Bible: If Genesis 1:26-31 Is Contract? Here's One Way To Validate It

Introduction

In a prior article, I attempted to show how Genesis 1:26 is the law to which the rest of the Bible directly relates. In the article, I used a simple example to show how the first clause of Gen 1:26 was supported by the succeeding verse, Gen 1:27, and the first clause of Gen 1:27 was then shown to be supported by Gen 2:7.

In all cases, the language of each verse provided guidance and connective support to show that the verses were all directly related. While more examples will hopefully follow, should the concept find validity and acceptance, further proof will likely be found by others as well.

This article will attempt to highlight how the verses of Genesis 1:26-30 define not only the law (Gen 1:26), but a contract that God has made with man. Not only do the verses represent a contract, they show how we can validate our performance against the contract.

What this article doesn't do is attempt to obviate commandments. The first commandment is viewed as "be fruitful and multiply". I would argue, that while it's the first sequential commandment, this article shows what I feel are the first temporal commandments.

By ignoring the garden, we ignore health. By ignoring health we allow disease to spread, oftentimes undetected.

What we create by ignoring the garden is Genesis chapter 4, but that article is on the list to be written. I will argue that we can't grow the garden of our higher mind without knowing how to tend and eat from the garden on earth.

I've kept this article on the light side to highlight the concept and constructs. Greater detail will hopefully follow in subsequent work.

The Contract

First, all the verses are listed for reference:

26 And God said, "Let us make man in our image, after our likeness, and they shall rule over the fish of the sea and over the fowl of the heaven and over the animals and over all the earth and over all the creeping things that creep upon the earth."

27 And God created man in His image; in the image of God He created him; male and female He created them.

28 And God blessed them, and God said to them, "Be fruitful and multiply and fill the earth and subdue it, and rule over the fish of the sea and over the fowl of the sky and over all the beasts that tread upon the earth. "

29 And God said, "Behold, I have given you every seed bearing herb, which is upon the surface of the entire earth, and every tree that has seed bearing fruit; it will be yours for food.

30 And to all the beasts of the earth and to all the fowl of the heavens, and to everything that moves upon the earth, in which there is a living spirit, every green herb to eat," and it was so.

31 And God saw all that He had made, and behold it was very good, and it was evening and it was morning, the sixth day.

Sequencing Our Actions

In the natural course of things, we take the list above, read it top to bottom and treat it like a to-do list. In this case, we go all in for fruitful and multiply, get busy with all the details of family, and spend the rest of our lives trying to find time for the rest.

Mostly we skip ahead to other parts of the book and wrestle with logic, look for inspiration or guidance, try to find proof in the real world for catastrophes, and locate sites mentioned in verse.

While reading this contract top to bottom may seem natural, educational, and meaningful, it's simply not enough. If Gen 1:26 provides the law that provides the overarching theme to the book, we have to actively make the right associations to the right parts in the right order.

Unfortunately, and without guidance, we'll likely be lost somewhere along the way. Confusion has been known to be a source of conflict.

Fortunately, the validation of our performance to the contract appears to be quite simple.

Stand Here, Look There

If we stand on Genesis 1:31, look back on creation, and take the contract in reverse order, it appears we can know when we've performed in accordance with all of the terms of the contract. Let's give it a try.

31 And God saw all that He had made, and behold it was very good, and it was evening and it was morning, the sixth day.

If we are made in the image of God, we can stand and look just as God does in Gen 1:31: back at the entirety of His creation. What's the first thing we see?

First, Feed God's Creatures

30 And to all the beasts of the earth and to all the fowl of the heavens, and to everything that moves upon the earth, in which there is a living spirit, every green herb to eat," and it was so.

Man alone is capable of knowing how to feed and heal all life forms listed in Gen 1:30. Man alone is the only creature on earth capable of actively tending all aspects of the the garden of the earth so all life specified in Gen 1:30 have food to eat. The detail required of performing this clause alone is staggering in complexity.

If this is indeed a first step, is there biblical support for this step being a first requirement? My argument is Genesis chapter 2 presents and expands on the sequence with greater detail. From learning how to care for the elements, to understanding how to tend the garden, to naming all the animals, the second chapter of the Bible clearly sequences, expands on, and supports a high-level perspective of Genesis 1:30.

In the interest of brevity, and to keep the proof of concept focused, I'll skip enumerating all the possibilities and responsibilities associated with performing this clause to satisfaction.

If this is a contract, we can advance to the next requirement once we can validate this clause and in such a way that when God stands and looks, He approves of the efforts of man.

Feed Man

29 And God said, "Behold, I have given you every seed bearing herb, which is upon the surface of the entire earth, and every tree that has seed bearing fruit; it will be yours for food.

After we've learned to feed all the life forms listed in Gen 1:30, we next have to learn to eat and feed man. Without knowing how to use plants, and eat for all parts of our body, our health will fail in some aspect and our mind may suffer.

Each and every plant we eat has ecosystems, seasons, requirements, enemies, invaders, parts, modes of preparation, and so much more, man could be stuck on this step for a while. Learning how to apply plants as medicines increase the complexity.

We have to know how to tend the garden of earth to know how and when to use plants; for food and as medicine, for the health of man upon the planet. It has to be provable such that when God stands to validate our work, He finds it to be very good.

Blessings of Family and Generations

28 And God blessed them, and God said to them, "Be fruitful and multiply and fill the earth and subdue it, and rule over the fish of the sea and over the fowl of the sky and over all the beasts that tread upon the earth. "

Once we know how to feed life, we reap the benefits of being able to make, care for, and guide healthy and abundant family. We know how to tend all the earth and we pass the knowledge, wisdom, work ethic, and purpose to our children. We also enjoy longer, healthier lives, which enable us to pass and share wisdom through many generations.

With Wisdom Comes Understanding

27 And God created man in His image; in the image of God He created him; male and female He created them.

Once have performed the previous three clauses? We apparently understand what it means to be made in the image of God. We understand all scripture associated with all that has come before, how to be healthy, get along with one another, heal, care for, feed, be compassionate towards, timely, merciful, understanding; honoring God's commandments, and all God teaches us.

Better Understanding of the Law

26 And God said, "Let us make man in our image, after our likeness, and they shall rule over the fish of the sea and over the fowl of the heaven and over the animals and over all the earth and over all the creeping things that creep upon the earth."

It isn't often one can read a contract in both directions and have it provide better understanding of the law. In this case, doing so may provide greater means for understanding the word of God and the role man plays upon the earth in accordance with the purpose for which God has made man.

If this concept holds true, it represents a staggering level of detail and work to take on. It's hard to see how life can survive without man being involved in the active management of everything directly related to life. In the end, we not only have to know the steps of the contract and how to fulfill them, we have to know all supporting scripture that follows as well as every aspect of God's creation that came before. The entire book is our guide to healthy living, in and for all times and seasons. 

Bible: The Law Begins With Genesis 1:26

Introduction

The Bible contains numerous references to "The Law and the Prophets". The Law is often considered from regions deep and progressively deeper into Torah/Tanahk/Bible. It therefore may come as a surprise to discover The Law quite possibly exists and starts right at the beginning, in Genesis 1:26.

In the beginning, God presents a very concise contract with man, male and female. This article will attempt to highlight the apparent terms of the contract with supporting detail.

This article is but a short introduction that will hopefully highlight the basics of the law, with supporting declarations.

For the premise to be reasonable, it would appear that the contract should be found to bind man to God's work of creation. Further, each clause should serve as root category/node for all aspects of the purpose for which God created man in His image and likeness.

The Law: A Brief Beginning

What follows appears to be a, or the, contract defined by God, to be performed by man.

26 And God said, "Let us make man in our image, after our likeness, and they shall rule over the fish of the sea and over the fowl of the heaven and over the animals and over all the earth and over all the creeping things that creep upon the earth."

27 And God created man in His image; in the image of God He created him; male and female He created them.

28 And God blessed them, and God said to them, "Be fruitful and multiply and fill the earth and subdue it, and rule over the fish of the sea and over the fowl of the sky and over all the beasts that tread upon the earth. "

29 And God said, "Behold, I have given you every seed bearing herb, which is upon the surface of the entire earth, and every tree that has seed bearing fruit; it will be yours for food.

