For Moses becoming a zero in Egypt was step one toward dignity. I am Moses, and so are you.

Perhaps the worst kept secret in the world is that we inherit much of the institutional imagery and ideology of the Western world from the Egyptians (as opposed to, in terms of our Holy Bible, the Israelites) and that therefore we would of course appear to be ignoring the question of conscious anti-Semitism by our devoutly obscurantistical systemic leaders and correspondingly the relevance of Moses to everyday people (or to whomever will be “Awakened” and perhaps as it were “Liberated”) in 2026. Why are some of us today just so intrigued by Judaism and the Law of Moses, and in what ways might Exodus want to open our eyes in shocking and important ways in 2026? What new and fertile common cause could indeed seemingly asymmetrically stratified ethnarchs find today in terms of envisioning the kind of wisdom that just might keep humanity in a good place?

I solemnly consecrate this treatise to a thorough comprehension of the Commandments of the Book of Exodus (Emigration, Expatriation from Egypt and from its systems) Chapter 20 (vv. 1–26, King James Version used; click here for Hebrew with pronunciation and here for Greek Septuagint) for Liberation from Mystery Egypt into the wellbeing of all beings and I-ams.

I dedicate this to reminding all beings that in truth “the Lord their God” is with them!

Commentary by John McGuire (𝚂𝚕𝚘𝚝 𝟶𝟺).

Composed on this Sabbath Day, 24 January 2026 (or 6 Shevat 5786).

Disclaimer: I shall be using the neuter pronoun it with reference to the L-RD your G-d so as to communicate its sheer mystery or a balance between being and doing, akin to the ever-burning bush which is a symbolic reference to the unmistakably autonomous/enlivening nature of that source that is initially identified (paradoxically, perhaps riddlesomely, and immortally) as “I am.” (Protip: hot-box to connect with all people.)

More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. (King/Messiah David in Psalm 19:10, KJV.)

Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. (Joshua or Jesus of Nazareth in Matthew 5:19, KJV. [It’s no secret among scholars that Alexandria, with its bookworms and psychonauts, had a lot to do with the formation of the Gospel and Christianity {as in the now major world religion}, apparently crafted as a chariot for reintroducing refinement and depth from an Egyptian perspective into the Roman system while utilizing free and independent Galilee as a kind of framing device to play on the imagination while throwing Roman intel off the scent in terms of where this Christian ideology was really coming from {and which cultural paradigm it was actually designed to exalt, even going as far as slyly making Egypt sort of the “Savior’s Savior” by being cast as the land where the infant Christ finds refuge from wicked Jewish leadership that so conspicuously resembles how the infant Moses escapes death in the Book of Exodus—and this I find really gives the whole game away}. And this seems to account for why the whole narrative of the life of Jesus of Nazareth really feels like one long, smoothly composed parable that then grooms the reader for “the Apostle Paul’s” sour note where he trash-talks the Law of Moses to which virtually the whole rest of the Bible reads like a song of praise—all very convenient for a totalitarian emperor like Constantine or Trump.])

Exodus chapter 20 text (KJV) in bold:

