CHAPTER 1

Foundation

Imagining a time before physical space existed is nearly impossible, unless we becomeaware that some of our basic premises are not totally true. We cannot be expected toaccept this concept because someone says it is true. However, we can come to gripswith this information when we look at it from a mathematical perspective. Laying afoundation of understanding requires first to understand the nature of Elohimmathematically. Then, we can examine the construction of this physical space. In this,we will examine the first two phases of this universe.

Establishing the foundation for this material is easy in one sense. Creation has itrecorded from the beginning of time unto now and will continue to the end of time forthis universe. Confusion comes from our fallen human nature. We often assert ourpartial understanding above other partial understandings. Scriptures tell us that weshould not lean on our own understanding, but only on the Knowledge of G-d. Evenin doing that, we sneak in our own understanding. We can only trust His Word.

Another issue to address is the notion that Judaism and Christianity are as mostreligions ethnic centered. This is not true. When Noah left the ark, everyone knew, asthere were only eight, who Elohim was by Name. After the Tower of Babel, evenbefore, people drifted doctoring the truth to their personal design. Abraham was theonly descendant of Eber within the descendants of Shem that clung to the truth at histime. Noah, buy the way, was alive when Abraham was born. Because of the sins ofthe forefathers, we exist with different beliefs in different regions. These beliefs arealways a variance of the one truth. For an example; we could say 1 + 1 = 2 or 1 + 1 = 3or equal to any other number. Obviously, two is the right answer; but, two is a numberout of many. In logic, this fact makes the truth as one opinion among many.

Elohim

G-d is YHWH (spelled with Hebrew Letters: Yod Hey Vav Hey). Other Romanspellings are YHVH, JHWH, JHVH and IHVH. YHWH is the name of the original, allencompassing uncreated being who created everything, owns everything and came toearth to die in our place (by our acceptance). There are reasons for the vowel omissionin the Tetragrammaton of HIS Name. The original name of YHWH had no vowelsoriginally assigned in the written Hebrew language, as vowels were understood to bepresent. Moreover, the name is HIS actual personal name. Just as we teach ourchildren not to call their natural physical father by his name, with the same respect, wedo not call Elohim by HIS Name. Lastly, the usage of the word of Elohim instead of"G-d" occurs because many religions say G-d without knowing who HE is, making thisword generic. We omit the usage of the Hebrew Tetragrammaton transliterationbecause it entices us to attempt a pronunciation. The usual rendering is Adonai (L-RD)or HaShem (The NAME). HE gives us only the earthly name of Yeshua (Jesus) to use.

Elohim refers to the characteristics of HIM as the Creator. The Hebrew word,"Elohim," is not only in an honorific form but is also plural in the truest sense.Despite this plurality, Elohim is a singular awareness. If Elohim does not have a pluralstate, then HE could not simultaneously interact with each person individually as HEdoes.

Creationism verses Naturalism

Perhaps the greatest mistake made by the free-thinking scientists is that of not realizingthat the laws of nature are created, let alone, having any purpose other than accidentallyforming life. Inadvertently by this error, they feel safe in assuming that Elohim doesnot exist. On the other hand, the occulting practitioners attribute the naturalphenomenon as gods. Many religions worship nature as being Elohim for the samereason. Some even try to worship Elohim as a nameless and often mindless force of lifethat can be brought under the dominion of human beings. They believe that they canlearn to access this mindless force and use it for their own causes. However, Elohimdoes exist, has a real name, and is the creator of nature. Secondly, the laws of nature dohave a purpose by His design.

Another point is that the Creator does not abandon His creation. The misguidedconcepts that human beings have concerning the laws of nature contradict this truth.The laws of nature were created to give forms for life. The automatic mechanicalprocesses are not a sign of abandonment but of love, it provides a set of rules in whichthe universe can exist without violent upheaval to its occupants.

Consider a puppeteer. As long as the puppeteer is moving the puppet, the puppet is notmoving by its own will. The idea is that of making a puppet that is able act by its ownwill. Then we arrive at the concept of a robot. A robot has programming in it to causeit to function in a certain way. As long as the program functions, the robot moves inthe desired manner. The ultimate robotic dream is to have the robot function in thedesired manner by its own will. By the same reasoning, Elohim created the laws ofnature to facilitate our being with a body subject to our will. There is so much moredetail to expound within this topic; however, we would be getting ahead of ourselves.