30 And to all the beasts of the earth and to all the fowl of the heavens, and to everything that moves upon the earth, in which there is a living spirit, every green herb to eat," and it was so.

31 And God saw all that He had made, and behold it was very good, and it was evening and it was morning, the sixth day.

Connecting the Dots

Genesis 1:26 is the declaration of the law. It defines who is being created, in terms that are clearly elaborated.

While Genesis 1:26 declares the law, it is too terse and devoid of detail for any and all readers to clearly understand and follow. For this reason, and as in the laws of man, elements of the verse will be found to relate to subsequent and supporting clauses/scripture.

For example, the first declaration of Genesis 1:26 appears to find support in the immediately subsequent verse, Genesis 1:27, in its entirety:

The first clause of Genesis 1:26 is:

1:26(1) "Let us make man in our image"

The wording of Genesis 1:26(1) is contained, and therefore, directly related to Genesis 1:27 in its entirety:

1:27 And God created man in His image; in the image of God He created him; male and female He created them.

While Genesis 1:27 is supported by Genesis 1:27, it contains multiple clauses and lacks detail required for any and all to completely understand.  Furthe support of Genesis 1;27 will be found to be supported further within the text.

The first term enumerated in 1:27, "And God created man in His image" is directly supported, and expanded on, and by the same terms used on 1:26 and 1:27, by Genesis 2:7 (see my earlier article for further detail). The text of Genesis 2:7 follows:

7 And the Lord God formed man of dust from the ground, and He breathed into his nostrils the soul of life, and man became a living soul.

Genesis 2:7 provides detail related to scope, context, detail, and purpose in support of prior declarative verse(s). Genesis 2:7 begins to expand on earlier constructs, to assist man in understanding not only what it means to be created, but how to (begin to) perform in accord with the law, as "man in His image".

A Quick Summary

The following table highlights the law of Genesis 1:26, followed by scripture supporting the first clause. As new articles are produced to highlight further connections, the detail and date created will be added here.

26 Let us make man in our image...

1. Genesis 1:26 is the law. All subsequent laws should trace their roots to at least one clause of it.
2. The first clause of Genesis 1:26 is expanded first by Genesis 1:27.
3. The first clause of Genesis 1:27 is supported by Genesis 2:7.
4. The second clause of Genesis 1:27 is supported by Genesis 2:8-20, and Genesis 1:2-10; the first 2 days of creation and the creation of earth and seas of day 3. [Added 9/11/17].

This article is intended to simply be a proof, serving as an introduction to deeper meaning and the very real purpose God states for having created man and the law as it applies to His creation.

Enter Neurology (A Brief Detour)

Neurology is about brains. When we learn, we grow brains. The growth of knowledge in our brains looks similar to stuff that grows in real life. Brains and real things are so similar in appearance and function, that brain growth structures are often called real-life things, like trees and such.

The interconnectedness of biblical scripture appears to also be described in similar, real-life stuff, and neurological terms, too. In fact, brain stuff, neurology, looks to be described on day three of creation:

11And God said, "Let the earth sprout vegetation, seed yielding herbs and fruit trees producing fruit according to its kind in which its seed is found, on the earth," and it was so.

Connecting scriptural verse, as is here being presented by the law and supporting scripture, is quite similar to growing grass, neural connections/interconnectivity, in the mind. God uses an economy of expression in His Book to ensure scripture can be applied in and to myriad contexts. Using plants to describe plants in a garden appears now to relate to both plants upon earth and within the mind.

What this appears to mean is that God knows we're growing neurology by reading scripture. It also suggests God is referring to at least two earths in scripture. The first earth, the planet, and the second, the mind.

If scripture applies to earth/planet and earth/mind, it would further suggest the creation of at least two (2) gardens, one on earth, and one in the mind.

Both earth and garden, outside and inside the mind, appear to share the same legal requirements: that man has been created to tend them to ensure the health of each, and all. It should be clear, if true, that scripture, as written, applies to each earth and garden without modification (a statistically significant statement and one that, if true, is simply awesome with regards to implementation detail.)

Conclusion

This article has attempted to serve as an introduction to God's Law described in Genesis chapter one, verses 26-31. Verse 26 declares the law as it applies to man. In the interest of brevity, verse 26 has been shown to be supported by all of verse 27, by position and terms used.

In order to show that scripture beyond the verses in chapter one provide further support of the law, a link between verse 1:27, the first part, has been made to Genesis 2:7, in which man is expressly created in the same terminology as 1:26 and 1:27.

A brief detour has been taken into neurology, the study of the mind. I've attempted to highlight how scripture refers to earth as, at minimum, two distinct entities: the planet and the mind. Is true, It logically follows that each earth grows a garden that man alone is responsible for tending forever and ever, amen.

Subsequent articles will attempt (to continue) to shed light on the interconnected nature of scripture and as it applies to the law described in Genesis chapter one. Though my sincere hope is that, if true, one can begin to explore further the awesome nature of God through His law and prophets.

Samudra Manthan: Anatomy, Astrology, Life Meaning

Preamble

This article is intended to convey information about the Samudra Manthan, the Churning of the Milk Ocean, translating detail about characters and behaviors from the divine to the mundane. The author does not profess expertise beyond repetition and a lot of study. Should you feel any part or portions are lacking detail or are in error, please forward a note with specifics and I'll update the text. Thank you, I hope you enjoy the article!

Introduction

The Samudra Manthan is a vivid story of the Vedas. It is rich with symbolism that can be viewed from multiple perspectives. It seems to be apparent, from the imagery of characters and their actions, that the symbolism of the story suggests they can be viewed and readily memorized from an anatomical, behavioral, and astrological perspective.

For a relatively short story, it contains a wealth and depth of meaning. This article will attempt to highlight major characters and some of the meaning they convey. In order to stay focused, much of the detail will be character-based while keeping references to the story on the light side.

Character Detail

The story opens with Sage Durvasa and a garland from Lord Vishnu meeting King Indra riding the elephant Airawat.

Sage Durvasa appears to represent the mature, adult version of the tail of the Asura: Ketu. He is emotional, judgmental, feeling, spiritual, poor, isolated, and blind to the material world: these are all aspects of astrological Ketu.

Durvasa desires to share the garland, representing Sri - life as the ultimate fortune. He shares the garland with the ego, represented by King Indra as the head of the Asura: Rahu.

Indra's ego is so big, he has to ride the largest land mammal, who can barely support him. Indra represents the aspects of astrological Rahu: desirous of material possessions, attention, so self-important he leads the Devas wherever he goes.

Indra, who's desire for everything is overwhelming, has no idea of the value of the garland - the all-important life essence - and mistakenly, ignorantly places it on the forehead of his elephant Airawat.

Why is it a mistake to place the garland on the elephant Airawat? Because it shows that he's unaware that the animal, or man's animal nature, lacks consciousness or any awareness as to the value of life or the existence of temporal needs. The proof is in how Airawat treats the garland - he throws it to the ground.

Sage Durvasa curses Indra and all the Devas to lose strength, energy, and fortune; all the essential aspects of life itself. As he represents Ketu (headless), he is blind to the fact that he will be joined to the curse himself.

Due to their inability to communicate, they both lose. The only point Rahu & Ketu share in common is the throat, where speech manifests in the light of the moment. Without speaking from a place of consideration, both Durvasa and Indra live in the darkness of their minds.

This aspect of the story appears to highlight that the only way to reconcile feelings and desire is via thoughtful speech or conversation. In astrological terms, one has to reconcile houses Rahu/Ketu are situated in by talking.

Hiding Behind All That Ego

Lost in the shuffle of the story are a number of characters who are easily glossed over. In spite of their placement in the background, the story is intended to draw them out.

The characters aren't the Asuras, the little demons who drive worlds into madness when they're in charge. The characters are those hiding behind the ego, drawn out of the Milk Ocean, and especiallybthe one living in the heart.

The Devas are central to the story. Though they appear as bit players forced to follow King Indra, the ego, while suffering the curse of Sage Durvasa, it is they who we're supposed to become aware of. It is their guiding presence in our life, their residence outside of ego, in the higher mind that hells us begin the journey to the heart and the selflessness and wisdom of Vishnu.

