The Manna Machine
The Manna Machine
L
George Sassoon was educated at Oundle and Kingls
College, Cambridge, where he read natural sciences. After
graduating, he worked as a design engineer and later, with
Rodney Dale and others, founded one of the first contract
research and development organizations in Britain. Ini-
tially, he acted for the company as their technical translator,
and then established electronics development and manu-
facturing facilities. On his parents'death, he found himself
owner of estates in Wiltshire and Scotland, which occupy
most of his time, though he has his own electronics
laboratory and still does some consulting work. He is
married and has one daughter.
5.3 'the hosts' (manna storage vessels) and is drawn off through . . .
5.3 'the penis' (manna discharge pipe) and . . .
2
'legs as columns six' (six legs with rings for carrying poles)
restingon...
9.2 'the throne' (platform of local materials) which is'cast down'
when the machine is moved.
The wholc machine'the Ancient of Days' may be separated
into...
10.1 'the Ancient One' (top part) and. . .
2
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Also by Rodney Dale
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George Sassoon and Rodney Dale
The MannaMachine
Illustrated by Martin Riches
PANTHER
GRANADA PUBL工 劇 田 NG
Ln山海To「 on"Sydh(り N● wY枕 た
Published by Granada Publishing Limited
in Panther Books 1980
To
Our Wives and Femilies
Contents
Frontispiece
List of illustrations
Acknowledgements
Authors'note
Biblical manna
Part One
THE SOURCES
I Introduction ,
2 T\e Zohar and its origins 24
3 The ancient texts 33
Part Two
THE BIOCHEMISTRY
Part Three
THEANALYSIS
Introductory note 82
Vll
6 The codewords of. the Zohar 84
7 The foreheads and noses 98
8 The venerable beards 107
9 Further structural details 121
Part Four
SERVICING AND SEX
10 The mighty hosts 144
11 The sexual antics 154
12 The dimensions of god 165
13 Science and magic 173
14 The power source 179
15 On circumcision and other customs 195
Part Five
IN CONCLUSION
16 What was the Ark? 216
17 The fate of the Ancient of Days 227
18 Some speculations 241
Appendices
つ″ ′
2 2
6 6
Figure
No
The Ancient of Days Frontispiece
2.1 Knorr von Rosenroth's Kabbala Denudata(1677) 30
3.1 Lublin Zohar (1882) 35
3.2 Tlte three skulls 36
3.3 Flow diagram 37
4.1 The carbon cycle 56
4.2 A food pyramid 57
4.3 Cells of Chlorella 59
4.4 The life-cycle of Chlorella 60
4.5 Schematic diagram of apparatus for cultivating
and harvestingChlorella 62
4.6 The Bios-3 experiment 66
5.1 Molecules of cellulose and glucose 72
5.2 The lock-and-key hypothesis of enzyme action 73
5.3 Storage and distribution of manna 78
6.1 Schematic drawing of dew-still 88
6.2 The three skulls 90
6.3 Wisdom and understanding 90
6.4 The cardinal lamp 92
6.5 The technical interpretation 96
6.6 Summary 97
7.1 Schematic drawing of noses (ventilation and
exhaust ducts) IO4
8.1 Schematic drawing of culture tank 108
8.2 Arrangement of still (compare Figure 6.1) 116
9.1 Light diffuser system 124
9.2 The Eye ofProvidence 125
9.3 Thelowereyes 128
ix
x
9.4 Schematic diagram ofareactor (earth technology) 129
9.5 The manna processing system 132
9.6 The short nose as an injection pump 133
9.7 Mechanical three-fingered hand 140
10.1 The plugging together of the two major
components 150
11.1 The Babylonian tree of life, 16l
11.2 The mystics' tree of life 162
t2.t Measuring with seeds 169
13.1 The nine bright shiners 175
74.r Schematic diagram of a laser 182
14.2 The air flow through the beard 188
74.3 Section through a beard hair 188
14.4 Air flow through the machine 189
t4.5 Flow diagram of the machine 1.92-3
15.1 The Israelites'route from Egypt 197
1.5.2 Plan ofthe Tabernacle 208
16.1 Uniform and equipment of the High Priest 225
t7.l Map showing places associated with the manna-
machine 228
17.2 Plan of Solomon's Temple ' 233
Acknowledgements
xl
Authors' Note
GEORGE SASS00N
RODNEY DALE
Biblical Manna
But the diet continued for forty years, and in the eighth
chapter of Deuteronomy we find Moses reminding the
Children of Israel of the goodness of the Lord, who had led
them (Deut.8):
This was both a pep-talk and a swan-song. Moses died, and the
Lord appointed Joshua as his successor. Joshua led the people
across the River Jordan into Canaan, the land'flowing with
milk and honey'. And that is where (Josh.5) the manna
ceased:
had rained down manna upon them to eat, and had given
them of the corn of heaven.
THE SOURCES
ini, a,-d.ri:-
1■
Introduction
We thought long and hard before we wrote this book, for it
contains suggestions which even the most hard-boiled
members of the permissive society have found distasteful - or
even shocking.
It is not a pornographic work, though there is sex in it - of a
rather unusual kind. It does not express extreme political
views, though its contents might have some effect on politics.
It is about religion.
How can a book about religion be shocking? Because,
however remote our religious institutions may have become,
we are all conscious of the religious background of our culture,
and to find it questioned or attacked is upsetting.
Before we dreamed of writing this book, we were
considering the age-old questions'Why are we here; what is
life's purpose; is there a supreme being?' There is nothing
unusual about this; indeed, it is the well-worn path to religion.
To be sure, our path took us in that direction, to one of the
world's greatest literary works, the Hebrew Bible, otherwise
known as the Old Testament. It led us to examine the
momentous events described in the Book of Exodus - the
appearance of the Lord to Moses, Moses' assumption of the
role of leader of the Israelites, the release of the Israelites from
bondage in Egypt, their journey through the wilderness, and
their re-emergence after forty years into the Promised Land.
2
INTRODUCTION 3
. Rut our path led us further than that. During their sojourn
in the wilderness, the Lord provided food foithe Israelites:
that mysterious substance which they called manna. And then
our path took us beyond the boundary of convention - it led us
to the startling possibility that the manna had come from a
machine given to the Israelites by the Lord.
The machine was of a kind which has been developed by
today's technologists on Earth to provide oxygen and food foi
men in closed environments - such as interstellar space-
vehicles - but the technology was superior to ours. We
consider that the machine did exist and that the traditions
surrounding it offer convincing proof that the Lord was an
extraterrestrial visitor.
What is more, there is reason to believe that the machine
still exists, hidden in a cave, and we are able to suggest where it
might be found.
Now, we are certainly not the first to suggest that the Lord of
the Israelites was an extraterrestrial visitor, neither are we the
first to point out that some of the events described in the Bible
look suspiciously technological. But we believe that we are the
first to examine early Jewish traditions other than the Hebrew
Bible, traditions commonly known as Kabbalah. And it is in
these traditions that we have found the material for our thesis.
In effect, we are reappraising the basis for our Western
religions.
Sociologists and anthropologists are shy, it seems, of
studying thern in the way that they study the 'primitive'
religions of the world. To do so would be unthinkable, because
these faiths seem somehow different from the cults of the
less-favoured people of the globe. Governments preach
against racial discrimination, yet government-supported
science is one of the worst discriminators of all. For example,
government funds have been used for studying primitive
Melanesian religions. In the Coral Sea, an area of the South
Pacific Ocean off the North-east coast of Australia, there are
numerous small islands visited by Captain Cook some two
centuries ago. The arrival of the white man, followed by
trading ships bearing goods both useful and useless to the
islanders, seems to have given rise to their 'cargo cults'.
'C-argo' is pidgin English for the goods which mark Western
4 THE SOURCES
materialism, and adherents to the cargo cults await their
saviour *'ho will come bearing unlimited supplies so that they
neither have to work nor want again. Some call this saviour
John Frum, and in 1940 someone with either foresight or good
luck predicted that he would come. Sure enough, the United
States Armies, fighting World War II in the South Pacific,
arrived on the islands, set up their bases, and proceeded
unwittingly to fulfil the predicted role of John Frum. When the
war ended and the troops went away, the islanders naturally
felt somewhat deserted, and intensified their rituals to
persuade John Frum to return. For example, they hold mock
parades using bamboos as'rifles' and set up straw models of
aeroplanes to entice the great, cargo-carrying monsters from
the skies. Their holy objects are relics of the armies - items of
clothing; discarded spare parts. Accounts of these people's
practices are published, and we all laugh indulgently at the
amusing antics of these ignorant savages. But how many
official organizations would support a piece of research which
sho*'ed that our own ancestors, and we ourselves, are no
different from those war-painted spear-brandishing tribes.
men? Very few, we suspect. Publication of such a work might
throw doubt upon the assumed superiority of white Eriropean
culture. Although we pay lip-service to racial equality,
underneath we are still confident that we are more equal. We
may adopt'ethnid modes of dress, hairstyle and behaviour, in
a patronizing fashion, but our underlying attitudes do not
change.
This book challenges those attitudes, and strikes at the very
roots of our culture. It shows that once upon a time, white men
too were confronted with a da"zling display of superior power
and technology, and that they reacted in exactly the same way
as those 'ignorant savages', who grovelled before the Great
Silver Birds from the Sky, which brought them Gifts from the
Gods. Let us tell you a Bible story (Exod. L9:L6-20):
with God; and they stood at the nether part of the mount.
And Mount Sinai was altogether on a smoke, because the
Lord descended upon it in fire: and the smoke thereof
ascended as the smoke of a furnace, and the whole mount
quaked greatly . . . And the Lord came down upon Mount
Sinai, on the top of the mount . . .
The Secret l,aw of Israel suggests that the Bible story of the
Exodus is true, but with certain details suppressed. From it, we
have inferred that the Lord was a space visitor, who provided
the Israelites with a machine to feed them while in the desert.
The existence of the machine was kept a closely guarded
secret, except of course to those whose job it was to operate
and to guard it. The compilers of the Bible, writing about the
year -500, tried to edit the texts so as to omit all mention of
the machine and its function - but they did not quite succeed in
papering over all the cracks. We will show how we have
succeeded in getting a finger-nail underneath the paper, and,
ripping it away, have disclosed the full truth. But before going
further we should explain how we, trvo ordinary engineers,
became involved in this research.
It all began one day in the year 1974, when we casually picked
up a book called The Kabbalah Unveiled, by S. L. MacGregor
Mathers. Kabbalah, it seems, is a curious field of activity, half
magic and half religion, with a sinister and devilish reputation,
not necessarily deserved. The book purported to be a
translation of some ancient Kabbalistic texts - three books of
lhe Zohar : the Book of Concealed Mystery (BoM), the
INTRODUCTION 1,7
(LHA 59) Three heads are hollowed out; this inside that,
and this above the other. One head is the wisdom; it is the
most concealed of that part which is covered.
What can this have meant to those men of ofd who whispered
itdown through the ages, from father to son? Not much
perhaps; but it was the secret lore, which it was their_solemn
"THE ZOHAR AND ITS ORIGINS 27
,duty to preserve. We are grateful to them for their dedicated
efforts; they did not labour in vain, because today we can
understand the secret traditions and interpret them.
2.1 Knorr von Rosenroth's Kabbala Denudatd (1671): Book of tht lvlystoy
l:25,26. Parallel Aramaic and Latin: Latin translation in italic, and
'explanation' io roman type
THE ZOHAR AND ITS ORICINS 3l
Which means roughly:
(LHA 59) Three heads are hollowed out; this inside that,
and this above the other. One head is the wisdorn; it is the
most concealed . . . this wisdom is concealed; it is the
uppermost of all the other wisdoms.
(LHA 175) There are 3 upper heads; two heads, and one
that contains them . . .
3.1 A page. from the Ltblin Zohar (1882): text in Rashi script, headings in
square characters. This text (GHA 587-9) describes the cavities of the skull.
36 THE SOURCES
′
3.2 「 hc threc skulis
(GHA 56) And from this skull the whiteness goes out in one
direction to the skull of the Small-faced One . . . and from
this one, it goes to the remaining lower skulls, of which there
is no counting.
So, whatever the'whiteness' is, it starts off in the top skull, and
runs down through a number of others. We should explain
here that the Ancient of Days comprises two main units, the
Small-faced One and the Ancient One (or Large-faced One).
Their functions will emerge in due course. Mathers calls them
microprosopus and macroprosopus, from tbe Greek -
obviously names chosen to give a more mystical flavour.
What is the purpose of all this? Right at the end of LHA,
Rabbi Simon is on his death-bed, and he uses his last breaths
to give a summary of the secret knowledge:
(LHA 759) And all of them (the holinesses) come from the
upper head of the skull . . . from the direction of the upper
brains . . . and this blessing flows into all the vessels of the
body, until it reaches those that are called the'hosts' ...
Anci that flow, after it is collected there, it stays there, and
then goes to that holy foundation. It is all white, and
therefore it is called'merry'. And this mercy enters the Holy
THE ANCIENT TEXTS
.37
upper head
Or the skull
qlt the
vessels
of the body
blessing
hosts
mercy
foundotion
holy of holies
(GHA 44) And from this skull, there distils the dew, on the
outside part (of the skull), and it fills his head every day. Of
which (dew) it is written: (Cant. 5:2)'My head is filled with
dew'. It does not say 'it is full', but 'it is filled' .
THE ANCIENT TEXTS 39
In other words, the head was not just kept full, but it was filled
every day. It must, therefore, have been emptied every day as
well. The text goes on to repeat what we discovered earlier:
(GHA 48) And by that dew are supported the holy ones
above. And it is the manna that is ground for just men in the
world to come. And that dew is put on to the field of holy
apples.
Since the Lord and his angels provided the manna-machine,
the ancients were clearly correct in their view that manna was
the food of the angels in heaven. However, it was believed that
the angels ground heavenly flour in much the same way as
earthly wheat is prepared for baking. These texts, however,
say that the manna started as dew, which falls to the'field of
holy appies'.
The people who preserved these ancient secrets called
themselves the Reapers of the Holy Field. This seems an odd
choice of name - but, if manna was a food, and it went down to
the 'field of holy apples', somebody must have collected it.
Reapers are people who harvest a crop; so the'Reapers of the
Holy Field' must have been those who collected the mdnna
from the'Holy Field'.
Now, according to the Bible, manna was a 'bread from
heaven' which fell on to the ground each morning with the
morning dew. The people then collected it.
