An Open Letter to Dr Bruce Lipton

מאת: אלברט שבות

אל: ashabot @ walla.com

The English and Hebrew translation covers of the book, The Biology of Belief by Dr. Bruce Lipton

Hello Dr. Lipton,

I was one of the lucky people who had a chance to read your book, The Biology of Belief , translated to Hebrew. In Chapter 7 you used an expression that caught my attention, referring to the “battle between the conscious and subconscious” [translated from Hebrew]—i.e. the Great War that occurs in any individual with a dominant mind. Your description of this battle and the terms you used left me speechless … for, seven years ago I came across another script that described the same battle that you described so specifically in the seventh chapter of your book, and the amazing part is that the author of that text used the same professional terminology that you yourself used; it seems to me that one of the two authors “stole” the terms and concept of war from the other, but there is only one problem: the first author published his book more than three thousand years ago, while the second author never thoroughly read and studied that ancient script, of this I have no doubt.

Dr. Lipton, the script that I am now writing to you about was originally composed in Hebrew by me, and is translated to English for your benefit (sadly, I am not an English speaker). This script was collected from a long manifesto, which revolves around the physical location of the soul. No, you did not misread this: the physical, spatial location of the soul in this reality.

One must be courageous enough to admit that the word “soul” or its synonyms “spirit” or “consciousness” may seem derogatory to a man of science, who will have nothing to do with such concepts and flee their study as fast as he could. For beyond the common and significant meanings it holds in our culture and tongue—this word is meaningless in science, and has neither definition nor place in reality. We all know how to describe it, and we use various and different ways to do so and write books about it—but such are all written in our popular tongue.

In scientific language, the word is abominable, despicable, and the reason for that is quite simple: this common word has no definition in reality. Perhaps this is why you grew tired of it, Dr. Lipton, and tried so hard to give it a scientific meaning—in an attempt to animate an inanimate object, to attribute familiar traits to it. You, Dr. Lipton, tried to materialize the soul—i.e. give it substantial properties, and indeed, you managed to do so by referring to the soul as “energy”.

Dr. Lipton, you have spent decades studying cellular biology and observed that human cells have an envelope called a “membrane”, and on its surface are receptors—proteins that connect the inner cell with the outside world. The receptors receive input signals from outside the cell and, according to the information carried by these signals, determine the biological behavior of the cell’s nucleus, where the DNA double strands reside. In other words, this strand is nothing more than a “hard drive” manifest with human traits. But the “brain” that activates this strand and determines how it will work is in the cell membrane, and more precisely in the receptors that collect signals—i.e. information from their surrounding environment—and can fully control this “hard drive” inside the cell and modulate its contents.

Thus, the extracellular “information signals” are received by the membrane receptors as hazy energy waves that connect with the membrane’s wave resonance and that of its receptors. In this way, one can claim that the information obtained from the extracellular environment controls the biological behavior of the cell, and the information which reaches its destination in wave form is, in fact, according to you, Dr. Lipton, the energy of our souls and thoughts.

By doing so, Dr. Lipton, you have animated the spirit, i.e. given it a scientific definition based on definitions of matter and energy waves. However, you did not consider the fact that the energy you refer to originates in matter, that there is no energy without matter, no existence to an energetic wave with no matter to cause its formation. You say that the soul affects our cells and determines their behavior in the form of waves sent to the extracellular membrane receptors, but the very existence of these waves attest strongly to the existence of certain matter that induced their formation. Thus, we are back at square one: where is this soul, exactly? Is there a wave that controls the cell, and how does it connect to the soul, the mind, the conscience? Where is the scientific definition of conscience?

For thousands of years of culture, philosophy was the only tool by which humans could refer to the issue of the soul. Even Descartes, who tried to give a scientific definition to the soul, only fixed the use of this tool by utilizing, de facto, a philosophical language. Today comes a biologist, Dr. Bruce Lipton, who tried to pull humanity from this fixation and claim that the soul has more than a philosophical definition. For he has seen evidence of this in the cell membrane, where receptors receive signals originating from outside the cells, and these signals—and not the DNA in the nucleus—are what practically manage the biological behavior of the cells. Were one to ask you, Dr. Lipton, what could be outside the cells if not the soul? To which you quickly and decisively answer: only the soul can reside outside of the cells.