In the early portion of the story, we find the Devas behind Indra. After the Asuras have taken over the universe, we find them seeking advice from Vishnu, the heart. When Vishnu says reconcile and work together to promote life and immortality, they almost quietly like a whisper acquiesce for the benefit of life.

As a reward for seeking and following true sage wisdom, they are granted the gift of immortality by Vishnu. They don't say anything in response, they accept all that happens and continue through.

The only time we hear anything from the Devas, it's when the Sun and Moon inform Mohini that they can see a shadow on each other. They act wisely and are truthful all the time and in time.

The behavior of the Devas stands in stark contrast to the Asuras RahuKetu, who plot and scheme to lie to themselves and others that they are entitled to become something they aren't or weren't intended to be - immortal Asuras. They aren't entitled to immortality because they run against time and act on their desires, imperiling the universe.

Anatomy and Physiology, Vedic Style

Mount Madura is the churning rod. Vasuki the snake is the rope wrapped around Mount Madura that the Devas and Asuras alternately pull to cause the rod to churn the Milk Ocean. When the churning starts, Halahal is produced, a poison that threatens to destroy the universe.

Shiva is called and he takes the poison into his throat where Parvati prevents him from swallowing it. The poison turns his throat blue. As the churning progresses, Mount Madura begins to sink into the Milk Ocean. Vishnu leaves Mount Madura and incanates as the turtle Kurma and takes the mountain on his back to support it while churning for the elixir of life - Amrit.

The following list highlights what appears to be anatomy described by character or symbol:

• The Devas represent aspects of the higher mind and associated regions of the brain.
• The Asuras represent male repriduction and lack of control.
• Mohini and her Discus, the  Sudharshana Chakra, represents female reproduction.
• Sage Durvasa represents feelings, isolation, spirituality.
• King Indra represents the ego and lower mind.
• Airawat represents man's animal mind and lack of awareness of time or value of life.
• Mount Madura represents the beating heart and Vishnu - high wisdom.
• The Milk Ocean represents the liver, states of health (+/-) and in response to herbs, and healing.
• Vasuki represents the gastrointestinal tract and peristaltic action.
• Halahal the treacherous poison represents bile.
• Shiva, who also wears Vasuki around his neck, represents the Gall Bladder which is blue like his throat.
• Parvati represents the sphincter of Oddi.
• Kurma represents the kidneys, essential life-support to the heart and liver.

One of the (possibly) comic elements of the story is when the Devas, based on the advice of Vishnu, take the tail of Vasuki. This leaves the head of the snake to the Asuras.

Anatomically, and because the head of Vasuki produces noxious fumes, it would appear that the Asuras are holding the very end of the gastrointestinal tract. Thus, they appear to represent male reproduction.

The Devas appear to maintain their position in the higher mind, having wisely sought the advice of Vishnu before acting.

The collaboration between the Devas, higher mind, and the Asuras, primal mind, reflect a mental struggle within the individual. One can only give attention to the desires of the lower or the higher. In either case, one takes on the rewards and work related to that which they give attention.

The ultimate work in life is centers around making and supporting children, which can either be created by pure lust or careful planning, depending on which end of Vasuki one allows to pull ones heart.

The Milk Ocean as the Liver

While the Milk Ocean can be associated with the brain, it seems more logical that it represents the liver. The liver appears to be the better association because the goal of the churning is the production of the elixir of life, Amrit.

A healthy liver is capable of regenerating all cells, producing vibrant health, while being capable of healing all ailments throughout the body. A healthy liver is capable of regenerating liver tissue, even if upwards of 3/4 of the liver is cut away.

The fact that the Amrit is brought forth from the Milk Ocean by the physician Dhanvantari appears to suggest and support the liver being the Milk Ocean and great healer of the body.

It also appears to be a helpful hint that herbs are thrown into the Milk Ocean. The liver would be the recipient of such wonderful gifts, it alone being capable of making use of the herbs specifically based on the needs of the body.

[Coming soon: detail regarding the gifts of the ocean]

Turtle Medicine is Kidney Medicine

An interesting association, if the turtle Kurma is actually associated with the kidneys, is the fact that turtle medicine of Native American healers are herbs specific to the kidneys.

Mohini's Discus and the Moment of Conception

In a separate article, I described how Mohini's Discus, the Sudharshana Chakra, appears to represent the human egg and RahuKetu a single sperm. The act of Mohini throwing the Discus to slice the suddenly immortal Asura into Rahu, the head, and Ketu, the tail vividly portrays the moment of conception of a new human.

Perhaps the most significant aspect of the story is this portion - the point at which RahuKetu sneaks between the sun and moon.

Sun as Father, Moon as Mother

In the story, RahuKetu sneaks into line with the Devas. His goal is a drink of the immortal elixir Amrit. Just as he's taking a drop, the sun and moon alert Mohini.

In astrological terms, the sun represents ones father and the moon represents ones mother. What this portion of the story appears to be relating isn't just the moment of conception, it represents all the aspects of a little Asuras life, with mom, dad, and all that chasing them around for the life of their parents, swallowing them up in all the myriad ways kids take over their parents lives.

Further, the story appears to narrate a very that life begins at the moment of conception. Astrologically, it may mean there's significance to the moment of conception, useful in combination with the moment of birth.

Conclusion

The story of the Samudra Manthan, the Churning of the Milk Ocean is rich in symbolism and meaning. In this presentation, I've attempted to show that the characters represent thought processes as well as organs of the body.

Not only does the story present organs through character, the actions and interactions of the characters highlight how organs and anatomical processes support and interact with one another. That the story is also presented in a narrative that makes it incredibly appealing, memorable, and timeless appears to be testimony to its divine nature.

Bible: Naked, A Possible Meaning (Clean: Brains)

Introduction

In a previous article, I touched on how reading the black fire letters of Torah (the characters of Biblical Hebrew) become white fire - neural connections - in the higher mind as they are read. The process appears to be described or introduced by the sequence of the creation of light on day 1.

What this appears to suggest is that the letters, words, and verses of Torah/Tanahk are specifically designed to be ingested, processed, and associated with the higher mind.

If the concept of God's word illuminating the higher mind were to be considered true, it would seem that further examples could and would be found on the text. It seems that one of the first examples exists in the story of Adam and Eve.

Naked is to Darkness, As Clothed is to Light

And they were both naked, the man and his wife, and were not ashamed.

Genesis 2:25 KJV

It isn't immediately obvious how naked has any relationship to anything other than being unclothed and/or indescrete and not caring. A key to understanding how darkness and naked are related starts with the definition of ashamed:

Here's the @MerriamWebster definition of 'ashamed':

Definition of ashamed

1. 1a :  feeling shame, guilt, or disgrace She felt ashamed for hitting her brother. You should be ashamed of yourself. Losing is nothing to beashamed of. He was deeply ashamedof his behavior.b :  feeling inferior or unworthy
2. 2:  reluctant or unwilling to do something because of shame or embarrassment I was ashamed to be seen with him. I'm not ashamed to admit that I don't know the answer.
3. Feeling unashamed means being willing to do embarrassing things without the feeling of guilt or disgrace. It can also mean acting without conscience. What's a good example of doing an embarrasing thing without guilt? How about when a dog jumps somebody's leg? The dog doesn't care about how it looks, it's following its nature and doing what it feels without any awareness of shame.

While using a dog to highlight "not ashamed" may seem harsh or unrelated to the biblical verse of Genesis 2:25, it appears to be precisely what the verse is highlighting.

The Frontal Lobe of the Brain and Behavior

The following excerpt is from "The Centre for Neuro Skills"

The frontal lobes are involved in motor function, problem solving, spontaneity, memory, language, initiation, judgement, impulse control, and social and sexual behavior.

If the frontal lobes are related to what can be considered higher or executive functions, like judgment, what part or parts of the brain are working when the frontal lobe isn't? 

Enter: The Triune Brain

The Triune Brain is a model composed of three component parts. The frontal lobe, mentioned above is related to the newest elements of brain evolution, called the Neomammilian Complex.

