In A Beginning

PREFACE

Here we continue the study of ancient religion primarily through the study of the Zohor. The thesis is that certain fundamental ancient divine phenomena can be explained by physical forces, mainly electricity. These "miracles", which were mainly associated with instruments like the Ark of the Covenant, could only be exhibited in earlier times due to the influence of a huge body passing near our solar system which affected it in certain very dramatic ways. These very real physical effects were the basis of religion over our whole globe. The testimony of these miracles of the past has been difficult to pass on from one generation to the next since the forces and energies involved have mostly vanished with the movement of the huge celestial body back into space. While the reader might have started this study by reading one of my first three books, YHWH, Indra Girt by Maruts, or Prologue to a Beginning, this fourth book might have made a better beginning.

The present text examines in considerable detail the creation story which the Zohar takes up directly after its own Prologue. As a review of the basic concepts of our new approach we start here, though, with some independent, supplementary material on Egyptian religion. This offers such an amazing confirmation of my ideas that I have found it impossible to omit, though, it is not an integral part of the examination of the Zohar.

With the help of the Zohar we will be examining the Old Testament almost word for word. One problem that we face in examining the creation in Genesis is that the Hebrew language is not the primary language of the ancient wise ones. At the end of the next book in this series on the Zohar it strongly suggests that Hebrew belongs to the class of languages which were included in the confusion of tongues at the tower of Babel.

Genesis itself, though, is an extremely intelligent work that had to have been composed by the very wise. We assume that it was translated into Hebrew by Moses. Hopefully his translation into Hebrew was not as casual as those today going from Hebrew to English. While one cannot expect an English word like "earth" in the Bible to always come from the same Hebrew word, we at least have our Strong's Concordance to take us back to the Hebrew text for a check. It would have, nevertheless, been more convenient if the translators had made every effort to have produced a one to one correspondence or mapping from Hebrew to English.

Even if Moses was much more consistent in his translation from the original text, he was sure in some cases to have run into the problem of Hebrew not having as many words as the original language of the Torah. Today for instance in English we have the words "earth" and "world" meaning about the same thing. Generally these come from the Hebrew "eretz" and "tebel" respectively. The Torah, however, never uses the word "tebel", so we might suppose that Moses did not have the word "tebel" at his disposal. Moses must have used "eretz" for either of two words when translating from the original language ofthe Torah.

Now this may seem to be insignificant to the casual reader, but for us these two words distinguish between two elements of a priesthood, one having rites the day after the other. The accumulated wisdom of those wise ones with rites on the second day was vastly greater than those with rites on the first of the two days. Those very wise with rites on the second day can be associated with the term "God". Those with rites on the first day, which tended to seek power rather than wisdom, were merely "gods". The latter more often at least seemed to dominate with their more public display of the divine energies.

In the cities these energies sometimes climaxed with the continuous glow of light between the Cherubim as in the case with the Ark of the Covenant. This glow we have called the "aura", a word that resembles the Hebrew word for light. As the electrical energy of the Ark built up, it first displayed a periodically flashing light as the Ark capacitor spontaneously discharged periodically between the Cherubim. If the priests were adept enough and the time was right, this pulsating discharge occurred faster and faster until it became continuous in the aura. As the divine energies decreased again this continuous light would break up again into pulses of electrical discharge which flashed periodically within the tabernacle. For the less adept this Ark light was usually easier to generate on the first day of the rite indicated by "tebel" or world.

The Zohar makes a point of distinguishing "eretz" from "tebel". These names refer respectively to the eighth and seventh days on the eighth month of the rites on the Sabbaticals. It was a significant failure of Moses at one point not to have honored the rites with the aura on the eighth day. The word "Torah" was a code word for these important Sabbatical rites. The "Torah" was written on stone tablets which were broken apart even before Moses descended from the mountain of God. This was to signify the neglect of Moses for attaining the aura on the eighth day. He was left with producing only a light broken into pulses of discharge on this day, this being depicted by the broken Torah tablets. It perhaps was the language of Moses that led him astray. The language of Moses did not always distinguish between the rites on the seventh and eighth days at least initially. In later books of the Bible "tebel" makes an appearance along with "eretz".

Table of Contents

Preface; Prologue; (1) Egyptian Religion; (2) In a Beginning; (3) Mount Gehinnom; (4) Second Opinion; (5) Second Day; (6) Third Day; (7) Fourth Day; (8) Through a Glass Darkley