Here we have another book, the Zohar, which claims to be
revealing the secret lore of Israel which was given only to a
chosen few. The Zohar tells us a different story - that the
manna was made from a dew which distilled in the upper skull
of the being called the Ancient of Days, which ran down
through its body, and which was discharged into the Holy of
Holies, or on to the field of holy apples. The manna was also
called 'blessing' or 'mercy' . Perhaps the Zohar is right, and the
Bible is not telling us the full story. Perhaps there was a being
called the Ancient of Days, an object with a number of skulls;
and the manna did not fall from the sky, but came from this
being. How can we cross-check on this? One way is to see what
the Bible has to say about mercy.
The word'mercy' occurs very frequently in the Bible. Two
40 THE SOURCES
Hebrew words are used, ChSD (chesed) and RChM (rechem).
Both Jews and Christians spend a lot of time praying for
'mercy' - but do they know what they are praying for? To
modern religious people, mercy means God's forgiveness for
their sins - but did the word have the same meaning in ancient
times? Looking in the Hebrew dictionary, we find that the
word chesed properly means 'charity', in the sense of
something given free of payment, and can also mean'white'.
The word rechem means love, pity, or compassion. Neither of
these words has the meaning 'forgiveness'; the usual Hebrew
word for this is nasha. So, when the people pray for'mercy',
they may think they are praying for forgiveness; but according
to the dictionary, they are in fact either asking for something
for nothing (chesed), or else they are asking God to have pity
on them (rechem).
If the staple diet of the Israelites for forty years was manna,
then the manna supply must have been of the utmost
importance to them. If there was no manna next morning, they
would go hungry; so they probably tried to help matters by
praying for it. What word did they use for manna?
According to the Bible, the word manna comes from man
hu, meaning 'what is it?' This is what the Israelites are
supposed to have said when they first found it. Modern
scholars have suggested that it may come from manan hu,
meaning 'it is a portion', because the manna was doled out in
portions. Now, would either of these words have been suitable
for use in prayer? It would not seem right to pray:
Some other words must have been used. Examining the words
suggested by the Zohar, chesed (charity) seems perfectly
suitable. The Israelites did not have to pay for their manna -
the Bible would surely have mentioned it if they did. So:
Furthermore, the Bible states that the manna issue took place
early in the morning - and we find in the Bible that'mercy',
too, was available at that time of day:
This quotation associates mercy with the dew, and also with
the morning-cloud - a cloud of smoke which, we shall see,
came from the Ancient of Days. The association of mercy with
the morning, and with nourishment, is confirmed by the Book
of Lamentations:
And:
Evcry verse of Psalnl 136 ends、 ith the words:`For his inercy
is[。 ″ was]forever,.(HiebreW dOeS nOt diSunguish between
past and prcscnt tenses,but bctwcen actions cornplete and
inCOmplCtC・ )
'I`
:α r suggests that`inercy'is another name for inanna,
he Zο ′
and wc have traccd its tcxt back to 1290,Wc know thatits
origins are nluch earlier,but how far back we cannot tell,
because therc is nO written document frorn before this date.
Howevcr,wc know that the Biblc is a lot older;the HebreW
tcxt was put into its present form in about-500.So,in thc
Bible,as shown abovc,we nnd Plenty Of confirination for Our
thCSiS that`rnerCy' and Fnanna WerC OnCe OnC and thC l受 inle
THE ANCIENT TEXTS 45
thing; it was only later that the connection between them was
forgotten by most people - but the Reapers of the Holy Field
preserved it. They also treasured their traditions of the
Ancient of Days, for they knew that the manna had not fallen
from the sky, but had come from the penis of that terrifying
being.
Suppose that the Ancient of Days was a machine - how did
it come to have a penis, in addition to skulls, beards, noses, and
numerous other organs which sound like parts of a human
body? We have suggested that the Israelites had no names for
machine parts, and therefore had to make them up. Perhaps
they looked at their machine, and named the various parts
after the parts of the body which they vaguely resembled. This
seems quite possible, because we have an example of a
modern people, who until recently had no contact with
technology, who did precisely this. The Apache Indians are an
intelligent people, but they had not seen a machine until the
white man came, They soon learnt to drive motor cars, and
became skilled mechanics, but they had no words in their
Ianguage to describe the various parts. They were forced to
invent names, and we are fortunate in having a list of some of
them:
Apache words for parts of the human body and the automobile
External Human Anatomical Terms Extended Auto Mcanings
Anatomy
daw chin and jaw front bumper
wos shoulder front fender
8un hand and arm front wheel
kai thigh and buttocks rear fender
ze mouth gas-pipe opening
ke foot rear wheel
dtun back chassis
inda eye headlight
Face
chee hood
ta forehead auto top
Entrails
tsaws vein electriel wiring
zik Iiver battery
pit stomach gas tank
chih intestine radiator hose
jih heart distributor
jisoleh Iung radiator
46 THE SOURLES
This list is quoted from Peter Farb's most interesting book
Word Play.It shows how the Apache Indians were faced with
the same problem as the ancient Israelites - thcy had a
machine, but no names for its parts. They had to invent names
- and we believe that the Israelites used names of parts of the
body, as did the Apache Indians. We have proof that the
Apaches did this - and then we find that the secret lore of
Israel describes what sounds like a machine, which has body
part names as well.
It is interesting to contrast our texts with alchemical
writings. In the latter, the language is often found to be more
appropriate to poCtry or mysticism than to an exact science; so
much so that there is often an initial difficulty in recognizing an
alchemical text for what it is. But alchemical texts were
available to all who could read, and therefore had to be
obscure. Our texts are quite clear- hence the need for secrecy
until the compilers themselves had forgotten what it was all
about.
As we continue with our analysis, we will find that the
Ancient of Days, as described, corresponds very closely to the
sort of machine we would build if we wanted to make a
balanced foodstuff by a continuous process.
Can this be a coincidence? If the Ancient of Days was not a
manna-machine, what was it?
(Dan. 7:9ff) I beheld till the thrones were cast down, and
the Ancient of Days did sit, whose garment was white as
snow, and the hair of his head was like pure wool: his throne
was like the fiery flame, and his wheels as burning fire. A
fiery stream issued and came forth from him . . . and behold,
one like the son of man came with the clouds of heaven, and
came to the Ancient of Days.
THE BIOCHEMISTRY
4
\ I│
● ,S
onimol
σ metobolism
1000k9 of olgoe
p[OduCeS 100 kg
of onimol plonkton・
「
millionths of q metre
4.3 Cclls oF C力 ′
ο′ご′
●
60 THE BIOCHEMISTRY
ripenlng
0 、 0
●
●
_0
゛
division
4.4 The life-cycre of chroreila
Suppose we set out to design a food-making machine - Iet us
it a manna-machine - how would we set about it? All
call
known food. comes from animals or plants, and we have
explained that animals are not very efficient converters. Our
machine would have to work by producing plants - and the
most efficient choice is a small water plant, such as Chlorella.
Not only is it the most efficient converter of light energy into
food energy, but also it is very convenient to grow, since
continuous culture, not batch culture, can be used. An
additional important factor, to which we will return later, is
that, unpalatable as it may be, Chlorella contains the elements
of a balanced diet - protein, carbohydrate and fat, as well as
some vitamins.
Our manna-machine would therefore consist of an
arrangement of tanks containing culture solution in which
Chlorella would grow, and from which, from time to time, it
would be harvested.
PRINCIPLES OF MANNA MAKING 6I
Now according to the Zohar, the Ancient of Days war a
rnanna-machine, and it was composed of an assembly of
'skulls' or tanks. We have discovered that the title itself could
mean: Transportable One of the Tanks. Can this be
coincidence? Did somebody invent the whole description of
the Ancient of Days, in a fit of mental aberration, ana aia it
just so happen that he described something like a
manna-machine? Or did the machine really exist?
culture solution
.minerql
supply of
co rbon
d ioxide
enriched- oir
\、、
一一´
licht+
・
w6rmth
source
00′ ′
・
O
。
cuiture
tonk
:HllY5,f!'.X?A'
off for horvesting
Chlorella
4.5 Schematic diagram of apparatus for cultivating and harvesting
Light
The energy in the system is derived from light, and so it is most
important that the culture is properly illuminated. Artificial
Iight must be used, because even direct sunlight is not intense
enough to keep the culture growing at the rate required. It has
been found in laboratory experiments that the amount of
illumination affects the size to which the cells grow before
dividing.
Chlorophyll looks green because that is the part of the
spectrum that it reflects - it absorbs and uses the red and blue
64 THE BIOCHEMISTRY
wavelengths of white light. Therefore when it is grown
artificially, illuminating it with white light is wasteful.'Ideally,
it should be supplied only with the wavelengths which it can
use.
In white light, Chlorella looks like a green soup. Light does
not penetrate very far into it. Therefore, to make best use of
the ligfu, the culture vessel should present a large area to thc
light source. This may be achieved by making the culture tank
like a steam boiler, with many tubes through it, each tube
containing a fluorescent lamp. This makes better use of the
light than if a single, intense lamp were placed at the centre of
the tank.
Data on experimental cultures show that they may use up to
20 per cent of the light energy supplied. We believe that this
figure can be vastly improved.
'Warmth
Chlorella is very sensitive to temperature. If it is too low
growth is slowed down, and if too high the plants may be
killed. Strains have been developed where maximum growth
takes place at temperatures between 20'C (68"F) and 40'C
(104'F) or more. The light source illuminating the culture will
give off some heat, so it is advantageous to use a strain of
Chlorella which thrives at the working temperature of the
apparatus.
Harvesting
This is the withdrawal of the Chlorella for preparation and
consumption. We will discuss it in greater detail later. If the
material is withdrawn too quickly, the concentration of
Chlorella will become too low, and the culture will not make
best use of the light available. If it is withdrawn too slowly, the
culture will become too dense, and the plants will stifle. The
rate of withdrawal can be adjusted to keep the Chlorella at the
correct concentration.
chlore Q er
culture filter
chomber
r… ………lr― ―――¬
′
l
・ ・
i :
│:出 Ш
4.6 The Eios-3 exPeriment
Time (hours) 0 8 16 24
Cell mass (kg) 0.7 1.4 2.8 5.6
Time (hours) 0
6
・
l
3 3
6
3
0 ∠υ
1.63
・
.1 .
十
+
=4.9 total
・
Harvest
0 0
︱
omOleculeS00fWCter O
glucose molecules
OH OH
H HO
5.1 A molecule of cellulose (above) and molecule of glucose (below)
PRACTICAL MANNA MAKING 73
enzynne
cL耳二■
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cctive
ノ
site
W。ler
enzy口 ne
l-l-l-l- REAcroN
ce‖ uloseヽ
enZyme′ _r… "
__¬
中 “
g\ucose
― ″
, .ヽ
lrema:ns ヽ
unChangedlノ
5.2 The lock-and-key hypothesis of enzymc action
The Lord . . . had rained down manna for them to eat, and
had
-given
them the corn of heaven. Men did eat angets,
food. ..
And the house of Israel called the name thereof Manna: and
it
was like coriander seed, white; and the taste of it was like
wafers made with honey.
'Wafers made with honey'- this strongly suggests that the ceII
walls were converted to sugar; but whai of the white mlour?
Ha-d th-e green chlorophyll been removed from the Chlorella,
or is this a mistaken description? Chlorophyll is not harmful to
us, and-removing it would seem tobe unneiessary. Looking at
the Hebrew, we found that, grammatically, the text wouldbe
better read as: 'like the seed of white coriindef . perhaps this
was a variety of coriander, and its seeds may have been green,
or some other colour. Our view is confirmed by Rasfii, the
eleventh-century French commentator on the'Bible, who
stresses that the manna-coriander comparison is.in respect of
tle roundness, and not of the colour,which is not whiie' (out
italics).
There is another reference to the colour of manna in the
Bible in Num. 1I:7:
76 THE BIOCHEMISTRY
. . . and the colour thereof as the colour of bdellium.
l st.doy
2nd.doy
3rd.day
4th.doy :ssue dallX
5thidcy or
doily :ピ 10濡 hting
rctio・ h
6th.day
7 th.dav
tholy doy〕
mochine
eTPtY no
tor rot ion
cleoning
THE ANALYSIS
Introductory note
(GHA 44) And from this skull, there distils the dew, on the
outside part (of the skull), and it fills his head every day.
c ool
s urfqce
cool dry
otr
″0 .
J
d.
con
worm moist
oir
︲ t
“ h
C
0
e 0
c u
g
ter
6.1 Schematic drawing of dew-still
THE CODEWORDS OF. THE ZOHAR 89
(binah) usually translated as'understanding'. In fact, the word
binah rneans simply'between-thing', tebunah being the usual
word for 'understanding'; later, when the function of the
Ancient of Days was forgotten, the meaning of BINFI must
have become changed. For as the centuries passed, the
Reapers of the Holy Field came to think of these traditions as
referring to processes going on inside the brain of God, not as
the workings of a machine.'Brain' and'between-thing' were,
as we shall see, merely physical descriptions of two parts; but
as time passed they became converted into 'w!sdom' and
'understanding' .
Here we come to the first of many sexual analogies in the
Zohar. This passage describes the physical relationship of
these two parts:
w:sdorn
tfather}
understqnding
l mother〕
wisdom.
b r。 ;n,
her
or
co rdinol lomp
6.4 The cardinal lamp
(GHA 44) And from this skull there distils the dew, on the
outside part (of the skull), and it frlls hrs head every day. Of
THE CODEWORDS OF THE ZOHAR 95
which it is written: (Cant. 5:2).My head is filled with dew'.
And from that dew that is discharged from his head, that
(dew) which is for everyone, the deid are brought to tiie for
the world to come.
This indicates that the flow went back to the ,great sea'; later,
we shall find confirmation of this. Therefore, iiis clear that the
'great sea' was the culture vessel in which the plants were
grown. This is confirmed by the fact that it also surrounds the
cardinal lamp, the light- source which provides the energy
necessary for their growth.
The upper brain is also known as the upper Eden, ind this
-
throws some light on a curious phrase in Genesis:
st‖ l
outer
contoiner
rce
6.5 The technical interPretation
6.6 Summary
I The wisdom, the upper brain, the upper Eden, the wisdom of wisdoms,
the brain that appeases and is quiet, the farher, the concealed brain or
Eden.
2 The ether-skin, the clean ether, the window (or blister).
3 The understanding (or between-thing), the great sea, the garden. the
mother.
4 The cardinal lamp, the spark.
.5 The thirty-two paths of wisdom.
6 The brain of the Small-faced One, the lower brain, the lower Eden, the
other Eden.
7′
(GHA 682) But at the time when the hidden of hidden ones
is uncovered, those lamps are made not to shine,
judgements are excited, and judgement is made. What is it
that causes that judgement? The desire of desires (when) it
is not uncovered. And therefore the sinners change mercies
to judgement.