The two lower brain component parts are the Reptilian Complex and the Paleomammilian Complex.

The Reptillian Complex

From Wikipedia:

The reptilian complex, also known as the R-complex or "reptilian brain" was the name MacLean gave to the basal ganglia, structures derived from the floor of the forebrain during development. The term derives from the idea that comparative neuroanatomists once believed that the forebrains of reptiles and birds were dominated by these structures. MacLean proposed that the reptilian complex was responsible for species-typical instinctual behaviors involved in aggression, dominance, territoriality, and ritual displays.

The Paleomammilian Complex

From Wikipedia:

The paleomammalian brain consists of the septum, amygdalae, hypothalamus, hippocampal complex, and cingulate cortex. MacLean first introduced the term "limbic system" to refer to this set of interconnected brain structures in a paper in 1952. MacLean's recognition of the limbic system as a major functional system in the brain was widely accepted among neuroscientists, and is generally regarded as his most important contribution to the field. MacLean maintained that the structures of the limbic system arose early in mammalian evolution (hence "paleomammalian") and were responsible for the motivation and emotion involved in feeding, reproductive behavior, and parental behavior.

Why all the brain talk? The two lower components of the Triune Brain are covered by the yarmulke. The detail from the Reptillian Complex and the Paleomamillian Complex describe actions and activities related to animal or primal behavior. Like in our excitable dog example. The yarmulke is Gods way of saying, "I'm right above you." It also covers the component parts of the lower, or primal, mind. As all aspects of the word of God are intended to create wisdom:

The Lord by wisdom hath founded the earth; by understanding hath he established the heavens.

Proverbs 3:19 KJV

The Yarmulke is Gods way of blocking out the light from the animal parts of our brain.

Letting the Light In

So if Adam and Eve are naked and not ashamed, then they're acting out of their lower mind without an awareness of their being any need to feel shame or guilt regarding their actions. What's the proof that God knows all this advanced brain stuff?

And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.

Genesis 3:7 KJV

What happens when your eyes are open? They let the light in. Where does the light of wisdom live? According to this author, the light of wisdom lives where God can see it, In the higher mind, beyond the bounds of the yarmulke. But God explains it at the end of the story where God remedies their nakedness:

Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them.
Genesis 3:21 KJV

How do we know that Adam and Eve come to understand the connection between their actions and higher concepts like judgment (their own as well as that of God)?

And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.

Genesis 3:10 KJV

Fear and guilt are suddenly guiding the first couple to an awareness of having done something shameful. In this case, naked, not ashamed, and darkness all get associated when God asks:

And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?

Genesis 3:11 KJV

Because naked is directly related to eating of the tree of knowledge of good and evil.

In the end, naked can not only mean literally naked, the breadth and depth of the ways we can act naked far exceeds simply being indescreet regarding clothing. Naked extends to how we look, act, speak, and behave in ways that mimic animal behavior and without conscience, generally in search of immediate gratification.

The only way we are able to rise above primal or animal behavior, like Adam and Eve, is by active development of our higher mind. Curiously, while growing the higher mind sounds appealing, burning all that fire and neurons and neural trees into the mind via study and repetition has been known to cause brain pain and mental anguish. There doesn't seem to be any other choice.

Thoughts on Genesis 1:1 and its Application

In the beginning of God's preparing the heavens and the earth--
Genesis 1:1 YLT98

In the beginning God created the heaven and the earth.
Genesis 1:1 KJV

It's the first sentence. Yet in it is everything: God, heaven, earth.

It is here for a purpose. The first thought, first detail, first exposure to God and what God is doing. What do we do with it? Read it and run? Ignore it? Glorify the words as poetic beauty?

Maybe they're a guide, something to help us not just here at the beginning, but throughout the book? Is that even possible? It's just one sentence.

If we walk ahead a little and look back, maybe that will help? Within three days and out of darkness:

God creates light.
God creates heaven.
God creates earth.

In the beginning, everything was separate. Or it sounded like God was outside and heaven and earth were distinct. Maybe?

Within three days we can see a little more. God, heaven and earth suddenly have parallels made manifest within God's creation: light, heaven, and earth.

But what's the light?

Who's reading and what words? God has put the light in your hands and you're bringing it into your mind. God, heaven, and earth are suddenly everything. Yes, the letters of fire are lighting the mind.

But there's more. God doesn't just create, God becomes the first light in mind in the beginning of our study. Heaven becomes the second. Earth becomes the third. The light brings heaven and earth together. They're thematic, defining a guide to assist us in understanding as we advance.

God is always with us, teaching us. How? Teaching us to be in His image (Gen 1:27.) Teaching us to be aware God has written the words. Teaching us He is right there for us when we understand and when we don't.

What happens in heaven? God gives us words that grows our garden. Wisdom grows toward earth, like fruit.

What happens on earth? Things start from dust and grow towards heaven to be fruitful. Man, grass, herbs, trees, all living creatures, and thought.

In the beginning guides us through the book. Where we read verses that sound base, we understand they are of earth. When illuminated, base thoughts grow from dust into wisdom that bears fruit within which is the seed (Gen 1:29.) The letters, sentences, and verses are seeds that, when planted, grow. We have to carefully tend them so they bear good fruit.

We're asked to tend the garden. Not just once, but forever. Everything that is illuminated grows. Genesis 1:1 serves as a guide to help us understand if what God has written, what we're reading, has its origins in heaven or on earth. In that way we can understand how to tend the garden - of our heart and mind, of earth, of heaven. For the purpose of our growing heaven and earth together as God teaches and as we were made - in the image of God.

Bible: Genesis 1: Possible Reason Why Heaven & Man Are Not Labelled Good?

In Genesis, chapter one, the six days of creation are described. Each day highlights the element(s) and/or life that are created. In the case of all but one and a half days, God labels all of His creations good, with the exception of day 2, heaven, and the latter half of day 6, man.

It's often wondered why two of God's creations are not explicitly labeled "good". The purpose of not labeling them would appear to be to create wonder regarding their lack of assigned label.

The first chapter introduces elemental concepts regarding how to read Torah/Tanahk/Bible. One of the first and most important concepts is to understand that God didn't give us a book of dogma to blindly follow. While not labeling day 2 and half of day 6 is not the first mystery, for many it is the first obvious non-declarative mystery.

Why would God create mystery within the very beginning of creation? We learn by wonder. The result of wonder is curiosity. Without curiosity, we don't look deeper into the text to see if we've overlooked something, if we've made a mistake, if the text was translated right. Until we start looking, we don't find the limits of our knowledge. If we don't find the limits of our knowledge, we may never question ourselves. If we don't question ourselves, how can we ever go in search of a knowledgeable source to query?

In the beginning, God appears to be showing us, by omission, that we have limits. Further, God appears to be teaching us to wonder, be curious, ask questions, and look deep into the text for answers - to reread what we've covered or be patient as we continue reading material (whether new or familiar.) More so, when we aren't certain, God appears to be teaching us to find a source to ask. Finally, God appears to be teaching us to look to the ultimate source of wisdom for answers when we can't find them on earth - through prayer to God.

In the case of creation, verse 31 of Genesis chapter one states that God sees all He's created and it was very good. In this case, we are free to use the math of Sets to view the days of creation:

Good days: { 1, 3, 4, 5, 6 (1st part }
Very good days: { 2, 6 (2nd part), all good days }

What we're left to wonder about is why God waits to label heaven and man until the end of the chapter, correlating to the end of His creating. Is it because God uses an economy of expression in His writing? Is it because heaven and man need to grow into their potential until God sees they are, in fact, very good? There are an infinite number of questions that we can ask.

If we look to Genesis 1:1, in which God begins to create heaven and earth, we may see a hint. Perhaps at the time that man grows the wisdom to live in accord with the laws, commandments, and prophets brought to earth from heaven, then God will see all of His creation as very good. Though it's always possible both heaven and man were very good when created.

Maybe the point and purpose is to create the curiosity to keep reading God's word, wondering, learning, asking, discussing, praying, and growing until we find the answer or answers? If we keep trying, we'll eventually find answers.

