At a certain stage of life, a person begins to understand that the world around them is not what they had previously believed it to be. What for years seemed obvious begins to lose its unambiguity. Facts become questions, answers turn into hypotheses, and the boundary between what is real and what is imagined begins to blur. This is not a sign of weakness of reason, but on the contrary — proof of its maturation.

For centuries, we have tried to describe reality through the languages of science, religion, philosophy, and art. Each of these paths has been an attempt to approach the same truth — to understand the origin, the meaning, and the direction in which both humanity and the entire Universe are heading. Yet the deeper we look, the more clearly we see that no single discipline possesses the complete picture. Each captures only a fragment of a greater whole.

This book contains texts of varied themes and character. What connects them, however, is a shared assumption: the knowledge we today consider modern may be nothing more than an echo of a much older understanding of the world. The civilizations that preceded us were not merely primitive stages of development — they may have been carriers of knowledge about the structure of reality, traces of which have survived to our times in the form of myths, symbols, sacred texts, and monumental structures.

Science and faith have for centuries been presented as opposites. One is based on experience and evidence, the other on revelation and trust. And yet both arise from the same source — the human desire for knowledge.

Only when we stop treating them as rivals can we see that they complement one another, creating a fuller image of reality than either of them alone.

Perhaps what religion calls God takes the form of law, energy, or information in science. Perhaps what philosophy defines as the Logos, physics today tries to describe with the equations of a theory of everything. And perhaps consciousness — the greatest mystery of the modern world — is the link connecting matter and spirit, past and future, the observer and that which is observed.

It is also not without significance that we live in times of transition. On the one hand, we have reached a technological level that earlier generations could only dream of. On the other, we increasingly feel that we are drifting away from ourselves. The more we know about the external world, the less we understand the inner world. The more powerful the machines, the weaker the human soul.

Perhaps the answer lies neither in the future nor in the past, but in an attempt to reread what was written long ago — not only in books and stones, but also within ourselves.

This book does not propose ready-made solutions. It is a record of a journey, an attempt to organize thoughts, to search for connections between what seems distant. It constitutes a collection of reflections with one fundamental aim: to prompt a pause and to ask oneself whether the reality we consider the only possible one is not merely one of many layers of existence.

Foreword

The birth and death of human beings have for centuries marked the rhythm of life of successive generations, like a wheel that is set in motion and, as it turns, eventually returns to its point of origin. And so we too, those living in the present age, are part of this movement. Yet it is not only we — humans — who live on Earth. Alongside us, similar circles are constantly turning. I mean the world that surrounds us and in which we live — the world of animals and plants.

From its very beginning, humanity has been and still remains part of this ecosystem. Like all other species, we are a product of more than three and a half billion years of evolution. There is, however, something that distinguishes us from the rest of the species inhabiting the Earth, rushing in the dizzying whirl of procreation. That something is our brain, which, as a result of evolutionary changes over the course of several million years — from the first Hominids to Homo sapiens — has significantly increased in volume.

These are generally known facts. Thanks to this highly efficient organ, we are a “thinking being,” standing at the head of the Animal Kingdom. It is precisely this capacity for thought that has determined our future as a species. The use of stone both for defense against other animals and for acquiring food was the first breakthrough in this process. Later, skillful processing of stone led to the creation of various tools. “The taming of fire,” the ability to smelt metals, the domestication of animals, the transition from a nomadic way of life to agriculture and animal husbandry, the evolution of social relations — all these achievements are derivatives of those changes.

Humans differ from animals in one more important feature. For this process of using “inventions” to proceed without disruption, there is also a need for the ability to transmit, from generation to generation, all these achievements of civilizational development.

At this point I would like to quote the words of Newton, addressed in a letter to Robert Hooke: “If I have seen further it is by standing on ye shoulders of Giants.” — a quotation from J. Gronkowski, On Dwarfs and Giants, “Świat Nauki” 2000, no. 11.

I have cited this fragment of the letter not without reason, for in this work I frequently use quotations from other authors. They concern a broad spectrum of scientific disciplines, such as: cosmology, physiology, philosophy, religious studies, history, etc. My aim was not blind imitation or plagiarism of these works, but solely the presentation of the state of knowledge of our science.

Relying on the authority of scientists whose achievements should be required reading for us, I also add new content of my own. It will, I believe, radically change our view of the past. The main inspiration and driving force of my reflections is the belief that what I write is in accordance with what the Greatest of the Giants sees.

Every new thought, invention, very often stands in contradiction to already existing laws. It is one thing to invent something anew, and another when some iconoclastic truth changes the entire existing order. Examples include: the Copernican theory, Darwin’s theory, successive socio-political systems, new technologies displacing old ones. This book contains many such “new” ideas. Are they epoch-making discoveries? Are they something worthy of attention?

Each of us has some taboo, some sacred value, whose violation we cannot accept in any way — we are deaf to any arguments. Before delving into the text of this book, every reader should rid themselves of all prejudices concerning faith, religion, or human sexuality. One must get rid of this ballast that weighs us down and narrows the horizon of our vision, in order to rise like a bird and soar toward free and unconstrained space, from which new horizons of knowledge can be seen.

Humanity has traversed a long path in its history, and it would seem that now we are at the peak of our civilizational development potential. Life repeatedly provides us with evidence for such a claim. Space travel, computers, nuclear power plants, biotechnology, vaccines and medicines for diseases that only recently killed millions of people. I believe, however, that we are only halfway through this cycle and that we are still far from the fullness of our possibilities. What leads me to such a claim?

Namely, as is known, the human brain is used only to a small extent — about 30 percent. From this it can be assumed that our cells do not use their full potential. The same applies to genes. In our organism there are many inactive genes containing some information. What information — one can only speculate. Futurists have in this field a vast “undeveloped space,” which they fill with various ideas — telepathy, telekinesis, spiritism, etc. “There are more things in heaven and earth, Horatio, Than are dreamt of in your philosophy.” — a quotation from W. Shakespeare, Hamlet, Act I, p. 48.

For the realization of these “assumptions” to become possible, humanity must take a “next step forward.” Is this possible? There is something that makes me believe that what may be our “springboard” is the Bible.

In the 1970s, American scientists sent the probe Pioneer 10 into outer space, whose task is to reach as far as possible into the depths of our Universe.

Attached to the body of the probe was an aluminum plate covered with a thin layer of gold. Engraved on it was an encoded drawing — a testimony to the level of development of the human race, constituting a signal directed to other intelligent extraterrestrial civilizations.

It contains information: about our position in the sequence of planets of the Solar System, about our species — figures of a woman and a man against the background of the space probe, about the level of our knowledge — a diagram of hydrogen in two different physical states. Humanity sends its Credo into the Cosmos, awaiting any kind of response. Its absence is also significant. Where do we come from? What is the purpose of human existence? Are there other civilizations in the Universe? If so, at what level of intellectual development? Is it God who is the “cause” of all this “commotion”?

Gazing at the sky, we do not realize that answers to these and similar questions already exist. That answer is precisely the Bible. In the Bible, just as in Pioneer, all our wisdom is contained, written centuries ago by people who “encoded” in its content the truths known to them, which we — their descendants — must only now decipher.

As is known, the content of the Bible consists of: the Old and the New Testament. These are the two holy books of the followers of the Judaic and Christian religions. In Islam, the holy book is the Qur’an, which has its sources in Old Testament tradition. Special distinction is due to the first book of the Old Testament — Genesis — and the final part of the New Testament — the Revelation of St. John, although the other books, Gospels, and letters are equally important. The above elements of the Bible constitute an excellent frame, binding together all knowledge about what was and what still awaits us. I hope that the individual chapters of this book will provide “arguments” to prove this claim.

Although this is the main “trail,” it is not only in the Bible that we find premises testifying to “signals from the past.” Around us, even through our bodies, radio waves constantly flow, hundreds of television images that we do not see until we turn on a receiver. There is a need for the ability to “tune our receiver” and to look at the history of our most ancient civilizations: Sumer, Egypt, Greece, China, the Indus Valley, the Maya, the Incas, the peoples of Africa, North America, Europe, various regions of Asia, Australia, Polynesia, in order to notice and understand their mysterious history.

The representatives of these civilizations have passed into oblivion, but only seemingly. Fossils remain after their cultures, like those of extinct prehistoric animals. There are also other clues. We find them in literature, philosophy, and even in history. All of this is the subject of this book.

At the beginning of this foreword, there was talk of human evolution. This was a purely materialistic view of our “genesis.” Later, I referred to the Bible as the key argument helpful in understanding the essence of the matter.

Science and faith are values opposed to one another, extremes that even exclude each other. What is faith in the Creator of the Universe — giving life to humanity (“From dust you came and to dust you shall return”), creating paradise, sending the flood to the Earth, an omnipotent God — compared to scientific evidence that the main “culprit” and father of humanity is evolution — as Darwin’s theory says.

The most perfect thing that can be imagined is the understanding of these fields — faith and science — as a whole. These units together form a unity — one without the other gives a distorted picture of reality. This thought is the essence of the philosophy of this book. The greatest geniuses of the human race already wrote on this subject centuries ago.

Such a precursor was undoubtedly Heraclitus of Ephesus. It was he who first made the unity of opposites the guiding idea of his doctrine. The ideas of this thinker became permanently inscribed in the development of philosophy. His statements have reached our times only in fragments. We find them in the works of later authors, philosophers, and historians. The following quotation comes from the text by G. S. Kirk, The Cosmic Fragments, Cambridge 1962, (according to the numbering of H. Diels) — quotation from R. Palacz, Classics of Philosophy, Warsaw 1987, p. 24.

8. Opposites are joined; from discord comes the most beautiful harmony, and everything comes into being through struggle […].

10. Harmonious connections: whole and not-whole, concordant and discordant, melodic and dissonant; from the whole — unity, and from unity — everything.

The teaching of philosophy in every school/university begins with chapters on Ionia — treated as a crucible of various cultures and religions, in which political ideas and philosophical theories were formed. It was precisely Heraclitus of Ephesus who first used the term “lover of wisdom.” The coasts of Asia Minor lay at the junction of Greek culture and the cultures of the East. All the great thinkers of ancient Greece drew knowledge in abundance from the remnants of those cultures that were already declining and gradually passing into oblivion (Egypt, Mesopotamia, the Far East). Greek philosophy can therefore be compared to a “smelt” created in a “great metallurgical furnace.”

