“In the sixth millennium the gates of supernal knowledge will open above along with the wellsprings of secular wisdom below. This will begin the process whereby the world will prepare to enter the seventh, Sabbath, millennium.” (The Zohar on Genesis 7:11)
As a species, humanity is in a state of bewilderment. We are a race who really has no concrete idea of were we come from, why we exist, or even what is our purpose. If we are to believe the priests of evolution, we are the result of a accident. We are the result of the processes of cosmic goo. We are birthed, we live a short while, then we die and are no more. How depressing to think in such hopeless terms.
The wisdom of the ancient peoples tell us a far different story. And though some will not believe it, their wisdom was considerable and far beyond our own today. There is an ancient body of knowledge which unfortuneatly has been hidden, obscurred, or derided by men of small minds who tell us that we are living in an age of enlightenment, that our current level of development is the apex of civilization. The fact is our current existence, while tempered with technological advancement, is mired in darkness and ignorance, both spiritually and temporally.
As you pick up this book and begin to read, allow me to posit a question. If your future happiness and the happiness of your loved ones, even your very survival were dependent upon your understanding of what the Scriptures said, would you rely on the understanding of another or would you discover for yourself what the Bible taught? Would you just follow along with mainstream religions who told you what truth to embrace, or would you search it out yourselves?
If you have no inclination toward discovery and spiritual revelation and have no interest in earth’s true histories, then take the blue pill and go on with your life, oblivious to the ultimate reward such knowlege offers – freedom, hope, purpose and a eternal future. But unlike many mystery religions this knowledge is at your fingertips, free of charge (minus the cost of the book, of course).
Cycles of Time
Though the first verse of the Torah is normally translated as, “In the beginning…” there is good reason to question it. Most students of Hebrew know that the vowel pointing of a consonant can change it’s meaning. Hebrew rules of grammar tell us that a patach under a bet בַּ means in the, whereas a bet with a shva בְּ means in a. Though this may seem inconsequential to the some, this difference is essential to grasp if one is going to understand the possibility of previous cycles of creation and re-creation that not only the ancient sacred texts of the nations speak of but that that the teachers of Israel have also spoken of.
When we think of time, we naturally think of it in terms of a linear progression, from one moment to the next, culminating in an elapsed span going from one point to another, never to be revisited again. Ancient wisdom, however, as well as modern physics see time as cycles which reoccur. The universe, created by God is a vast time clock of unparalled complexity. Approxiamately every 26,000 years the Procession of the Equinoxes complete their cycle.
The bible views time also in cycles: every 7th day is a shabbat, a day of rest, every 7 years is a shmittah, a rest for the land. And every 50 years is a yovel, a Jubilee. Even earth’s moon reveals it’s cycle of time – every 29 days theres a new moon. Even the Hebrew word for new – chadash – means new or renew.
The Tanakh itself demonstrates this concept in various places.
In A Beginning
As we delve into the histories and prophecies of not only the nations, but especially those of the Bible, we feel we should start off at the very beginning of Scripture – B’reisheet or Genesis chapter one. It is here that we shall begin our challenge to the entrenched Establishment Hivemind that has so dominated our society and relegated our capacity for thoughtful investigation to a well constructed strongbox. Any investigation outside of approved parameters is highly discouraged and those who ignore the establishment guidelines are ostracized, maligned and ridiculed by their peers.
Many people have been taught that the six creation days in Genesis are a literal description of the Earth’s geologic history. This is simply misguded teaching. While many fundamentalists believe the Earth is a mere 6000 years old, eminent scholars from Judaism, Christianity, Islam all teach that the six days of creation are not to be taken in a strict literal sense. Other ancient religious traditions, such as the Vedic texts of ancient India, indicate that the heavens and the earth are billions of years old.
Chazal – our Jewish sages, have long maintained that only children, and those of only simple understanding, should take the account of the creation in Genesis as a literal period of six 24-hour days, and that the wise should should come to understand that the narrative expresses the deep structure of a mysterious, divinely ordered process reflected by patterns in physical reality, but not so simply as the literalists take it to be.