1. And G-d (“Power”) spake all these words, saying,

2. I am the L-RD (“I am”) thy G-d (“Power”), which have brought thee out of the land of Egypt, out of the house of bondage. As one escapes the borders of Egypt (or “crosses a line” with any controlling cult or indeed with any meta system [with its routine oaths {“affirmations”}, contracts {“agreements”}, its impossible volumes of law, its hooks and claws and indignities galore]), one is instantly embraced by Indic influence (see also the Age of Enlightenment), in two of whose Vedic scriptures known as the Upanishads (namely in Chandogya and in Mandukya) we find similar expressions to the way in which Moses describes his source if you will or that state of consciousness that accepts the role of the source of the Torah or “Law” (Nomos in the Greek, Dharma in the Sanskrit) of nature and of good living. This source then has no wish to be an inaccessible or oppressive deity (inhabiting darkness [mystery?] rather than light interestingly), but rather its monikers tip off the literate that it is the true nature of the world as experienced both subjectively and objectively. (There is just one “I AM” [cf. Deuteronomy 6:4] because all objects are also subjects!) In brief, rather than “a catalog of restrictions because somebody with clout said so” (though the parallelism of the Ten Commandments with the Plagues could come off as a veiled threat), the tone of the Decalogue is that I can (doing) because I am (resting). (Tat Tvam Asi [“That Thou Art”] in the Chandogya Upanishad, and Ayam Atma Brahma [“This Atman is Brahman”] in the Mandukya Upanishad.) I mean really contrasting the mystique-laden and authoritative sound of “the Lord your God” with the liberating empowerment of “the ‘I am’ your strength” brings to life the whole Moses story, including his protest to the kaneh bosom mother bush that he was frequently tongue-tied when addressing his adaptive father the pharaoh. The whole Exodus from Egypt is in some sense a word game or a scripting challenge in which anomalous signs would be worked by the power of the “I am” consciousness communicated by a son of the house of the pharaoh, Moses, the vessel of liberation chosen by the “I am” of the oppressed of Goshen. The dance of it all, the poetry of it all, the enduring story that still rings true today. (Then again you probably can’t find any sacred text that doesn’t identify the sacredness of the reader, because all revelation is gnosis.) Moses undergoes that most dangerous of awakenings in which he realizes that the Pharaoh does not rule at all but that rather the Pharaoh in me rules over all. (For popes [even in the 20th century often arrayed like a pharaoh] you’ll recall Jesus’ saying “I and the Father are one.”) The man whose name means “River” (Ramses without Ra) leads the people whose name means “Fights the Power” by introducing the power of that sixth sense—to be—resting to perceive, never to have one’s life programmed for them by means of woo-woo chicanery, a new lease on life for the children of those wild (“schitzoid”) patriarchs who knew about power and strength but not being and rest so that they could never settle down as a nation. Moses is in one sense the noblest of pharaohs who speaks the words that the man styled as pharaoh is unable to refute. Once a slave, a subject, or a citizen under impending martial law has a sense of self he is then and there a free man, and the rest is merely down to paperwork (or from the government’s viewpoint “plagues”).
3. Thou shalt have no other gods before me. For an enduring freedom (and in this case specifically to keep Egypt’s hooked tentacles off of us) the knowledge that self-awareness is power (that is to say that the L-RD is our G-d) must supersede all other archetypes lest man begin to slouch back toward Egypt, back toward cultist patterns. (As you value your dignity you must keep this Law!)
4. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:
5. Thou shalt not bow down thyself to them, nor serve them: for I the L-RD thy G-d am a jealous G-d, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;
6. And shewing mercy unto thousands of them that love me, and keep my commandments. Have nothing to do with idolatry (and be wary of symbol and jargon) because if you let that into your life it’s your children who will suffer and be messed up for quite awhile, passing on the cycle of dysfunction that you start when you get involved in the whole game of vain illusions. (As you love your children and grandchildren you must keep this Law!)
7. Thou shalt not take the name of the L-RD thy G-d in vain; for the L-RD will not hold him guiltless that taketh his name in vain. The name of the L-rd your G-d is the profoundest philosophy and your key connection to the quantum nature of reality. Just as you shouldn’t minimize this name through idolatry you also shouldn’t wear it out through overuse. This is so you can keep it fresh as you go about your work and especially as we’ll see on the Sabbath day of rest. Note that verses 2–11 and 13–16 contain “negative” commandments (“don’ts” or “rights rather than responsibilities”) because they are fundamentally mystical in the sense that they protect the conscious Torah-keeper against being swindled out of his right or his freedom.
8. Remember the sabbath day, to keep it holy.
9. Six days shalt thou labour, and do all thy work:
10. But the seventh day is the sabbath of the L-RD (“I am”) thy G-d (“Power”): in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:
11. For in six days the L-RD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the L-RD blessed the sabbath day, and hallowed it. Even beasts and guests shall do no chores or projects every seventh day according to the innate way of the world, again all about living in reference to reality rather than placing blind trust in any system. Now I would venture to say that only by profuse “sweat of the brow” could one state anything more obvious than the connection between the divine name (I am [as opposed to I do]) and this sabbatical commandment, a clear corollary of which is the very real possibility that such purportedly Jesus-“Christian” ideas as the Benedictine Rule or the “Protestant” (“Reformed”) work ethic is not the very least foreign to the law as plainly presented in the Book of Exodus, and indeed the canonical gospels themselves have Jesus teaching a stricter interpretation of every commandment except this again formally “Creator-imitating” one (cf. Mark 2:27). I will refrain from speculating as to why but rather restrict myself to pointing out the obvious. If your Christianity purports to be a continuation of Judaism rather than a reversal of Judaism then I simply offer this commentary as a meditation as to how it is that you are living in harmony with the Lord your God or with the true nature of things. The commandment to imitate the Lord your God comes between revering God and honoring parents, transcends any duty to neighbor, and is a key lifestyle feature and visible witness on the part of the Torah-observant. In rest is the strength to perceive things as they are and live wisely. In death I understand life. In no skill or achievement (let alone “work ethic” and obviously never “artistic abilities”) would the Torah observer pride himself so much as in his perceptiveness and in his restraint, in his inability to be bored or high-roaded. Any labor must proceed from rest. Action must be born out of contemplation. Or a primos at Labor secundus.
12. Honour thy father and thy mother: that thy days may be long upon the land which the L-RD thy G-d giveth thee. Your respect for your parents, though secondary to having a free and healthy mind, will be imitated by your children and will in other ways promote longevity in a stable environment.
13. Thou shalt not kill. Find your power in “I am” and not in violence.
14. Thou shalt not commit adultery.
15. Thou shalt not steal.
16. Thou shalt not bear false witness against thy neighbour.
17. Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s. Do not start down the road of diminishing your neighbor’s dignity (no matter who he be): this always has a way of destroying you in the end.