With your precise and scientific language, you say that if you knock on a door and hear a sound it means there’s someone else behind that door, but no matter how clear this sound can be—it is not enough to yield a scientific definition of the essence of the soul. I’d expect you, Dr. Lipton, to finish your study with a confession that thus far, we do not have a scientific definition of the soul; we can no longer point to its physical location, and we are embarrassed at that. Unfortunately, Dr. Lipton, you did not have that intellectual integrity. I am grateful that you have taken me and humanity on a new path and perspective, taking us further away from the philosophic route which represents our incompetence to understand the essence of the soul.

Dr. Lipton, the text I am about to show you is about the war of the consciousness with the subconsciousness. It raises the interesting question: how can there be such a close resemblance, to a level of full correspondence, between two different scripts temporally separated by three thousand years? The text, as I mentioned above, is derived from an essay about the physical location of the soul; yes, you have read this correctly: the physical location of the soul in space . No more flimsy, cheap philosophy; if you knock on the door and the soul answers it means that it exists right there behind the curtain. This point is where the long essay takes off from. This abbreviated introduction, however, only aims to stimulate and attract you to the original script. Here is the script at your disposal:

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Once upon a time, there were a people called “The Sons of Israel,” a nation that exists to this very day. Let us review this term first: “Sons of Israel.” The name Israel is composed of two Hebrew words: יִשְׂרָ–אֵל (Isra-el):

יִשְׂרָ is derived from the verb to rule, to fight for one’s dominance or reign over others. And whom may one fight and struggle against? The opponent is the אֵל ( El ) , commonly misinterpreted as God, while truly it refers to the head at the top of the pyramid—the self-conscious. Israel is the man who fights for control of his own consciousness; and who does he fight against? He fights that very consciousness, his own consciousness, which he wishes to dominate.

This interpretation depicts an uncompromising man who yields to nothing—not even to his own consciousness. He is a restless man, who accepts nothing. Israel is the man who is constantly struggling with himself—as well, his surrounding environment. And for that he must pay a dire price throughout his entire history.

This man, Israel, was one of the Israelites’ Founding Fathers, also known as Jacob, who lived in constant struggle with his consciousness and did not let go of anything, in himself or his environment. The description of his unique character can be seen at the end of Genesis 32, where the man’s relentless struggle against his consciousness is described to every details. This verse tells the story of this combat:

²⁵ And Jacob was left alone; and there wrestled a man with him until the breaking of the day. ²⁶ And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was strained, as he wrestled with him. ²⁷ And he said: 'Let me go, for the day breaketh.' And he said: 'I will not let thee go, except thou bless me.' ²⁸ And he said unto him: 'What is thy name?' And he said: 'Jacob.' ²⁹ And he said: 'Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed.' ³⁰ And Jacob asked him, and said: 'Tell me, I pray thee, thy name.' And he said: 'Wherefore is it that thou dost ask after my name?' And he blessed him there. ³¹ And Jacob called the name of the place Peniel: 'for I have seen God face to face, and my life is preserved.' ³² And the sun rose upon him as he passed over Peniel, and he limped upon his thigh. ³³ Therefore the children of Israel eat not the sinew of the thigh-vein which is upon the hollow of the thigh, unto this day; because he touched the hollow of Jacob's thigh, even in the sinew of the thigh-vein.

When I describe an internal struggle of a man, any man, with himself, I in fact describe the struggle of that man with his own weekness, even if he is aware of it and tries to handle it. The fact that one faces one’s weaknesses does not reduce the weakness in all its dimensions; on the contrary, the struggle will further assure its existence and emphasize the magnitude of its influence on one’s soul.

A man’s weak-spot is an actual factor with constant presence in one’s soul; he lives it—or, perhaps, lives with it—every minutes, twenty-four hours a day. A well known example of such a weakness is gambling. This is a mental disorder that manifests in addiction to risk, forced gambling, games of luck, bets … this kind of weakness is a man’s other side, the one that lives with him and accompanies him anywhere, anytime. In literature, it has been referred to as “the Shadow,” like a shadow that accompanies a person anywhere, anytime.

Jacob’s weakness is his twin brother, Esau. The sibling that has shared the room of life with him, that one that lived with him at all times and accompanied him everywhere. Esau, in other words, is the physical incarnation of the other side—the weakness that is around Jacob, but also within his soul. Jacob is aware of that spot and tries to face it, and when he cannot come to terms with its existence he tries to send it away.

In fact, Jacob spends most his time away from Esau, but “the other side” that Esau represents always exists before Jacob, forcing its existence and making Jacob face it. If you wish to identify this side and take a closer look at it—just look again at the verse I quoted above, from Genesis 32, where Jacob’s relentless battle against his own conscience is described, i.e. his battle against his other side, Esau, who forced his existence on Jacob and took residence in his mind.