The geologic record shows that the Earth existed long before the six days of Genesis and long before the creation of man. Contrary to certain religious traditions, it is not possible to get an accurate dating based on counting the genealogies of the Bible. One prime impediment to such an undertaking is the time-gap between the first two verses of Genesis. While controversial to the established mindset of our society, the so-called Gap Principle goes a long way in settling disturbing problems with the 6000 year thesis of the religious fundalmentalist camp, and demonstrates a very different Earth history for the secular Old Earth camp.
The Genesis narrative speaks of at least two separate creation events, one of perfection and beauty, the other as desolation and horror. Genesis 1:1 is the perfection of God’s creation. At some point in the far distant past, the Creator, a non-physical, sentient universal conscienceness brought forth the physical realm into existence ex nilio – out of nothingness. To the Hebrew mind the verse is perfectly constructed, using 7 Hebrew words. The number seven is a constant motif within the Hebrew bible and Jewish culture, symbolizing perfection:
בְּרֵאשִׁית בָּרָה אֱלֹהִים אֵת הַשָּׁמַיִם ןְאֵת הָאָרֶץ
In the beginning God created the heavens and the earth
We are told that in the beginning God created the heaven and the earth; but the Torah never affirms that He did this in the six days following verse one. The work of those days were times of restoration and reformation. This is demonstrated by the use bara ברה . Another Hebrew word asah signifies to make, fashion, or prepare out of pre-existing material; (to build a ship, erect a house, or prepare a meal), whereas bara, used in Genesis 1:1 above means to create ex nilio – out of nothing. Some would argue that the different words used for create and make and form are used interchangeably and quote Isaiah: 43:7 as a proof text:
“Even every one that is called by my name: for I have CREATED him for my glory, I have FORMED him; yea, I have MADE him.”
Here, opponets would reason, 3 separate Hebrew words are used used in the engineeing of man, and would say all 3 words used interchangeably. However these 3 words have different meanings and all are correctly used in the formation of man. Man’s body was indeed MADE (ASAH) out of pre-existing materials (dust), but the LIFE PRINCIPLE itself, as in animal life, can only be ‘CREATED’ (BARA) by God. God Also ‘FORMED’ (YATSA) man, that is, shaped and fashioned man’s body,as a potter does the clay. (John Phillips, Exploring Genesis, pg 38)
Only three creative acts are found in Genesis chapter one. The first instance is of course Genesis 1:1. The second time bara is again used is in Gen. 1:21 in the creation of swarms of living creatures – fowl and fish. Third instance is in Genesis 1:24-25 when referring to creation of animal and man. Bara is not used in the other days where the sun, moon, stars were ‘made to appear’ on the fourth day. They were already in existence, having been originally created in Genesis 1:1 before the destruction in Gen. 1:2.
The reason for the use of different words is simple. The destruction of Genesis 1:2 destroyed all living creatures – fish, fowl and hominoids alike. The reason for this destruction will be examined later on.
If the stories told in the Torah are indeed templates upon which history repeatedly plays itself out, then the advance of time is not so much the sharp linear flight of an arrow, but a series of repeating loci on a rising helix. The shell changes but the kernel remains the same. (Rabbi Moses ben Nachman, known as RAMBAN)
There is abundant evidence within Jewish and Christian traditions that demonstrate that the belief of a pre-Adamic world is not some modern heresy but is a very ancient understanding going back to the beginning of recorded history.
“For six years you shall plow your fields, but the seventh year shall be holy to HaShem, in that year you shall do no work.”
One of the most profound teachings among the Jewish Kabbalists is the doctrine of the Shemitot, the cosmic epochs of pre-Adamic times. According to our Sages, Adam was not the first human to be created. They teach, based on the verse in Leviticus, that the days of our world will be measured in the same way, as the Sabbatical year. It is taught in the Talmud (San. 98A), “six thousand years shall the world endure, then for one thousand years shall it remain desolate.” After this period, God renews his creation.
Many of the great rabbi’s of old noted the problem of a desolate and empty earth which they determined was caused by the previous pre-Adamite civilization. They like many others noted that God did not create the earth this way.