The intended implication is that the laws of nature, themselves, did not evolve by somemindless natural progression. Each new phase of the universe required Elohim tointervene in order that the development of the universe was able to continue to attainHis desired aim. Otherwise, the universe would remain inert to the forces required toattain any new development. In other words, the universe is incapable of naturallydeveloping new phenomena beyond the capabilities provided within the establishedparameters previously set without aid from Elohim. This will become evident as wecontinue through creation.

One final basic principle to note is that Elohim is sovereign over His creation. He canadd energy or take it away (unlike individual finite beings). This is seen in healings thatare accomplished in the name of Yeshua (Jesus). Either matter is being removed out ofexistence as in cancer, or it can be inserted into existence like a restored limb. The sameapplies to His acts of creating the universe. However, unlike in times past, thesovereignty of Elohim is not used to blanket lack of knowledge. It should be notedthose in times past had to blanket their lack of understanding with bind faith; thus,preserving their stance with Elohim rather than being swayed by the presumablewisdom of scientific unbelief. For this, they should be commended.

Unified Knowledge

Two basic mindsets exist within modern western understanding, the Hellenistic andJewish mindsets. The Hellenistic mindset fragments knowledge into compartments.Sometimes within this mindset the linkage between compartments becomes obscure.Unlike the Hellenistic perception of reality, the Jewish mindset recognizes all truth is ofElohim. Because of distortion within the Hellenistic view, mathematics and theologyare two separate unrelated entities. Conversely, these are viewed as manifestations ofG-d within Judaism. The Torah tells us Elohim created the Heavens and Earth, butdoes not illustrate in scientific detail and all the ramifications of His spoken command.Both the Hellenistic and Jewish mindsets are two sides of the same coin; it is our fallennature that prevents us from truly unifying the truth.

The Torah sets guides (a foundational structure) by which creation is to be understood.Geometry tells us that a triangle has exactly three sides. Science tells us there ismagnetic energy and photons. They are undeniable truths. These are a direct result ofElohim's living awareness. Elohim sustains the existence of all created phenomenawithin nature.

Along with this, we have the created laws of nature. Gravity, heat, inertia, kinetic laws,and the set of subatomic energy are all created. The manner in which they function is acreated truth by Elohim. Therefore, how can we separate the laws of nature from itscreator? Note again: the objective is not to prove but to present and recognize theGlory of Elohim.

In Genesis, Elohim spoke the Heavens and Earth into existence, but the Torah doesnot tell us the physical processes that occurred to accomplish the command. Actually,this fact does not need to be explained to be accepted. The Torah then defines thetruth in which the unwritten laws of nature find their existence. We will find that theTorah provides the missing information in the unwritten laws of nature.

One last statement concerning the unification of truth, there is a hierarchy of ourunderstanding of the laws of the universe. The highest is the Torah itself, then thecreated laws of nature, and lastly the world as seen today. Any understanding that doesnot align itself with the Torah or any part of the Tenach is wrong.

The Beginning

In the beginning, Elohim created the heaven and earth. And the earth was withoutform, and void; and darkness was upon the face of the deep. And the Spirit of Elohimmoved upon the face of the waters. B'reshyit (Genesis) 1:1-2

From this text, it is easy to assume that the word "earth" refers to the planet as aphysical sphere as it is known today. However, as we read on into the next sentence, wesee this is not the case. The words read, "without form;" we could interpret this phraseto the minimal meaning stating merely that there were no life forms. This is correctbecause there were no life forms. However, the words, "and void," that followafterward shows that there is a deeper absence than that of just being the absence oflife. While these words seemingly depict a Hebrew reiteration of the previously statedcondition, at a fundamental level there is a reason for the Hebraic expression. As weshall observe later, there are two immeasurable manifestations sustaining the finitemanifestation within our universe.

The Torah was not ignorantly written. It is the law governing all knowledge, given byElohim. HE has given us information in these words that unlocks the mysteries of theuniverse, both seen and unseen within its physical nature.

The Hebrew word used for void is Bo-Hu. The actual letters are Beth, Hey and Vav. Itmeans in general an indistinguishable ruin. Another interesting facet of the Hebrewlanguage is that each letter represents a picture. These pictures actually describe theword that they spell. Often they give a message concerning the word, but not always.Elohim revealed this particular concept to Dr. Frank T. Seekins (the address is found inthe list of resources). This understanding provides a very useful revelation tool. Eventhough our book does not use any quotes from his books, it does work within theguidelines established. The Hebrew letters correspond in the picture language asHouse-Window-Nail. The central figure is a window. The house modifies the image ofthe window. A window, in essence, is a hole in the house or a vacant location. The nailgives the attribute of unconditional attachment to the condition. This gives the finalmeaning of being an indistinguishable location with no chance of change within itself.