In other words, Jacob was born into a world where Esau already existed. It is not another perspective he was exposed to, but a joint reality, in which Jacob had no choice but to live and cope with it.

Remember that we are analyzing the name “Israel” which is composed of two words: Isra and El: to struggle El , the top, the self-consciousness, the raw material of the mind. But what is this raw material composed of? The answer to that is information . Thus, the struggle depicted here is the war for dominance over the self-conscious, to manage the web of information it receives from the universe.

That is the essence of Jacob, Israel : the man who struggles to dominate the web of information his consciousness receives, and there are two systems for receiving and managing this information.

The first system is that of the Original Conscious Mind which receives the information straight from the source, i.e. the infinite continuum of information. That is the school of, if you will, the author of the Torah, who tried to sketch the Original Picture over Seven Expansions (i.e. seven days of creation, told in Genesis 1). Here, we are on the Fifth Expansion (the fifth day) in which we are about to evaluate the dimension through which the Original Conscious Mind of Man controls the information.

[Note: this text was taken from the fifth episode of the series “Seven Days of Creation.” The screenplay was written in Hebrew. Some terms may sound awkward, as they were reviews of previous episodes of the series, such as “Original Picture,” “Original Conscious Mind,” “Seven Expansions,” etc. Nevertheless, I believe this awkwardness should not diminish one’s capacity to understand the text herein and its content.]

The motto of this school is “ יהוה הוא אחד ” in Hebrew, and while the word יהוה is commonly translated to Jehovah , God is one, I wish to argue the author of the Torah had a different interpretation when writing it in his text. The author meant the word Yehaveh , which is spelled the same in Hebrew but means to be one : He is now and will forever exist until the end of time, for all the information that the universe contains is in a single continuum of information.

יהוה ( Yehaveh ): that is the codename of the dynamic that operates through the single, infinite continuum of information. It is the code name of the “single weave” that Moses saw when he reached deep into his consciousness and revealed its source. This is the source of the Original Conscious Mind’s domination over the universe’s network of information, coming from the recognition of the dynamic code of activity and information in space.

Information that is connected by consecutive links can be defined. One can even settle in its location and control it, since along the continuum we can identify consecutive links of information with matching links that await them, to connect them with the other continuous links in the chain, forever connecting, identifying, linking … This gives eternal freedom to human achievements and allows them to live and slide through space forever. This is the summarized expression of the Original Picture and the essence of the Torah author’s system.

Simultaneously, Isra-El struggles with the second system, which settled in his consciousness and was developed by Esau. Esau’s school rejects the first system’s motto and renounces its meaning, claiming that there is no chain of information made of a single infinite weave of consecutive links. The reality is the only chain of information with spatial existence is proven, and everything else of the unknown and unexpected, allowing the existence of doubt, uncertainty and fear of the unknown, and these are, in fact, the two parallel sides of reality.

According to Esau, finiteness is Man’s fate, joined by coincidence and destiny, which will either benefit or harm him. One should, therefore, grab life with both hands and take what one can from this crazy reality, for all it means, because either way catastrophe will eventually occur and death will be at Man’s door. It takes a simple mathematic calculation to realize that eventually, Man will yield before the threats and even destiny cannot be on his side for all times. This is why Man should defend himself as much as possible from all the threats that await him, since “offence is the best defense.” This is how the phrase “I am—therefore I survive” was coined and stuck until today; it is the entire survival theory in a nutshell, and the essence of Esau’s school—the main competitor of the author of the Torah’s schooling, which naturally rejects the Original Picture derived from it.

I have mentioned above that Jacob was forced to fight the second school of Esau, which settled in his mind. The question is why was it termed “Esau’s school” if it took such a main place in Jacob’s consciousness, as evidenced by his struggle against it?

While the Torah tells in detail Jacob’s struggle against his consciousness, Esau’s school stands at the center of this struggle in all three dimensions. This documentation is provided by the end of Genesis 32, and I will review it further, later on, but before that I must answer Esau’s question: why was the system named after him and not after his brother?

The Torah answers this question in Genesis 25, and again chooses to leave the solution to the end of the verse:

²⁷ And the boys grew; and Esau was a cunning hunter, a man of the field; and Jacob was a quiet man, dwelling in tents. ²⁸ Now Isaac loved Esau, because he did eat of his venison; and Rebekah loved Jacob. ²⁹ And Jacob sod pottage; and Esau came in from the field, and he was faint. ³⁰ And Esau said to Jacob: 'Let me swallow, I pray thee, some of this red, red pottage; for I am faint.' Therefore was his name called Edom. ³¹ And Jacob said: 'Sell me first thy birthright.' ³² And Esau said: 'Behold, I am at the point to die; and what profit shall the birthright do to me?' ³³ And Jacob said: 'Swear to me first'; and he swore unto him; and he sold his birthright unto Jacob. ³⁴ And Jacob gave Esau bread and pottage of lentils; and he did eat and drink, and rose up, and went his way. So Esau despised his birthright.