The Tanakh speaks about the Yovel or Jubilee year. We are commanded as a people to count seven times seven years and then to proclaim a year of complete release. The Kabbalists believe that just as our civilization will last for the Sabbatical period of six thousand years and one thousand years of desolation, so will there be seven cycles like this, corresponding to a cosmic cycle of Sabbaticals and Yovel. Therefore, according to this calculation, human civilization will rise and fall seven times, each for a period of six thousand years, then resting for a thousand years.
The following is a partial list of Jewish text which teach the concept of Shemitot:
1. Sefer HaTemunah,
2. Sefer HaKana,
4. Rabbeynu Bahya,
5. Rabbi Yitzhak D’Min Acco,
6. Recanati on the Torah,
7. Tziyuni on the Torah,
8. Ma’arekhet Elokut,
9. Shatul Mayim on Sefer HaIkarim,
10. Sefer Livnat HaSapir of Rabbi David ben Yehuda HaHasid (Sefardi),
11. Sefer Shoshan Sodot,
12. Radbaz, Rabbi David Zimra (the Kabbalistic teacher of the Ari’zal),
13. Tekhelet Mordechai,
14. Rabbi Lifshitz’s Tiferet Yisrael
15. Rabbi Tzvi Hirsch Eichenstein of Zidatchov in his Ateret Tzvi commentary on the Zohar HaRakia,
16. Rabbi Eliyahu, the Gaon of Vilna
17. Tikunei Zohar 36
The Talmud (Chagigah 14a) speaks about 974 generations before the world was created. In the Midrash (Genesis Rabbah 3:7) a question is posed of what was God occupied with, prior to His creation of our world. The Midrash relates that God was busy building and destroying other worlds.
In the Siphra’ Di-Tseni`uthah (Book of Mystery), an age ruled by seven kings was destroyed in the time before Adam:
And the second earth came not into the computation. (That is, the kingdom of the restored world, Or otherwise, when in Genesis iv. 2 it is said in another way, “And the earth,” that earth is not to be understood of which mention hath been first made; since by the first is to be understood the kingdom of the restored world, and by the second the kingdom of the destroyed world) And it hath proceeded out of that which hath undergone the curse, as it is written in Genesis v., 29, “From the earth which the Lord hath cursed.” (The meaning is: That the kingdom of the restored world was formed from the kingdom of the destroyed world, wherein seven kings had died and their possessions had been broken up. Or, the explanation of the world, of which mention is made elsewhere, proceedeth from the kingdom of the destroyed world.). ( The Book of Concealed Mystery Chapter I. tr. 1887 Translated by MacGregor M. Mathers,)
The early mystics of Judism found within the text of the Torah itself, through the study of equidistant letter sequences (ELS), that the age of the universe was over 15 billion years old. This was centuries before modern science came to that same conclusion. A book written the 1990’s by Jeffery Satinover called Cracking the Bible Code spoke of a World War II rabbi named Michael Dov Weissmandl who had done a tremendous amount of study and research into ELS.
Rabbi Weissmandl was a Slovakian rabbi who ran a rescue operation near the Slovak-Polish border, which smuggled thousands of Jews, to the relative safety of Slovakia or Hungary. Once Germany invaded Hungary, deportations began in the Spring of 1942. After 60,000 had been sent to Auschwitz, Rabbi Weissmandl succeeded in negotiating with Dieter Wisliceny, Eichmann’s assistant, and was able by a $50,000 bribe to halt further deportations. Unfortunately, the deportations were only delayed. Rabbi Weissmandl was fascinated by the comments of an earlier kabbalist, Rabbi Bachya ben Asher, regarding ELS. He was certain that there was within the Torah, coded in equidistant letter sequences, divinely ordained information. Rabbi Bachya’s information came from an earlier rabbi named Nechunya ben HaKanah.
David Flynn noted that Nechunya ben HaKanah, a rabbi of first-century Judea, believed that the earth was 15.3 billion years old:
Nechunya’s theory was based on a long- standing system of calculation of times purportedly imbedded in the Hebrew writings of Moses. According to the Midrash Sod Haibbur, a scholarly guide to the Torah, God himself gave Moses precise rules for measuring times and seasons, a skill which the priestly caste of Israel had zealously maintained. According to the pre-Adamic view of Bible chronology, after the cataclysm which Jeremiah described, God separated the waters from the land, dispersed the clouds shrouding the earth and created the first post destruction day. Midrash Sod Haibbur; on the mystery of the New Moon. (Flynn, David (2012-07-01). The David Flynn Collection (Kindle Locations 6751-6758). Defense Publishing. Kindle Edition.)