The noses
The Ancient One has a nose, and so also does the Small-faced
One. The nose of the Ancient One has but a single nostril, and
blows the 'breath', while that of the Small-faced One blows
fire and smoke. Regarding that of the Ancient One:
■1le garden of Eden is here yet anothcr tcrnl fOr the lo、 ver
Eden,Or the brain Ofthc S■ la11-faced Onc.'rhis dcscription is
rcpeatcd in LI― IA:
丁 レ/
from stitl
可 ︱ ︱ヾ ヽ
urce
hot
ulture
nk
l duct
ing heot long no
7.1 Schematic drawing of noses (ventilation and exhaust ducts)
(GHA 686) This nose is short. And when the smoke rises to
go out, it goes out in haste, and judgement is made . . . (2
Sam. 22:9)'Coals were kindled by it'.
THE FOREHEADS AND NOSES ,IO5
Ifrg lose is clearly an exhaust, discharging upwards for safety.
This is the reason why there was no roof on the Tabernacle, as
described in Exodus. The observation that it would kindle
coals must have been made at great personal risk by a priest
-woiking.
balanced precariously on the machine while it was
From this, we can estimate the exhaust temperature it was it
-
least 350"C.
The two noses are said to have been of different lengths:
(LIHA 572) The nose of the Ancient Holy One is long, and
is extended. And he is called Long-nosed One (arik aptrlml.
But this (other) nose is short, andwhen the smoke Uegins, it
goes out quickly, and judgement is made to work.
In other words, the smoke comes out of the exhaust soon after
switch-on, and thereafter a'judgement, comes upon anyone
who ventures too close.
The difference in length between the two noses may also
have given rise to two of the titles of the two parts; for the
words for face and nose are the same. The title ,Small-faced
One' could also mean 'Short-nosed One', and as the above
quotation states, the Ancient One is also known as the
Long-nosed One.
The dual form of the word, aphim, means face or nose, but
in the singular - aph - it means anger. perhaps because of this,
the term 'long-nosed' also means .slow to anger,, since thi
wrath was seen as smoke coming from the nose of the enraged
person. The longer the nose, the longer it took for the ,.6k"
to come out, and the slower the person was to anger. This
interpretation could explain why aJ a result, the Anciint One,
who had a long nose containing the harmless .breath of life,,
was
--seen as a very even-tempered being, while the
Small-faced One, who fiercely snorted fire and smoke, was
thought of as short-tempered.
Sacrifices were of course made before the dncient of Days.
Perhaps the priests thought that if the machine saw th;ir
smoke and fire, and smelt the good smell of the sacrificial
animals roasting, then he too would give off smoke, fire and a
good smell, and once again there would be mercy upon Israel.
The mystics identified two great principles in ihe Ancient of
106 THE ANALYSIS
Days_`merり ,'and`judgemenぜ 。Micrcy,as wc have wcn,was
the name for the rnanna, the heaVenly food which was
available.■ n abundance proVidcd that the procedures'Werc
properly carried out by`just mer wh。 `knew thc paths',that is
tO say,who underst00d the plurnbing and訥 ′iring.Judgement,
。n the other hand,befelithose unfortunate enough t0 1nake a
mistakc in handling the inachine;for it obviously nlust have
contained an extremely l)OWCrful energy source.It secrns that
if anyone who did not know the paths attempted to work on
thc machine,and nlanaged to aVOid getting SeVerely burnt by
the nre and snloke from the nose,or by the hOt,CXpOSed partS,
he would soon succumb to a lethal electric shock or radiation
poisioning, 。r be blinded by`1。 。king upon the race of the
Lord';for,according to our calculations,the brightness of the
`cardinal larnP' WOuld have been several hundred tilnes
greater than that Of the Sun if viewed directly frOFn a ShOrt
distance.()nly the prieStS,Who had attended an operator's
training cOursc,cOuld handlc the Ancient of I)ays with Safety;
an(l even then,tllere l″ cre still accidents:
&hect
V, │
woter heot
w sdom I
pes
ho irs } I
culture to
( greot seol
′
I` he beard llairs which surround thc head, the circulating
100ps,are identifled with the thirtecnth ipart ofthe beard,and
they surround all.the other t、 ′
elve:
remarkably techrlicaI:
(GHA 221) Tlne hair stops, and two apples are seen in the
place of the good smell. They are beautiful and joyful to see,
, 114 T}IE ANALYSIS
because the world is made to live by them. As it is said
' (Prov. 26:15) 'In the light of the king's countenance is life'.
(The'hairs which do not go out one above the other' are the
eleventh part.) Rabbi Abba gives an admirably concise
technical description in which he makes it clear that this part is
a drain-cock:
THE VENERABLE BEARDS 1I5
(GHA 439) Rabbi Abba stood up and said: .These are the
hairs which are mixed with those that hang. They are called
the "deep parts of the sea" (metzulot yim) bicause (the
part) goes out from the residues (mothar) ofthe brain, and
from this place the Lords of Investigations throw out all the
sins of men, and they are tipped ou[.'
cOoled surfoCe
tupper b「 。ini
t「 onspo「 ent
cOver ietherl
lor
fitter
duct leoding
from stilt cir intake
(projec.tion
ot wlsoom, lmouth}
cool oir to
Smoll'foced 0ne
t.2 Arrangernent of still (c'lFigure 6,1)
(LHA 666) And when the world needs mercies, the holy
inflow is opened, and atl the parts that are in the beard ' ' '
from all of them mercies are drawn out'
(GHA 820) Tradition: all those strands that are in the beard
are strong, more so than any of the strands of the locks of the
hairs of i-he head. And the hairs of the head are long; and
they bend, and they are not long.
I beheld till the thrones were cast down, and the Ancient of
Days did sit, whose garment was white as snow, and the hair
of his head like the pure wool . . .
I2O THE ANALYSIS
The Rabbis explained all this \i'ith their customary ingenuity.
According to the Talmud (Chag. 83):
One verse says: His raiment was white as snow, and the hair
of his head like pure wool (Dan. 7:9) and (elsewhere) it is
written: His locis are curted and black as a raven! (Cant'
5:11) - There is no contradiction: one verse (Dan. 7:9)
refers to God in session (i,e., sitting in judgement) and the
other in war . . .
0ノ
'I・
he`whitenesses' seern to be a diffuser systcrn, such as is
shown in lFigure 9.1.1:¬ he lanlps referred to in this quotation
are lesser larnps, ■Ot the cardinal larnp Or upper eyc itself.
The ternl`Cardinal laFnP'iS Our tranSIatiOn Of the ZOhareSe
term`botzina dikaradinutha',which we think derivcs frOm the
】
しatin word cα ′′ο,cα ′(″力,お ,a hinge,Or`that upon which all
things depend',such as a cardinal ill the cath(olic church.The
upper eye iS alSo known asthe Eye of Pro dence(sce Figtre
9.2), and under this name it is frequendy mentioned in
124 THE ANALYSIS
7th. le lomp section
th『 ouqh
▼ヽ、 ODtiCdl
systern 、
lschematiCI
ゝ
lo
ヽ、 ノ7
2nd.whileness
/
3
lSt.whitenesS
(GHA 149) In his lower eye there is a right eye and a left
eye, and those two are in two colours. . . . But (in the upper
eye) there is no left eye, and both of them go up in one path,
and the whole (eye) is right. . . . but it is not like this below,
(where) the eyes contain redness, blackness, and whiteness,
3 colours. They are not always open. . .
(GHA 619) When his eyes are open, they are said to be
beautiful like those'of doves, in red, black and yellow.
The fve-vesset
fn our analysis of the texts, so far we have not found anything
that might have been the machine's power source. Howevei,
after Rabbi Simon has finished his discussion of the Ancient
One, he has a 'vision':
The Holy One - blessed be He! - is the usual Jewish term for
128 THE・ ANALYSIS
culture tonk
//
、
(greot seo )
、 ヽ
・
〆 ″ ”
′
ヽ
´
!ight SOurCe
器雷ス
:r,3m p)
′//
ヽ卜
ヽヽ
/
distribut:on
prpes
(chonnel s}
r
k
ye!
vessets containinc
cor、 centrated
solutions of minerct
Scits tioVver eyes}
9,3 The lorver eyes
God; the texts rarely confuse Him with the Ancient of Days,
but here would seem to be one of the exceptions. The
'fire-container' is MGRVPIA, from GRP, to shovel out ashes
and coal.
Although Rabbi Simon is having a Supposedly religious
vision, the subject-matter of his vision is anything but
religious. He is describing (as always) a mechanical structure,
in this case involving some type of fire, and toothed or sharp
'keys' connected to a cover, suggesting some type of
remote-handling equipment.
To make minna, or indeed any foodstuff, en6rgy is
necessary; the Ancient of Days gave off a blinding light, which
required power from somewhere. The texts do not record that
the device needed to be stoked with conventional fuels; we
deduce therefore that the power source must have been
FURTHER STRUCTURAL DETAILS 129
contained within the machine, Even fifty years ago, the notion
that such power * at least half a million watts - could be
generated within a machine which could be carried by a few
men would have been unthinkable. But today, we have all
heard of nuclear power.
Rabbi Simon's vision sounds very much like a description of
a nuclear reacton the'keys'going into the fire-containcr were
actuators controlling the damper rods. This, then, was the
power source of the machine; later, we shall give further
evidence that the Ancient of Days contained a nuclear reactor
schematically shown in Figure 9.4.
to heot-exchonger
biolocicol
shield icover〕
plutonium rod
domper rod n
‖‖
9.4 Schematic diagram of a reactor (earth technology)
(GHA 577) From the fountain of the first cavity of the skull,
the hairs are led into conduction. And the curls that hang
from the many fountains which are fed by this cavity are
made to work. From the second cavity the fifty fountains go
out, and the hairs are led by those fountains into
conduction. And the curls that hang and are mixed with the
other locks are made to work. From the third cavity there go
FURTHER STRUCTURAL DETAILS 13I
out a thousand thousand assemblies and halls, and the hairs
are led into conduction by all of them, and the curls upon
curls are made to work . , .
(LHA 488) From the first brain, the Lords of Balance are
drawn out in the weak locks . . . From the second brain, the
Lords of Alarm and Wailing are drawn out, and they hang
into the strong locks . . . From the third brain, the Lords of
Principles are drawn out and hang into the locks of those
(hairs) that are in the intermediate (condition, j.e., neither
strong nor weak).
sludge
3rd CAViTY:
FIビTERIN ヽ ヽ ヽ
′ ′ ′
el― s,
locks
med ium vocu
dough
2nd.CAVlTY:
DRYING― ―一―――
1st'mesh
extruded ldouqh
‐
one of the is cooked
strong loc ks
nd.mesh
hord vocuum 。▲ reoks stronds
● 0 0
no gronules
to fo「
vocuurn
n° fGHA 559,563,
9.5 Thc manna prOCeSSing SyStCm(tCChniCal intCrprCtati°
577 and LHA 488)
srnOke,sparks,
。ur‐
│■
WCter V。 つ
That is to say, the dirt came from inside them, from the body of
the Ancient of Days. It would appear that the crowns were
protective covers, which when removed were dirty inside from
FURTHER STRUCTURAL DETAILS 135
!!-g I.-rrI
operations that were the process of nranna-making.
With sludge spurting from leaking pipe-joints, as surely it did
after nearly forty years' of servicing under unfavourable
conditions, the machine must have generated a fair quantity of
filth towards the end of its working life. Thus novices, who
thought they
_were
joining the priesthood to learn the holy
secrets, would have been disagreeably surprised to find their
ceremonial robes sticky and dirty after handling these greasy
parts.
Throughout the texts, there are references to these crowns,
or surrounds. If it is remembered that they are simply
detachable cover-plates, the meanings become pLrfectly cleii.
The mouth of the Small-faced One
Although the description of the Ancient One's beard refers to
a mouth, there is no section of the text describing it, and it is
presumed therefore to be a comparatively unimportant
component. However, some information is given about the
mouth of the Small-faced One, but this appears to be identical
with that of the Ancient One; so we may infer that there was
only one mouth, the air-intake referred to earlier, and that the
description was duplicated at a later date so that both parts of
the Ancient of Days should have mouths.
If the mouth'was an air-intake, it is natural that it should
make a slight sound. Quite likely the murrnuring was later
interpreted as the word of God being given to his plople:
(LHA 679) The lips murmur power, they murmur wisdom.
This
-quotation conjures up an image of entranced priests
sta.nding by the air-intake and listening to the sighing of air
being d.rawn through the filter pads. Later, the Joun-<ls they
hear will be interpreted as prophecies.
_
Richard and Roslyn Warren, writing inscientific American,
describe an experiment where subjeCts listened to the word
'tress' recorded on aloop oftape, played over and over again.
In a three minute stint, one man thought he heard not onl! the
words tress, stress, and dress - which might be expected but
-
also Joyce, floris, florist and purse. We should not be surprised
that the priests heard'words of wisdom' from the air-intike of
the Ancient of Days.
136 THE ANALYSIS
The mouth appears to have been rectangular, since in the
beard-description the hairs'go up from the top of the mouth as
far as the other top of the mouth'.'ToP' here could also mean
extremity or corner, and if the hairs go up from one corner to
the other, on both sides, then the mouth must have /wo corners
on each side, unlike the human mouth with only one. Four
Hebrew letters were inscribed around the mouth - as we have
said, the Ancient of Days was covered with writing, just like
many modern machines. However, such details of these
inscriptions as are given in the texts add nothing to our
knowledge of the machine.
The discussion of the mouth concludes with some comments
on the manna, and the caution needed in handling its source:
(Deut. 5:28) And the Lord heard the voice of your words.
(Eccles 10:20) For a bird of the air shall carry the voice, and
the Lord of the Wings shall tell the speech. ,
(GHA 632) The second colour is black, like the stone which
goes out fro_m the depth once in a thousand years into the
great sea. When this stone goes out, there comes a
disturbance and a power on theiea. And it is the .voice, of
the sea, and its rotations lgalgatohi] are made to flow. And
the great fish that is called Leviathan is made to tisten to
them.
(LHA 595) And therefore every prayer and wish that a man
desires to come before the Holy One - blessed be He! -
must be spoken as the words of his lips. For if they do notgo
out (from his mouth), his prayers are not prayed and his
wishes are not wished. And as soon as the words go out (of
his mouth) they break through into the ether, and go up and
fly, and aie turned into the voice. And they are-received
by'those who are for receiving them (i.e., the Lords of
Wings). . .
