in a tower (a Magdal). Just like Rapunzel, Asenath is being symbolically portrayed as being Mary Magdalene, the Princess of the Tower.
Thus it is likely that ‘Joseph and Asenath’ is pesher – a story composed from historical events, that actually reflects and represents contemporary events. Not only does pesher assist in prophesy via precedent, it also hides the true meaning of the contemporary story, which can then safely encode heretical elements.
In addition to this, Joseph is quite obviously being portrayed as Helios, the Sun-god. Which is why we might speculate that ‘Joseph and Asenath’ is more likely a Nazarene text, than a Christian text.
Joseph is described as:
… The Saviour
… The Son of God
… Riding a chariot, with four white horses
… Wearing a purple cloak
… And a crown with 12 rays, like the rays of the Sun.
This is an overt description of Helios wearing his celestial crown and cloak, riding in his celestial chariot across the heavens pulled by four white horses. ‘Joseph and Asenath’ is not simply a pesher story about Jesus, it is a pesher story about the Solar System.
Asenath is described as:
… Living in a Tower (a Magdal)
… Having seven attendants, looking like stars
Joseph and Asenath meet, but are not entirely suited to each other (Jewish and Pagan). Then Joseph, as prime minister of all Egypt, has urgent business and goes away for seven days.
While Joseph is away, Asenath throws off her bright clothing and jewellery, and clothes herself instead with black robes covered in ashes. Then she ties her waist with sackcloth, and fasts for all seven days. The ashes are a sign of death, so it is almost as if Asenath is dead.
But then Joseph returns, firstly in spirit form, and then in human form. So Asenath loosens her waist sackcloth, takes off her black garments, shakes off the ashes of death, washes her face with water, and reclothes herself in the bright and splendid clothes of marriage. For she is to marry Joseph.
Quite clearly, this is the origin of the Snow White story, where the bright and white Snow White also has seven dwarf attendants. And like Asenath she too has a corset around her waist to make her thinner, until she ‘dies’. And she too is kissed by a handsome prince, who brings her back to life and marries her.
But as was explained previously, the Snow White fairytale was based upon the orbit of the Moon. Just like Snow White and Asenath, the Moon is brightly jewelled in the night sky, and followed by seven star-like planetary attendants. The Moon is bright and joyful until a sackcloth or corset is wrapped around her, making her appear thinner and thinner in the night sky until she dies. This is the blackness of the New Moon – the death Snow White and the death of Asenath.
Only now can the dead New Moon Selene meet the handsome Helios – an orbital arrangement that can only happen at the New Moon, when Selene is dark and dead. This is Joseph-Helios meeting Asenath-Selene or the Princely-Helios meeting Snow White Selene. The celestial prince and princess then kiss, at the beginning of a Solar eclipse. And as the eclipse proceeds Helios-Joseph-Prince and Selene-Asenath-Snow-White can be seen in flagrante delicto in their celestial bridal chamber in the heavens above, locked in their orbital embrace.
So the fairytale of Snow White is as old as the Moon, and as old as the Gospels. Of course this does not imply that Joseph and Asenath or Jesus and Mary Magdalene were mythical characters. Royalty were expected to mimic the celestial gods in the heavens above, so the celestial syzygy and eclipse had to take place in the royal bridal chamber, as well as in the heavens above.
As Above, So Below.
A royal-celestial syzygy.
A cosmic consummation.
a. Helios-Sun rides his chariot across the heavens.
b. Helios with his Sun-ray crown and purple cloak, on a Nazarene Jewish zodiac.
c. Helios-Joseph-Prince kisses Selene-Asenath-Snow White, to bring the dead New Moon back to life.
d. Helios-Joseph-Prince and Selene-Asenath-Snow White, with the tower of Repunzel-Mary-Magdalene in the background.
Reposted from Ralph Ellis