Samudra Manthan: Rahu, Ketu, & Mohini's Discus = Moment of Conception

In the Samudra Manthan, the story in the Vedas that is quite deep and entertaining, there is a description of a demon, an Asura who becomes Rahu and Ketu. This demon represents desire.

This demon, Rahu, doesnt just represent desire, but desire for things that aren't his to have.  He seeks to become immortal like the Devas. While the story runs around and through all kinds of scenes and characters as good and evil fight over the elixir of immortality, called Amrit, it is during the distribution of the Amrit, when Rahu realizes the Devas aren't going to share.

Once Rahu knows the Devas aren't going to be sharing immortality with the Asuras, he sneaks in line between the Sun and Moon, seemingly undetected. Just as he's given a given a drop of the immortal elixir, which lands on his demon tongue, the Sun and Moon, who've noticed his presence between them, point him out to Vishnu. In immediate response, Vishnu hurls his diamond encrusted discuss and slices Rahu and his now immortal head from his severed immortal body.  The head becomes Rahu and his body becomes Ketu.

The two parts of his body are thrust into the sky, where they are forever chasing and seeking revenge on the Sun and Moon. How do they enact their revenge? By swallowing the Sun and Moon. As they are disjoint bodies, they can swallow but not hold either the Sun and Moon.

In Vedic astrology, Ketu represents desire for wholeness and reunification of our heart and feelings with our ego.  Rahu only knows intense and overwhelming desire for those ego-driven things indicated in his chart. Rahu isn't interested in unifying with his body because his ego-desire is overwhelming amd (mostly) unregulated. Ketu is left to feel his way through time, as he holds the heart, but lacks the senses that drive Rahu's desire.

Scientifically, the two points represent the location where the path of the Moon crosses the ecliptic, which represents where eclipses happen.

One Possible Insight Into Meaning

It seemed to me a possibility that a meaning of the description of the story of Rahu and Ketu is the story of when...

Sperm meets Egg

Here's a description of the biological process:

The tip of the head of the sperm cell contains enzymes which break through the zona pellucida and aid the penetration of the sperm into the egg. Once the head of the sperm is inside the egg, the tail of the sperm falls off, and the perimeter of the egg thickens to prevent another sperm from entering.
Read more: Fertilization - Sperm, Egg, Cell, and Female - JRank Articles http://science.jrank.org/pages/2693/Fertilization.html#ixzz41qds0rj4

It's possible that Rahu represents, in our more mundane world, the head of the sperm and Ketu may be the tail that falls away, while the Egg is the discuss of Vishnu which slices Rahu into component parts.  If so, then the Amrit becomes the drop of nectar that brings life at the point of conception.

Here's a link to the story of the Samudra Manthan. The story is so full of imagery and meaning related to life, it's possible you'll revisit it many times.

King Indra and Sage Durvasa

There's much more meaning in the story. Like how Indra, the king represents grown-up Rahu. His ego so large and possessions so great even the largest elephant isn't big enough to hold him. Grown up Ketu may be represented by the sage Durvasa, who is deeply spiritual, but wildly emotional.

Separately, they are unable to understand the fragility and meaning of the garland of life that they attempt to share to their demise. Together, their only hope seems to be to unite their voice, which is the only part of their disjoint body they still have in common. But that's another possible layer upon this richly woven story.

Bible: Genesis 1: Where and How Hebrew Letters, Black Fire, Becomes White Fire

Hypothesis & Introduction

The Hebrew letters of the Bible are known as black fire.  When taken into the mind they create neural connections, which can be described as white fire.

The first day of creation appears to show how the letters we read become light in the mind and how God sees the light as it is created.

This appears to first suggest the neural connections are created in the cerebral hemisphere/frontal lobe (higher mind), beyond the bounds of the yarmulke. The light that is created "covers" or "clothes" the individual in day (light) as opposed to being covered by darkness or night.

Genesis 1:1-5:

1 In the beginning God created the heaven and the earth.

2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

3 And God said, Let there be light: and there was light.

4 And God saw the light, that it was good: and God divided the light from the darkness.

5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
Genesis 1:1‭-‬5 KJV

Support

What is happening? Two things. First, God is sharing details regarding the creation of light in the universe. The second thing that is happening, is the brain is taking in the letters, words, and phrases of the story, processing them, and, at minimum:

• Burning the letters, words, and phrases into the mind sequentially
• Ordering creation temporally
• Attempting to place objects spatially
• Attempting to process God's words aurally
• Attempting to understand constructs, like what a void is.

There's much more going on, but the points listed highlight some of the main activities related to taking the elements of the story into the mind.

Where the Words Live

With regards to how the letters, words, and phrases are processed, the text is here showing that they are not associated with the lower, primal, mind. They can't be, because the primal mind deals with primal things like food, desires/wants, ego and feeling.

By opening the book written by God, the mind similarly opens the region related to higher authority, wisdom, and time, which all pass through lower centers and into the temporal and cerebral lobes of the brain.

Each logical segment is a temporal segment of a logical sequence comprising a complete expression. We logically follow the path and wonder, by asking questions. Like, what does it all mean? What is light? What do the stages leading up to the creation of light mean?

The lower mind wants. It is desire and need driven. It pursues, it hunts, it possesses. It doesn't know time outside of the moment. The higher mind wonders, questions, researches, learns and knows. It organizes and plans according to time.

The opening of Genesis describes the creation of light. Taken as a roadmap of the result of reading, it shows light being created in the mind, and therefore, how the mind eats.

The first time the story is read, there isn't any construct related to the story in the mind: where the constructs will live in the mind is void.

As there are no neural connections burned into the mind related to the story, there is darkness on the face of the deep: way up high in the mind, where the word of God lives, it's dark. This could also mean that the mind is not yet in possession of neural connections that join the mind to the deep of the heart.

The spirit of God hovers over the waters: of the mind, where the neural connections will be formed for each letter of fire. How do they get burned, by what mechanisms, and how do they know where to go?

Let there be light: neurons are burned, white fire, and all the neural pathways are formed by reading the words of the text.

And God seeth the light: beyond the yarmulke, in the higher brain centers. With all the connections formed from the text that is read, ingested, eaten, bright light is created.

Moshiac, God's Anointed

King Cyrus, King Saul, and King David are God's anointed. When they were anointed, they had olive oil poured upon their heads. [Jesus was God's anointed, but he didn't have oil poured on his head. More on this in a separate article, point is about oil on head.] The oil represents the fuel for the light that they are to become to the people they are to lead. The oil is the symbolic fuel feeding the light of the anointed with God's spirit via His word, in their mind and heart.

Isaiah Calls to Eat of the Word of God

Isaiah 55 opens with:

1 Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.

2 Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.
Isaiah 55:1‭-‬2 KJV

It costs nothing to eat of God's word, yet nothing is so fulfilling, healthy, or illuminating.

Jesus Says

Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’ ”
Matthew 4:4 NIV
http://bible.com/111/mat.4.4.NIV

Jesus/Yeshua appears to refer to the word of God as food. If so, the food we eat with our mind appears to create light in our mind that requires being nourished with the food we eat with our mouth.

That both aspects of eating are entwined in the verses of Genesis 1:26-30 appears to further support what Jesus is teaching. This is the second verse in which Jesus speaks in the book of Matthew.

That Jesus would appear to begin with a teaching parallel to the verses highlighted in this article, from the opening of Torah, seems to validate his being the Messiah prophesied of in Daniel.

Bible: Gen 2:17 YLT98 vs KJV & Using Tree of Knowledge of Good and Evil

Comparing the difference between translations of Genesis 2:17 for the purpose of understanding if the differences are significant.

Introduction

This article has been prompted by comparing translations of Genesis 2:17. The translations that will be presented and compared are the King James Version (KJV) and the Youngs Literal Translation 98 (YLT98).

While comparing the two translations recently, it became clear there was a subtle but significant distinction between the two. On the surface, the difference appeared negligible; one word of difference.

The YLT98 version introduced the word dying and after a little exploration, it became clear that one word altered the meaning and utility of the verse:

Young's Literal Translation

and of the tree of knowledge of good and evil, thou dost not eat of it, for in the day of thine eating of it-dying thou dost die.  Genesis 2:17, YLT98

King James Version

But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.  Genesis 2:17, KJV

The significant portions to be compared have been italicized for emphasis.