From this group of verses we can learn about the inner allocation each sibling attributed to himself. In modern language this is called “personality analysis,” and shows the tendency of each brother since the beginning of their paths.

And the boys grew …

And Esau was a cunning hunter, a man of the field; from the beginning, Esau leaned towards the second school and embraced it to lead his life. There is no single infinite weave or continuum of information, with consecutive links. Doubt and fear of the unknown exist, finiteness of Man is part of his fate, and coincidence and destiny are what make the world go round. Thus, if you wish to live life, you must grab it from the hands of destiny and turn reality to your favor—by force, if you must, as the ends justify the means.

And Esau was a cunning hunter, a man who can prey on his sustenance, who can shred, rip, dismember… this is how he survives, this is the way life has taught him.

A man of the field; he is a tough man, a man of the field, acknowledged for his strength and force.

And Jacob was a quiet man, dwelling in tents. Jacob recognized the property of the information continuum from the very beginning. The continuum is infinite and so he takes his sustenance from this continuum—he did not have to devour it, since the links of information stay in their place and all he has to do is reach out and take them, harvest them at his own leisure and of his own free will.

Jacob knows what he wants, when he wants it and how much of it he wants. He will not pursue anything frantically, because everything is within reach. There is no rush, no haste in his actions. He was a quiet man, whole, complete, even decisive if you will. He is invigorated by the links of information and not by the means of getting them. He does not concern himself about the means.

Dwelling in tents. He simply sat in the tent and with his hand, reached for life; quietly, peacefully, he had no need of charging at it and ripping it straight from the field.

Now Isaac loved Esau, because he did eat of his venison; and Rebekah loved Jacob. This verse is critical of Isaac but compliments Rebekah.

Isaac only sees one side of reality; he can see that Esau knows how to handle life and grab it; he admires and empathizes with that trait. We too, in our modern time, think that a person who seizes life is gifted. We say this person is “alive,” and that is indeed the case; but there is a thin line between the act of charging at something, which is essentially positive, and attacking it—like a madman, devouring and ripping at anything in sight.

This is why the author was right to limit Isaac’s love to a specific tense, and that is the past: for Isaac loved Esau , but then he realized the meaning of Esau’s charge and noticed his aggressive side, saw the destrictive nature of his hunter side. He finally saw the school from which he came, where he learned how to prey—and realized his mistake.

And Rebekah loved Jacob. A woman’s intuition—she recognized the source of Jacob’s innocence, saw his calmness and decisiveness, and loved this trait regardless of temporal relation.

And Jacob sod pottage, and Esau came in from the field, and he was faint. This is a scene from life: Jacob and Esau, each depicted with his occupation. The Torah did not consider it important enough to detail the specific occupation of each of the brothers.

And Jacob sod pottage: Jacob created something, which is definitely a derivative of his occupation.

And Esau came in from the field, and he was faint. Esau, at the same time, practices an exhausting, difficult, and fatiguing occupation. We do not know whether he was a wealthy or poor man, but either way he was exhausted, worn out, a man who was tired of the hardness of life that needed to be devoured for every crumb of bread; life where one is threatened or threatening, where you can either survive and live or crumble and die. Esau lives on that level of existence, and that is the level of difficulties he handled on a daily basis.

All while Jacob was dwelling in tents…

And Esau said to Jacob: 'Let me swallow, I pray thee, some of this red, red pottage; for I am faint.' Therefore was his name called Edom. Esau sees Jacob’s creation and covets it. This is the way of the predator: everything he sees is considered as prey that must be snatched quickly before anyone catches it first. Grab what comes your way today, because tomorrow you, or your prize, or both may not be here – that is Esau’s motto.

The way of the predator is to take the prize—whatever it may be. He will not examine it or evaluate its properties. It is a physical thing, and every physical thing has its use.

Let me swallow, I pray thee, some of this red, red pottage; Feed me of this red thing, I care not for its content.