Early Jewish belief realistically held that God is a Very Busy
Persln, and therefore prayers must be properly pronounced in
the correct format if they are to come to His attention'
Elsewhere in the Zohar, there is an account of the celestial
sorting-office where angels deal with the large number of
prayeis received, grade them according to merit, and
FURTHER STRUCTURAL DETA1LS 139
decide which are worthy of being set on up to the next level.
What was the ear? Perhaps it was a microwave radio
antenna built into the Ancient of Days; but it is also possible
that there is some confusion in the traditions, andit was some
part connected with filtration. According to GHA 723, it was
connected to one of the fifty gates of the second cavity of the
brain, and according to LHA 598 the 'river of separation'
dripped into the ear, At present, we do not have enough
information to come to a firm conclusion.
(BoM 1:36) The six go out from the branch of the root of
the body.
テ″
Part Four
In the next two chapters, we must deal with the parts of the
Ancient of Days texts which have caused most embarrass-
ment to the authorities - those which deal with the sexual
parts of that being. We have alreadymentioned the'penis',
and shown how this would have been the natural name to give
to the manna discharge nozzle. We have also referred to the
'hosts', the vessels in which the manna was stored before
being discharged:
(LHA 761) And all of the stream (of blessing) that flows
irom all of'the body is gathered there, into those that are
called the hosts . . .indihat flow, after it is collected there,
it stays there, and then goes to that holy foundation. It is all
whiti, and therefore it is called mercy. And this mercy
enters the Holy of Holies . . .
culture
tan
the
プ
ノ
Ancient
0ne
′ rヽ
1犠 恥窯esO
ノ iSChemOtiC) ・ト
i・
ヽ t
h
e
s
h
t
r
o
.躍σ
reoc r′
lqser unit ト
proc ng
stbroge
lO.1 The plugging togethcrofthe two major comPonents
(GHA 34) And after a time, he was taken apart, behind that
curtain, and was shaped in his parts.
(GHA 595) And at the time when the Holy One - blessed
be He! - is stimulated to enjoy himself for just men, the face
of the Ancient of Days shines into the face of the
Small-faced One, and his (Ancient of Days') forehead
shines [or flows] into that (other) forehead, then it is called
the time of the'Acceptor' [OTh RTzVN].
When the union is made, peace reigns in the world and all
the goodnesses come to the place where the male and
f_emale principles are found. This is why Moses said: .Hear
O Israel, the Lord our God is one Lord' (after de pauly
2:620).
That is, they are not plugged together. During transport, the
machine would have to be covered up in some way, both to
protect it from the elements and also to preserve iti secrecy.
Therefore it is interesting to find a referenie to ,garments'. For
while it was working, it would obviously be impossible to cover
the machine, but when switched oif and dismantled for
transport this would be possible:
Crown
¬月∋
kether
r―
ng Wisdom
日】¬
ユ ロハヨロ
binch chokmoh
Mercy
りη彎
,,.
¬D目
o:n chesed
Beouty
t i phereth
Victory
¬1円 NT:
hod netzoch
ndot
¬¬D`
yesod
mQlkuth
And all of them [the worlds] hang in the mouth of the penis,
which is called 'yod'.
ιθ″g′ 力s ο″′
ιお
GHA 206 Nose of "′
groove
comoonent to
be rnecsurec
rim of
or
seeds.
comoonent to
oroducted be mecsured
う。
tS
0
12.1 Measuring with seeds
,4Dove.' measuring lengths (schematic)
. centfe: measuring areas (schematic)
Below: measuring volurnes
I7O SERVICING AND SEX
coriander and mustard. Coriander is the larger, and va4ies
considerably in size. When dry, the seeds crumble easily.
Mustard, on the other hand, is uniform, and hard. What
variation there is between individual seeds will be averaged
out over a large number. So hypothesizing that mustard seed
was used as a unit of measurement how could measurements
be made of length, area and volume, using only mustard
seeds?
Lengths can be measured by placing the object to be
measured on a flat surface, and lining the seed along it in a
row: a V-shaped groove can be made, and the measuring
board tilted slightly, so that the seeds remain in contact, and in
a straight line. To measure area, a rim can be placed around
the area to be measured, making it into a flat tray. Seeds are
poured into the tray, and arranged so that they cover the
surface to a depth of one seed; they are then counted. With
volumes, the space may be filled with seeds, which are then
counted. Was this how the Lords of N{easurements went about
their task?
To begin with, we can see how the numbers of seeds would
get larger from length, to area, to volume. Suppose they were
measuring a cube, with a side measuring 100 seeds in length.
The area of one face of the cube would be 10,000, and the
volume inside it would be 1,000,000. For larger volumes, the
numbers would soon become astronomical, such as we find in
the texts.
Because of these very large numbers, it would be impossible
to count the seeds individually. Calibrated pots could be made
up, which held 1,000, 10,000, 100,000 . . . seeds, and these
would be used for counting. Using this method, it should be
possible to measure to an accuracy of one part in 1,000, with
reasonable care.
For our practical measurements, we assume that seeds
would have been shaken into a'honeycomb' pattern for area
measurements, and that volumes would be 'interleaved
honeycomb'. These are the patterns which the seeds fall into
naturally when thoroughly shaken; they need larger numbers
of seed for area and volume than those given above.
Our measurements on mustard seed purchased from a local
store gave a mean diameter of.2.05 mm. This gives lengths,
THE DIMENSIONS OF'GOD 171
areas and volumes as follows:
Lengrh 2.053 mm
Area 3.650 mm2
Volume 6.490 mm3
Substituting these in our tables, we get:
Length of nose of SfO O.77A m
Length of penis 0.509 m
Area of face of AO 13.50 m2
Area of face of SfO 5.47 mz
Volume of skull of AO 0.84 m3
Volume of skull of SfO 0.5g m3
All we can conclude from this is that the dimensions are of the
right order of magnitude. It is worth noting that the word for
'penis', AMH, can also mean .cubit', a unii of tength which is
close to 248'worlds'.
Shi'ur Komah
While on the subject of measurements, it is worth mentioning
11o-1!gl.
mystical texr, known as Shi,ur Komah (ShOVR
QVMH). This means: 'dimensions of the body', and it is a
short text which purports to give the actual measurements of
God Himself. For this reason, it was most unpopular with the
authoriiies, but nevertheless many Jews coniinued to take it
seriously. It gives the dimensions of the body of God in
parasangs, and also their secret names, which are mostly
meaningless collections of Hebrew letters.
As regards the date of this remarkable document, it
probably comes from around the beginning of the Chrisiian
era, and so would be rather later than the Zohar traditions. In
fact, it lists many names of God which are derived from the
Ancient of Days material. These names include: the clean
king, the united king, the king who lights up, the king of taking
apart and putting together, the king full of mercieJ, the kin!
who stores mercies, and the king who is white with thI
splendour of the hosts. In our opinion, Shi,ur Komah is
referring to the Ancient of Days and not to God.
Of the secret names listed, two are of interest those of the
two halves of the body, MN KMTz and ChRBV MTzTzITh
-
T72 SERVICING AND SEX
MTzIA. Regarding the first of these, there is no word KMTz'
but the pronunciation of this could be similar to ChMTz'
There i.s:i word ChMTz, and it means 'yeast'. The name of the
first half then means: '(away) from the yeast' . As we shall see,
it is probable that yeast was forbidden in the desert to avoid
contiminating the manna culture, and this name may refer to a
part of the Ancient of Days which was particularly sensitive to
contamination.
Regarding the second name, it seems that the author of
Sht'ui Komah received several versions of it, so he wrote them
all down, to be sure of including whichever of them was
correct. Let us take it that the name was ChRBV MTz-'
ChRBV means 'his sword, drying-up, or desert' , and of words
starting with MTz, there are MTz'fzand MTzH, both meaning
to suck-or dry out. So in this name, we find two quite different
words, both of which can mean 'to dry out'. Could it be that
this garbled name refers to the part of the manna machine
wher-e the granules were dried? We cannot say for certain'
However, S7 i'ur Komah does show that there was a tradition,
in certain Jewish circles, of some god-like being which had
dimensions. What is more, this tradition persisted in the face
of opposition from the religious authorities'
13
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194 SERVICINC AND SEX
atthislevel are casily generated with no‐ nloving― parts systems
even today,with our own techno10gy,using a feW Silicon solar
cells exPOSed to the laser,or banks of thern10cOuples,Or a
nuclear battery,which lasts a very 10ng drne.IFronl all this,wC
can conclude that the design deduced froln the texts is a
practical possibility.
Wc have said little about the ccntrol― systerns of the
rnanna_rnachineo wc cOuld describe the sySteFnS needed,but
the excrcise would rnean little tO the non‐ technical,and be
supernuOus fOr the technical.Fronl the inforination― or lack
of it― in the texts,we deduce that,apartfrom routine cleaning,
thc lsraelites had to do very little to keep their rnachine
running and producing inanna.SInall wonderthatitseemed to
be miraculous.
′
O surn up our discussion of thc engineering deSign,we Can
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ordon
THE GREAT SEA Nebo
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15.1 The Israelites'route from Egypt
I98 SERVICING AND SEX
slavery, which would make them more easily dominated by
the extraterrestrial. However, he could not go to work on
them in Egypt; they had to be isolated in some way before the
instruction could start. And so the Exodus into the wilderness
was arranged.
The story of the plagues and of the drowning of the
charioteers may have been exaggerated in the telling and
retelling, before it was written down in the Bible.
Nevertheless, it would seem that there must have been some
foundation of fact in it and therefore the escape from Egypt
must have taken place with some'miraculous' help from the
Lord.
It is possible to ascribe all these miracles and plagues to a
superior technology, and in our present state of knowledge we
can see how they could have been achieved, even if we
couldn't repeat them. Regarding the sea-crossing, the experts
agree that it was not the Red Sea, but the Reed Sea - probably
an arm of one of the shallow lagoons near the north end of the
modern Suez Canal. If this is so, then the crossing becomes
credible as a technical feat. What can have been the purpose of
this series of plagues, followed by a dramatic escape? No
doubt the Lord could have spirited ttre people out of Egypt
secretly and without fuss, if he had so wished. The only
purpose can have been psychological - the Hebrews were
about to entrust themselves to the hands of the Lord, and they
had to be convinced of his mighty powers. The Bible is full of
injunctions to'trust in the Lord' - it was easier to give this trust
after witnessing these massive demonstrations of miraculous
ability. Nevertheless, the people were faint-hearted, and after
a time doubts began to creep back - what were they doing out
there in the desert, with no shelter or means of support?
Perhaps they had done the wrong thing in trusting in Moses
and the Lord, and it would be better to return to Egypt. So, it
would appear that a further demonstration was arranged - the
landing on the mountain. Moses had had a number of
interviews with the Lord before, for some of which he was
taken up on'eagles' wings' (Exod. L9:4), but this time the
Lord was coming down - and the people were going to get a
grandstand view. And so it was; before their awe-struck gaze,
he descended in thunder and smoke upon the mountain-top -
ON EIRCUMCISION AND OTHER CUSTOMS 199
and when the smoke had cleared and the rocks had cooled,
Moses, Aaron, and a select group of elders went up to meet
him.
According to the Bible, Moses remained for further talks
with the Lord, and the others came down to rejoin the rest of
the people. But in our view, they did not return empty-handed
- they brought with them the manna-machine. At this point,
we will depart from the Bible version, and give our account of
what happened next.
As they tramped down the mountain, Aaron and the elders
were in great spirits. Until then, there had been a lot of talk of
'the Lord', and a few miracles. Only Moses had actually met
the Lord, and they had had to take Moses' word for it that the
Lord was a great, mighty person. Now, at last, they themselves
had with their own eyes witnessed his coming, and they had
seen the'glory', the spacecraft which stood on the
mountain-top. Not only this, but they had tangible proof of his
powers. For with them, they were carrying a Ereat glittering
machine, the awe-inspiring Ancient of Days, which was to
feed the people until they came to the promised land. The
Lord had given them the Secret Knowledge, the words from
Heaven which would enable them to minister to the needs of
the Ancient of Days, and make it produce food. \{hen they
returned to the camp, the people would be muttering among
themselves again -'what are we doing here? Let's get back to
Egypt, at least we know what we're up against there.' But
when they had seen this magnificent machine, and had tasted
the Bread of Heaven which it would provide, then surely they
would accept the authority of the Lord, and entrust
themselves, body and soul, to his care?
So when the party got back to camp, the machine was
ceremoniously set up on a pladorm, or 'throne', and the
people, silent for once, crept timidly forward to peer at it. At
last, they began to understand what Moses had been trying to
tell them. What a powerful person this Lord must be, to give
them such a magnificent present! The shining metal, the
jewelJike hairs, the glittering eyes of different colours - *hy,
it must have cost the Lord a fortune! And then, Aaron says it is
going to provide food as well - not even the Egyptians, ttreir
former masters, had a god to compare with this! So the people
2OO SERVICING AND SF-X
forgot Moses and the Lord, still ncgotiating on the mountain.
and settled down to worship their new god, with Aaron the
High Priest performing the daily mysteries which made the
Bread of Heaven come forth.
AII went well for a few days, and thcn suddenly one morning
- catastrophe. Despite the most fervent prayers and
imprecations, the god remained obstinately silent. The great
face remained dark; no dew ran down from the brain; no
smoke or fire came from the nose. Standing in the queue with
their omer measures, the people shuffled their feet and began
to mutter again:'we always said it was too good to be true, this
new god is obviously unreliable. Let's get back to Egypt while
the going's good'. Hours later, there was still no manna, and
Aaron and the priests were still feverishly working on the
machine, hampered by an increasingly hostile crowd' What
was to be done? lf things continued as at present it would
become impossible to fix the machine, and they would have a
full-scale riot on their hands. Glancing at the penis-like manna
discharge nozzle, Aaron had an idea. Throwing down his
tools, he turned and addressed the crowd: 'O children of
lsrael!' he cried.'You have incurred the wrath of the god, for
he has seen your penises, that they are blocked. This has
caused him to block his own penis, and give no more of the
Bread of Heaven. Go, therefore, and circumcise yourselves,
every man; and when it is done, return and show the god that it
has been done. Do this, and once again you will eat of his
food . Impressed by this argument, the people trooped off for
the operation to be performed, and Aaron and the priests had
the machine to themselves. Once order had been restored, the
fault was soon fixed, but Aaron did not restart the machine
immediately, sensing that there was political and religious
capital to be made out of the incident. So he and the priests
took a well-earned rest, until the men of Israel started to
return, walking slowly and with their knees well apart. When
they had all been lined up in front of the machine, Aaron
turned to address it: 'O great and powerful god', he cried.