Eating of the Tree of Knowledge of Good and Evil

The difference between the two verses is slight. Both refer to a day and eating, and both end with man dying. However, in the literal translation, the word dying appears to introduce a function.

If one were to sequence the steps of each verse, they might resemble something like this:

KJV: day, eating, die

YLT98: day, eating, dying, die

The extra step, of dying, in the literal translation suggests that a physical/temporal process of dying begins when one eats from the tree of knowledge of good and evil and terminates with death because of dying:

Dying, adjective, gradually ceasing to exist.

The literal verse shows a complete progression from the action taken at an interval of time, transitioning through a change over time, resulting in death.

The removal of the dying step in the KJV introduces a temporal ambiguity in the logic that says when one eats of the tree of knowledge of good and evil they will die. When? It appears to be up to the reader.

The problem with the KJV logic is that it suggests the death is going to happen at an indeterminate time. As one of the most critical verses in scripture, the omission will be shown to be unfortunate.

What the literal translation shows is that on a day when one eats of the tree of knowledge of good and evil, a process of dying starts that at some point will cause man to die.

The literal translation appears to make the text accessible to any reader, because the process applies to them. Instead of wondering what cause will create the effect and when (or if at all), as in th KJV version, the reader can gain the understanding that eating something unhealthy will hurt them until either they stop doing it, or they die.

If that was all there was to this comparison, it might represent nothing more than a linguistic variance between translations. In the next section, the YLT98 version of Genesis 2:17 will be used to show how it can be used as a template that allows one to explore how a food eaten might contribute to the process of dying that can lead to death.

A Structured Test

If the YLT98 translation does introduce a function, it should be possible to set it up and run arguments through it. By using the keywords highlighted above, a template can be created:

• Day
• Eat
• Dying
• Die

The litmus test is to run some logic through both phrases and see how they work. Let's take a quick look at eatimy so we know what we're allowed to eat. Since we're dealing with trees, we need guidance. Let's review the first verse that describes eating from trees, Genesis 1:29:

And God saith, `Lo, I have given to you every herb sowing seed, which [is] upon the face of all the earth, and every tree in which [is] the fruit of a tree sowing seed, to you it is for food;
Genesis 1:29 YLT98
http://bible.com/821/gen.1.29.YLT98

If we're allowed to eat fruit that sows a seed, then we're not allowed to eat fruit of a tree that doesn't sow a seed. What kind of fruit doesn't sow a seed? A parthenocopic fruit, like seedless fig.

 Since there aren't many parthenocopic fruits, let's expand things a little and see if we can get clarity. If we take a knife and cut fruit that sows seeds, the knife will contact them (or we can eventually dig them out - the point is that they're there.) That's a pretty simple test to see if a fruit has seed - to cut it in half.

But there are few parthenocopic fruit and most fruit of real trees have seeds. If this test applies to life, there have to be examples of forbidden fruit. What if we take our knife and start cutting things that are like fruit? Maybe we can see if we're walking down a logically sound path.

Cutting Fruit That Lacks Seeds

What food shares properties of fruit? One of the main components of fruit is sugar. What if, for the sake of example, a food like fruit without seed is forbidden? For the sake of example, a random selection was made, and...

What if we take our knife and cut a piece of cake? We don't come in contact with a seed, right? The cake is still fruit, though one might consider it a fruit of labor, rather than a fruit hanging on a tree. The point is to find logical tests to see if there's something useful in Genesis 2:17.

The test that we have to define (day, eat, dying, die) in expanded form:

1. for in the day
2. of thine eating of it
3. dying
4. thou dost die

Here's a first pass of the (day, eat, dying, die) test for cake:

1. for in the day -> today
2. of thine eating of it -> cake
3. dying -> short term, but also cumulative & degrading to health
   1. feeding opportunistic/parasitic organisms
   2. stressing the pancreas
   3. drying the liver and skin
   4. irritation of GI tract and loss of nutrient uptake
   5. general malaise (headache, nausea, etc.)
   6. agitation/behavioral issues
   7. fatigue
   8. weight gain
   9. skin related issues (acne)
   10. much more
4. thou dost die -> long term
   1. loss of mobility
   2. high blood pressure
   3. decreased energy levels
   4. diabetes
   5. cancer
   6. cirrhosis of the liver (non-alcoholic)
   7. obesity
   8. much more
   9. death

As logical tests go, it looks like a useful start. This looks promising because it shows that we can take fruit and truth test whether we're eating forbidden fruit and how it affects us.

In this case, cake highlights a good first step into a possible interpretation of what fruit of the tree of knowledge of good and evil may be or look like.

Gradually Ceasing to Exist

The process of dying is a loss of vitality trending towards death. Eating cake, if it is associated with dying, will cause one to continuously die to different aspects of life and health. At some point in the eating of cake over time, the body will lose the ability to fight to stay alive. The effects of the cake can cause a person to die from any one of a number of ailments related to eating it.

A Comparative Test of Logic: KJV

Let's test the KJV of the same scripture. Here's the same test with the text of the KJV:

1. in the day
2. that thou eatest thereof
3. thou shalt surely die

And here's the KJV test of cake:

1. in the day -> today
2. that thou eatest thereof -> cake
3. thou shalt surely die -> when/how/why?
   1. by choking?
   2. by allergy?

Without the word “dying” to highlight the process of what happens over time, we're not able to do anything logical with the same test. It's very rare for someone to die eating a piece of cake by virtue of the effects of the cake.

The fact that an apparent logical fallacy was introduced into the beginning of the Bible is uunfortunate

By virtue of the literal translation anybody can construct their own logical tests to prove or disprove health of some form of fruit.

Without the process being functional and temporal (over time), the verse is rendered functionally meaningless in the KJV.

In contrast, the YLT98 translation provides the required context to turn the verse into a function that takes any forbidden fruit arguments while yielding results. The YLT98 translation of Gen 2:17 becomes a template that directly relates the reader and what they eat to the negative effects over ti

Conclusion

This concludes the comparison between translations of Genesis 2:17. The Youngs Literal Translation 98 and the King James Version are different in that the YLT98 contains the extra word dying.

The addition of dying to the verse appears to turn it into a function. The function is eating, and the inputs to the function are fruit from the tree of knowledge of good and evil. By virtue of the following keywords a progression is shown to take place over time that leads from the moment of eating, through dying and to death:

• Day
• Eating
• Dying
• Die

The YLT98 translation of Gen 2:17 can be used to determine when amd how eating fruit of the forbidden tree can cause one to ultimately die.

In contrast, the KJV translation offers no such test. It simply sughests that upon eating of the tree of knowledge of good and evil one will die, yet offers no time-frame. In the case of the KJV translation, the reader is left to wonder how or when death might take place for having eaten fruit of the forbidden tree.

Bible: Age of Universe in Genesis 1 = 13.8 Billion Years

Hypothesis

One day of creation, an Evening/Morning in Genesis chapter 1, represents not only Passover, but a variable length period called a Passover Year. The Passover Year has two intervals. Each interval is related to the type of day created, either good, by explicit label, or very good, as labeled by Gen 1:31.

Details

The length of a Passover Year corresponds to the type of day.

A good day, represents a Passover Year which spans from the start of Passover of an initial year, to the end of Passover of the subsequent year.

A very good day represents a Passover Year which spans from the start of Passover of an initial year, to the end of Shavuot of the subsequent year.

Summary

By virtue of these variable-length years, in combination with scripture which shows how to expand the days of creation, this paper will attempt to highlight how the creation of Genesis 1 can be used to calculate the age of the universe to corroborate modern science.

Supporting Scripture

The numeric expansion is described in Psalm 90, a prayer of Moses:

"...For in Your sight a thousand years are like yesterday that has passed..." Psalm 90:4

 The start of time:

"2. This month shall be to you the head of the months; to you it shall be the first of the months of the year." Exodus 12:2, referring to the month of Nissan, containing Passover.

From Darkness to Light

Passover represents the flight from slavery in Egypt to a feast to God in the desert. Like the week of creation, which spans from light to Shabbat, Passover takes place over 7 days.