Rabbi Nechunya himself claimed that if you properly understand how to use the 42 lettered name of God that Genesis provides for a period of time between the origin of the universe and the creation of man, namely 42,000 divine years. A divine year is 1000 times our solar year of 365.25 days. So, between the origin of the universe and the creation of man there transpired 42,000 x 365,250 years.In other words, says Nechunya, Genesis tells us that the universe came into existence 15.3 billion years ago.
Even within Christian sources there is evidence of an age old belief that the earth was destroyed before the creation of Adam.
“The first act (of creation Genesis 1) refers to the dateless past, and gives scope for all the geologic ages . . . The face of the earth bears everywhere the marks of such a catastrophe. They do not want intimations, which connect it with a previous testing, and fall of angels… Relegate fossils to the primitive creation, and no conflict of science with the Genesis cosmogony remains.” ( The Scofield Study Bible ).
The Nelson Study Bible states this about Genesis 1:2, “Here it means that God renewed what was in a chaotic state. God changed chaos into cosmos, disorder into order, emptiness into fullness … The two words, without form and void, express one concept—chaos. The earth had been reduced to this state—it was not the way God had first created it.”
In the New Testament book of 2 Peter 3:5-7 it states:
For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished: But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.
Many Christian bible teachers believe this reference is to the Deluge during the days of Noah. But we must reconcile the fact that Genesis 1:2 also describes the earth as being covered in water – “..darkness was over the surface of the deep and a wind from God sweeping over the water.” ( JPS Hebrew-English Tanakh).
This text indicates that that there was a previous cycle of time prior to the creation of Adam by two phrases: 1) the heavens and earth, which are now and 2) the heavens were of old. Peter also indicates that people in the last days, specifically mockers would be willingly ignorant of these facts.
Two Creation Accounts?
Genesis 2:4 is one text that has caused many scholars problems. The verse is suggestive of more than one creation account. Rabbi Ariel bar Zadok writes:
Most scholars, Jewish and Christian, religious and secular jump through their scholarly hoops to try to show that the two stories are one and are just two different ways of describing the same event. But this is not what all Torah commentaries have taught! We have a solid body of Torah commentaries on Genesis dating back over many centuries that clearly state that the two stories are speaking about two different creations of humanity. These authoritative Torah commentators clearly state that the Adam in Genesis was not the first human being created; but rather that he was the first human to have achieved a higher status of humanity.
These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens. (Genesis 2:2).
Generations in the Hebrew is the word toledot a plural, which in itself is not unusual. Toledot of Genesis 2:4 is part of a system of ten toledot-divisions throughout the book of Genesis has long had the attention of biblical scholars. These toledot, normally translated generations occur in Gen. 2:4; 5:1; 6:9; 10:1, 11:10 and 27; 25:12 and 19; 36:1 (and 9); 37:2. Some scholars theorize that the toledot in Genesis are evidence of the fact that at the time when Moses wrote down the Torah, written texts were already available and these catch phrases – these are the generations of…were used as references to these ancient texts. We should note that there are references to obscure books known to the ancient Israelites – the Book of Yasher, the Book of the Wars of the Lord, (Therefore it is said in the Book of the Wars of the Lord, “Waheb in Suphah, and the wadis of the Arnon, and the slope of the wadis that extends to the site of Ar,and leans to the border of Moab.”) and within Genesis, Sepher Toledot Adam – the Book of Generations of Adam in Genesis 5.
Genesis 2:4 may be a reference to one of these texts. Genesis 2:4 to 2:25 is known as the Second Creation Story (it’s actually the 3rd, if you count Genesis 1:1 as a separate cycle). There are some apparent inconsistencies between the first and second creation accounts: Genesis 1:3 and subsequent verses say that God created the world in six days. In Genesis 2:4, some translations say that it took one day.
