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Author Topic: Twisted History ("Look to the Stars")  (Read 986 times)
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« on: August 11, 2017, 06:14:52 PM »

This blog series contains excerpts from "A Twisted History: Genesis and the Cosmos" -

After Noah, no other figure receives more than a passing mention until Abraham.  The Old Kingdom in particular appears to be slighted by the Genesis authors.  Nimrod (Pharaoh Narmer) gets a two-verse nod as a killer on the level of the Lord (Ninurta-Marduk), but that’s all.  The main person of interest in Genesis is not a hunter-warrior (i.e., destroyer), but a mild-mannered cultivator of human relations and the celestial arts.  He is reckoned as deserving of twelve entire chapters (Genesis 12 -23) and portions of two others (Genesis 24-25).  Abraham is the central character of the Book of Genesis.  He is also the one curiously commanded to look toward the heavens and even count the stars.  In extra-biblical tradition, Abraham is more specifically identified as the leading astronomer of his Age. With this now in mind, an interpretation of the Torah from the perspective of astrophysics and cosmology takes on renewed focus and significance.

The reserved and stately Abraham is the renaissance man of his times.  Although his wife was barren, Abraham not only allows her to seek other partners, but escorts her to the courts of highly qualified relatives. (Genesis 12)  With chivalry Abraham avoids conflict, almost to a fault. (Genesis 13)  Yet, when a World War is inevitable he also becomes a deciding factor in its outcome.  As in the days of Noah, there was “drought in the land.”  And again, something big is about to break loose.  In the so-called war of “Four Kings Against Five” (Genesis 14), Abraham is implicitly the tenth king in a “pantheon” of ancient kings.  Also, as the eldest son of Terah, Abraham is the “firstborn” in terms of kingly inheritance (“birthright”), and therefore initially the greatest of the ten. However, he survives a flood of invaders by voluntarily laying down his claim to kingship for the greater good.

According to the received planetary model, our four inner rocky planets could only be “born” and established through the “death” of a gas giant planet.  Uranus lost its place as the innermost planet and became instead one of the five outer planets.  It joined the three other gas giants and an Extreme Trans-Neptune Object (ETNO) Sedna (with its “followers”).  Likewise, Abraham lost out in terms of the royal succession of his day, but gained a form of immortality (ala Noah) from the role he played in establishing a New Covenant and New Kingdom on the Earth.  After the ugly conflict, peace was proclaimed by the High Priest Melchizedek (“King of Righteousness”), a name associated with the high-minded Joseph/Ptah typecasting).  This echoes the restored order to the solar system regulated by upright Jupiter in the early solar system, and one that continues to this day!

Of all the remnants of Marduk, the planet Mars had the best chance of supporting life.  Although Mars tragically died as a planet, it had a significant role in helping Earth become a place that did reach the next level of planetary success.  In the story of Abraham, there are two episodes that emulate the rescue of Mars, first from capture by hostile forces and then from fiery destruction.  A third episode encodes the ultimate demise of Mars.

The rescue of Mars is dramatized by Abraham’s recovery of his nephew Lot during the battle of “Four Kings Against Five,” and again during Abraham’s  mission of mercy to Sodom and Gomorrah, which were destroyed by missiles from above.”  The name Lot is short for Nimlot and a close variant of Nimrod, “the mighty hunter before the Lord” (mentioned above).  In the second rescue (Genesis 19), Abraham is not able to save the towns of Sodom and Gomorrah (as there was no hope for Mercury and Sedna), but does negotiate for the liberation of Lot (Mars) and his two daughters.  Mars has no surviving moons of large size.  There are, however, two small moons, Phobos and Deimos, that have very low orbits, much like the daughters of Lot around their demoralized father.

The third Mars-related episode is the “sacrifice” of Isaac. (Genesis 22)  It is very bizarre and downright cruel in human terms, but comprehensible as enacted cosmology.  After being saved from capture or collision with a larger planet (such as Jupiter or even the Sun), Mars showed early potential for life. Yet, it ultimately lost its atmosphere and internal heat. Its demise was likely hastened by a steady pounding from asteroids, many of which would have been the by-products of the very collision that created Mars as an independent planet in the first place.  The same planet, Uranus, that “fathered” Mars was also responsible for “killing” it.  Hence, the very strange portrayals of Lot's rescue and Isaac's sacrifice in Genesis.  Lot and Isaac are two complementary elements of a single planetary role.  Both were needed to fulfill the total cosmology.  (See note below.)

The heroes of Genesis were callously swept aside by their more ruthless lords of their day.  We wouldn’t even have heard about Abraham if not for the Book of Genesis.  We are told that Abraham purchased a tomb among the Hittites, “the Sons of Terror.” (Genesis 23)  This reflects the “burial” of Uranus way out toward the menacing Kuiper Belt.  Uranus passed beyond the visible planets.  Likewise, Abraham left almost no trace in the archaeological record, and certainly little that would identify him as one of the most influential persons of all time.  This irony and paradox is the main spiritual message of Genesis.  One does not necessarily have to be ruler of the world (“win the election”) to change the world.  It is the same message that resounds in the plays of Shakespeare that were produced by a doomed royal court in exile.  And in a world of seven billion people, it is a theme that we still hope can be true today.  Is it still possible for an individual to transcend their circumstances and become that “100th monkey” or “black swan” that breaks the mold and alters the future?  Can something transitory still leave an indelible mark?  Is it still possible for a rejected person to become the founder of an acceptable movement.

Note:  Abraham’s legal son and heir Isaac had not yet been born at the time of the great battle of “Four Kings Against Five.”  Therefore, the role of Mars had to be played by an older prince.

Note:  As the role of Moses (Marduk) would later assimilate an aspect of Noah (Uranus), so the role of Abraham (Uranus) deliberately assimilates an aspect of Moses (Marduk).  When Abraham goes to Egypt, a plague is brought down on the house of pharaoh, after which Abraham flees with the spoils of the court.  This was a subtle jab at the barbaric, aggressive role of Marduk-Bel, and simultaneously venerating the more civilized Abraham as the greatest role player of his generation and of all time.  A more cynical view would be that the royal court needed role players, and therefore also found it necessary to establish paragons of fidelity for future courtiers to emulate.

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This blog is an excerpt from "A Twisted History: Genesis and the Cosmos" - http://www.amazon.com/dp/B00W0NR3CI
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