Each day represents a microcosm of the meaning of the week, a temporal migration from darkness/Night/Evening to light/Day/Morning.

Expanding the Days of Creation

In order to reconcile Passover as consecutive units of time, it is proposed to construct a Passover Year. A Passover Year starts on a preceding Passover, traverses a Judaic year, to end at the termination of either Passover or Shavuot of the subsequent year. The length of a Passover Year is proposed to be based on the type of creation day: either good or very good.

Consecutive Passover Years will be contiguous. They will each start on the first day of Passover.

Consecutive Passover Years will be complete. They will span a complete year plus the number of days to the end of the subsequent Passover or Shavuot.

The Hebrew letter shin appears to be a graphic representation of a Passover Year in that the outer elements of the character represent the start and end of a discreet year, while the inner element represents the end of a previous year.

If the letter shin is perhaps a graphic represention of a Passover Year, the start of the next Passover Year is hidden between the center and rightmost stems.

Calculations

The following descriptions present examples using a mean solar year length for consistency and simplicity:

A "good" day to a Passover Year

Using a solar year of 365.2472 days, it is calculated: 365.2472 + 7 = 372.2472.

A "very good" day to a Passover Year

The very good days in Genesis chapter 1 are here presented as day 2 (heaven) and part of day 6 (man). They are not explicitly labeled until Gen 1:31, when they are declared to be very good.

When considering the relationship between heaven and man, it becomes clear that without Torah, man is lost on the path to heaven.  It was for this reason that Shavuot (celebrating the giving of Torah) was a natural choice to place at the end of the very good Passover Year.

Measured from the start of Passover to the end of Shavuot of the following year: 365.2472 + 50 = 415.2472.

Declarations, rules, constants, setup:

The equations to calculate the age of the universe are as follows:

GPYL - Good Passover Year Length
VGPYL - Very Good Passover Year Length

good years = GPYL  x  #-good-days-in-year  x  1,000

very good years = VGPYL x #-very-good-days-in-year x 1,000

Age = (good years + very good years) *
           (6 * 1,000)

The days of creation are expanded to be a year. The year is expanded into days. The year-days are scaled by 1,000 and summed. The days of creation are summed (to 6) then scaled by a multiple of 1,000, as they are explicitly labeled days. The sum of year days are then multiplied by the sum of creation days. It is the view if the author that there is no double-counting.

Passover Year Calculations: Age of the Universe

The following calculations are completed using approximate lunar months. The number of days calculated in this first step ranges from 2299 to 2318, or within a fractional deviation from the 2300 presented.

1. 353 + 7 = 360
2. 354 + 50 = 404
3. 383 + 7 = 390
4. 353 + 7 = 360
5. 353 + 7 = 360
6. 383 + 50 - 7 = 426*

• Net of days: 2300
• 2300 × 1000 = 2,300,000
• 2,300,000 × 6 = 13,800,000,000
• 13.8 billion years

* day 6 has here been shown to be 50 days less 7 days as the day is a mixture of good and very good. Without this offset, the number of approximate lunar days is 2306.

That the sum of the days of years aggregate near 2300 seems to allude to the 2300 days mentioned in the book of Daniel.

Whether using a lunar or solar year, the expansion and calculations show, if logic holds, that the age of the universe is 13.8 billion years.

Summary and Conclusion

An hypothesis has been presented that the Evening/Morning of Genesis chapter 1 represents the Passover holiday, which has been called the start of the year in scripture.

In order to make Passover contiguous, an interval is proposed called a Passover Year. Like a lunar year, a Passover year varies in length.

A Passover year begins on Passover of in initial year. The end of the Passover Year aligns with the end of either Passover or Shavuot of the subsequent year, beyond the start of the subsequent years Passover.

A Passover Year has been classified to be either Good or Very Good, with each category reflecting different intervals of time anchored by holy days.

In the case of a Good Passover Year, the interval is defined to start at the beginning of Passover of an initial year, to the end of Passover of the subsequent year.

The interval of a Very Good Passover Year is defined to extend from the beginning of an initial Passover, beyond the start of the subsequent Passover to end at the completion of Shavuot the subsequent year.

Shavuot was selected is due to its relation to heaven and man. Shavuot is directly related to that which was not labeled good at the time of creation, heaven and man, and therefore becomes very good by Gen 1:31. Torah is the force that binds heaven and man, and therefore appears to be a logical holiday to associate with creation and time.

The number of days in a year is multiplied by 1,000 to arrive at the duration of the scaled year. The scaled years are summed. The six days of creation are multiplied by 1,000 and this value is multiplied by the summed days of the scaled years. The resulting value is 13.8 billion. This value is presented as the age of the universe, assuming the expansion has merit.

The current estimated and generally accepted value for the age of the universe is 13.799 billion years[1]. The deviation between accepted and this paper's calculated value are statistically insignificant.

Ages: Scientific Estimate & Genesis

1. Currently accepted value:  13.799 billion yrs
2. As calculated by Genesis:   13.800 billion yrs

[1] Wikipedia; Age of the universe, https://en.m.wikipedia.org/wiki/Age_of_the_universe

The Pyramids of the Giza Plateau: Astronomical Observatories Based on a Mathematical Model of Vision

December 6, 2015
Michael J. Ajemian

The Pyramids of the Giza Plateau:

Astronomical Observatories Based on a Mathematical Model of Vision

[updated intro 12/21/15; added background description and fixed a typo.]  This concept was an accidental discovery on 6/18/95.  I'd read a book about the Great Pyramid, kept wondering why all the precision construction, then noticed something in the reflection of a marble table as I moved my head - I realized I could see things using reflection that I couldn't see directly as I looked at the view out the window in the table.  The math wasn't difficult to understand.  But for a head injury I briefly died in just prior to learning how it worked, this would have been written years ago.  I hope you enjoy it, because to me, it's really exciting!

The pyramids of the Giza plateau represent perhaps the most recognizable architecture in the world.  The Great Pyramid is an engineering marvel and enigma.  The entire structure inspires a sense of awe for it's dimension, sringent specifications, and the incredible problems in engineering that had to be solved just to build the hulking structure.

At the time of construction, the pyramids were covered in highly polished limestone.  Evidence of the limestone casing is seen around the base of the pyramid of Cheops.  Sir Flanders Petrie noted the precision of the casing stones as being "equal to opticians' work of the present day, but on a scale of acres" and "to place such stones in exact contact would be careful work; but to do so with cement in
the joints seems almost impossible". (Romer, 2007, p. 41) Pretty cool stuff to look at.  From an engineering perspective?  It's mind-blowing.

While most people think the pyramids are monstrous tombs, the unbelievably surreal precision of the faces suggests a purpose to the structure beyond simply shining like a jewel in the sun.  In fact, it seems to me they were built for astronomy by some people who understood the mathematics of vision.

The faces of the pyramids were optically true and highly reflective.  Both a true surface and high reflectivity are requirements of a mirror.  Since each face is angled skyward, they'd allow a viewer looking at a face to see reflections of objects in the sky with superior clarity.

The courses of highly-polished limestone of optical precision were of a small range of sizes, but their courses varied at somewhat regular intervals.  Interestingly, in the dark, the 1/100th gap between casing stones would have provided a grid within which to assist in precisely locating object position relative to an observer surveying the surface.

Having a structure that is stable, oriented to true north, and is highly reflective, except for the thin lines of the gaps between stones comprising the shadowed grid, would appear to provide the means to view the reflections of objects in the sky and their position in the faces with superior precision.

Should an intrepid viewer have positioned themselves at the center of the base of the south face and simply looked up the apothem, the center line of the face, it would have been possible for them to have observed the passing of stars in the reflection of the face, simply by observing along the apothem:

Figure a. The Apothem

If our observer were to find themselves in possession of a pencil, papyrus roll, and time keeping device, they could not only have observed the location of the (primarily northern) stars passing
through the line marking the center of the face, but transferred that position detail to their papyrus.  The papyrus could conveniently roll along with the passing of time and be a collection of pencil dots
where bodies were recorded at the time they transited the meridian (the apothem is aligned with the meridian).  By collecting data in such a manner, it would seem possible that way back in the olden, olden, olden days, they could have made star maps with the help of the pyramid tombs.