18. And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. Earth and sky (paralleling L-RD and G-d respectively) interact beautifully and even melodically as the Great Law of Life is communicated to the newly escaped slaves of Egypt who are now Israelites through the great work of the enlightened prince that is Moses, and yet in a tragic twist they still feel the pangs of fear, not quite universally perceiving the spirit in which they are being given a whole new life independent of “some other guy’s system.”
19. And they said unto Moses, Speak thou with us, and we will hear: but let not G-d speak with us, lest we die.
20. And Moses said unto the people, Fear not: for G-d is come to prove you, and that his fear may be before your faces, that ye sin not. Moses is begging the Israelites to adjust their attitudes or shift their souls so that they will fear weakening rather than empowering, so that they will fear enslavement instead of liberation.
21. And the people stood afar off, and Moses drew near unto the thick darkness where G-d was. The Israelites continue to have hang-ups or reservations, and Moses continues to model freedom so that perhaps at least their children can see and start on a different path in their inner beings. (Contrast with 1 Timothy 6:16?)
22. And the L-RD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven.
23. Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.
24. An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee.
25. And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. It feels related to not making idols: not modifying or imitating nature, working with what G-d has created in its rough and savage state.
26. Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon. Moses’ source confirms that the sounds were indeed his voice and continues to outline how the Israelites, such as they are, may interact with it. (Note that there are no boundaries but that wherever the source of the law records its name becomes Israelite land.) Perhaps one day the whole nation will be as Moses is, but only time will tell. The heart of the law always was and will always be that there is never doing without being (resting), and in this knowledge we live on, not only surviving but connecting meaningfully to all beings.

I might title these “10 commandments” (that actually contain 13 imperative verbs—and yes Exodus chapter 20 is the part of the Bible that we would recognize as containing the core commandments of the Torah) “teaching workaholics how to do self-care.”