The source material for this “smelt” consists not only of those cultures that created the first civilizations, but also of others. We know little about the level of advancement of their knowledge. As I have already mentioned, one of the most important ways of transmitting knowledge is writing. Thanks to it, we already know much about our past (e.g., Egyptian hieratic script, Sumerian cuneiform script, Chinese writing, Cretan Linear script).

The beginnings of writing are connected with the culture of the Sumerians and reach back to 3200 BCE. Before that date, people had to transmit all their knowledge using speech, which, although fleeting, is remembered relatively long if, by means of some concise form, it is “told” from generation to generation. Legends, myths, epics, rhymed poems, etc., served precisely this purpose. It is said that every fairy tale contains a grain of truth. Myths, mythologies, legends also contain such a “grain,” which is our next hidden clue. The time has already come to decipher it. In my opinion, myths contain more truth than we think — than the present truth, which itself is only a myth.

I would compare the sum of the knowledge of the contemporary human being entering the third millennium to a tree. The leaves symbolize all of humanity, developing from generation to generation. Each year this tree sheds them for the winter, so that with the coming of spring, from new buds, it is reborn to life in all its greenness. Each such leaf is a human being, an individual of society. They struggle with life, constantly subjected to various “gusts of history,” e.g., wars, cataclysms, epidemics.

Leaves grow from twigs, branches, boughs. This is the entire legacy of humanity. Everything that humankind has achieved in the course of the development of its civilization — its beliefs, religions, the development of science and technology, socio-political systems (from slavery to democracy), etc. The entire course of this process is constantly recorded in the trunk of this tree. Every “change” is deposited “ring by ring,” from the beginning of our history, in its interior. Thus, history is the trunk of this tree. Thanks to paleontology, we can “see” other such prehistoric trees. They are located in the “petrified forest” deep within the Earth. As scientific research confirms, 99 percent of species inhabiting the Earth in various epochs have become extinct (e.g., in the era of the reign of the dinosaurs, during the Permian extinction, etc.). Many of them left fossils behind.

A tree is not composed only of leaves, branches, and trunk. As everyone well knows, its most important component is the roots. It is thanks to them that the tree draws the sap necessary for life. What, in this “puzzle,” are the roots? For humans, those roots — without which they could not only not live, but not even exist — are God. However one may name Him, whether it be the God of Judaism, Christianity, Islam, or other non-monotheistic faiths and religions, God is our “alpha and omega.” He is our beginning and our end, on whom everything depends and toward whom we ultimately move (Genesis 1:27). How ridiculous in this context sounds the thesis of some skeptics, philosophers, not to mention atheists, that it is man who is the “creator of God.”

In conclusion, one more matter. Monotheistic religions, and Christianity in particular, have replaced, in various ways — more or less human — the entire range of local beliefs with their faith. They did not, however, disappear completely. Apart from the myths already mentioned, we find them “hibernated” in “forbidden archaeology,” and especially in architecture. It is thanks to architecture — the remaining “living” old pre-Christian structures — that we can today say something more about our past.

The pyramids of the Egyptian pharaohs, the ziggurats of ancient Sumer, the mysterious menhirs of Carnac, the circles at Stonehenge and Avebury, the mounds of Newgrange, the pyramids of the Aztecs and the Maya, the temples of the Far East, the Great Wall of China, and all other structures throughout the world were not created to be “only” tombs or merely “souvenirs” of the excess of rulers exploiting their subjects.

This is the last important — if not the most important — “signal from the past,” alongside the Bible. It was sent to us deliberately. It has repeatedly surpassed in its scale that “tiny speck” sent into space in the Pioneer probe.

How much genius was needed to transmit all the knowledge of our ancestors (while possessing such a “primitive” set of means), in such a way that it would not be destroyed by the steamroller of history (while remaining undeciphered until our times), and yet become simple enough to understand that it could be accepted by us without any reservations. The most complicated things can sometimes be solved by methods that later seem very simple and logical. What, then, is the purpose of this entire “armada” of evidence of human ingenuity?

The explanation of the “problems” contained in this foreword will be the content of the book. Reading its individual chapters, I hope to cut through this Gordian knot of ignorance and, using logical argumentation, to present our entire complicated history in its true, fact-consistent light.

Chapter 1

The System of Doctor Tar and Professor Feather

What will be the future of the universe? Will it expand endlessly and disperse into the darkness of obscurity, or will new forms of matter arise? Or perhaps alternatives to the cosmos are offered by other theories? For example, string theory, which predicts the existence of ten dimensions; M-theory, that is, the theory of two three-dimensional surfaces called branes, separated by a small gap along the eleventh dimension. Or perhaps the future of our universe is a “new universe” inside a black hole. These and other fantastic theories do not withstand competition with the theory of quintessence. Although it contains a certain logical quality, it is not yet the theory that I would sign my name under.

As you have noticed, dear reader, this chapter is titled — The System of Doctor Tar and Professor Feather. This is the title of one of the short stories by Edgar Allan Poe. What connection can it have with cosmological theories? Well, none or almost none. The story itself is not important in this matter at all. When I read it several years ago, I did not pay attention to its title, but in explaining the issue I am writing about, it turns out to be an exceptionally apt expression.

The subject of this chapter is the future of our universe. With complete firmness I would like to state that its future has, from the beginning of its existence, been strictly defined and determined. The main and fundamental destiny of our universe is its final collapse.

What does this mean? Namely, that after the period of extremely intense inflation in the first second of our universe, after the era of recombination, the formation of the first stars and modern galaxies, we find ourselves at a turning point in our history, after which there will occur a slow, but systematic, and eventually ever faster — up to truly cosmic speeds — collapse of all matter and radiation back toward the center.

It is logical that if the Big Bang was the starting point of the entire process, then the turning point is precisely its return. All right, but what does this strangely sounding title have to do with this — with the theory of quintessence?

Observations made over the last five years have convinced cosmologists that chemical elements and dark matter together make up less than half of the contents of the universe, while the rest is the ubiquitous dark energy characterized by an extraordinary property: its gravitational interaction consists not in attraction, but in repulsion. While under the influence of gravity chemical elements and dark matter concentrate into stars and galaxies, energy tends to fill all space evenly, like a fog. In the clash of these two tendencies, repulsive gravity gains the upper hand, which, overcoming the gravitational attraction of matter, gradually accelerates the expansion of the universe. […]

From measurements of the present rate of expansion, assuming that it is slowing down, it would follow that the age of the universe is less than 12 billion years. Meanwhile, observations indicate that some stars in our galaxy are 15 billion years old. By accelerating the rate of expansion of the universe, repulsion makes it possible to reconcile the calculated age of the universe with the observed age of celestial bodies.

quotation from J. P. Ostriker, P. J. Steinhardt, The Quintessential Universe, “Świat Nauki” 2001, no. 3.

Taking into account that dark energy constitutes 70 percent of the universe and has an enormous total mass, and that the density of this dark energy is in fact negligible, I would compare dark energy precisely to the titular “feather.” Let us imagine that it is down, which is practically invisible, but there is so much of it that, accumulated together, it constitutes a terribly great weight.

In this reckoning, dark matter, ordinary matter, and radiation are the “tar.” As is known, this substance, whether in solid or heated consistency, has a relatively smaller volume than down. These two “weights” — down and tar — just like, respectively, dark energy and matter with radiation, are inseparably connected with one another in a way that is brilliantly simple.

Some stars in our galaxy are 15 billion years old, which would testify to the age of the universe. But according to the theory of repulsive gravity, the age of the universe is calculated as 12 billion years. A certain contradiction arises. It can be explained precisely by the system of Doctor Tar and Professor Feather.

As is known, after the Big Bang there occurred an enormous expansion of energy and mass from the center of the explosion. The entire mass consisted of plasma. Mass has a greater density than energy; therefore, in this process of explosion, after some time the velocity of mass was greater than that of the so-called dark energy. Throw a lump of tar — it will fly faster than a great ball of down.

Thus, mass exploded first, and dark energy followed it. In order to bring this entire “theory” to completion, one must assume that the Big Bang was not the beginning of the process. How is it possible that this great bomb existed in time and space which, it follows, did not exist, and suddenly, for no known reason, it exploded. In my opinion, this was not the beginning of spacetime.

I would compare this entire process to a cosmic perpetuum mobile — a self-propelling machine that repeatedly explodes and contracts, creating a megacycle. And we are located precisely in its middle. If this assumption of cyclicality is true, then I would see this entire process as follows: matter, having a greater density than dark energy, moved away first, but it also first slows down its momentum, because its total weight is smaller than the total weight of dark energy. Dark energy does indeed have a greater total weight, but due to its low density it follows all the matter.

Dark energy, eventually, thanks to its greater total weight, overtakes (permeates) all mass and rushes further into the expanses. It is precisely this process that is “responsible” for the entire problem of the age of the universe. Invisible dark energy, heavier than mass, gravitationally attracts this mass in the end with its enormous weight. Therefore, the edges of our observable universe are not repelled by negative vacuum energy, but quite the opposite — they are attracted by dark energy.

Dark energy, although it has very low density, must eventually also “slow down.” Because dark energy has very low density, it stretches like a very long rubber band. Thanks to this unimaginable stretching, dark energy loses its value as an enormous weight. Here occurs the key, critical moment in the megacycle. Concentrated mass finally gains dominance over the stretched dark energy and gravitationally attracts it with all its “decisiveness.”

At first, it does not have a great speed of return. But with time, this speed increases, reaching such a force that this entire “armada” — dark energy and the entire mass of the universe — rushes back toward the center. And this center is the final moment of the megacycle. A new, next explosion is the beginning of the next one…

Thus, it is this back-and-forth movement that is the foundation of our universe. This has fundamental significance for all of its components. I am thinking especially of our planet and its inhabitants. This is only a theory and it requires confirmation of its assumptions by others. Cosmologists, having at their disposal the entire arsenal of scientific knowledge, will certainly assess it very thoroughly.