'Make thy face to shine upon us, and give us of thy great
mercy. Unblock, we pray thee, thy penis, even as the children
of Israel have unblocked theirs!' At a signal, the people raised
their robes, displaying their bloody organs, and Aaron, with a
ON CIRCUMCISION AND OT}IER CUSTOMS 2OI
great cry, flung himself prostrate before the machine,
surreptitiousfy pressin-g a button. At once, the face lit up, the
fire and smoke came forth, and the dew jtarted to run down
from the brain. Their pain forgotten, the Israelites broke into a
\"ory. of jubilation. Singing, embracing one another, and
throwing their robes in itre air to lxpose themselves
shamelessly, they gyrated in a wild dance around the machine.
. It was his
at this point that Moses walked into the camp. We can
feeling of shock at such a disgusting speciacle, and
iTaging
his realization that the people had reveried to iaoUtry instead
of worshipping the Lord. He knew at once what triO to be
done. Knowledge of the machine must be suppressed at all
costs. The purpose of the exercise was that Isiiel should be
turned into a great nation - the machine was incidental to this,
b-eing provided simply to feed them during their re-education.
Having- it on public display would onlf distract them, and
tempt them to revert to idol-worship and forget the Lord.
- Not only this; there were other rLasons. Iiword got out of
the camp that this machine existed, every nation in tfre Middle
East would be out to get hold of it, ind Israel was in no
position to withstand an attack. What is more, if Aaron were
seen to perform his miracle in public every day, his personal
prestige might come to eclipse that of Mosis ind Mbses was
-
the-leader of the people, and the only one capable of standing
up for-them against the Lord. If he lost his position, the resuli
could be disaster, for the people as well asior himielf. There
was only one course of action - this machine must be kept
secret at all costs.
How could this be done? First, it must be kept at some
distance from the camp, and the people forbidden to go near it
except when collecting their manna. Then, it should bl housed
in a screened enclosure, the Tabernacle, and only priests
admitted to the innermost part. This arrangement wouid also
have the advantage of providing privacy for the priests when
working on the machine, and prevent fuither incidents like the
one_ he had just witnessed. The people were therefore
punished by a token number of machine-worshippers being
put to death, Aaron himself being spared because of hii
irreplaceable knowledge. The Tabeinaile was built, and the
machine installed in it; from then onwards, it disappears from
public view.
2O2 SERVICING AND SEX
How can we justify our contention that these events
hafpened, but weie lefi out of the Bible? Clearly, if there had
Uefn a machine, it would have had to have been kept secret'
for the reasons we have given; and all mention of it would have
had to have been kepiout of the history books' However'
people do not forgef events completely -- memories of the
i.r"ii".,t could noi have been suppressed, and the people
would recatl the time when Moies came down from the
mountain, and saw something which made him so angry that
he broke ih" Tubl"tt of the C6mmandments' So the editors
of
the Bible had two tasks - first, to supPress mention of the
au"t in", and second, to concoct a cover-up story which would
account ior these folk-tales. We can read the results of their
efforts in Exodus 32, the story of the golden calf'
According to this official version, the people gave Aaron
their gold, ind asked him to make them a calf to worship'
Wt en'Moset returned and saw them dancing naked before it'
he ordered the punishment we have mentioned, though the
number said to have been kilted, 3,000, must be exaggerated'
H; il. grou.rd up the golden calf, mixed.it with water, and
made the"people drink it. There are a number of holes in this
-
story.
Fi.tUy, Moses would appear to have over-reacted; a man of
his calibie should have been able to suppress an outbreak of
idol-worship without needing to put people to death, if the
idol was a hirmless image of i calf. Secondly, the calf was said
to have been'molten
jthat is, a casting' Gold is a very soft
metal, and it is impossible to grind it. It is also a very heavy
metut, if mixei with water as dust, it falls rapidly to the
Uotto*,".ra indeed, this is how it is separated from rock by
'panning'.If Moses had succeeded in reducing the goldto dust'
t'he Israllites would have drunk the water, and then gleefully
scraped the gold dust from the bottom of the cups and
p""["t"a it. tilrdty, according to the Bible, Aaron was one of
ihe ringleaders of ihe episode, and yet he was spared'-There
must hive been some r-eason for this other than that he was
Moses' brother - men have done worse than kill their owp
Lrothers in such a cause. It must have been that he had special
skills which could not be replaced. Fourthly, there is the
business of the circumcision - but we witl deal with this later'
ON CIRCUMCISION AND OTHER CUSTOMS 203
Ihere is another important reason why this episode should
have been played down in the official version, and that is
prestige. People do not publicize events in their past which are
at all discreditable to them, and whether this outbreak of
idol-*orship revolved around a golden calf or a manna-
machine, the Israelites would do all they could to keep quiet
about it. If something happened along the lines we suggest,
there would clearly be every reason to keep it out of the
history books. In fact, we have an example of this happening in
the' books of Josephus Flavius, the well-known Judaeo-
Roman historian. Writing in about + 100, Josephus published
a comprehensive history of the Jews, largely with a view to
bolstering up their public image and countering the
anti-Semitic feelings current at the time. His books were
written for a Roman readership, and they give considerably
more details of early Israelite history than we find in the Bible.
.flowever, regarding the golden calf, he says hardly a word -
there is no mention of any calf or other idol, and the incident is
glossed over as a small 'rebellion'. So if Josephus left the
golden calf out altogether, it is more than likely that the
Biblical version is itself a toned-down version of what actually
happened.
From what we have read in the Zohar, and between the lines
of the Bible, we have reconstructed a model of what may be
the true story of the time when the Lord came down upon the
mountain. This reconstruction has accounted for the story of
the golden calf, and has also given us food for thought
regarding circumcision. Circumcision is not a Jewish
invention; it was practised in ancient Egypt, and still is
practised today by many peoples all over the world who have
no Jewish connections at all. What is unique about Judaism is
the peculiar importance of circumcision in the religion.
According to the Bible, the Lord decreed to Abraham
(Gen. 17:9ff) that he and all his male descendants should be
circumcised; this was long before the time of Moses. If this was
true, then circumcision should have been well established at
the time of the Exodus, and boy babies would have undergone
the operation as a matter of routine. However, the Bible tells
us (Josh. 5:5) that none of the babies who had been born in the
204 SERVICING AND SEX
desert was circumcised. This is a very strange state of affairs;
during the holiest period of Israel's history, while the people
were in the desert and the Lord was with them, they dropped
the custom of circumcision which the Lord himself had
decreed. The modern explanation for this is that it simply was
'not convenient' under desert conditions. A weaker
explanation would be hard to find; life in the desert may have
been fairly rough, but it could hardly have been as bad as in the
concentration camps of the Third Reich, yet the operation was
carried out there. We must look for some other reason to
explain why there was no circumcision in the desert, yet the
men who went into the desert were circumcised, and
afterwards the operation assumed great importance.
One suggestion frequently made is that the operation has
certain practical advantages. If carried out in early youth, it is
said to enhance development of the penis. No statistics are
available on this point; but certain liberated magazines today
carry nude photographs of men, who are presumably selected
for their generous development, and most of these gentlemen
are circumcised.
There is also the question of hygiene; in hot countries
particularly, dirt trapped under the foreskin can cause many
unpleasant diseases - circpmcision clearly reduces such
danger. The low incidence of cancer of the womb in Jewish
women is said to be due to their husbands' circumcision. The
operation is also said to enhance sexual pleasure; but we have
not questioned anyone who can claim 'before' and'after'
experience to confirm this. Great though the practical
advantages of circumcision may be, they are not enough to
accouni for the central position occupied by the operation in
the Jewish faith. Why is it so important?
The answer to this question is provided by the
manna-machine. Before the Exodus, the Hebrews were
circumcised haphazardly, or not at all, through their contact
with the Egyptians. At the time of the'golden calf' episode,
the adults who entered the desert were circumcised, but
afterwards, Moses banned the practice because of its
connections with that affair. For this reason, none of the
babies born in the desert underwent the operation. It was
revived afterwards, in an attempt to get the machine to work
ON CIRCUMCISION AND OTHER CUSTOMS 205
again, as we shall see. The reference to Abraham being
circumcised- by rhe Lord's decree was added to the Bible
stoi!
to account for the great importance which was later attachei
to.the operation. (Biblical scholars will note that the story of
Abraham's circumcision (Gen. l7) is part of the Documerit p,
the most recent of the sources whiih were interwoven to
produce the first books of the Hebrew Bible.)
We have suggested that, at one time, circumcised penises
were displayed_ to the manna-machine in the hope that
this
would restore the manna supply. There is evidence to ruppori
this both in the Zohar and-in the Bible. Considei'this
qu.otation,
-bearing
in mind that .yod' was the name for the
orifice of the penis, and that the penis itself was sometimes
called 'mercy' :
And it-is said: (Gen. 17:1) ,Walk before me, and be thou
perfect'. Perfect inde.ed. And it is written: (2 Sam. 22:24),1
also was perfect before him, and have kLpt myself from
mine iniquity'.
SuT, 6:l4ff) And David danced before the Lord with all
-(?
his might, and David was girded with a linen ephod
. . . una
as the Ark of the Lord came into the city of David,
Mi.ili
laul's- daughter, looked through a winiow, and iaw kinj
David leaping and dancing 6efore the Lord; and shf
206 SERyICING AND SEX
despised him in her heart. . . ' And Michal, the daughter of
Saul, came out to meet David, and said: How glorious was
itr" t ing of Israel today, who uncovered himself today in the
eyes of"the handmaids of his servants, as one of the vain
fettows shamelessly uncovereth himself! And David said
unto Michal: It was before the Lord . ' .
(.Exoa-. 40:36) And when the cloud was taken up from over
the tabernacle, the children of Israel went onward in all
their journeys. But if the cloud were not taken up, then they
journeyed not until the day that it was taken up. For thi
cloud of the Lord was upon the tabernacle by day, and fire
SERVICING AND SEX
MOnno Mochine the Holy Ploce
in the
Holy of HolieS oltor
the VQll the
□
the Court
the SonctuorY
distonce to Nl
neareSt tents: :ご
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column of obout,1000:η .
:
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口里ニコ / 「
15.2 Plan of the Tabernacle
(Num. 3:4) And Nadab and Abihu [the two elder sons of
iaronl died before the Lord, when they offered strange fire
before the Lord, in the wilderness of Sinai . ' '
IN CONCLUSION
1,6
恥″
hat wasthe Ark?
In previous chapters, we have identified the'Ancient of Days'
with our manna-machine, and we have also stated that it is
identical with the Ark of the Covenant. How can we justify
this last statement? According to the Bible, the Ark was a
richly-decot'ated wooden box, which the Israelites built
according to a design given to them by the Lord, (Exod. 25:10
ff). It was kept in the Holy of Holies of the Tabernacle, and
later in the Temple, where nobody ever saw it except priests.
Its function was to house certain relics, such as a sealed jar of
manna and Aaron's magical rod (Heb. 9:4). On the other
hand, the Bible also states that it was a very dangerous object-
it frightened the Philistine army (L Sam. 4:7), and when they
captured it, it caused them to become diseased; such was their
terror of it, that they sent it back to Israel (1 Sam. 5). On
arrival in that country, it was handled by Israeli farmers, who
were struck dead (1 Sam. 6:19); later, when it was being taken
to Jerusalem, it killed Uzzah (2 Sam. 6:6-7). The only people
who could handle it safely were the Israelite priests.
In this chapter, we will examine these events in more detail,
and we will show that there were in fact two Arks- the first one
was the Ancient of Days, the manna-machine, which was in
Israelite hands from the Exodus up until the destruction of the
Temple of Solomon; the second Ark was the wooden box,
which was constructed when the Temple was rebuilt, ts house
216
WHAT WAS THE ARK? 2T7
the few magical relics that remained. The Bible that we read
today was-only put into its present form after the rebuilding of
the Temple - and the priests who edited it, and who had bEen
responsible for the making of the wooden box, were the ones
who confused the box with the original Ark - either by
a-ccident or design - and rewrote the teit assuming that the bo;
that they had made was a replica of the origlnal Ark. A
considerable time elapsed between the destructi,on of the first
Temple and the building of the second, and during that time
gglno_ri9s of the original'Ark'were lost; it was seen by the
High Priest alone, once a year. And so it is that we find what
seem to be two Arks in the Bible - first, a miraculous object
which strik-es people dead, and second, a harmless-sounding
box-. So well kept was the secret of the Ancient of Days, that ii
took very little deception for its existence to become
forgotten; once the old High Priest was dead, his sucessors
would assume that the box which they saw was the same as the
original one of miraculous properties- and when they rewrote
the B_ible, this assumption would find its way into theiext. The
details of the Ancient of Days were to survive only as a few
str-ange legends, preserved by the Reapers of the Holy Field.
When we last saw the Ark of the Covenant in our nirrative,
it was being carried triumphantly across the Jordan, leading
the Israelites into the Promised Land. Up to this point, thi
Bible has been full of references to ihe Ark,- and the
Tabernacle; Moses and the Lord are conferring before it on
almost every page. But after the Jordan c.osiing the Ark
disappears into oblivion; it is hardly mentioned at;ll. It is an
odd fact that the holiest object of the Israelites is said to have
been a wooden box - and it is even odder that they should
suddenly lose interest in it. Why should this be? As we have
pointed out, the manna failed after the Jordan crossing; if it
was the Ark that provided the manna, and it failed at thiJtime,
it is natural that they should lose faith in it, particularly aftei
they had-all undergone a fruitless circumcision in an attempt to
restore.the supply. This is why the .Ark' disappears from the
remaining pages of the Book of Joshua, and is mentioned only
incidentally in the Book of Judges.
Why did the manna fail? The machine had functioned for
forty years, and by the end of that time the priests must have
2I8 IN CONCLUSION
been thoroughly familiar with its operation. There is no
mention of any accident befalling it. It would appear that the
answer is quite simple - its job was completed. The Lord had
promised the Israelites that he would lead them out of Egypt,
turn them into a civilized nation, and then take them to the
Promised Land. The capture of Jericho marked their arrival in
that country, which'flowed with milk and honey'. From then
on, it was up to the Israelites to feed themselves.
The machine would have required fertilizer, fuel rods, and
occasional spare parts, which were delivered from time to time
by'angels' (Dan. 7:13). So the Lord withdrew supplies, and
very soon the manna stopped flowing. It was not worth his
while to collect the machine, even if he had wished to risk the
disruption that a landing in a populated area would cause. The
Israelites were welcome to keep it, as a reminder of his visit. In
fact one of its titles is the Ark of the Testim orry , or Evidence ; it
was the proof that the Lord was a real being, different from
other gods. After forty years, the Lord had probably had
enough of the Israelites and, having kept his side of the
bargain, he departed. The fall of Jericho marks the end of the
really spectacular miracles; the Israelites may have imagined a
few afterwards, unable to believe that the Lord had finally
gone for good, but there is none to compare with the earlier
ones.