Therefore was his name called Edom. He was thereafter known for his carelessness, an empty man who never cared for content, the man who only sees the shell, the cover. It is the way of the predator to charge at anything without taking interest in its benefit, for what does future gain have to do with seizing here and now? Finally, the way of the predator is to become likable over his prey, and gain its trust. At the end of the day, the end justifies the means when it comes to gaining on prey, for this is the essence of life according to his schooling.

For I am faint. Have mercy, friends, please have mercy. The Torah describes a typical scene from the lives of the twins, Jacob and Esau, depicting the way of life of each of them, for better or worse. Through this part we are supposed to identify the system each brother belonged to since their youth, the beginning.

And Jacob said: 'Sell me first thy birthright. Jacob, on the other hand, makes a business proposal by which he projects the message that “I am no prey for you,” i.e. he will not be “a sucker.”

Herein we reconnect with the “birthright” we encountered with Moses, whom we’ve met in the expanded fourth picture. A birthright is given to the first offspring of a man, and therefore has a special status. He represents the consecutive links of information, which the conscious mind meets for the first time, and through which it tries to break through to the horizon. A birthright is the wheel, the business, the land, the light. He is the body that will spread light in the pile of dark information and route the path of the mind to the far horizon, the list of vision.

So a birthright is any idea, system, theory, thesis, assumption or principle, any partial chain in which the human conscious mind first recognizes the sequence of its links and sees it as a light, a source of luminescence that will spread the light in space for it and guide its way to the rest of the information in store in the eternal chain.

And Jacob said: 'Sell me first thy birthright. For this is the deal that Jacob offered Esau in exchange for Jacob’s creation, which Esau desired.

While Esau is a “man of the field,” he was surely also a “creative” man, a knowledgeable man with ideas, perhaps even inventions. Esau is the son of Isaac and grandson of Abraham, a dynasty of great importance in the world of philosophy and creation, to say the least. On the other hand, Jacob is also a man of ideas, theories, and hypotheses—he refers to any idea or hypothesis as the birthright, as the light that will guide his way towards the vision he sees in the horizon. And Jacob, who practices the school of the one infinite chain of information, has a very presumptuous vision; so presumptuous, in fact, that even the foreign glories could recruit to help and guide it, even the ones that he did not create.

And this is the essence of Jacob’s proposal to Esau: you have ideas and creations, and so do I. So let us cooperate together, exchange ideas and products: you will give me your birthrights and I shall give you mine, since as you can see—one of my creations was to your liking this very day. Jacob offered Esau a simple proposal of trade.

And Esau said: 'Behold, I am at the point to die; and what profit shall the birthright do to me?' All along, Esau is loyal to the principle of survival that, at the end of the day, does not predict anything good for him. ‘Even if I can survive and defuse that which threatens me, by simple mathematical extrapolation, I may still crumble and die at the end of the work day, and if that is the case …

What profit shall the birthright do to me?' What will all my ideas and creations do to help me? Esau demonstrates contempt for his brother Jacob, who considers every idea as a glory that guides the rest of the information. In today’s slang, one might rephrase Esau’s response to the offer as “bullshit birthright.”

Even on the technical side, Esau does not let Jacob slide and jabs technical darts at his schooling and philosophy. His jabs are phrased with contempt. The birthright, according to your philosophy, is an idea that represents a partial chain in which the conscious mind first identifies its links and considers as a guide, the source of light that will spread the light for it in space and guide its way to the rest of the information in the stacked, infinite, consecutive chain. For I am about to die, and you are about to die, and we are all going to die—that is our fate, that controls us and nature—so what consecutive chain are you babbling about? Who will be around to enjoy its endlessness, its continuum? Especially since the right-sided mind denounces the concept of continuum in the first place, since only reality has a consecutive representation but the rest of the information does not. What is left of the information is basically unknown, and how may you reach it with your “birthrights”?

What profit shall the birthright do to me? Bullshit birthright, as I said. Esau concludes his speech: I am fine with your offer regardless of the birthright, for this is just some bullshit birthright!

And Jacob said: 'Swear to me first'; and he swore unto him; although even back then most people would shake to close a deal, this was not the case when dealing with a predator. One must fill out forms, provide guarantees, and swear before a witness; after all, business is business.

And he sold his birthright unto Jacob; i.e., the deal was on.

And Jacob gave Esau bread and pottage of lentils; and he did eat and drink, and rose up, and went his way. So Esau despised his birthright.

In the last chapter I discussed, be it intentional or not, the basic difference between the two verb pairs—“buy & sell” as opposed to “give & take.” Esau’s part of the deal was marked as a sale - And he sold his birthright unto Jacob , however Jacob’s part of the deal was phrased as a gift: and Jacob gave Esau … The difference between giving and selling is tremendous, and those who wish to further read about it should go back to the Original Picture in its Fourth Expansion.