If what I have written is contrary to science, it must be accepted without reservations. Submitting this theory to the judgment of science, I would like to state that in the event that it should turn out to be a “misunderstanding,” the entire further part of this book in fact has no significance. Perhaps there are some inaccuracies in it, but the fundamental meaning of the theory of “Doctor Tar and Professor Feather” is the cyclicality of the universe, in confirmation of which I present several pieces of evidence, which will be the subject of most of the chapters presented.

Chapter 2

The Book of Genesis (1)

As is well known, the Bible begins with the Book of Genesis (from the Greek Genesis). It speaks of the fact that it was God who created the Earth, all plants and animals, and man, whom He placed in Eden. Later came the fall of the first people (Adam and Eve).

The first sentence of this Book is: “In the beginning God created the Heaven and the Earth” (Genesis 1:1). Every follower of a monotheistic faith believes that God created the world in six days, that in order to punish man He sent down the Flood, that thanks to Noah and his Ark He saved the human species and all animals from this cataclysm. Believers confess this as the foundation, the canon of their religion — God is the Creator. Yes, but how does this relate to scientifically confirmed evidence that the Evolution of Life on our planet must be counted in billions of years.

It would seem that this is contrary to logic, but it can be proven that science and faith are not in contradiction with one another. Assuming that the Bible is a symbolic metaphor with hidden meaning, the fragment it contains about Abel and Cain should be “understood” as a story about the fates of the Neanderthal and the Cro-Magnon Man, from the times when these two species lived side by side. Up to a certain point they coexisted peacefully. Later there was rivalry and, as a consequence, the annihilation of one, weaker species.

In science, this is a fairly well-described history. Faith describes this fact in its own words.

However, only by combining these two “stories” do we have the whole truth about what then (about 40–30 thousand years ago) took place. Having at our disposal the facts and motives of this undeniable “crime,” it becomes clear that it was Cain — the Cro-Magnon man — who “annihilated” Abel — the Neanderthal. Fantasy? Perhaps. However, I repeat once again that the Bible must be treated symbolically, not literally.

Applying the principle — the Bible as a code — it becomes clear who was the main “inspirer” of this ruthless act in its consequences. Here we already enter the sphere of competence of God the Creator Himself. It is not our place to judge His intentions and deeds. He, having in mind the making (from small primitive organisms, later from reptilian mammals, from mammals the size of a lemur, from hominids) of man, having such “poor source material,” had to “get rid of” his intermediate forms in order to reach the final form, that is, modern man.

Whether intermediate “less perfect prototypes” of man should exist simultaneously: Homo habilis, Homo erectus, Homo sapiens neandertalensis, is solely the decision of the Creator. We will find more such examples in the First Book of Moses. The entire process of the creation of the Universe and Life on Earth corresponds in detail and without any deviations to the knowledge of contemporary Science.

1. In the beginning God created heaven and earth (Genesis 1:1–5).

The Big Bang and the formation of the Earth’s crust.

2. The creation of the firmament and the separation of the waters under the firmament (1:6–8).

Cyanobacteria, the formation of the atmosphere.

3. Dry land, green grass (1:9–12).

The first plants on Earth.

4. Lights in the firmament (1:14–18).

The Sun and the Moon.

5. Great monsters (1:21–22).

The era of the rule of the dinosaurs.

6. Cattle, amphibians and other animals (1:24–25).

The epoch after the extinction of the dinosaurs.

7. Let us make man in our image (1:26–31).

The process of the “creation” of man — from great apes through hominids. Attention is drawn to the very important statement “our.” Why did the authors of the Bible use the term God in the plural? The answer to this fundamental question is in the further part of the book “Gloria Olivae.”

8. Thus the heavens and the earth were finished (2:1–7).

The process of the “humanization” of hominids was already completed. The last stage of this process was the Cro-Magnon Man — already fully formed and with a mind prepared for further “processing.”

9. Then He placed man in Eden (2:8–25).

The “primitive” Cro-Magnon Man mastered the Levant and Europe. The creation of woman from Adam’s rib should not be treated literally. What is meant here is that the human embryo possesses both male and female sexual rudiments. If the embryo has a Y chromosome, a protein is formed that triggers the development of the testes. These, in turn, secrete hormones that cause the development of the penis and male gonads. If there is no Y chromosome, female organs develop.

10. The fall of the first people (3:1–24).

The tempting serpent and the expulsion of man from paradise. Cro-Magnon Man attained self-awareness of his own humanity. “He saw” that he was no longer a “naked” hominid, but a human being who must take the further future into his own hands. He must get to work — there was a transition from hunting to the beginnings of agriculture. In all this, the most important is the serpent. The serpent as a metaphor will be a very important element of the “puzzle” that I will present in the following chapters.

11. Cain and Abel (4:1–16).

We already know this story.

12. The descendants of Cain (4:17–24).

Cro-Magnon Man, spreading out, conquers ever new lands.

13. Another son of Adam and Eve — Seth and his descendants (4:25–26).

The descendants of Cain spread throughout the world. Seth symbolizes those peoples and tribes who lived in the areas of the Levant — that is, in the Middle East.

14. Then people began to call upon the name of the Lord (4:26).

This is a very important moment in the entire “existence” of man. Cro-Magnon Man is no longer a “dark” man. Thanks to the “inspiration” of God, he creates art — figurines, engravings, cave paintings. Burials of the dead testify to belief in the afterlife — he already believes in God the Creator.

15. The descendants of Adam (5:1–32).

The earliest descendants of Adam, after many generations, are: Shem, Ham and Japheth. The length of life of all these generations is, of course, not an exact reflection of their lifespan. From generation to generation this length decreases. This means that the oldest, in relation to the younger, constitute a perspective of the passage of time — from the most ancient times to times ever closer to us. Thus Shem is the forefather of the Semites, Ham — of the Hamitic tribes, and Japheth — of the Indo-European peoples.

16. The corruption of mankind (6:1–8).

That the possibilities of human life are limited to roughly 120 years needs no explanation. The matter of the giants and the destruction of man from the face of the Earth constitutes a preparation for taking up the subject of Noah and his Ark.

17. Noah, his Ark and the Flood (6:6 — 8:22).

Explanation of the subject of the Flood elsewhere.

18. Then Noah built an altar to the Lord (8:20–22).

The altar should be understood as monotheistic religions. First Judaism, later Christianity and Islam. Let us not forget other religions as well: Buddhism, Shintoism, or the religions of the “New World,” Africa, Polynesia.

19. God’s covenant with Noah (9:1–17).

Times “after the flood.” The matter of the rainbow is also important, however, like the matter of the serpent or the Flood, it will also be discussed elsewhere.

20. Noah and his sons (9:18 — 10:32).

Here the individual descendants of Japheth are listed — that is, the Indo-European peoples; the sons of Ham — tribes, non-Jewish states — Babylon, Akkad, Canaan, Cush, the Philistines; the sons of Shem — Jewish tribes: Hebrews, Elam and others.

21. The Tower of Babel (11:1–9).

This is not just a fairy tale to explain the multiplicity of languages on Earth. The Tower of Babel rather symbolizes the Faith of Babel. The explanation of this problem is connected with times before the flood.

22. The descendants of Shem (11:10–32).

Continuation of the “enumeration” up to Abraham.

23. The calling of Abraham (12:1 — 15:21).

This is the generally known story of his life. This subject is the axis of the entire history of the Judaic religion.

24. Hagar and Ishmael (16:1–16).

A contribution to the origin of the history of the religion of Islam.

25. Circumcision as the sign of the covenant (17:1–27).

This is also an important subject. Explanation as in point 23.

26. Abraham, Isaac, Jacob, Joseph, the journey of the “chosen people” to Egypt (18:1 — 50:26).

This is the history of the Israelites.

Chapter 3

The Book of Genesis (2)

I hope that none of the readers still doubt that Genesis is a book in which its creators encoded all the knowledge available to them, and which for us is a reason for “fruitless” conjectures. This Book consists of 50 pericopes, so what about the remaining ones — is it “only” the history of the Israelites? In order to proceed with completing the first part, it is necessary to recall the history of the Hebrews.

The Hebrews (later known as Jews) were a group of Semitic tribes united by belief in one God. Around 1200 B.C., Moses led them from Egypt to Canaan in Palestine. Harassed by the Philistines and the Ammonites, they united under the rule of one king — Saul (around 1010–973 B.C.), defeated the Philistines and established the kingdom of Israel with its capital in Jerusalem. Israel reached its peak under the rule of David’s son, Solomon (around 973–935 B.C.), who built the temple in Jerusalem. After his death the kingdom was divided into Israel and Judah. Israel was destroyed by the Assyrians in 722 B.C., Judah by the Babylonians in 587 B.C. In the period 598–587 the Babylonians took thousands of Jews into captivity (the so-called Babylonian captivity). When Persia conquered Babylon in 538 B.C., the Jews were allowed to return to their lands and rebuild Jerusalem, but in 332 B.C. Alexander the Great conquered their state, after which it passed under the control of the Ptolemies (301 B.C.) and the Seleucids (198 B.C.). In 63 B.C. Palestine became a province of Rome — Judea. Religious and national aspirations led to uprisings in the years 66–70 and 132 A.D., which, however, ended in failure, the destruction of Jerusalem and the exile of many Jews from Judea.

quote: J. Chisholm, Historia świata w datach.

26. The announcement of the birth of Isaac (Genesis 18).

Abraham is similar to: Noah, Cain or Abel — an anthropomorphic symbol of the entire Hebrew nation, which, in accordance with the will of God, went to Egypt “for learning.” From this “captivity” the Semitic tribes came to the “Promised Land” in Canaan around the year 1200 B.C. Moses led them from Egypt to Canaan in Palestine.

Isaac, the son of Abraham — is precisely the announcement of the “birth” of a new Jewish state, promised to the Chosen Nation by God. Isaac is therefore a symbol of new life after several hundred years of “absence.” The symbol of this “drought” is the barren Sarah, who “unexpectedly,” thanks to the intervention of Divine Providence, gives birth to a child — Isaac — that is, a new Israel.