Another piece of evidence for the departure of the Lord is
that communications with him appear to have broken down at
about this time. Previously, the leaders had had many long
conversations with him in the Tabernacle, using the Urim and
Thummim. These words mean lights and perfections, and they
refer to unknown objects which were fitted into the High
Priest's breastplate (Exod. 28:30). They were used to obtain
advice or counsel:
(-GIA 208) tThe nosel and also all the parts of the Ancient
of Days are seen, and they are not ,""r; they are seen by the
Lords of Measurements, but they are not seen by ,nyon"
else.
tre ith
丁HE
itluminoted
jewels
gold strops
belis to qive
worninc‐
認畔 婁 ieSt
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THE A SSYRlA BABYLON――レ
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小十
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JUDAH
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nv
(Ps 22:1) My God, why hast thou forsaken me? Why art
ihou to iut f.o, helping me, and from the words of my
roaring? O.my God, i cry in the day-time, but thou hearest
not; a-ndin tire night season, and am not silent ' ' ' Our
fathers trusted in t[ee; they trusted, and thou didst deliver
them. They cried unto thee, and were delivered ' ' ' but I am
a worm, and no man . ' . all they that see me laugh me to
scorn,
King David may not have been the author of the Psalms;
were written long after his time and
u""&ding to some, they-Ho*ever,
were ded"icated to him. Zohat',c traditions state that
David used to get up at midnight to pray before the Ark, and
this Psalm, if written muih later, must surely refer to his
"u.-, Certainly the authors of this book have been
nocturnal vigils.
sorely tempied to'cry irthe daytime'. and-'roar in the night'
when a -uthin" on the bench has obstinately defied all efforts
to make it work properly. David was a highly successful ruler,
and he had no-reison for self-doubt as far as his kingly
achievements were concerned. The self-castigation evident in
ifris pratm can only derive from his secret failure - his inability
to resuscitate the Ancient of Days'
Futting ourselves in his shoes, we can see that David was
in a diffcult position. The religion specifically banned the
worship of any idol or 'graven image', so he could not
show tire machine to the peopte. Its very existence had to be
keDt secret. and vet it wai the one thing which would prove
onie ana for all that the old story of the Exodus was true, and
that the Lord of Israel was different from other gods' Ideally,
what was needed was a sample of fresh manna - but by this
time the machine must have been manifestly beyond repair'
THE FATE OF THE ANCIENT OF DAYS 233
so we can understand David's hopeless frustration.
David was succeeded as king by his son Solomon, the builder
of the first Temple. A less ascetic character than his father,
Solomon preferred luxurious living to endless prayer sessions
in the Tabernacle. However, perhaps to justify his own
extravagant way of life, he built the Temple to house the
Ancient of Days. The Temple layout (see Figure 17.2)
followed that of the Tabernacle itself, consisting of an inner
Holy of Holies, an intermediate Holy Place, and an outer
courtyard. This plan is said to be unique in contemporary
temple architecture, and is described in I Kings 5. The Holy of
Holies was furnished in the same way as the desert tabernacle,
but, being a permanent structure, it was much more lavishly
and the finest materials were used. Two
cons-tructed,
the'Ark'.
cherubim, ten cubitshigh, stood one on either side of
They were made of olive-wood overlaid with gold, with a
wing-span of ten cubits.
Some speculations
71ヽ
hey prescrved the sanlple OfFnanna,and the inaChine it Canle
frOFn,aS the pr00fthat the ILord l″ as in IIcaVen;if we find the
nlachine,weshallhaveirrcfutableproofthatthereare`gOdS'in
the sky.]But,in the light of our work,presented in this book,is
therc any further reason tO doubt that spaCe beingS have
visited this Earth,and thatthe L(ord oflsracl was one ofthern?
′
he Ancicnt Of I)aySヽ VaS a plCCC Of SpaCe 30ing hardWarc,
I`
How odd
of God
To choose
The lews
William Norman Ewer
We.have-suggested that we e{omo sapiens) may be the
product of an as-yet-unfinished artificial bieeding programme
master-minded by the starmen.
Noy, no-t only the Bible, but other ancient sources also,
state that t!-" 'g99r' and .angels' were barely distinguishable
from men. How likely is it thit the starmen wtuta reimUt" r.
254 IN CONCLUSION
in our
physically? If an extraterrestrial spacecraft were to land
blue bctopus five metres high to
iuia"n might we expect a their
:;il; T.-o'* irr or iittte green men with anlennae on
f,""Jif Or are such bein[s merely cartoonistJ devices for
--ir;;;
reoresenting visiting aliens?
the"so-callld legends, it does seem that the starmen
*"i"-r".V iike ourselvei, und *-"'" even able to interbreed
It is in
*itf, g"tit people, a sure sign of genetic relationship' Lord's
itir-t*t ttrit we find the ciue tJttre reason for the
r"i""ti"g the Israelites for cultural improvement' He could
ir"r" piSr"Jany suitably-sized group of humankind'
indig-ent
t i, stased an elaboiate series Jf plagues and a dramatic
""t
;;;;; ii""t Eeypr' The simplest reason for this' in our view' is
stock as that from
tfruiit Lord i'a's descended from the same
" Israelites came.
which the
We have hinted at the possibility of specimens of
life on
taken by the starmen from time to time for study
earthbeing
;;;-i;;;""t";ent. if this were so, it ancestors
seems likely that one
of the nation
tuictt oi sp"amens was taken from the
by Egypt. And the Lord was a descendant from
iut"i we
"rrtuu"d
;;;;;i;"; 6at""ri, a cousin of that enslaved nation'
.unnoi know the length of time between the collection of the
-return of their descendants to Earth'
rp"a-"nt and the
il'otfi in"v passed through man-y generations' graduating
iro--r'uu"."ioiy mentl to t""ttt'I"ians' to desi gners and
speci
Perhapi one of them became curious about his
"rgin"*tt. that
;;'i"gi*;l;"k"a "i ttt" research records, and discovered system
planet of a solar
his"ancestors hadiome from the third
of the galaxy. He decided to visit his ancestral
"i-tt"
;i;.-ii;"ag" piunr"J his expedition, acquired a lpl9Tttip'
selected his crew, procured his equipment and set
off' Within a
I;;r;;.;-iJip'itime) he and i'it -"t' were in Earth orbit'
- -i; rest is history.
The
iht; reconstiuction far fetched? We do not think so' for it
so mucr,. It accounts for the legends of the Middle
"6i;i;;
Eastinwhlchstarmenbredwiththelocalpopulation.It
accounts for the similarity between the Lord and
his angels
u"J Most important, it accounts for thp Lords
""i."f""s.
the Israelitet - action which seems totally
"ii"i* "i
unaccountable to many "n
gentiles - and for the Jews'
SOME SPECULAT10NS 255
irreipressil)lc cOnviction that thcy are thc Chosen PcOplc.
priesthood. The more the people lost faith, the greater the
repression needed to preserve the priestly suprelmacy. The
middle ages saw the lowest point of thL history oi religion, with
all manner of atrocities being perpetratid in i-ts name.
However, in modern times, religion his found another role _
starmen forgotten, our religious organizations now concen-
trate their efforts-on good works. The.gods' have gone, and
we no longer need priests to intercede wiih them on our behalf
- but we do need them to preserye us from ourselves.
Our religious leaders are anxious to discard the ancient
Iegends of our holy books, and so dismiss them as myths, while
perversely asking us to have.faith'. We still swear to tell the
truth with our hands on a book which, they tell us, is full of
invented fantasies. Ancient writings have -been suppressed,
mistranslated, misinterpreted, and dismissed, not muiiciously
perhaps; rather through lack of understanding.
Now at last we have reached a point wherJthe legends can
be understood - but the gap between the scient'ists, who
understand, and the theologians, who have studied the
legends, is almost too great io be bridged. Most scientists,
contemptuous of the loose and woolly reasoning of the
mystics, dismiss anything mystical as beneath their n&ice. yet
ancient writings, shorn of their mysticism, may contain
answers to at least some of the problems of scilnce. But
scientists who do take a hand in theological matters are asking
to be despised and discredited; their veiy scientific reputationi
may be in danger.
The theologians in their turn cannot be said to be eagerly
seeking technical interpretations of their texts. Either thJl do
not see that science has something to offer them, or theyiear
260 IN CONCLUSION
that, shorn of their mysticism, they will have nothing.
Those who venttlre into the grey areas between and beyond
science and religion risk being dubbed cranks - and we cannot
deny that many of them are' Theirexpositions may be
dismissed as lunatic ravings, and their books classed as
'fiction'.
We are fully aware of the risks we ourselves have taken in
writing this book, but we have written it because we believe we
have found a truth, and that we should give others a chance to
share our discoveries, examine them, and draw their own
conclusions. For our part, our work has strengthened our
beliefs: we believe thai we have restored some credibility to
parts of the Bible; credibility which has gradually been
hraining from it as the frontiers of materialism and technology
have advanced. Schliemann, in his time, was thought a crank -
but perhaps, even as Troy was excavated from the Hisarhk
Mound, so will the Ancient of Days emerge again, in all its
awful majesty, from a cave somewhere in Jordan. Technology
has put itielf it the disposal of religion, through the medium of
two down-to-earth twentieth-century engineers' Who dares
deny that 'the gardener' works in a mysterious way?
APPENDIXES
墓
Appendix I
Both Hebrew and Aramaic are written from right to left, and
use the same alphabet. To European readers, there are few
it ing. *ot" forUidaing than a book with Hebrew words in the
textland for this reas-on we have transliterated,into Roman
i;ii;r;;;;"times usingthe system adopted bv Mathers in rhe
*o'OOion tlnveiled, anld alternatively a more pronounceable
."rt"*. The formei is not ideal, but it will enable readers to
our work with that of Mathers, and to follow our
"t-p"t"
otrititoeicat arguments. Mathers' system does not give any
Ii"u tli'e words are pronounced, but nobody really
"f,n"*
knows that anYwaY.
Likewise, therc are many words whose meanings are not
kr;;; with certainty, if at ail' We have discussed cherubim in
Chapter 17; we may also quote the -example of seraphim;
p;pif"try supposed fo be some kind of ansel' In fact, for the-
'Davidson's dictionary lists: (1) A sp-ecies
i"Jt snirp .of
u"n"*"u. serpent; (2) (In the piural) an order' of ang-elic
U"irlr utt"nding upon'the divine mSjestY, represented-(Isa'
6:2,'61as haviig iix wings; and (3) -In !h-e feminine form'
ShRPH, a burninlg, particJarly of the dead- In the apocalyptic
*Jti.gt, t"taphiil are described as six-winged, serpent-like
creutries giving forth fire, a definition which combines these
it ."" -"J"i"gi ana gives an irnpression of something rather
different from-the conventional view of an'angelic being''
262
ON HEBREW AND ARAMAIC 263
Conventional ideas of cherubim and seraphim are based
wholly on interpretations by religious artists, rather than on
scriptural descriptions or contemporary definitions, which are
in fact more suggestive of machines than of living creatures.
Words of unknown meaning present one difficulty in the
translation of ancient Semitic languages; another is that in
these languages vowels are not written. However, this is not as
bad as it sounds, since vowels are not as important to the
meaning of the words as they are in European languages. For
example, in English the letters BT could, with added vowels,
produce any of sixteen words: bait, Bart, bat, bate, beat, beet,
Bert, bet, bit, bite, boat, boot, bot, bought, but, or (the Isle of)
Bute. So it is for almost all groups of consonants, and the
meanings of the words produced are usually unrelated.
However, in Semitic languages, all words with the same
consonants have related meanings; for example, the word
SPR can, with different vowels, mean a number, to count, to
speak or tell, to write, a writer, or a book. These meanings are
all related.
Furthermore, in Semitic languages only three vowels are
generally recognized - a neutral a or e sound,a long i sound,
and an o or u sound. There are few clusters of consonants, so
each letter may be thought of as having a neutral a or e sound
built in behind it. 'He writes', SPR; is thus pronouncedsep&er
(because P is equivalent to ph), lf. one of the other two
principal vowels occurs in a word, the letters^I orV are used to
denote them, and if the neutral a ot e sound occurs at the end
of a word, the consonant I/ is used - an example of this is found
in the word SP/RIf, sephira.
It is for this reason that so many Biblical names end inI/; for
example, lsaiah, Elijah, or Susannah: in Hebrew, the final ]f
stands simply for an all sound. However, in Babylonian
Aramaic the consonant A was used for this purpose. Later,
this practice became general and in Greek and other
Ianguages which lack the consonanr,al C sound, the letter.4
came to be used to represent a vowel sound only.
The original pronunciation ofA was a light glottal stop, like
the hyphen in co-operate, or in lsra-el ,IShRAL.This sound is
ve-ry important in these languages, and can make a big
9,{"rgl* in meaning, for example, between MLK,king, and
MLAK,angel.
264 ON HEBREW .AND ARAMAIC
The letter transcribed as O is also a consonant, like the
gloltal A but much stronger. It is a swallowing sound, like zg
right in the back of the throat, and Europeans find it
exceedingly difficult to pronounce correctly.
Semitic languages can be understood if the consonants only
are written, and even today both modern Hebrew and Arabic
are normally written without vowels. However, when ancient
Hebrew ceased to be the everyday speech of Israel, it became
necessary to devise a system for showing the correct vowels, so
that students could pronounce the written words. Some
consonants have two possible pronunciations, and a dot
(dagesh) is added inside the letter to distinguish between the
two. However, the dagesh, like the vowel points, is not
normally printed.
Punctuation is also a quite recent invention; in Hebrew and
Aramaic there was originally none at all. However, the
sentences are normally short, and the start of each one is
usually marked by an'and' prefixed to the first word - which is
obvious to any reader of the Bible. Moreover, the verb is
usually the first word in a sentence.
So, although there is some scope for reading texts in
different ways, the meaning is in fact very clear in these
languages. In doing our own translation, we usually found that
the straightforward dictionary meaning was the one which
fitted our interpretation best - it was the kabbalists who had
had to twist the meanings to suit their purposes.