And Jacob gave Esau bread and pottage of lentils; as I said, this was not a single deal, but rather a package—and the bread is mentioned herein to insinuate the other products that were included in the agreement.

And he did eat and drink; Esau used Jacob’s products and/or ideas and was fully satisfied with them.

And rose up, and went his way; after exhausting the products, Esau left; no need to say that he did not utilize them into a glory, as the author of the Torah says:

Esau despised his birthright; Esau despised Jacob’s birthright, but here the author corrects his mistake: it is not Jacob’s, but your own birthright that you despise, for you were not wise enough to use it properly.

So, once upon a time there was a people called Israelites, “Sons of Israel.” So far we have analyzed half the term Israel—i.e. Jacob, the man who was at a constant struggle to control his mind; and, with the help of the verses from Genesis 25, we managed to expose where his path was leading from his youth, where his conscious mind leaned to and what schooling system he belonged to.

We saw the school to which Jacob’s original “El” belonged to (the school of the Original Conscious Mind), which Jacob the man also leans towards and directs his mind to it. But will he succeed in this task? Will he be able to match his conscious mind with the Original Conscious Mind? We still lack the other part of his name: for “Isra” represents Jacob the warrior, and the question is how will he conduct his struggle and what obstacles will he run into? And, of course, will he be able to overcome them?

The following passage should be able to elaborate the meaning of the other half of the term (i.e. “Isra”):

A few years ago, I discussed Genesis 3, a chapter called the “Sin of the First Man.” It was part of a long essay I wrote at the time, “ Meyda ” (Information) in 2007, I believe it was. Four years have passed and it seems many things have changed—in me, in my writing. I guess my pen is sharper today, more direct and simple, less sarcastic. It took me a long time to understand that simplicity is a virtue in writing, while irony is a deviation.

Other than the evolution of my pen, I have gained, in the Biblical level, a great many virtues and terms; new terminology that I did not posses before. My greatest accomplishment is two terms I have recently acquired: Elohim , often misinterpreted as God , is in fact the human consciousness of every human being, or alternatively it is the Original Conscious Mind that the author of the Torah addresses, directs us to it, directs Man to it. The second term is Yehaveh , also misread as Jehovah (as we discussed earlier), another name for God, which until I gained it I would meticulously write as “G-d”. This term is the initiation code of the machine that is the universe, or as I put it before—it is the dynamic that operates within the infinite, single continuum of information. It is the codename of “the single weave” which Moses witnessed when he finally reached deep into his consciousness and exposed its origin.

It is hard for some to accept this drastic change in these two terms, but the change formed in my mind gradually and I took it almost for granted, as it did not strike be abruptly. To not take my words out of context, I refer to a change of the professional literary terms only—professional tools that help one read and interpret the Torah. To be even more accurate, I once thought that G-d Almighty and the author of the Torah were one and the same, while today I know that the author used the words Elohim and Jehova as terms to preach his system.

To clarify, the Torah as I read it today, yesterday and four years ago did not change in my mind, nor did the identity of its author. One thing did change in this context: today I know that the author of the Torah did not want us to discuss his own essence or quality, nothing other than the Torah itself. I know this from a very simple fact: He does not mention a single detail about himself in the book he wrote to us, to Man. I deduce from this that this is his will: to not discuss his essence, his greatness, or any other value of him. He is beyond the biblical discussion and out of context to the Torah and its content.

Some may say my reading of the Torah is revolutionary, but I think the real innovation was the definition of the author’s will. Once everything revolved around his powerfulness, his speech, his words, his size, his essence, his virtues, his highness, his glory, his work, his profusion, his mercy, his rules, his punishment, his grace … the entire picture we absorbed with our minds from the Torah was all about his essence and this image was derived, as we understood it, by his will, but this is the exact opposite of his will. his wish is to stay out of the intellectual discourse that he proposes in his book. The book was meant for Man and will discuss Man alone—and not any other entity. His will, therefore, is that we will not discuss him, describe him or concern ourselves with his essence—which is exactly what we have been doing for generations, describing him and touching his essence and talking about him and for him.

I do not know the true identity of the author of the Torah. He is an entity of sorts. This is certain, and cannot be Man—of flesh and blood like us. Perhaps he is the same entity implemented in our minds and which we refer to as God, or maybe he is an alien from outer space; the question of who he is—and all questions derived from it (e.g. what he is, where is he, why him, what did he do, what did he create, what did he produce, what is his essence, what is his will, etc.)—are exactly what the author of the Torah asks us to refer to in a most personal, intimate, conscious level, and no other. Each may have his interpretation of him, and by doing so, he attempts to bring to an end, any attempt to speak about him or for him.

