 Generally accepted among Egyptologists and other researchers is the belief that the Egyptian Great God has his inspiration in the rising and setting sun. Atom, Ra, Osiris, Horos, and pretty much all the great gods of the dynastic Egyptians are explained as symbols of the solar orb being either the sun of day or the sun during its night journey. Of the Egyptian Great Father there is no better representative than the one mighty Atom, whom Egyptologists usually regard as a sun god shining at night and he is the acknowledged alter ego of the primal son Ra, founder of the lost golden age. The coffin text says that the great god lives, fixed in the middle of the sky upon his support and this refers to Atom whom the imminent Egyptologist Rundle Clark calls the arbiter of destiny perched on the top of the world pole. The Egyptian creation legend states that when Atom came forth alone in the beginning he stood motionless in the cosmic sea. His description was the firm heart of the sky. To the Egyptians Atom was the chief or center of the movement of the universe at the celestial pole. For the Egyptians knew the pole as the midst or heart of heaven, the single immovable point around which the movement of the stars occurred. Rundle Clark tells us that the celestial pole is that place or the great city. The various designations show how deeply it impressed the Egyptian imagination. For if God is the governor of the universe and it revolves around an axis, then God must preside over the axis. Clark writes that no other people was so deeply affected by the eternal circuit of the stars around a point in the northern sky. Here must be the node of the universe, the center of regulation. The Egyptian hieroglyph for Atom is a primitive sledge signifying to move to the God of the cosmic revolutions the Book of the Dead proclaims held to the Atom Lord of Heaven who give us motion to all things. But while moving the heavens, Atom remained at rest or in one spot. Moreover and contrary to nearly every universal opinion, the great God Ra has little in common with the solar orb. Unlike or every moving sun, Ra stands at the stationary midst or heart of heaven. He is the motionless sun who rests on his high place. According to inscriptions his home is the polar zenith. May your face be in the north of the sky. May Ra summon you from the zenith of the sky. My father ascends to the sky among the gods who are in the sky. He stands in the great polar region and learns the speech of the sunfolk. Ra sets his hand on you at the zenith of the sky. The notion that Ra rises and sets in one spot is inseparable from the vision of Ra as the Lord of Hete, rest. In fact, the God does not literally rise or set at all. With the phases of day and night, his light comes forth and recedes. The God comes out and goes in. When we say today that the moon comes out at night, we do not mean it rises in the east. We mean simply that the moon grows bright. Precisely the same meaning attaches to the Egyptian words, which so often receive the translation for the word rise rather than a moving sun. Ra is the central pivot round which the lesser gods revolve. The God King Osiris, an obvious counterpart of the primeval sun Ra, is the God of firmness or stability. He is always a passive figure. And according to Wallace Budge, as a cosmic God he appears as a motionless director or observer of the actions of his servants who fulfill his will. Osiris, the stationary heart of heaven, beautiful as the God of the motionless heart, proclaims the Book of the Dead. The hymns to Osiris as the Lord of Hete, rest or as the resting heart. One Egyptologist after another seeks to understand the imagery in terms of a night sun resting in an imagined underworld. However numerous Egyptian sources show that the place of rest is the motionless center and summit. Osiris is exalted upon his resting place or in the heights. The hieroglyphs portray a column of steps leading to the polar zenith and it is here that the hymns locate Osiris. Hail, O Osiris, thou hast received thy scepter and the place whereon thou art to rest and the steps are under thee. It is also futile to interpret Osiris rest or motionless heart as mere symbols of death. The state of rest, one must remember, belongs to the living or resurrected Osiris. For the text applied to term Hete rest to Osiris im ankh as a living being. It should be clear to all who consider the language of the hymns that the unmoving heart means the unmoving God. For the heart is the God as when the text describes the heart upon its seat. Osiris, the motionless heart is the central stationary sun. O still heart, thou shyness for thyself, O still heart. The stationary sun, the sun at the polar zenith, also occurs under many other names in Egyptian religion, including but not limited to Horos, the firm and stable God who takes his place at the zenith of the sky. Therefore in the hieroglyphs all the Egyptian great gods appear as firmly seated figures. This immovable posture which corresponds to divine imagery in many other lands is no accident. The seated or resting God is the unmoved mover that the Egyptians conceived in the cosmic center as the source of celestial motion. It is clear from the terminology of the center. The heart of heaven is ab, a word which has the concrete meaning of center or mist, but ab also conveys the sense of lively motion. In the later usage the determinative appears to depict a human figure turning around while standing on one foot in one place at rest. Denoted by the word ab is the resting but ever-turning heart of heaven. Similarly, while the term men means fixed or abiding, in reference to the god of the stable center and summit, men nenen means to go around. To the great god as the steadfast center or foundation stone of the cosmos, the Egyptians gave the name Ben Ben, but Ben alone is a verb of motion and particularly of going around. This dual seemingly paradoxical relationship of motion and rest occurs throughout the Egyptian text and becomes intelligible only when one recognizes the central sun, the unmoved mover, as the source of the imagery. I am the air, the primary power of motion and of rest reads the book of the dead. Though the words have a modern sound, they express the literal sense of the hieroglyphic text. It is in the root character of every polar god to move while at rest. Inseparable from the Egyptian motion of rest is the concept of silence. The motionless center of the heavens is the still place or region of silence, but those experts who connect the solar orb with the great god have nothing to say concerning such language. The god who stands at rest in the silent region is raw, the sun god par excellence, yet the entire concept contradicts the image of our wandering sun. What often prevents generalists from perceiving the stationary character of the primeval sun is the translator's unfortunate habit of substituting vague and intangible terms for literal meanings. Wallace Budge follows a common practice when he renders a hymn to raw in these words. Omage to thee, O thou who art in peace. And from such terminology one could hardly be expected to formulate a clear concept of the god. But the phrase in peace actually conceals a vital meaning, for the Egyptian original is em hetet. Literally the hymn celebrates the god who shines at rest or while standing in one place. Shining over the golden epic before dramatic events would be perceived as cosmic entities battling in the sky, eventually assimilating into stories. Sparking worship and faith as prehistoric people try to make sense of something they try to document in the way of understanding that has been lost to history. But what do you guys think about this anyway? Comments below and as always, thank you for watching.