ON HEBREW AND ARAMAIC 265
THE HEBREW― ARAMIAIC ALPHABET
目。 ■ ”﹄0〓 ︻
日﹄O﹄罵EL
﹁0■o日 ●Z
o口︼
∽目 “﹄ト
o● ︻
“ウ
”>
^
A(')Alcph 1
B Beth 2
G Gimel 3
l) I)aleth 4
H IIc 5
V Waw 6
Z Zayin 7
《h :〕 (3heth 8
T Teth 9
I YOd 10
﹁
L Lamed 30
コ
P Pe 80 nna1 800
Tz Tzaddi 90 Ana1 900
Q Qoph 100
R Resh 200
Sh Shin 300
■Ъ Taw 400
ハ√
ο′ hc nnalforms are.。 t always assignc(lthis iargcr valuc.
`.1`
Appendix II
TIIE BIBLE
4
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0ノ
209
1
: 1 205 25:10
2
2
0
Numbcrs
1
7
: 9 151,203 25:22
6
2
0
210
2
7
:28 38 26 3: 4
2
1
8
236
3
8
Exodus 30126 11 XV
2
2
0
11 32 11: 4 61,210
7
2
0
212 14 100
5
203 13 29 しamentatiOns
】
5
44 8 44 3:22 43,213
24 xvil,59
^
8
ヽ︶
a
m
u
e 2 υ ”ノ
42 I)aniel
2
4・
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216 43
0 1
4 8
9
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5
216 118 6: 4 43
6
219 119:77 42
130: 1 Micah
& 2 2︲2
138
m6︲6︲6
つ4
l
t
︲
c 6
′0
・ 133: 3 37 113,174
7
205
722
7:20 111
2
︲ ︰
231 Proverbs
9
I‐
0 ′ ^Z ′0
︲ ︰
^j
らZ
234 5 136
2︲2
11'7
2
4
︲
つ ″ つ“
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205 9 122
2
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ノ滋`νツ
BoM(3ο οたο Sr`り )
1:25 28 1:41 93
1・.36 141 2:47 93
´√
0′
`.OfInprilne
books the standard
interest page_nurnbering Ofthe
are to be fOund as Zο λα′,the threc
f01lows:
]Boヽ 4 2:176b-179a
(〕 IIA 3:127b-145a
LHA 3:287b-296a
A select list of works consulted
r"`z。 ′:α ′ ″″ s′ α s
bin:62■ 4.
ヵ●´ `″in 3 `″
Zυ´′ ,、 。
pans,。``ο 1● m● ,(,eぃ o● ″Mantua 165,.L●
“
s`′″.′
h161シ,.con`tantin。 ,1● 1736,Am`に,d`m1805.Lcghoin 1815.B,ody
sul`b■ ●
1873,L● blin 1882
Kno“ voo R。 m.。 t,. ch,1,t,。 .. κ.。 │`,′ . D`″′′々 12bach. F,,,k〔 u,t.
`. s。
1677-84 “
らう●″力じ ′
イ(Cont,i ng t卜 ●
Matho,ヽ .Samu● :Lid`● ]]Maoc,● 8。 r.71′ κ● ",● `′
k oi c。 ●● 1。 d Myま 0,y.ThC C,Oa` 0,
●●
f。 1。 w.。.b。 。1,。 〔th.z。■.′ Th.B。 。
Holy A`“ ぃЫy,Th● 1● 錮,,Hdy A,蒻 mo]y).Londoo.1887
P,,1).J,an d。 (T,`。 ,).s`′ 方″ヵ″z。′
,4.(6 vol,).P,■
`.1,0611
ル (,vd`).Lo● doo.
sPoning.Ha,,.and s:口 om.M..,1∝ (T.an,).rλ ′z。
,●
1,31-34
zoヵ .′ .camb d3c M,A`01023
0“ ′′ χ誨
。,.(■ ■,。 s).ri`Bり 0ッ ′
。 rl`:,"“ ′(34● 。 ).Lo d。 ■
│、 .1,38
E,,toin.1,1・
`θ
",.“
th● B`=ヽ に d Bibl。・Londo■
T"″●′′,3,8!鮨 λO′ "●
″.F,om
'P01y」
.
"′
`α "``=● `N`″
L。 。●o● .1769(,epr).
oordi,.R。 。.,:.,rs。 ,ィ 。
′s。 ″ :""′ ぉ,N● w Yo,1.19,11
Ⅳ "=,`"`ι お〃°
G`""“ ψ′′ nd° ・ 1928.
Go,o.Cha,1“ ″ `。
・
`″ 。 “口
rι )″ '° ° “`'I力
・1'76.
Hammく ,,RaymOnd.7■
`ム `'00た `,(hmb 'Sσ
P″:″ 、Dめ,`(12'ob),New Yo==.1'S2.
,``′″:′′
Ⅳ S″“″ Z〕 b′ ●D``′ :"″ w
:● ●
め
",Mdt,ahon w.“ "(E4).■ `ψ
Y`"k.1,26.
“ '.N●
″1,力 0● ●
′
m。 ,.:oll■ AⅢ .Lo“ i“ at the BibL::o■
!`″,
",Parody′
R`.:`ッ .I`● u■ ,y,1975. “
Plr● 。1● c.Al“ o,メ C“ ″●:"o■ ル .Io,あ ■,I`る 0.
s●,,ご !.Fn。0,A.′ ‐力 ″″ "働 `β O″“。ノβめJ`“,Hぉ ′ ,Lo"o,.1,7'
Wtnm.0。 。暉●V・ 島 ′ ““ ■″め′“
`Л 0・
・ ′ 0“ ′
′ "“καな″
″ C° ′
た 0:イ
“ "所 `″
く 口).
,",″ ,London,13(つ “
“ “
““ 270
A SELECT LIST OF WORKS CONSULTED 271
Dた ″ο″α″ω α″グG″ 凛αパ
David∞ n,Beniamin,7:′ “
五″グソた″ ″ ″ ´″′ cヵ ´′
′ Lα たo″ ,London,
1854(repr). `b″ `′
E“ りC′ο
′ 滅 α
れ′ο滋″″
ιル″ ε
θ″ο
″魅
“ “
(hvcndish,Richard(Ed),E“ cッ ε′
οPa`グ j´`″
ο′Й ″′
χP′ ´j″ ′′,London,1974.
Cheyne,T.K.,and Black,J.S.(Eds),E″ εyc′`υ o′ ´ ″ βjb″ σ ′ (4 vols),London,
1899. `グ
On algae
Burlew, John Swalm (Ed), Algal Culture from Laboratory to Pilot Plant,
Washington, 1953.
Dam, R. et a/,'Utilization of algae as a protein source for humans',"1. Nutrition,
Vol 86, p376-82, 1965.
Davis, Peyton (Ed), Sing/e Cell Protein. Proceedings of an international
symposium, Rome 7-9 November 1973, London, 1974.
Fofanov, V. L er a/,'Some indices of the human natural resistance to the dietary
replacement of animal protein by Chlorella proteins', Koszich Biol i Med,Yol l,
(No 3), p121-7, 1967.
Fogg, Gordon Elliott,Algol Cultures and Phytoplankton Ecology ,l-nndon, 19f 5,
Fogg, Gordon Elliott,Photosynlftasrs (2nd edn), London, 1972.
Gordon, J. F.,'Algal proteins and the human diet' in Lawrie, R. A. (Ed), Proteins
as H uma n F ood, London, I 97 O.
Kumar, Har Dashan, and Singh, H. N.,/ Textbook on Algae, London, 1971.
Morimura, Yuji,'Synchronous culture of Chlorella',Plant and Cell Physiol,Yol
1,p49-62,1959.
Myers, J., and Clark, L. B., 'Culture conditions and the development of the
photosynthetic mechanism: II An apparatus for the continuous qrlture of
Chlorella',1. Gen. Physiol, Vol 28, p103-12, 1944.
Newton, Lily,Seaweed Utilbation, London, 1951.
Pirie, N. W.,Food Resources Conventional and Novel (Znd edn), London, 1976.
Proceedings of the International Conference of Single Cell Protein, MIT Press,
I 968.
Rich, L. E., and Ingram, W. M.,'A batanced ecological system for space travel',J.
Saniary Eng, DM A-6, p87-94, 1959.
Sorokin, C., and Krauss, R. W., 'Maximum growth rates of Chlorella in steady
state synchronised cultures', Proc Nat Acad Sci,Yol aS $2), pl7 4O-a4, 1959.
Tamiya, Hiroshi, 'Cell differentiation in Chlorella', Proceedings of the lTth
Symposium on Cell Dtlferentiarion, Society of Experimental Biology, p188-214,
1962-
Vlasov, Sergey,'Proobraz kosmicheskogo doma', Te khnika M olodezhi, Y ol 4,
p2&-9,1974.
General worlcs
Archaeological Institute of America (Comp), Archaeological Discoveries in the
Holy Land, New York, 1967.
Baynes, CharlotteM.,A Coptic Gnostic Treatbe, Cambridge, 1933.
Bloch, Philipp, Fasschrifi fiir Jacob Guttmann, 1915.
Blumrich, Josef F.,The Spaceships of Ezekiel, London, 1974.
Boshof, Egon, E4bischofAgobard von Lyon, K6ln, 1969.
Bright, John,.A Hbtory of Isruel, London, 1974.
Cavendish, Richard, The Black Arts,l-nndon, 1967,
Charpentier, John, L'Ordre des Templiers,Paris, 1945.
Cook, Roger, Ih e Tree of Life,London, I 974.
Cotta, Johann Friedrich, and Gfr6rer, August (Trans), Die Werke des Flavius
I osep hus, Philadelphia, I 838.
Crmland, Maurice P.,Itristoical Studles in ke Language of Chemistry,London,
t962.
A SELECT LIST OF WORKS CONSULTED 273
Downing, Barry Howard, The Bible and Flying Saucers, New York, 1968.
Driver, Godfrey R.olles, Canaanite Myths and Legends, Edinburgh, 1958.
D0mmler, Ernst Ludwig, Monumenta Germaniae Hisrorica, Hanover, 1897.
Duthoit, Maud A., Handbook to Accompany the Model of the Tabernacle,
London,1903
Eleazar Ben Judah of Worms, Seplrar Raliel: contains Shi'ur Komah,
Amsterdam, 1701.
Farb, Peter, IYord Play, London, 197 4.
Finch, Bernard E'.,'The Ark of the Ismelites was an electrical machine',F/yrag
Saucer R*iew , pl 8-1 9, May/June, 1 965.
Ftorenza, Elisabeth Schuessler (Ed),Aspects ofReligious Propaganda in tudaism
and Early Chistianity,Pais, 197 6.
Flindt, Max H., and Binder, Otto, O., Mankind - Child of the Srars, London,
1976.
Harland, W. B., and Rudwick, M. J. S.,'The great infra-Cambrian ice-age',
Scientific American Yol2ll, (2'), p2U36,196a.
Heavens, Oliver S., Laser.r, London, 1971.
Heckethorn, Charles William, The Secret Societies of All Ages and Countries (2
vols), London, 1875.
Heinemann, Jos€ph, and Petuchowski, Jakob (Eds), Literarure ofthe Synagogue,
New York, 1975.
Horne, Alexander, King Solomon's Temple in he Masonic Tradition,
Wellingborough, 1972.
Inge, William Ralph, Cftnsaan Mysticism, London, 1899.
Jastrow, Morris, The Civilizalon of Babylonia and Asryrra, Philadelphia, I 91 5.
Jastrow, !l/'orris, Hebrew and Babylonian Traditions,Ne* York, 1914.
Jastrow, Morris, The Religion ol Babylonia and Assyia, Boston, 1898.
Jastrow, Morris, Jr,'The original character of the Hebrew Sabbath', Amer l.
Theol,Yol 2, p312-52, 1898.
Jellinek, Adolf,8a ha-Midrasch (6 parts), L*ipzig, 1853.
Josephus, Flavius, u{naqaities of the Jaws (Trans William Whiston), London,
I 963.
Keller, Werner, The Bibk a Hbtory,lnndon,1974.
Kircher, Athanasius, Oedipus Aegyptiacus Hoc est universalis Hieroglyphicac
veterum doctrinae temporum inuria abolitae instauratio (3 vols in 4), Rome,
1652-54.
Kock, Winston E. I-asas and Holography, London, 1972 (repr).
Lenormant, Frangois, Chal dean Magic, London, 187 7
L€vi, Eliphas (psatd),The Book ofSplendours, Wellingborough, 1973.
Magnusson, Magnus, BC.' The Archaeology of the Bible Lands, London, 1977.
Margoliouth, Mordecai (Ed), Sepher ha-Rczra, Jerusalem, 1966.
Mathers, Samuel Liddell MacGregor, The Sacred Magic of Abramelin the Mage,
Chicago,1932.
Mathers, Samuel Liddell MacGregor, Astral Projectioa Ritual Magic and
Alchemy,London, 1971.
Mathers, Samuel Liddell MacGregor, The Key of Solomon the King, London,
1889.
Melville, Marion, Lc Vie des Templiers, Paris, 1951.
lv{igne, Jacques-Pu,tl, Patrologius Cunus Completus Seies Latina Prior,Pais,
t844-
Misner, Charles W., Thorne, K. S., and Wheeler, l. A., Gravitation, San
Francisco, l973.
274 A SELECT LIST OF WORKS CONSULTED
Mtiller, F. Max, Sacred Books of the East (50 vols), Oxford, I 87$-
Muller, Kal, 'Tanna awaits the coming of John Frum' , National Geographic,M,ay
1914,p706-15,1974.
Parker, Thomas William, The Knights Templars in Englard, Tucson, 1963,
Pearl, Chaim, and Brookes, Reuben S.,24 Guide to Jewish Knowledge, London,
1973.
Petrie, william Matthew Flinders, The Arts and Crafis of Ancienl Egypt,
Edinburgh,19O9.
Prichard, Samuel, Masonry Dissected, 773O.
Rapaport, Samuel,Tales and Maximt lrom the Talmud,l-ondon, 191G-12.
Reed, Alexander Wyclif ,The Myths and Legends of Polynesia,Wellington, 1974.
Roberts, M.B.Y.,Biology, A Functional Approach (2nd edn), London, 1976.
Saldarini, Anthony J., The Farhers According to Rabbi Nathan,L*idan,1975..
Salecker, Kurt, Clr ristian Knorr von Rosenroth, I 636-1 689 ,Leipzig, 1937.'
Sandmel, Samuel, Ifte HeD rew Sctiptures, New York, 1 968.
Sandmel, Samuel, lTe"lews and Jesus, London, 1965,
Sed, N., 'Une Cosmologie Juive', Revue des Eudes Juives, Vol 3, 4th ser,
,p259--305,1964.
Simpson, William W., Lrgftt and Rejoicing,Belfast, 1976.