So that the whole deal here finally appears to be that, once I’ve comprehend the black-and-white text (by not allowing myself to be brow-beaten by some Soviet street gang, or just as likely by some “culturally important” secret society that works hand in hand with said street gang and likely uses all type of Egyptological symbolism and ceremony just in case the point was the lost on me, into assuming that it’s “not for an everyday gentile like me to read”—even when after all the Torah was literally written for escaped slaves, a fact that should justify invoking Occam’s razor rather than having to rely say on endless spirit-crushing [i.e. re-enslaving] commentary), the deal here is that yes indeed the name of God is the key to the whole thing—except that no it’s not the name of God considered as separate from the reader’s own soul. And that is why I would wager my last sheqel (and indeed the whole kibbutz itself) that what I’m unpacking in this here plainspoken treatise—again that simply searching the etymology of that Biblical divine (and divinizing) name (the Lord your God) is the key to the whole thing—is exactly what all of that clearly phony and well-funded posturing by some global club of financiers was calculated to block you from coming to grips with because it lays bare for today’s institutional slave that very pilot light of the Jewish spirit of freedom (which of course makes it an incredibly foolish investment in terms of wealth management).

I and my Father are one. (Joshua [sometimes Jesus] of Nazareth in John 10:30, KJV.)

And so therefore also no the Moses of Exodus does not escape being called a true yogi rather than simply the founder of a nation, a role he clearly delegates to Joshua anyhow. In conclusion I fail to see how the Torah when competently read isn’t indeed the very “good news to the poor” that the evangelist will claim we need Jesus for (without ever once admitting that this would only be only because, as their very own gospels have Jesus himself saying, the club of shameless pukes had already served foreign interests by neutralizing the Moses community with big headdress and long tassel [which yes I for one take personally, even if no one else on earth give a crap]).

Partway up Mount Sinai were Aaron’s family and the seventy elders, sometimes said to have ruled with counterpoints or counterweights or again prudent opinions in applying the written Torah which consists of the Ten Commandments (Exodus 20) and the entire Pentateuch (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy), such that they are sometimes said to have begun the Oral Torah sometimes called the Talmud. What legitimizes something in Judaism is that things relationship to the Torah. Those who embrace the Kabbalah call it the revealed Torah, and those who are of the Sabbatean (not Sabbatarian) or Frankist (not Francoist) yeshiva, sometimes considered to be antinomian, are renowned for endorsing “redemption through transgression” of Torah (as well as for incorporating as well as being actively mutually transformative of the monotheisms of their host-countries), yet it’s still a system that makes reference to the Torah. (Notably Sabbatai Zevi and Jacob Frank predate Rasputin and Crowley, though religious history is full of those who’ve questioned the wisdom of prohibitions and even the emphasis on behavior rather than on thought or on integrity.)

It may be worth noting how “not that cult becomes this cult” (rather than becoming that steadfast adherence to a genuinely nontoxic or natural law that was advertised) or how, absent the true spirit in which the Law was given (and here the narrative may be enormously important), literally anything can become an idol or a cycle of guilt and shame. “Liberation”/Shikhrúr/Éleuthería/Moksha (citation needed) is presumably a key concern in the pursuit of which Chutzpah, the refusal of all hypnotic systems, and an eternally vigilant spirit. As Jesus for example proposes no social order and no compromise with the so-called Pax Romana therefore the main arguable issue with him might be his claim to be greater than Moses (assuming that wasn’t added later which would track). The true Israelite would see through the covert slavery of say a two-party system (such as the Sadducee-Pharisee dichotomy) which trickily hijacks the brain’s functioning and in which the top priority of party leaders becomes the perpetuation of dual system instead of the promotion of liberty and strength for the People Israel, which it may be worth noting that no “leadership” has ever (and this gets into the actual reasons for the Samaritan rift) advanced authentic living, since rulers (foreign to the Torah and admittedly substitutes for the L-RD my G-d) tend to undermine rules.

The awful truth about Egypt and her cultural colonies is that everyone there is a slave: dysfunctional, maladapted, codependent, lost.

Stop signing and agreeing to things! Stop operating slavishly! Stop professing vows and creeds! Stop being neurotic, anal, and maladapted! Stop mistaking agents for friends! Stop overpaying for packaging! Come out of her! Snap out of it! Cut the tripe and get real! Do not go down with the other nations! Keep this Law!

It goes without saying that to call a banking magnate a traitor amounts to accusing a king of not placing the good of the peasantry over that of his own family in every little decision he makes—a charge that sounds in his ears like empty rhetoric at best and costly derangement at worst.

A story seldom told is Moses and the moon,

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If you wish to leave Egypt…you must first admit that you are in Egypt.