27. The destruction of Sodom and Gomorrah, the origin of the Moabites and the Ammonites (19).

This verse symbolizes the struggles and displacement of the local tribes and nations inhabiting Canaan — “harassment by the Philistines and the Ammonites” — King Saul.

28. The birth of Isaac and the death of Sarah (21–23).

The establishment of the kingdom of Israel with its capital in Jerusalem. The final consolidation and independence of this kingdom from “dangerous” neighbors — King David.

29. The death and burial of Abraham (25:7–11).

The Hebrews are no longer a group of Semitic tribes — they have their Promised Land. Israel — from the moment of the establishment of the state (Isaac), is no longer a group of tribes (Abraham).

30. The descendants of Ishmael (25:12–18).

The Arabs — using one language — Arabic — appeared on the “stage of history” only in the 9th century B.C.

31. The birth of Esau and Jacob (25:19–34).

A very interesting and colorful story — of course just as symbolic as all the previous ones. “After the death of Solomon his kingdom was divided into Israel and Judah.”

If the territories on which the kingdom of Judah was established (historically the oldest — the capital Jerusalem as well as Bethlehem, Hebron, Beer Sheba) are anthropomorphized as the elder son of Isaac — Esau, and the territories within which the kingdom of Israel was established are symbolically defined as the son of Isaac — Jacob, then it will turn out that the birthright extorted by him is equally symbolic.

What is meant here is the very name of the state — Israel. In the times of King Solomon, the entire state was called so, and after the division into two parts (between the two sons of Isaac) this name was “extorted” by the “historically younger” inhabitants of the northern areas. This division into two states is reflected in the subsequent verses of the Book of Genesis.

32. Rebekah sends Jacob to Laban (27:42–28:5).

The northern state of the Hebrews — Israel — that is, Jacob, in the year 722 B.C. is destroyed by the Assyrians, therefore Jacob “sets out for some time” to Laban — that is, to Lebanon, to his “kinsmen,” the Semitic Phoenicians.

33. Esau takes as wife the daughter of Ishmael (28:6–9).

It is not by chance that Esau, that is, the southern state of the Hebrews — Judah — “went” to Ishmael. This fact, of course symbolic, has its confirmation in history (the so-called Babylonian captivity — the destruction of Judah by the Babylonians in the year 587 B.C.). Many Judeans were forced to emigrate south to the land of Edom (32:3).

34. The reconciliation of Esau with Jacob. Revenge for the dishonor of Dinah. God blesses Jacob at Bethel (33–35).

When Persia conquered Babylon in 538 B.C., the Jews were allowed to return to their lands and rebuild Jerusalem. Not all exiles, however, left Babylonia, since many who had settled there permanently, recognizing it as their country, had no intention of returning to a homeland known only from their parents’ stories.

After arriving in Jerusalem, the first act of those who returned was the erection of an altar on the site of the ruined temple and the beginning of regular morning and evening sacrifices.

quote: W. Tyloch, Judaizm

35. The death of Isaac (35:27).

A death just as symbolic as in the case of Abraham. Judah — the name of a relatively independent province of the Persian Empire — is no longer Isaac (Israel), but Esau (Judah). Therefore, in verse 36 the “Descendants of Esau” are listed.

36. The kings of Edom (36:31–43).

“And these are the kings who reigned in the land of Edom before any king reigned over the sons of Israel…”

Highly symptomatic is the difference between the “Descendants of Esau” and the “Kings of Edom.” This is, of course, information about the historical time between 538 and 165 B.C., in which Judah Maccabee captured Jerusalem and forced the Syrians to leave Judah, which regained independence (with the obvious interval of Alexander the Macedonian).

The temple was cleansed of Syrian abomination and impurity and the worship of Yahweh was restored on the 25th day of the month of ‘Kislev,’ that is, in December 164 B.C. […] In 161 B.C. Judah the Maccabee was killed in battle, but the struggle continued, since his brother Jonathan assumed command, who in the year 143 B.C. was treacherously captured and murdered by the Syrians. Then command was taken over by the last of the brothers, Simon, who assumed after his brother the dignity of ethnarch and the office of high priest, and was proclaimed king by the people in 142 B.C.

quote: W. Tyloch, Judaizm

37. The sons of Jacob (35:22–26 and 29:32 and 30:24).

— The sons of Leah — the elder daughter of Jacob: Reuben, Simeon, Levi, Judah, Issachar and Zebulun — symbolize all the periods in the history of the Hebrew nation when the Israelites enjoyed freedom up to the time of the turn of the eras.

— The sons of Zilpah — the handmaid of Leah — the elder daughter of Jacob: Gad and Asher — symbolize the periods of the older captivity, servitude, up to the time of the turn of the eras.

— The sons of Rachel — the younger daughter of Jacob: Joseph and Benjamin — about them soon.

— The sons of Bilhah — the handmaid of Rachel — the younger daughter of Jacob: Dan and Naphtali — symbolize the periods of the younger captivity, servitude, up to the times before the establishment of the modern state of Israel.

38. Joseph and his brothers (37).

If all the above-mentioned figures symbolize some exception from the history of the Hebrew nation, then it must be no different with Joseph. Joseph in Genesis “anthropomorphizes” Jesus and the entire period of Christianity. Is this really so? Let us check.

His brothers said to him: Do you really want to reign over us? Do you really want to rule over us? And they hated him even more because of his dreams and his words. Then he had another dream and told it to his brothers. He said: I had another dream: behold, the sun, the moon and eleven stars bowed down to me… (37:6–9).

It is not difficult to see the correlation of Joseph’s fate with the biography of Jesus — the Royal Messiah — and even more, with the entire history of Christianity up to the present day.

39. The selling of Joseph into Egypt (37:12–36).

The throwing of Joseph into the pit, dipping his robe in blood, selling him to the Ishmaelites for twenty pieces of silver — is this not “information” about the betrayal of Judas, the trial of Jesus, the crucifixion and the resurrection of Jesus? The Ishmaelites symbolize the high priests and the entire Supreme Council (Matthew 26:29), while Potiphar — an Egyptian courtier of Pharaoh, commander of the bodyguard — the governor of Judea, Pilate (Matthew 37:36). The further fate of Joseph already symbolizes the history of Christianity.

40. Judah and Tamar (38).

This is the history of the Jewish nation after the destruction of the temple in 70 A.D. The first son of Judah, Er, symbolizes the unsuccessful attempt to throw off the yoke of Roman rule — the revolution of Simon bar Kokhba in 132 A.D. The second son of Judah, Onan, destroying his seed — symbolizes almost nineteen centuries of childlessness and statelessness of the Jewish nation. Unable to wait for a grandson (the longed-for return to the Promised Land), Judah, as a result of Tamar’s trick, his daughter-in-law, begets Perez and Zerah.

— Zerah (the one with the scarlet thread) — symbolizes the Ashkenazim, that is, the Jews who settled in Germany, northern France and the Czech lands. Later, however, as a result of persecutions during the period of the Crusades, Jews settled in the territories of Poland and generally in eastern Europe.

— Perez — symbolizes the Jews living in Spain — the Sephardim. Unfortunately, their stay in Spain, Portugal, France (that is, generally in western Europe) did not end in harmonious coexistence, but in murder, plunder and exile. The unfortunate fate of Perez was shared several hundred years later by Zerah (the one with the scarlet thread), and is also dramatically symbolic, for this scarlet signifies the Holocaust.

— Jacob — that is, the Judean nation — did not live to see a grandson (its own state). But do not worry, the history of the Jewish nation does not end with Judah, there is still his third son — Shelah, who “fortunately” has not yet “grown up.”

41. Joseph and the wife of Potiphar (39).

And here is the history of Christianity: Joseph falsely accused by the wife of Potiphar is thrown into prison, but the Lord was with Joseph and caused him to gain the favor of the prison overseer (39:21). This is a symbolic allegory of the first centuries of Christianity — the false accusations of Emperor Nero, the persecutions up to the times of Emperor Diocletian.

Joseph won over the prison overseer, who entrusted him with supervision over all the prisoners (39:22). This certainly refers to Emperor Constantine, who caused the free development of Christianity.

42. Joseph interprets the dreams of his fellow prisoners (40).

The dreams of the fellow prisoners already directly concern the history of the Catholic Church, and more precisely — the papacy and its hierarchs.

— The dream of the cupbearer — In three days Pharaoh will lift up your head and restore you to your office, and you will place Pharaoh’s cup in his hand, as formerly, when you were his cupbearer. Only remember me when it is well with you, and do me a kindness and mention me to Pharaoh, to get me out of this prison (Genesis 40:13–14).

“The three days, after which Pharaoh will lift up your head” — this is, of course, encoded information about the Reformation, which, as is known, was a response to the abuses of the Church hierarchy: absenteeism, nepotism, simony and other deviations. Verse 40:14 already refers to times after the Counter-Reformation, and even more — to our contemporary times.

— The dream of the baker — In three days Pharaoh will lift up your head from you, and hang you on a tree, and the birds will eat your flesh (40:19). This is certainly a symbol of the greatest “stain on the honor” of the Church — the Inquisition, when people accused of heresy were cruelly tortured and burned at the stake. These fanatics deserved a “reward” — Protestantism.

43. Joseph interprets the dreams of Pharaoh (41).

Just as the dreams of the fellow prisoners directly concern priests, the hierarchy of the Church and the papacy (the fellow prisoners), so the dreams of Pharaoh symbolize the history of Christianity — a monotheistic Religion.

— After seven fat years (the time up to the Reformation), there will come seven lean years (that is, Protestantism), when the lean and ugly cows will devour the fat cows. Lutheranism, Calvinism, the Anglican Church caused the faithful to turn away from the Catholic Church, but also, and perhaps more so, what is meant here is the complete rejection of faith in God, libertinism, atheism. In general it can be stated that these “Enlightenment cows” spread across western Europe.

— Seven ears of grain, dry, thin and scorched by the east wind — certainly symbolize the Orthodox Church, but also, and perhaps more — the “polar night of communism” — a system which programmatically assumed atheism.