Soci6t€ de L'Histoire de France, La Rbgle &t Temple,Paris,1886.
Spence, James L.T.C.The Myths and Legends ofAncient Egypt, London, 1915.
Stenring, Kurt (Trans Rabbi Akiba Ben Joseph's), Sepher Yetzirah (The Book of
Forma tion ), London, 1 923..
Symonds, John, The G reat Beas, i The life of Aleister Crowley, London, I 95 1.
Trachtenberg, Joshua,Jewbh Magic and Superstitroz, New York, 1939.
Voisin, Joseph de, Disputatio Cabalistica Rabbi Israel filii Mosis . . .
Waite, Arthur Edward,The Brotherhood of the Rosy Cros,r, London, 1924.
Warren, Richard, and Warren, Roslyn, 'Auditory illusions and confusions';
Scientiftc American,Yol223, No 6, p30-6, December, 1970.
Waxman, Meyer,History of Jewish Literoture (5 vols), New York, 1960.
Wertheimer, Solomon Aaron, BIft I M D RShVTh, lerusalem, 1 953,
White, William Charles,Chinese Jervs, Toronto, 1942.
Wilke, C. R, (Ed), Cellulose as a Chemical and Energy Resource, New York,
t97 5.
Wood, Leon James,u{ Survey of Israel's History,London,l9TS.
Wiinsche, August,,4 us Isra e ls Leh rhal I en, Leipzig, 19O7 .
Yarker, John, 'Two ancient legends concerning . . . Solomon's Temple', z{rs
Quatugr Coronati, Y ol 21, p264-9, 79O8.
Index
‐
223 ; unPronounceable 226
29,32
Iliad,The 257 Kohl 126
INDEX 279
Ladino 27 Manta, continued,
Laminarh 58 44,213, 217 ,227; tood of angels
Lasers l8 1 39; from penis of Ancient of Days
Last Supper 4 I 17 , 45; jar ot 237 ,244, made fiom
Laver bread 58 Chlorella 60; reality of 61,210;
Law, Oral 13,25; Written 13 recipes for 2 10; synonyms for 38
Lesset Holy Asembly 17 ,31 Manna machine = Ark of the
Leviathan 137;: Lo.6'r rr""o ut Covenant 205; delivered 199;
138 design approach 60; design
Levites 209 calculations for 69, 87, 179, 1861
Light = vile 211 how to find 24 I ; implications of
Light source 180; compared with sun finding 15, 242; introduced 3, 18;
179; diffuser system 124; processing system of 76, l3l,132;
efficiencies 180; in culture unlikely coincidence 68, 9l
apparatus 63 see a/so Ancient of Days
Lock-and-key hypothesis 73 Marble = six l4I
Lord of Hairs I 12 Maronia 106
Lord, The, ancestral stock 254; Masturbation 150
appears to Moses 2, 196, 198; Mathers, Samuel Liddell
arrives 4, 198; chooses Hebrews MacGregor, author 16, 50i
197, 245 I delivers manna-machine biography of 19
I 99; departs 2 I 8 ; extraterrestrial Matzoth 214
visitor 3, 13, 14; = IHVH 8; not Measurement with seeds 168,169
God 14; radio contact with 219; Mercy, commodity 4O,42,152; food
second coming 16, 34, 255; travels 42,2M; in the beard 41; in the
in Leviathan 138 bible 39; internal and external 41;
Lords 1 12 : manna 39
Lord of AIarm and Wailing ll l, ll2, Microprosopus = The Small-faced
131; ofAssistances 140; of One 36
Balance 131 ; of Investigations Mil!er, Stanley 245
1 15; of Judgements 101, I l2; of Miracles cease 218; food-showers
measurements 166, l7 o, 242: 52; technology misunderstood 5, 8,
= reapers 221 52, 177 ,255
ofprinciples 131; ofShields 1ll, Mixed Multitude 101, 211
112, 139; of Victory in Wars 117; Mount Nebo 239; Olympus 7; Sinai
ofwings l37;Zohaicllg 5, r97
Lower skull 88 Motor-car, Apache nomenclature
45; legend analogy 9
Macroprosopus = The Ancient One Moses, biogtaphy 2, 1.96;
36 communicates by radio 220; leader
Magic is teehnology 6, t77 and negotiator 258; meets the
Magic, sympathetic, circumcision Lord 1961 punishes machine
213i masturbation 151; naked worshippers 200; says IHVH,
displays 202; sexual intercourse IHVH 152
147; show-bread 152 Moses of Leon, afihot oi.the Zohar
Malkuth = kingdom = breastptate 24,176
163 Mouth = airintake ll5,116;
Manna, conventional explanations ofthe Ancient One speaks 135;
for 1 1; density of 21 1; derivation dimensions 190; shape 136;
of name of 40; descriptions of xiv, of Small-faced Onc non-existent
11, 61, 69, 7 5, 95; difficutty of 135
collection 12. 53; failure of supply Murex Brandanis 159
280 INDEX
Mystical transalation techniques 1 59 Rabbi, continued
Days 141; on R. Elihu 112; as
Nadab (Aaron's son) killed 15,210 teacher 24, 31; r'ision in Maronia
Nasha :
forgiveness 40 106; Vision of fire vessl 127;
Need for priests 257 Yisa on mercy 41
Netzach = victory - storage tank Rabbis should marrY 147
t46,163 Radiation sickness 229 ; Israelites
Neutron-pumped laser 184 unaffected by 141; = judgement
Nine bright shiners /75 106
Nuclear power 181, 183 Radio, account in lhe Zohar 137;
Nuclear reactor ,l 29 , 140,243 communication with the Lord 220;
Nuclear submarines 65 monitoring 255
Rams' skins dyed red 160,206
Omer 11, 53,77,119 Rashi on manna 75; scriPt 28
Onan 151 Reapers of the Holy Field, authon
-
Open eye upPer eye 122 share excitemcnt 176; derivation
Original sin 226 of name 1 14; foundation of 22 1 ;
Origins of life 245 mnemonics for 109; Passwords for
Oxygen, atmospheric l22i man's 85; secret society 25,45, 724, 195'
needs 65; produced bY 217 ,24O; view of traditions 89
manna-machine 1 90; regcneration Rechem = lovingkindness 40
65 Red Sea = Sea of Reeds xiv, 197
Rcfridgeration system 191
Paintcd eyes 125 Relativistic space cratt 25 1
Penis, circumcised = sign of the Religion, and engineering 257 1 and
Covenant 151; displaY 205; = engineering gap 259; distorted
foundation 146; length 17,7671* 259; emerges 8, 15; Primitive 3;
manna discharge nozzle 18, 144 punitive 14; reasons for decline 15,
Photosynthesis 55 258
Phytotrons in Eios-J 66 Remnant - overflow 113
Piles, a mediel view 228 Rhodymenia palmata 58
Ptaces of good smell 1 13 Roman engireering 6
Plant-animal interdepcndence 55 Rosicrucianism 19, 176
Plants needs for growth 6l
Plutonium 182
Porphyra umbilicaws 58 Sabaoth 145
Power source cooling 187; = fi1s- Sabbath, Ancient of Days serviced on
vessel 127; = nuclcar reactot 129, 77, 101, 146, 157; cstoms 154;
181 days of rest/or 'God 155;
Prayers clearly enunciated 138; of mannaless 69, 77; oPening the
Israel 100 forehead on 99; sexual signifiena
Pseudepigraphy 25 of 154;timetable 102
pyramids not discusscd 6; surveYed Saul fails to contact the Lord 219
168 Scapegoat 225
Schaeffer, Francis, on the Ark 238;
Rabbi, Abba on the drain-cock 1 14, on Joshua 212
Akiba on the Song of Solomon Schiavella, Professor 7
147 , Chiya on the overflow 1 13, Schliemann, Heinich 257 ,260
Eleazar on the forehead 99; Elihu, Scholem, Gershom Gerhard,
Lord of Hairs 112, authollty on mysticism 23; on the
Simon bar Ychat on thc forchead antiquity oflheZchar 163, on thc
99; on the legs of the Ancient of Psalms 130, 138
INDEX 281
Science v magic 177 Sma11-faccd()● e σ o″ ′
′″ ′′. 1ヽ
Sea of Reeds '= Red Scd ;xiv, !97; SWitChcd off 156;v。 lume
“ of skull
= tank 48 167
Seaweed as food 58 ●
″ ′′ sO Anacnt of Days,Andcnt
Secret knowledg e in the Zohar 14; ()ne
oral transmission of 14, 199; by Smoke=wrath 99
Reapers 25; efficiencv of 25 SOd=secrct 146
Sephira (scphiroth) 160; listed l6l; SO10nlon,authOr Of Canticles 94: ・
unknown in the Zohat 163 buildS Temllc 15,233;lre style:
Seraphim discussed 262 235
Shiloh located 227 Song of Solomon, see Canticles
Shi'ur Komah 148,171. Space rravel 65, 248
Sinai desert 87
Sinners 100; rooted out l0l
Spark
^: -
cardinal lamp glittering
eye 89; = shiner 9l
Six proud walkers 175 Speech u voice 136
Skull = the wisdom 85,93; upper = Sperling and Simon 21
dew-still 38 Sprinkler 102
$kulls as vessels 9l; = heads 26,34; Starmen 248
in the Zohar 46; thi tfuee 3 6, 90, Strange fire 210
110 Sudden evolution 246, 247, 255
Sky=hcaven 7 Sweeten = ferment 127
faCcd C)ne 36,129;arca offacc
Stnall―
Sympathetic magic, see magic,
167; sympathetic
arnl 143:fOr changing clernents
140; TabernacJe hides Ancient of Days
beard 107:an inVention?117;
200; plans of 206; regulations of
blaCk aS a raVen 107,119;in thc
154; roofless lO5,ZO7i smoke by
ra′ ″ ノ 120;numbё r Of pans
day and fire by night 17 ,207
l17; “ Tabernacles. Feast of 2O7
brain 129:brOken Skin of 130; Table of measuremenrs 167
contains halls and asscmblics 91; Talmud, importance of 23; in
=10wcr Edcn 103; Aramaic 27; on the beards 120; on
CaVitieS Of Sk111 130:as processing
the fate of the Ark 23g; Written
SyStelnl 13 1;
Law 13
ear 136
eyes 121,125:c。 10urs 126,f26‐
Tamarit manniferu ll
; Targumim 27
function 126,12∂ ;nunlbcr 126; Tarot 160
fountain SPIitin fOur diViSions 130 Tears 126
hand==holy aSSiStance 139,I`0;in Technical terms 84; translation
the Trec of Lre 161,163;=the techniques 22,28,8s
king 136;=lnicrOprOsopus 36; Technology = miracles 5; sigos of 6
inOuth nOn‐ CXiStent 135;
Tel Aviv 227
noSe 102:length Of 167;pumpin
Temple at Jerusalem 14, 153; Cyrus
133;
aids 239; destroyed 223, 237 i ptan
SmOke froln 104,133:― cxhaust 233; gointiess wirhout Ark 230i
105,190:kindlCS coa1 104; site of 222; unique 222
Sign」 Ю mOve 207; Testimony xv; = evidence 218;
=SPnnkler 102,104; = manna-machine 232
temIPerature 187;
Tetragrammaton 8
=ShOrt‐ nOSed One 105,skuu Thankfulness for small mercies l0l
reCeiVed dew 38,87,95:via 32 Theosophy 19
Paths 86,91,230; Thermosyphon lOB,IOg
282 INDEX
'l
Thousnd - family 1l Week, Jewish lnvention 154
Throne 47,119,208 Weekly cteaning 146
Thummim 218; = Perfections 221 Whiteness : clean ether 9O
Time dilation 249 Whitenesses 123
Tiphereth - beauty = Whitworth Art GallerY 9
sewer-together 149, 161 Window/blister = ether skin 86
Tree of Life 160, I 62 , BabYlonian Wisdom : chokmah 85; concealed
160, 1 6l 85; : father 87,89,91, 110
Troy found 257 Wisdoms cry without 93
Tsiolkowski, Konstantin 64 Words of wisdom 135
-
Tyrian purple 159 World = eternity = secret l11,aunit
of measurement 165
Uncircr:mcised = obstructed 151
Understanding 85; - great sea 95, Yahweh 8
: mother 87, 89, 1 10 Yeast to be avoided 172,214,
Units of measurement, barleycorn disposal of 214
168; Hebrew 167, hide 168' Yesod : penis 146, 163
Morgen 168; mustard seeds 170 Yod : mouth of penis 149
Upper brain = concealed brain 86; = Yom Kippur attemPts to start
upper Eden 95; = uPPer skull 85 manna-machine I 53; = Pu, ot
Urim and Thummim 218; f.ail22l ' Atonement 47; failure to restore
- lights 221. miracle 219 manna 236; familiar 47; IHVH
Urizen 9 pronounced 2231 oil anointing
l)uah 216,224,230 222: rituals of. 17 4, 221, 224
□ □ □
5
9
p ・p
Without a Traco
8
5
I
5
9
p
The Bermuda Triangle
Robert ChaPman
Unidentified FlYing Objecis
9"□
Robin CoIIyns
7“ □
Did Spacemen Colonise the Earth?
Rullert Furneaux
p□
The Thngus Event
“
K“ T“鶴曖gご di"
A■ ‐
Terol Zol“
“
7"□
Jdェ A Кed
7“ 口
Wie Cognic Question
Tv‖ Or D E Keyhoe
Aliens tOm Space
7"ロ
IIIYSTERIES OF'TTIE UNIVERSE
- REI'EAI,ED
η鋤略
Pauwels & Bergier
、
日 □ □ □ □ □
Eternal Man
Impossible Possibilities
The Morning of the Magicians
勁勁
Guy Lyon Playfair
The Unknown power
The Indefinite Boundary
ゆ
Brinsley Le Poer Trench
Secret of the Ages
Name
Address
THE LORD
was an extraterrestrial visitor
THE KABBALAH
is an operating rnanual for a nuclear‐ pOvvered nlanna‐ rnaking
machine which was keptln the HOly of HOnes fOr hundreds
of years and could be found even novv
THE MANNA
was an amOebOid substance sim‖ ar tO f00dsturs being
developed by our ovvn scientists today
ONLY NOW
do we possess a high enough forrn of technology to grasp
these extraordinary facts
丁HEIMPL:CAT10NS
for OuF hiStOry and Our future are SO enOrmOuS that Only the
brave wi‖ dare to thlnk into the questions that muSt nOW
be asked...
`ASTONiSHINGLY PERSUAS:VE'
PHIL!P TOYNBEE,THE(〕 BSERVER