If we were to move from point A to point B within this void, we would not know if anymovement truly occurred or if that we performed our actions within one location.

Ramification Fractals

Despite the apparent complexity of the information within the Torah, the informationis not hard to understand. The nature of the information is as a fractal. A fractal is apattern that repeats itself within itself. Theologians call it, "shadows and types." Thepattern is defined. All, of its levels of meaning, follow the lines of the defined patternor "Law." The above information illuminates the need to realize the fractal nature ofthe Torah (Law). A person could believe just by faith that Elohim created the universeby the given pattern without examining all the fractals and be correct. However, theywould be incorrect in denying the fractal nature of the design.

We also note that Elohim created two universes- a heavenly one and an earthly(physical) one. The focus then shifts entirely to the nature of the physical universe. Aswe shall observe, the creation of Heaven exists independently of ours. Therefore, theformulation process of Heaven is of no consequence or concern to the physical realm

Rose Illustration

In the interest of establishing an understanding of the Torah in the context of being"void and without form," we present the following illustration: Imagine being anobserver looking upon a blank sheet of paper. After picking out a certain minutenondescript spot, we continue to focus on this location as an artist paints a picture uponthe paper's surface. Let us say that our spot of attention ends up painted red and was apetal of a rose, particularly if the process was to stain the white paper red. We couldsay, "In the beginning, there was a rose," as it is our focus, "and the rose was withoutform and void," as it has no shape or color before being painted. Then we could alsosay, "and white was on the face of the deep," as the entire painting exists upon a whitepiece of paper (recall, "darkness was on the face of the deep" (B'reshyit Gen 1:2)).

While it may seem silly to make that statement because the painting of a rose is only arepresentation of a created real rose, it does provide a perspective of the observation.

Relate this to the statement that the earth was without form and void. To say that itwas without form means that there was no shape; the area designated to be the earthwas not yet formed. Being void means that it also had no make-up as in beingelementless (having no atomic composition); this relates to the absence of red paintthat composes the shape of the rose.

Having a form without substance is impossible within our physical universe, just as asolid metal coin cannot have one side missing. The relationship conveyed by theHebrew language is the acknowledgement of both sides. Form appears from the outsidetoward the object. Substance observed from within the object supplying materialcomposition outward to produce the form of the object. In a more generalmathematical sense, it is viewing finite values from both the infinite outside towards thedefining attributes and from the infinitesimal inside outward to the defining attributes.

Tranquil Beginning

Our universe was not contrived out of chaos as understood in today's terminology(meaning disorder via upheaval), because there was law and order established from thevery beginning. However, chaos also means indefinable, indistinguishable and defused.The Hebrew letter for chaos is Mem. Mem is, in the original picture language, water.While it is true in today's world, water waves in a storm are wildly destructive; this is notthe "ground state" of water. It has no form of itself, hence formless. The meaning isthen that of being undefinable shape. The purpose here is not to play semantics, but tonegate the present claim that the universe was originally in upheaval (referring to itssupposed precedent violent existence being exclusive of Elohim). Because of thepresumption attached to the word, "chaos," to be indicative of upheaval only, we needto consider the overlooked meaning of this word: being indefinite in nature.

If the universe were to originate in total upheaval by energies out of control, this wouldrequire velocities, which attain their properties by acceleration. This implies thatsomeone or something had to accelerate them. Moreover, the energies themselves havedefined attributes. To have any defined attribute, there has to be order. If there are nodefined attributes, then we are returning to our definition of chaos.

The basic premise to establish is that all the soon to be created forces of nature are at abalance. The resultant vector of force at any location in space is zero. Note: thecomposition of a vector is of both direction and magnitude. The statement then reads:no energy and no active direction exist. This means that all the properties of nature areat a balance in such a manner that they annihilate the manifestation of an oppositecreated property if it was to exist. For example, if a negative charge and a positivecharge were to share the same center, the result is no charge. Another example of self-annihilationof a given property of energy appears in gravity. Imagine gravity pullingupon a point with an equal opposite force. The result is zero movement. The very firststate of the physical universe, then, has the attributes of being stable and motionless.