44. Joseph becomes the governor of Egypt (41:37).

But when famine also spread across all the land of Egypt, the people cried to Pharaoh for bread. Then Pharaoh said to all the Egyptians: Go to Joseph and do whatever he tells you.

— The great famine — represents the “famine of faith.” In a world overwhelmed by lack of belief in God, and in a world dominated by the cult of death, where money is the only measure of a person’s value, the “place of nourishment” is Joseph — the governor of the land of Egypt, that is, the Pope — the head of the Catholic Church.

— From all sides: from the West, devoured by lean cows, consumed by consumerism, and from the East, dried out by the wind — hungry people come seeking the “bread of faith.”

45. Judah intercedes for Benjamin (44:18).

After nineteen centuries of “wandering,” in 1948 the Jewish people finally obtained their own state. This highly historic (promised) moment is anticipated precisely by Benjamin! What else could verse 47:27, and also the others, signify: “Thus Israel settled in the land of Egypt, in the region of Goshen. They acquired it as property, multiplied, and became very numerous…”? The land of Egypt obviously refers to the time of the Great Dream, while the period of Joseph’s rule in Egypt symbolizes Christianity.

46. Jacob foretells the future of his sons (49).

The twelve tribes of Israel — from Reuben to Benjamin — describe the history of the Jewish people.

— Reuben, the firstborn, symbolizes the first kingdom of Israel in the time of King David, while Benjamin represents the modern state of Israel as we know it today. The other sons of Jacob — Israel — see point 37.

47. The death and burial of Jacob (49:29).

The death is as symbolic as in the cases of Abraham and Isaac. The Jewish people — that is, Jacob — are no longer “a wandering people”; they have their own state — Benjamin.

48. Joseph assures his brothers of his forgiveness (50:15).

The Chosen People have a mission to fulfill — they must bear witness to everything that the Tabula Smaragdina speaks of. Everything else — our conjectures, superstitions — is of no significance.

49. Jacob blesses Ephraim and Manasseh (48) and the death of Joseph (50:22).

Everything happens in its own time!

Chapter 4

The Revelation of Saint John

Even the longest “story” must eventually end, but just as a fairy tale without a moral loses its meaning, so too this “biblical story” — namely, my previously provided interpretation of the First Book of the Old Testament, the Book of Genesis — must have its many explanatory completions.

The creators of Genesis made all their knowledge concerning the origin of life on Earth and the history of Man so “inaccessible” that during the symbolic Great Dream — which is the state of total ignorance in which all readers of this entry currently find themselves — one would devote their time to learning in the most important “School of Life,” which is the reality surrounding us today. Humanity has barely emerged from the nightmare of two murderous totalitarian regimes, and yet already on the horizon loom new equally dangerous threats.

Similarly, as I discussed earlier with the Book of Genesis, the final “chapter” of the New Testament — the Revelation of Saint John — is also incomprehensible to the uninitiated. All the most important passages of this Revelation I subject to my own exegesis, very symbolic both in form and content.

All citations below are from the British and Foreign Bible Society, Warsaw 1980.

1. The revelation of Jesus Christ, which God gave Him to show His servants what must soon take place… (1:1–1:3).

I believe that what is contained in this verse requires no commentary.

2. To the angel of the church in Ephesus write: These are the words of Him who holds the seven stars in His right hand, who walks among the seven golden lampstands… (2:1–2:7).

Each of these letters is addressed to a different congregation. If you associate all the most important “distinctive signs” of these groups with their descriptions, you should have no difficulty “finding” their recipients.

The reference to the “seven golden lampstands” clearly points to the Menorah — the most important symbol of Judaism. The content of this letter leaves no shadow of doubt as to its addressees. Each letter concludes with a “golden thought” — a kind of testament directly relating to the future of each of the congregations. These letters, sent over two thousand years ago, like an encoded diagram from the Pioneer 10 probe, finally reached the time for which they were intended, confirming where we come from and what the purpose of human existence is.

3. And to the angel of the church in Smyrna write: These are the words of the First and the Last, who was dead and came to life… (2:8–2:11).

This letter is addressed to Christians. Regarding the future of this congregation, it is not at all as dramatic as the “distinctive signs” or various prophecies suggest, though it is very surprising both for the “interested parties” and for “bystanders.”

4. And to the angel of the church in Pergamum write: These are the words of Him who has the sharp double-edged sword… (2:12–2:17).

The “distinctive signs” and the content of this letter may be associated only with Islam, which has already submitted once to the Will of God, and I do not doubt that if needed, it will do so again. No teachings of Balaam or of the Nicolaitans can undermine the teachings of Muhammad.

5. And to the angel of the church in Thyatira write: These are the words of the Son of God, who has eyes like flames of fire and feet like burnished bronze… (2:18–2:29).

This letter is addressed to adepts of mystical experiences (and other experimenters) who had become so absorbed in their yogic practices of “observing the self” that only Buddha, through his teachings, had to bring them back to the “Middle Path.” I believe that the warnings contained in the letter will ensure that they remain on this “Path.”

6. And to the angel of the church in Sardis write: These are the words of Him who has the seven spirits of God and the seven stars. I know your deeds: you have a name that you are alive, but you are dead… (3:1–3:6).

This letter is addressed to the “spiritual children” of the Essenes, who were the Poor Knights of Christ, and later Freemasons, as well as all kinds of other nonconformists: alchemists, Rosicrucians, Kabbalists, etc., who had confined their “suspicions” within the bounds of semiotics.

7. To the angel of the church in Philadelphia write: These are the words of the Holy One, the True One, who holds the key of David, who opens and no one will shut, and who shuts and no one opens… (3:7–3:13).

This letter is addressed to those who have kept the Word of God and have not denied the Name of God. Where such a place is, or such a country exists, is not hard to guess.

8. To the angel of the church in Laodicea write: These are the words of the Amen, the faithful and true witness, the beginning of God’s creation… (3:14–3:22).

I think the addressee(s) of this letter would not want me to mention their name(s) “aloud.” My only advice is for them to follow the guidance of the authors of this Letter.

9. Vision of Heaven and the Vision of the Lamb of God… (4:1–5:14).

The creators of the Revelation had a great deal of imagination, but no one will deny that the main figures of these visions are God the Creator and Jesus Christ.

10. The opening of the seals… (6:1).

This verse has been interpreted in various ways. Some see in it the “Four Horsemen of the Apocalypse — embodiments of the misfortunes of war: Conquest, Murder, Famine, and Death on a white, red, black, and pale horse.”

In my view, the “Opening of the Seals” is a synthetic representation of the history of humanity — from the very beginning, when “heaven and earth were completed,” and then the “Fall of the first humans.”

— (6:2) The white horse, and its rider had a bow, and a crown was given to him, and he went out as a conqueror to continue conquering.

This represents the final stage of human evolution — Homo sapiens, and according to the poetics of Heraclitus: the bow symbolizes Man, and the crown his place among other animals. “He went out as a conqueror to continue conquering” — represents the long and arduous education in the symbolic “School of Life,” which awaited this still primitive, yet already thinking human.

— (6:3) The second horse, fiery in color, and its rider was given power to disturb peace on earth, so that its inhabitants would kill each other; and he was given a great sword.

Here, the Cro-Magnon man disturbed the peace of the Neanderthals through violence.

— (6:5) The black horse, whose rider held a scale in his hand. And I heard a voice among the four living creatures: “A measure of wheat for a denarius, three measures of barley for a denarius; but do not touch the oil and the wine.”

When humans took up agriculture, trade, and the like, heedless of their Father’s warnings, they decided to “accelerate” their education, which led to the “Flood.” (“Corruption of mankind” — Genesis 6:1). The student was still at the stage of “wheat and barley,” and yet he wanted “oil and wine.”

— (6:7) The pale horse, and its rider was named Death, and Hades followed him; and they were given authority over a fourth of the earth, to kill with sword, famine, pestilence, and wild beasts.

This represents ancient history, a time of constant wars. One great empire rose from the ruins of another.

— (6:9) The fifth seal: I saw under the altar the souls of those slain for the Word of God and for the testimony they had given.

Verses 6:10–11 clearly refer to the dramatic fate of the first Christians — the Essenes — hence the “fifth seal,” symbolizing our era, not the BCE period.

— (6:12) The sixth seal: there was a great earthquake, the sun became black as sackcloth, and the whole moon turned blood-red.

This seal refers to the “darkest” period of modern history — the Middle Ages.

11. Sealing of the 144,000 (7:1).

„This obviously relates to the history of the Israelites.”

This is, of course, a topic related to the history of the Israelites.

12. Vision of the saved in heaven (7:9).

This verse directly concerns those who provide “pastoral” care to the “sleeping” humanity during the Great Dream — Christianity.

13. The sound of the seven trumpets (8:1).

The first four trumpets symbolize calamities, disasters, plagues, and wars during the “Great Dream” — the “university of life” that humans had to complete to avoid repeating past mistakes.

14. The triple “Woe” (8:13–9:1).

„The fifth angel sounded; and I saw a star fall from heaven to the earth, and it was given the key to the bottomless pit.”

Lessons continue. To understand one’s errors, one must first make them. This “woe” caused by the bombs dropped on Hiroshima and Nagasaki must never be repeated.

15. The sixth angel sounds (9:13).

“Release the four angels bound at the great river Euphrates.”

Given the interpretation of the seals, which represent the history of humanity — from the white, fiery, black, and pale horses, through the fifth and sixth seals, including the first four trumpets, the fifth, and the sixth angel — the passage illustrates the passage of time: from Cro-Magnon humans, through BCE eras, up to our era. If the previous seal interpretations were consistent with the logic of history, the voice of the sixth trumpet must refer directly to the post-World War II period.

Considering all this, the four angels at the Euphrates can only be compared to the four occupational zones. This assignment of the sixth trumpet explains various consequences foretold in the later verses of the Revelation of Saint John.

16. Vision of the great angel with the little book of judgments (10:1).

I think this verse requires no commentary.

17. The Two Witnesses (11:1).

The second woe has passed, and the third woe is approaching quickly (11:14).

I have a “premonition” that this refers to recent events in the Middle East and the tragedy of September 11, 2001.