The truth is, I was only planning to touch this subject and end my Saturday with it, end the concluding Seventh Expansion. But this pen of mine brought me so far, and who am I to resist it. In fact, I came to this topic when I mentioned Genesis 3, called the chapter of the “Sin of the First Man,” which I discussed four years ago in my essay “ Meyda. ”

Four years ago I did not yet recognize the terms “ Elohim ” and “ Jehova, ” and referred to them as usual. Reading Genesis 3 about the “Sin of the First Man” in those eyes, I delved deeply into that chapter using the tools I had back them—i.e. the old terms for “ Elohim ” and “ Jehova. ” Now I mention Genesis 3 because we will read this chapter again, from the start, using other words and characters: this is the twin chapter of Genesis 32, and our main character is Jacob.

Before we fall deep into that rabbit hole, I would like to raise the banner of an important anecdote I noticed through this work. My deep understanding of Genesis 3 was, beyond doubt, the one that brought me to its twin, Genesis 32, even though I did not have, four years ago when I read Genesis 3, the updated tools I needed to read it with, since as I said I did not recognize the terms “ Elohim ” and “ Jehova ” yet. The tools are but means to improve one’s view of the text—but they may not aid in understanding it. In order to accurately understand the text of the Torah, there is one universal tool that can be applied to any Holy text, and that is the will to know ; a true and genuine wish to acquire knowledge.

Four years ago, when I truly wanted to analyze Genesis 3, I did so and felt I thoroughly understood its verses. When I wished to continue and progress in the sphere of the Torah, I was able to identify new tools that improved my view of the text, although they did not change the original pages. Utilizing these new tools, i.e. the new terms, I was able to identify the twin chapter of Genesis 3—i.e. Genesis 32, the story of Jacob.

It is time to go back to the original text from Genesis 32, where Jacob’s struggle against his conscious mind is described. Through this struggle and the events to come, we will understand the second part of the name Israel—(Isra). But first I want to briefly review the twin chapter, Genesis 3.

I have consumed dozens of pages to discuss and analyze Genesis 3, and I wish to summarize them with a few words (but better not start counting). If we will go back to the author of the Torah and the Seven Days of Creation with which he opens his story, to ask who is the author would be a mistake. But to ask what is the purpose of his essay is a legitimate question that can be discussed, for every essay has content and a purpose that we may discuss, and this essay is no different.

The essay concerns Man and is addressed to him and him alone. The formal purpose of the author, as it seems from the content of his essay, is to regain Man his Original Conscious Mind, wherever he may be. As time passed, Man lost touch with his Original Conscious Mind and was nearly completely disconnected from it.

The Conscious Mind is Man’s God; it is the center that drains all the information collected by his senses and processed by his brain. The brain processes data received by the senses and composes them into a decision. Eventually, one decides he already knows what to do with the collected processed data and so he decides to turn right. Another person, receiving the same processed data will reach the decision to turn left. This is why the decision is attributed to the mind and the data processing to the brain.

Who or what is the mind, and where does it reside? No one can answer this question, but there is no doubt that Man’s consciousness exists, for without the consciousness there would be no “decision,” no existence to a Man that differs from the beast—that also have a body and a brain, but does not have a conscious mind.

From this I can deduce the following axiom: the difference between the infamous Einstein and Samuel is not the same as the difference between Einstein and a beast. Both Samuel and Einstein have a brain, but their conscious minds are different, and here lies the gap between them: Einstein knew what to do with the processed data he had, while Samuel did not. Thus, the decisions Einstein reached were different than that of Samuel.

But this axiom allegedly disregards the different IQ of individuals, which is de facto responsible for the difference between Einstein and Samuel—and not their mind or decision-making. This means that the brain one is born with is solely responsible for the difference—between Samuel and Einstein as well as between Einstein and the beast.

But the scripts from the Torah unequivocally point to the conscious mind, and not intellect or IQ, as responsible for the difference between Samuel and Einstein. The author of the Torah refers to this issue openly, right in the first verse of Genesis (1:1):

In the beginning God created the heaven and the earth.