In the first account, fruit trees appeared before Adam and Eve; in the second, God created Adam, then the fruit trees, then Eve. In the first account, God created animals before Adam and Eve; in the second, God creates Adam, then the animals, then Eve. In the first account fish appear on the 5th day; in the second fish are not even mentioned.
Instead of maligning the text of the Torah, as liberal scholars often do, it’s possible the text is quoting from an unknown source which recounts the creation story differently or is indicating another creation cycle.
God’s Terraforming Project
Any traditional translation of Genesis 1:2 describes the Earth as being flooded, desolate, and in darkness:
“And the earth was without form and void; and darkness was on the face of the deep. and the spirit of God was hovering over the face of the waters.” (KJV)
An examination of the Hebrew reveals that the traditional translation is a poor rendering of what the actual text is conveying. The Hebrew hayah הָיָה translated as was is occasionally used with a simple accusative in the sense of to be made, or to become. An example this may be found in Genesis 19:26, the history of Lot’s wife, of whom we are told, that “she became a pillar of salt.” A far more correct rendering would be the the earth became without form and void. The following evidence reinforces this.
According to most translations, the earth was without form, and void. This, however, is not a reflection of the Hebrew, but a glaring illustration of the influence of of the establishment hivemind. The words translated as without form and void are translations of two Hebrew words – tohu and bohu meaning ruin or desolation and emptiness respectively. Now these words are found together only in two other passages, in both of which they are clearly used to express the ruin caused by an outpouring of God’s judgement and subsequent wrath.
The second use is in the Book of Isaiah which empathically testifies that God did not create create – bara – the earth ex nilio in a formless and void state.
“For thus says the Lord, who created the heavens Who alone is God, who formed the earth and made it, He established it and did not create it a waste place, but formed it to be inhabited. I am the Lord, and there is none else.” (Isaiah 45:18)
The last occurence appears in the Book of Jeremiah where God through Jeremiah is warning Israel of impending doom. In a vision Jeremiah is taken to to the earth of Genesis 1:2 where he sees another divine judgement that rendered the earth tohu and bohu:
I looked on the earth, and behold, it was formless and void; and to the heavens, and they had no light. I looked on the mountains, and behold, they were quaking, and all the hills moved to and fro. I looked, and behold, there was no man, and all the birds of the heavens had fled. I looked, and behold, the fruitful land was a wilderness, and all its cities were pulled down before the Lord, before His fierce anger. (Jeremiah 4:23-26)
Clearly tohu and bohu is a phrase which references a past cataclysm prior to to the creation of Man. As such, the passage should be corrected to say that the earth became a desolate ruin and empty. In the Siphra’ Di-Tseni`uthah, a rabbinic work, tohu and bohu is suggested to allude to an exile. And in fact I believe that the text is contrasting the perfection of Genesis 1:1 with the horror of Genesis 1:2. This is reflected in the Hebrew of verse two. Genesis 1:2 begins with a vav ו and many translations simply ignore it rather than translate it. The King James Version translation to it’s credit renders the vav as and which helps in showing some kind of transition. However, that would be better served if the vav was translated as BUT rather than AND.
“In the beginning God created the heavens and the earth. But the earth became a desolate ruin and empty, and darkness was on the face of the deep, and the spirit of God was hovering over the face of the waters”
Both verses together lead in to the reason or need for God’s other creative acts following verse two. The perfect universe that HaShem created suffered a tragic cataclysm which rendered the earth desolate and empty of all life, as Jeremiah saw in his vision. This is the reason that the Torah uses the verb bara – to create out of nothing, is to fill an empty earth with living creatures and living sentient beings known as Man. He also clears the sky of all the debris, smoke, ash and dust caused by the destruction, which is essential for life to propigate.
One of the problems solved by understanding that Genesis 1:1 is a separate creation cycle is the appearance of light. Light was listed as appearing on day one, but its source (the sun and stars) did not appear until day four. This was a source of confusion for some time. Merrill Unger, a Christian commentator, notes that the acts of day four are not the original creation of the heavenly lights but are made to appear or become visible on day four. Let there be light is accomplished when the dust and ash from earths destruction is cleared allowing the pre-existing sources of light through.
The seven days of the current creation cycle again demonstrate the perfection that once existed in Genesis 1:1 – God has set things right. And it was good…..for a while.