18. The seventh trumpet (11:15).

I believe this verse requires no commentary.

19. Vision of the Woman and the Dragon (12:1).

Until now, all the “Gordian knots” concerned the past and were easy to verify. Now we enter the realm of the future, which is predictable for anyone with a bit of genius — as our ancestors had — as long as the right moment has not yet arrived.

This is not about fairy tales: dragons or seven-headed beasts are metaphors concerning the “civilization of death” currently trying to neutralize the “civilization of life.”

20. Victory in heaven and the Marriage of the Lamb, Triumph of Christ, Destruction of enemies (19:1–21).

The future is not as tragic as it seems. It will be the victory of the “civilization of life” over the “civilization of death.” It will be the victory of Man.

21. The Millennium (20:1).

The Millennium will be the final, most important stage of human learning, when, having the “diploma” in hand, humans will be wise enough to separate grain from chaff, truth from falsehood, good from evil. Nevertheless, it will not yet be the Kingdom of God.

The length of the Millennium depends mainly on us. The first resurrection will be more “symbolic” than “material.” It will concern the “resurrection” of the memory of all those who, with great dedication, often over millennia, built, sculpted, drew, painted: temples, pyramids, sanctuaries. For devoting their lives for the future of many generations, and sometimes entire nations, they deserve this first “resurrection” from us.

22. The defeat of Satan and the Final Battle. The Last Judgment (20:7).

The “final battle” signifies nothing more than the ultimate triumph of life over death, which our ancestors longed for, which each of us desires, and which our descendants will continue to desire. The form or place in which it happens is irrelevant; it will happen. Even if an “ungrateful” part of the megacycle ends the life of the Earth, life will continue and flourish. After one megacycle, there is always another.

23. New Heaven and New Earth (22:1).

“And I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more […]. Behold, the dwelling place of God is with men! He will dwell with them, and they shall be His people, and God Himself will be with them. He will wipe every tear from their eyes, and death shall be no more; neither sorrow, nor crying, nor toil shall be any more; for the former things have passed away.”

The “second death” is as immaterial as the “first resurrection.” It is the death of falsehood and evil.

24. Eternal reign of Christ (22:6).

I believe this verse requires no commentary.

Chapter 5

The Great Wall of China

The significance of Chinese civilization for understanding our past and future is enormous. However, the main subject of this entry — the Great Wall of China — in its symbolism goes far beyond the imaginations of the “uninformed,” who from the time of its construction until now have assumed it was built to defend against nomadic tribes from the north. In reality, it is primarily a missing part of a very important Message.

The following quote does not aim to be a scholarly treatment of the genesis of Chinese history, but it allows us to correct a remarkable error of thought, a stereotype repeated for generations, from authorities to laypeople. It is time for this symbol of human genius to be finally decoded and, in line with its creators’ intention, to fill the gap in the immensely important Message sent, in this case, by the Chinese “Noah” several thousand years ago:

The second main task of the new Qin dynasty, alongside internal consolidation, was territorial expansion. In the Northwest, many campaigns were conducted against the nomadic Xiongnu (Huns), who had recently formed a new tribal confederation. As a result, the Xiongnu were driven south of the great bend of the Yellow River, to the semi-desert Ordos plateau. This was the work of Meng Tian, one of the most talented Qin generals, commanding an army of reportedly 300,000 soldiers. To prevent further nomadic invasions, the construction of the famous Great Wall was undertaken, primarily connecting and extending already existing walls. In effect, a wall stretching from today’s Gansu province to the sea near southern Manchuria was built, 2,100 kilometers in length.

The Great Wall partially fulfilled its purpose of impeding nomadic invasions, but it also served to separate Chinese agricultural population from the nomads and prevented Chinese peasants from fleeing to the nomads. The present Wall only partially overlaps with the Qin Wall, probably lying further north; it mostly dates to the later Ming dynasty. Qin Shi Huang died in 210 BCE during one of his many journeys across his empire. He was buried in his extremely elaborate mausoleum; part of his large harem accompanied him to the tomb.

quote: Witold Rodziński, History of China

Recall what the Woman symbolized — Mesopotamia, and the Man — the Nile — and what that meant for culture, religion, and daily life of priests and the “uninformed.” Between these civilizations and Chinese civilization, besides the obvious similarities such as cosmology and philosophy, other subtler analogies can be seen, indicating a shared idea that intuitively connected these three civilizations into one symbol.

For example, the temples of Dendera, Abu Simbel, Abydos (rebuilt or expanded centuries after their inauguration), the Kingdom of Kush (the missing element of the Man — his foot — built centuries after the pyramids ceased being constructed in Egypt), temples of Amun in Luxor, or the pyramids in Giza (constructed over several generations) — all show that this “sanctuary” of the Man was the central focus of the civilization. The same can be said about the Wall, whose “construction” consisted mainly in connecting and extending previously existing sections. The current state of the Wall owes itself to the Ming dynasty (1368–1644).

The Chinese civilization in confrontation with nomadic tribes can be compared to a man swatting a buzzing mosquito — its buzzing and sting are very unpleasant, but the “fear” ends the moment it is crushed with a single strike.

The Shang state in the 17th century BCE had 4–5 million people. The Western Zhou dynasty — around 25 million, and the capital of the Qi state in the 3rd century BCE — 210,000. The army of the First Emperor Qin Shi Huang consisted of 300,000 soldiers.

How could such a power, capable of fielding such a massive army that could wipe out any other army from the face of the earth, fear nomadic tribes, even if they formed a confederation? General Meng Tian dealt with the Xiongnu in a single campaign, gaining peace for several centuries.

The next real threat was to occur only in the 4th century CE. To defend against such a “nomadic army,” was it really necessary to build a wall — with such enormous deployment of resources and manpower, over such a long and years-long period anticipating future events? The Hun invasion, which led to their domination of Northern China for the next 300 years, only confirms, from a military standpoint, the ineffectiveness of such a barrier. How effective could those “pieces” of wall, built by small states in various locations, really be as a border defense against northern tribes?

Why did the Roman Empire, in order to secure its borders against invasions by the nomadic “barbarian” Germanic tribes, or Poland in the 17th century — called the bulwark of Christianity, to defend against the Turkish-Tatar onslaught — not build a border defense as “effective” as the Chinese wall against the Huns? The answers to these questions are obvious. This phenomenon can only be explained in the same way as the Egyptian or Sumerian pyramids. One must not focus on what is “visible,” but on the hidden meaning of the centuries-long foresight of the “custodians” of this Wall — its message.

The example of Akhenaten, Abraham, or Moses shows the influence of God the Creator on all human actions, on the path “toward perfection” through expressing His will to an individual (and not to the entire society), which later shapes the history of entire nations and civilizations. The same applies to Alexander the Great or Shi Huang, whose biographies reveal certain analogies (series of victorious wars). It is precisely these military successes that are most “suspicious.”

Alexander the Great created an empire stretching from Greece to the Indus Valley, but the more important result of these conquests was the combination of the currents of the ancient Eastern mysteries with the wisdom of Greek philosophy. Shi Huang’s achievement was the unification of small and weak states into a single entity, which as a result of implemented reforms became a power capable not only of resisting constant nomadic invasions but also expanding into other regions — Korea, Vietnam. However, an even more important outcome of this unification was the Wall, which endured the dynasty intended by its creator to last 10,000 generations.

In the concept of the “initiated” priests, Man — the Nile and Woman — Mesopotamia represented a cosmic-scale symbol of the duality of “good and evil” — the two sides of the megacycle. As is known, the only structure visible from Earth’s orbit is the Great Wall of China. I have previously argued that it was not built to defend against northern nomads. Combining these obvious facts, a single conclusion emerges. The shape and size of this Wall are deliberately planned, precisely executed, and carefully maintained — the third, missing element of the Great Plan of the Message for Humanity’s future — that is, for us.

As is known, in Eden the serpent persuaded Adam and Eve to take and eat the apple from the Tree of Knowledge of Good and Evil, which directly caused their exile. The Wall — that is, the Serpent (the Wall during the Qin Dynasty had the shape of a snake or dragon with an open mouth) in the concept of its builders — is a symbolic barrier that humans must not cross. Whatever the prohibition concerns, merely breaking the oath and reaching beyond the barrier of evil — listening to the “serpent’s” whisper — results in catastrophic consequences for the human. The Serpent — that is, the Wall — is a barrier, a warning against evil.

Its location now becomes understandable. It could not have been built on the border with Vietnam or in the Indus Valley — that would have contradicted the idea of the Message. Let the present-day inhabitants of the Wall region not take offense, for it does not directly concern them; the evil were precisely the tribes living beyond the “civilized world.”

Looking from the perspective of Man — the Nile, and Woman — Mesopotamia, through Greek philosophy, Judaic religion, the Indus Valley, Buddhist philosophy, Chinese philosophy — all these symbols form a logical whole. China is the last “civilized” state in this sequence, and at the same time the builder and guardian of the Wall, beyond which there is only nothingness and evil. But to make it known that this evil exists, it must manifest somehow, and here we come to the next extremely important fact, which can be understood only through clues.

The conquest of Northern China in the 4th century by nomadic tribes occurred roughly at the same time as the invasions of related tribes into Europe. This was a simultaneous great expansion of these peoples, unparalleled until the 13th century, when the Mongols essentially repeated the process. The fundamental causes of this phenomenon are not yet sufficiently explained, although many hypotheses have already been proposed, the most probable attributing it to a significant population increase, completely exceeding the capacities of the nomadic economy.

quote: Witold Rodziński, History of China

This is precisely the manifestation of evil that occurred — here the hand of God the Creator is clearly visible. This message about the unbreachable limits for humans has essential significance for understanding the Middle Way of the Buddha. Between the two extremes, which are sensual pleasures and self-mortification, lies the entire spectrum of life — it must be utilized. Any deviation of the pendulum in any direction — beyond the Wall — causes consequences opposite to the intended acts, but that is already a topic for another story.