Having one observer on one face represents an opportunity to collect good data, but it's limited.   Were a set of four observers positioned, each before a face of the pyramid, such that they were each observing the same celestial bodies in the reflections at the precise time the object reached the meridian it would appear to be possible to calculate the celestial longitude, latitude, and distance to bodies in the sky.

Figure b & c, show two views of the same observation in a somewhat iconic way.  Each observer would see in the reflection in their respective faces as S transits the meridian of the pyramid.  Both observers 2 and 4 note the time as S transits the meridian.  The time will be used to calculate the hour angle of S from a reference meridian.  All observers record position detail with the intention of calculating a set of angles to derive declination of the star relative to the celestial equator.

Figure b. Top view of a star to four observers on their respective faces.

Figure c. Side view of a star to three observers on their respective faces.

Declination is derived by:

1. Finding the position of the star by intersection of the vectors at a point S.
2. Projecting a vector from the center of the earth through the point S
3. Calculating the angle formed between the vector projecting from the center of the earth through the equator at hour angle T.

Because the structure was so stable, it would appear to have been possible to measure bodies in the sky with a great deal of precision over time.

Once it becomes possible to calculate distance to a point, it becomes possible to calculate distance to a myriad of points.  It would also be possible to record colors, though that's not the focus of this paper.

This paper will attempt to highlight how the pyramids of the Giza plateau were constructed such that they operated as a mathematical model of vision, complete with color mapping, and depth perception.

Constants and Structural Notes

The concept is initially explored using one pyramid.  First, some facts about the Great Pyramid:

1. At time of construction, the surfaces of both pyramids were complete and uniform.
2. The surfaces of both pyramids have "optical precision on a scale of acres." (Romer, 2007, p. 41)
3. The surfaces of both pyramids are highly reflective.
4. The faces are slightly concave, with a noticeable depression running down the center of each face.  The center of the four sides are indented with precision, thus forming an 8-sided pyramid.
5. The pyramid is oriented to true north.
6. The angle of the faces of the pyramid are each 51.8 degrees.

The math of a single pyramid as it relates to vision

In order to highlight the function of the pyramid as observatory, a series of experiments will be presented, from the basic to the complex.

Experiment 1 - Reflection of a vector on the face

An observer is positioned at the center of a face, orthogonal to the base, sighting the apothem on the horizontal.

Using Reflection

Having established the observer's position, attitude, and distance from the base, a point is marked on the viewers horizontal, coincident with the apothem.  By establishing a stable viewing position along the horizontal, it becomes possible to calculate the angle of reflection.  This is an essential starting point.  Because the angles of the face (A and B) are known, and the observation vector is horizontal, the angle of reflection is the special case, found by subtracting the angles:

R = 90.0 - 51.8 = 38.2

Figure 2. Finding the angle of reflection for degenerate case (horizontal observation.)

This case is meant to highlight how to begin using the system.  The ray from the observer's eye is projected to the surface and the incident angle is discovered.  In this base case, the incident angle of the reflected ray is calculated by virtue of the stable angles of the face (angle B is 38.2 degrees.)

Experiment 2 - The Intersection of Reflected Vectors

Before finding the intersection of a vector, the reflection vector needs to be calculated.  The following graphic highlights the sequence to solve for reflection vector P.

Figure 3.1. Sequence of calculations to find the projection vector P.

The sequence to solve for the projection vector P, as displayed in Figure 3.1, are repeated for clarity:

1. Measure distance CF, from point of observation to base.
2. Calculate triangle ABC
3. Calculate triangle BDE
4. Calculate triangle BEF
5. Calculate reflection angle R
6. Project vector P
7. Calculate the intersection of P with other vectors (not shown.)

The sequence above is repeated in the next example to find the point of intersection (I) for two observers surveying points at equal height e and e-prime along the apothem:

Figure 4.  Calculating the point of intersection from point of observation (f).

Figure 4 shows two vectors reflected at an equal altitude, along the apothem of opposing faces.  By virtue of their being projected along the apothem, they'll intersect somewhere, but in this special case, their being surveyed at equal altitudes means they'll intersect directly over the cap of the pyramid.

In order to observe how resolution changes with height, the viewers agree to sample a more points along the apothem at equal altitude.  As the reflection angle increases, the altitude of the point of intersection decreases.  As the reflection angle decreases, the altitude of the point of intersection increases.  The change in altitude is akin to depth perception in the eyes.

Figure 5. Change in altitude of vectors calculated at equal, but progressively greater heights.  An increase in altitude of the point of reflection results in a decrease in altitude at the point of intersection.

The following graphic shows the field of view available to a single observer at the center of the base of a face of the pyramid.  By combining the field of view available to observers at the center of all four faces, a single pyramid can be used to observe, via reflection, points that lie most anywhere within the celestial hemisphere.

figure 5 - Celestial Hemisphere

It's Three Dimensional

Figure B (above) shows the position of a star, and its reflection on four faces.  It shows iconically the reflection of the star in each of the faces.  By having each observer measure position on the face (height, distance from apothem) the angular measures can be discovered and the reflection vectors calculated.  In this case, the calculations are a bit more complex, especially finding the point of intersection of the vectors.  But the sequence is stable and consistent.


Stereoscopic Vision & Meridians

The following graphic shows how the star S from Figure B might appear to 8 observers at the faces of two pyramids.

Figure 7.  Stereoscopic view of star S in the reflections of the faces of two pyramids at time T(0).

Figure 8.  Stereoscopic view of star S in the reflections of the faces of two pyramids at time T(1).

Figure 9.  Stereoscopic view of star S in the reflections of the faces of two pyramids at time T(2).

In the series of figures (7-9), a star S is shown at three positions in time.  One of the nice features of having two pyramids aligned to true north is that each provide an arc time and angle at the meridian for each.  The earth's rotation provides a constant background to measure the arc angle and arc time against.  The arc time between the pyramids is a constant.  If something moves faster or slower than the earth's rotation, it would seem to indicate the direction of travel of the object.  Plus, if the declination or distance changed, especially as measured over time, the direction and velocity of the object would appear to be possible to determine.

While star calculations are interesting, scanning applications are pretty interesting too.  Calculating the distance to a point in space using one pyramid appears to provide high utility in that a number of vectors can be calculated, with accuracy increasing with the number of viewing positions.  The introduction of a second pyramid would seem to improve precision.

But, the ability to measure depth in the angled faces in the pyramids, combined with a relatively large distance between pyramids, means that each face can be used to construct patches of an object by collecting a range of data points from each face.  The patches constructed from the survey of the reflected points of the object in each face represent distinct views of the surface of an object, with depth, which when assembled (using reference points to align patches) would create a projection of the object in three dimensions.

It would seem that any object which could be recorded, could also be projected to reconstruct the object or location in space above a projection mechanism.  It'd be fun to see if this would work to create holographic projections.

Construction of Surfaces

Creating a scanner using the pyramids would involve utilizing a large number of observational positions to an object.  The number of observational positions and their location would vary, but the more positions records as points in space, the more surface detail to an object are recorded as a point cloud.  The ability to construct surfaces from point clouds has a set of well-defined solutions and products which facilitate surface construction.

While one pyramid is enough to get a sense of the shape of an object, using the two pyramids would seem to facilitate constructing stereoscopic images from a collection of manifolds, each created by virtue of collecting a large cross-section of points, converted to a manifold.

Conclusion

In conclusion, the math appears to support the distinct possibility that the pyramids at Giza were used to reckon stars accurately, and that the reckoning would be by arc angle, declination, and distance.  By virtue of a stable structure and a series of well-defined steps, it would be possible to calculate vector projections through a point on the face, extending into space.  The vector projections, when combined from observational positions near the original observational position, provide a stable mathematical base to calculate distance to an object.

It would seem, if the system is as stable as it appears, that with a little creativity and insight, this mechanism can provide hours of fun and entertainment to creative individuals as a surveying instrument, holographic projection system, medical scanner, surgical knife, medical 3D scanner.  Seems like whatever we would use our eyes to do could be modeled, from the highly focused to the wide angle.