Was Shi Huang Ti “initiated” by priests, or did he experience a direct epiphany — similar to Abraham or Moses? Today no one can resolve this question. More important, however, is that the First Emperor understood he was fulfilling the will of God by carrying out the assigned task — unifying the Wall into a whole and, incidentally, uniting all Chinese states into a single strong country.

In summary: the Great Wall of China is a message about the unbreachability of certain limits and norms established by God the Creator (for example, the Decalogue). One should also act according to the teachings in the Sacred Poem of Pythagoras and follow the Middle Way of the Buddha, avoiding extremes, only then will it be possible for humans to meet God in the one Kingdom of God.

Chapter 6

Judaism

The sacred complex at Nabta Playa, located in the Western Desert of Egypt, can be compared to the largest and most spectacular places of worship built throughout the entire “pre-civilization” era, such as Newgrange, Stonehenge, and Carnac. It was built at the same time and reflects the same ideas as all the other “stone” structures. From this, it follows that all elements of this temple should have the same meaning as the complexes already discussed in this book.

The sacred complex at Nabta Playa (5500–3500 BCE) was built by shepherds from the Sahara. It consisted of tumuli, a stone circle serving as a calendar, an astronomical observatory, and groups of stelae. The oldest stone construction was a tumulus with the grave of a young cow sacrificed as an offering. […] The complex also included smaller stones. They formed a fence around the stelae or supported them. However, scholars were most surprised not by the size of the megaliths themselves, but by the results of excavations carried out at the places where they once stood. Beneath each group of stones, hidden under a layer of clay, was a rock mushroom — a result of rock erosion caused by the destructive force of the wind. These forms must have had exceptional, cultic significance for the people of that time, as they additionally chipped them with stone tools, giving them the shape of a spout, like a teapot. Only after shaping the rock in this way did they cover it with soil and place the megaliths above it. […]

A small mound with Megalith A was the central point for conducting astronomical observations. Even today, when standing on it, one can see lines of individual fallen stones stretching from the elevation far into the desert. According to Professor J. Mc Kim Malville, an astronomer on the team, nearly 7,000 years ago they indicated at night three rising objects in the sky: Dubhe — the brightest star in the constellation Ursa Major, Alnitak and Alnilam — two nearby bright stars in Orion’s Belt, and Sirius.

quote: Newsweek, 2002, no. 22

Isn’t the oldest stone structure — the Tumulus — similar to the tumulus at Newgrange and others like it? Isn’t the Stone Circle similar to Stonehenge and others? Aren’t these rows of stones (menhirs) similar to Carnac and others? Isn’t Megalith A similar to the Locmariaquer megalith and others? Aren’t the annual ceremonies associated with the cyclical appearance of water in the lake during the rainy season, which testify to an annual cult related to cyclicality, similar to the cult at Luxor and Karnak? Don’t the lines running from Megalith A, pointing in the direction of Orion and Sirius, resemble the “shafts” in the Great Pyramid of Cheops in Giza!?

The answer can only be affirmative. It can therefore be stated once again, without fear of error, that Carnac, Stonehenge, and Nabta Playa, through the knowledge contained in their stone constructions, exhibit civilizational similarities, and their ideas were certainly identical. The only thing that distinguishes Nabta Playa from the other sanctuaries is these very unusually shaped “rock mushrooms” located under the “pile of stones.” Considering what we already know, solving this riddle should no longer pose any problem.

The “rock mushrooms” are a symbolic representation of the phallus, which, as in Carnac, during a symbolic “ejaculation” (the stones on the surface), together with the female “counterpart” (the tumulus), produces new life.

The most intriguing element of this “mysterious” sanctuary is the large sandstone block of Megalith A, located between the phallus (“rock mushroom”) and the surface-laid group of stelae (sperm). The shape of this stone will have enormous significance for the entirety of this chapter. It is not, as previously suggested, a “teapot spout,” but, as logic indicates, a symbolic foreskin. What significance does the symbolism of the foreskin have for this chapter, which concerns Judaism?

The story of Abraham and his descendants, as described in the Book of Genesis, may indicate that three main waves of Hebrew settlers arrived in Canaan, present-day Palestine. The first, associated with Abraham and Hebron, reached there around 1850 BCE. The second wave of migration is linked with Abraham’s grandson, Jacob, who was given the name Israel (he who wrestles with God). He settled in Shechem, where the Arab city of Nablus now exists on the West Bank of the Jordan. The Bible states that the sons of Jacob, who became the ancestors of the twelve tribes of Israel, went to Egypt when famine struck Canaan. The third wave of Hebrew settlement occurred around 1200 BCE, when tribes claiming descent from Abraham arrived in Canaan from Egypt. They declared that they had been in captivity among the Egyptians, but were liberated by a deity named Yahweh, who was the God of their leader, Moses. […]

According to the final redaction of the Exodus text, dated to the 5th century BCE, God made a covenant with Moses on Mount Sinai (likely around 1200 BCE). After the Exodus from Egypt, the Israelites indeed promised that Yahweh would be their only God, and in later years, prophets often reminded them of this pact. […] There was always the danger that the worship of Yahweh would vanish under the influence of widespread paganism. This problem became particularly acute in the second half of the 9th century BCE. In 869 BCE, King Ahab ascended the throne of the Northern Kingdom of Israel. His wife Jezebel brought priests of Baal. Thanks to the prophet Elijah, the people of Israel once again began to worship Yahweh. The story of Elijah is the last mythical account of the past in the Jewish Scriptures. Changes were looming that would affect the entire ecumene. The period from 800 to 200 BCE has been called the Age of Return.

quoteKaren Armstrong, History of God

This chapter is dedicated to the Jewish religion, which is the next message inscribed not in stones, but in the hearts of the “chosen people” of God, so that, at the appropriate time, their religion and its symbols would testify to Divine Providence. The pyramids and stones, built thousands of years ago, stand “full of meaning” and quietly wait. “To be a stone” is nothing difficult, but how immense the task awaited this small nation — even Abraham or Moses could not have realized.

However, to instill this faith in the hearts and minds of the Hebrews was not easy — after all, man is only human.

The process of “creating” this faith constantly encountered numerous difficulties. Only after the third attempt did the Hebrews encode this mission permanently within themselves, yet the faith of their ancestors allowed them no deviation from the “oath.” How much suffering and sacrifice this people endured, only God knows, but only faith in God could give them strength. It is not yet time for summaries; let us proceed to the core.

As in ancient Egyptian civilization, the main “spiritus movens” of the entire Jewish religion were the creators of the symbol Woman-Moon, and later Man-Sun — the Sumerian and Egyptian priests. They were the propagators and guardians of the oldest cults, which were a continuation of the prevailing idea of building megalithic sanctuaries.

These megaliths, as we know, constituted the “stone code” of “pre-flood” man. During sacred ceremonies, God the Creator, through the “brain antenna,” could communicate with the priests. Perhaps it looked similar to the case of Abraham or Moses. At this point, this is no longer very important. What matters is that, in addition to the idea of building a sanctuary of dualism, they were “inspired” by the Most High also with the idea of a “non-material” trace, in the form of a nation — the guardian of religion and its symbols. The fact that this was a process “guided” by the priests of Sumer, and later Egypt, is evidenced by the path that this nation, still believing in its “maternal” cult, followed.

Around 2371–2316 BCE, King Sargon of Akkad conducted a campaign against Sumer. At that time, the Semitic tribes, besides acquiring wealth, also adopted the faith described in the epic poem Enuma Elish. Over two centuries, the Semites gradually assimilated with the Sumerians. Around 2000 BCE, as a result of the invasion of the Semitic Amorites, the final collapse of Sumerian civilization occurred, and the Habiru tribes were already prepared to fulfill their mission.

Their teachers and mentors were Sumerian priests. Just as in the previous seventeen points of Chapter Two, the path of the Hebrews to the faith already crystallized in the Bible is presented in a very symbolic way. What they have believed in for centuries, and what readers of the Old Testament in Judaism read, is both only and precisely a code that must eventually be deciphered so that there are no ambiguities left.

The matter of faith belongs to the most delicate emotional spheres of man; therefore, my goal is not to infringe upon anyone’s sanctity, but only to guide each reader of this book out of unconsciousness, like from a deep and dark tunnel, into a full, radiant space of truth.

The first wave of Hebrew settlers, along with Abraham, arrived in Canaan around 1850 BCE. Their god was “the God of my father.” From this, it follows that the Hebrews “learned their lesson” from the Mesopotamian priests. God presents Himself to Abraham as El Shaddai (the Almighty). This is fully consistent with the Canaanite El, who also worshiped the Creator God of the universe.

God, through the “teachings” of the priests from Sumer, influenced all the actions of Abraham, Isaac, and Jacob, and through them, the entire community. It was thanks to the “inspiration” of God Himself, not due to famine, that under Jacob’s leadership, the Hebrews went to Egypt — not only for better living conditions, but primarily for further “learning” and to fulfill their destiny.

Their “adventures” in Egypt are well-known. The departure of the Hebrews from Sumer, and later from Canaan to Egypt, was only the initial stage of “learning” and strengthening their faith. Like other cultures and peoples, the Hebrews worshiped the same “Almighty.” Considering that the final version of the biblical events arose around the 8th century BCE, it becomes clear that what this “odyssey” describes, especially the Exodus, is only a carefully planned and executed, yet nevertheless mystification.

I repeat once again: the Hebrews in Egypt were not persecuted in any way (not even for a single day) and did not work more than other inhabitants of that country. They came to Egypt solely to acquire from the priests the remaining part of the “teaching,” which was a complement to the previous teachings from Sumer. In Egypt, there was another encounter with God.

God, in contact with Moses, presents Himself already as Yahweh. This designation derives from Proto-Semitic hawa, from which stem: the verb ‘to blow’ and the noun ‘storm.’ Thus, the name would indicate that this God was a god of wind and storm, but the name originates from a similar root meaning ‘to be and to exist,’ and thus it explains that He was the ‘God who exists or sustains existence.’ Moses identified this God with the God of Abraham, Isaac, and Jacob. He also presented Him for the first time under this new name to the sons of Israel. Therefore, there is no doubt today that it was Moses who introduced them to the worship of Yahweh and taught them to honor this God.

quote: Witold Tyloch, Judaism

It can be stated today with full certainty that the mission — the lesson given by God Himself and passed on through the priests of Mesopotamia and Egypt — was fulfilled according to its intent. The efforts of Abraham, Moses, and Elijah were not in vain. The above quote constitutes the essence of the knowledge encoded in the hearts and minds of the Chosen People. As is often the case, not all information contained in such a code, after so many years of “hibernation,” must be deciphered with such precision that everything it contains is fully understood by its recipients.

In addition to what faith and tradition “say,” there are still certain symbols which, if properly interpreted, make this “remembered lesson” gain even greater significance than previously thought. I am referring mainly to a “small” detail that, in every Jewish family, is on the eighth day after the birth of a male child, the central point of a certain ceremony.

This small yet enormously significant detail is precisely what the people living in “pre-civilization” Egypt at Nabta Playa encoded over 5,000 years ago — the male foreskin. The ritual of circumcision, with its hidden and symbolic meaning, is the essence of all rituals and ceremonies that existed in such a developed form in ancient Egypt.

I remind you that the shape of the pyramid (four faces), the relieving chambers, and the ANKH, and particularly the Djed, symbolize the four levels (the history of the universe and the evolution of man, which man has essentially already passed). What remains is the Pyramidion, that which painstakingly preserves the truths of faith in the Jewish religion — the Kingdom of God.

The “shafts” in the King’s Chamber pointed to the constellation Orion. The two upper stars, along with the third in the middle of Orion’s Belt — forming a downward-pointing triangle, and the two lower stars, along with the third from the belt — forming an upward-pointing triangle, constitute an extremely important symbol.

The downward-pointing triangle represents God the Creator, and the triangle “looking” at this God is His work — man. The moment when both triangles merge into one whole — that is the Kingdom of God, i.e., the Star of David.

“Heaven above, heaven below. Stars above, stars below. All that is above is also below. Blessed is he who can solve this riddle.”

What the Egyptian Emerald Tablet conveys is encoded in the Jewish religion and for all eternity signifies precisely this Kingdom of God, which, according to the Will of God, will surely one day arrive. Egyptian priests, thanks to their knowledge and divine inspiration, chose this constellation deliberately. Although it is not a perfect match to the six-pointed star, there is no better symbol in the entire sky of Divine and human “cooperation.” At this point, the words of the Jewish scholar and mystic Abraham Abulafia will be well understood:

“Six pyramids form a cube. When you comprehend each with reason and drink knowledge from it, it is a sign that you have understood everything.”

These six pyramids constitute the six-pointed Star of David — the symbol of the future Kingdom of God, based on six stars in the Orion constellation.

Let us recall the Temple of King Solomon. All elements of this temple were a symbolic representation of all the knowledge that the Hebrews received from Egyptian priests. The temple consisted of three square structures converging in a small cubic chamber called the Holy of Holies. This is a symbol of the Star of David — the Kingdom of God — Orion constellation — the shafts in the Great Pyramid of Cheops. A large bronze basin symbolizing the Sea (Yam) and two free-standing, 12-meter-high columns — Jachin and Boaz (1 Kings 7:21) — represent the symbol of dualism.

As can be seen, all these symbols, as well as the entire Jewish religion, serve as evidence that the Exodus was not an escape from persecution by Egypt, but a carefully planned mission, carried out with the full blessing of the Egyptians and God Himself. Let us now return to the main topic of this chapter, namely the impact of circumcision on the fulfillment of the conclusion.

In November 1998, Peter S. Eriksson from Sahlgenska Universitetssjukhuset in Gothenburg and Fred H. Gage from the Salk Institute for Biological Studies in La Jolla, California, together with their collaborators, published surprising information that the adult human brain regularly produces new neurons, at least in one of its structures — the hippocampus, which is crucial for memory and learning processes. […] The discovery that the adult human brain can produce new neurons was surprising, although for many years studies of the brains of other adult mammals suggested that this process occurred. For example, as early as 1965, Joseph Altman and Gopal D. Das from the Massachusetts Institute of Technology described the production of nerve cells (neurogenesis) in the hippocampi of adult rats, precisely in the same area where this process has now been observed in humans (the dentate gyrus). […]

In 1998, Gage and his collaborators isolated cells from the hippocampi of the adult human brain and demonstrated that in culture, these cells can divide and can be stimulated to develop into neurons. This confirms the adult human brain’s ability to undergo neurogenesis. […] The fundamental question remains: what role does neurogenesis play in the adult brain? The complexity of its regulation and responsiveness to functional stimuli suggests that it strongly influences hippocampal function. Attempts have been made to link neurogenesis to learning and memory processes, but the results are inconclusive. It should also be clarified whether neurogenesis occurs in other areas of the brain.

quote: Świat Nauki, 2003, No. 1

The problem that neurologists ponder and will discover in their laboratories several decades from now was already known to humans several thousand years ago. What the conclusion refers to — that the main stimulator of human brain development is the phallus — is precisely what scientists today call neurogenesis. The main “transmission channel” between the phallus and the brain is testosterone, and it is this hormone that enables neurogenesis to occur.

An accelerated, almost clinical, process of this development can be observed in the example of Bonobos. What these apes do (constant stimulation of their sexual organs and love more for pleasure than reproduction) was the same behavior exhibited by hominids several and even tens of millions of years ago (common tree shrews, aye-ayes). To understand how this process of neurogenesis unfolds, one more introduction is needed.

Hormones determine the distinct male and female organization of the brain during its development in the womb. The brain of the unborn fetus begins to form according to a male or female pattern six or seven weeks after fertilization. The mother contributes the X chromosome to the egg (approximately shaped). If the father’s sperm also contributes an X chromosome during fertilization — the result will be the birth of a female child. If the sperm contains a Y chromosome, a male child should be born. But genes alone do not determine the child’s sex. […]

At the crucial moment when the brain begins to form, the male fetus is exposed to a huge dose of the male hormone. The level of this hormone at this time is four times higher than the level it will reach during the entire infancy and childhood. A sudden surge of the male hormone also occurs at another critical moment of development in males — during puberty. What we are, how we behave, how we think and feel, is not guided by the heart, but by the brain. Hormones influence the brain, its structure, and its functioning. Hormonal influence on the brain is twofold. During brain development in the womb, hormones control the formation of the network of connections. Later, during puberty, hormones revisit the brain to activate the network they previously established. […] Boys do not perform particularly well in the early years of school. However, with the arrival of puberty, they accelerate rapidly. Boys’ IQ test scores increase sharply between the ages of fourteen and sixteen, while girls’ scores tend to remain the same or even decrease.

quote A. Moir, D. Jessel, Brain Sex.

Thus, testosterone is the “mediator” between the gonads and the male brain. The male body produces testosterone in the largest amounts during the fetal period and puberty. As experiments on mice have shown, the production of nerve cells in the hippocampus doubles as a result of intense voluntary running on a wheel. Physical exercise increases testosterone levels in the body, which in turn promotes neurogenesis. This exercise is the missing link that gives neurogenesis — the conclusion — its true significance.

Positions during sexual intercourse require significant effort, and so that these efforts are not wasted (which would prevent conception), the human body produces enormous amounts of testosterone during the act. Continuous stimulation maintains penile erection, causes ejaculation, after which the sympathetic nervous system restricts blood flow to the penis and automatically lowers blood pressure, resulting in a temporary pause in testosterone secretion. This is how the “sudden” surge of intelligence in Bonobos occurs — by limiting just one factor in this process.

Eliminating, even temporarily, the sympathetic nervous system — for instance, by abstaining from ejaculation (continuous masturbation) — increases the “delivery” of testosterone to the body, which consequently causes increased, “above-normal” neurogenesis. It is thanks to this physical activity that children and adolescents produce elevated levels of testosterone.

This testosterone, in turn, prepares the gonads for their primary function — procreation — and also, indirectly, causes a sudden increase in mental capacity — IQ.

All these elements: testosterone, physical exercise, IQ growth, and neurogenesis are closely interconnected — forming a mutual dependency. This phenomenon explains the enormous physical activity of children in humans and all other mammals.

This mobility is subconsciously driven by the body. Without this activity, and consequently with too little testosterone, mental sluggishness may occur due to minimal neurogenesis.

Another example: neurogenesis in the brains of canaries during the mating season is not caused by the need to learn mating songs, but rather the opposite. Increased hormone secretion during the mating season (as in pubescent adolescents) causes a sudden surge in brain capacity, which in turn enhances the ability to learn and memorize songs.

Similarly, the process of remembering distant and dispersed food sources in tits is possible only when hormone levels are sufficiently high, as neurogenesis depends on them.

This is precisely the significance of the conclusion (neurogenesis) — exemplified by Bonobos. What does this have to do with the foreskin, which Jews circumcise with such devotion, and which was the most important symbol in Nabta Playa?

The child’s penis, and later the adult’s, after circumcision, is, due to the absence of the foreskin, continuously stimulated at the neural connections. (The penis is the most vascularized and sensitive organ to tactile stimuli). As a result, it is minimally but consistently stimulated, causing slightly enhanced neurogenesis. This is the true meaning of circumcision, which until now was considered merely a hygienic procedure. Far from it! The ritual of cutting the foreskin in the design of Egyptian priests, encoded in Jewish religion, was intended as a symbol of the conclusion, through which human brain evolution (enhanced mental capacity) could occur.

The significance of the phallus and its impact (testosterone) on the human brain was widely known in the “pre-civilized” world. All the ceremonies and symbols mentioned earlier were encoded information about the phallus cult. Even the “Venus” figurine did not symbolize Mother Earth, but had an erotic context. Through this substitute of a woman — via visual contact — erection and increased blood flow to the brain could occur.

Visual stimuli, as well as tactile stimulation, increase testosterone levels — the subsequent effects are now known. The Venus figurines did not hold for “prehistoric” humans the same value as modern erotic films or photographs. They were solely a means, not an end, to trigger neurogenesis. Returning to the symbol of the conclusion — the circumcision ritual was known long before archaeology suggests, symbolized by the foreskin in Nabta Playa. Ancient Egypt was merely a continuation of this cult.

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