The Human Consciousness (i.e. God) created the universe and Earth in it. In other words, as soon as the Human Consciousness opened its eyes, it recognized Earth and the universe around it; before that moment, the Consciousness had no data at all then in a split second its mind was filled with the information of heaven and Earth. It did not process any data previously obtained, which helped it analyze and integrate the data of heaven and Earth. It simply received the input, which was not there before, which is why the author uses the verb “create,” which means to make something new that was not there before. The Consciousness created (for itself) the data of heaven and Earth—it did not produce them, make them, or carry them with it for later analysis.

“Heaven and Earth” are in fact that which is . It is the universe, the complete Original Picture. It is a single, whole day. It is the single, infinite continuum of information, which the author will later discuss more thoroughly as he expands the Original Picture. The property of the consecutive links of information in the continuum is the one that attests to the “single” parent-continuum, for without the consecutiveness we would have had several chains of information. Since our consciousness receives reality from a single chain only, we understand that while reality expands, it does not split.

This is, therefore, the unequivocal determination made by the author of the Torah, who pointed to the consciousness as the sole entity responsible for the difference between Samuel and Einstein, and not their intellectual difference.

In the beginning, “God” created the heaven and the earth.

The consciousness created the continuum of information; it mentions neither Samuel nor Einstein. In other words, regardless of the individual—be it Daniel, Samuel or Einstein—they all “created” the same universe, absorbed the same continuum in their minds. All the conscious minds started their journey from the same place, launched away from it, and their paths began to separate only when they began to actively slide down the continuum; this slide is a product of their individual discretion, and while one may produce a great many things from the continuum, another will have poor yield; one may turn right while the other goes left; one may stop, for his own reasons, while the other rushes forward with all haste. Each individual may accomplish according to his own decision.

These decisions of each conscious mind are the difference between Einstein and Samuel, and they determine, among other things, an individual’s intellect as well. Furthermore, they would also determine the individual’s height and skin tone, hair and eye color, one’s mental, physical and immunological state, his character and his looks. In other words, the decisions determine the composition of an individual’s DNA, which is a giant molecule that contains the entire hereditary information of an individual.

The question we asked—why was Einstein born with certain properties and Samuel with others—is merely a technical query that the author of the Torah elaborates on in the Sixth expansion. He shows us that which we could not see in the Original Picture: that the Human Consciousness is a part of the parent single continuum and thus it cannot be terminated. The Human Consciousness is composed of a single link of information, just like any other link on the parent-continuum, but unlike the other links this one is mobile and not motile

A chair, a tree, the moon, the sun, a table—these are all proper links of information from the continuum, but they are set in a fixed place and do not move from it (unless they are actively moved by another entity). Unlike them, the link of the conscious mind is not fixed but loose, as the author of the Torah describes it:

And the spirit of God hovered over the face of the water.

I.e. hovered over the continuum of information and “decides” where to just hover over, land or even pull out of the chain—what links to harvest, how much should be harvested, where should it harvest from, when will it harvest … these are the mind’s decisions, and the trait of “decision-making” is given to it by its property of mobilization. The mind is a single, mobile link of information of the many links composing the infinite continuum, and due to this mobility, it was granted the gift of decision-making. I steal a lot of information here from the Sixth Expansion, but while I’m there, let me add a few more points to complete the partial picture we already have.

But where does the body come from, and who made it? The answer is, again, the conscious mind; the mind is the one harvesting the body from the continuum of information. The body is a mobile vessel that fits the mind’s mobility property and with it, the mind can roam free. It harvests the body from the continuum of information in every sense of the word, and the vessel it harvested improves, malfunctions, or simply goes extinct as time passes,—depending upon the mind’s “decision.” The fate of the vessel depends on the quality of the mind’s decisions, i.e.it depends on what use the mind has for this vessel.

The vessel, as mentioned above and like any other device, will perish if it is not used correctly. It can last one year, a hundred twenty, a thousand years, or even millions of years—the vessel can exist for eternity, depending upon the consciousness’ decision, which this author will soon refer to as “soul.”

Once the vessel perishes, the mind simply harvests another vessel that will better correspond to the point it has accomplished thus far; be it closer or farther, smaller or larger, better or worse than before. The second vessel will naturally preserve the accomplishments the conscious mind obtained with its predecessor: height, length, color, IQ, character, health. The mind stores this information in the DNA strands of the vessel and takes the second vessel once again back to the road, picking up at the point where it previously stopped. This cycle can repeat countless times, and each time, revealing a point from which the mind can progress and develop or go back and withdraw from its accomplishments, even those achieved by prior vessels, depending upon its decision.

Note that this is not reincarnation, as souls to not incarnate nor replenish—they exist and continue to exist to infinity, hovering over the information.

At this point, we will return to Samuel and Einstein, adding Daniel and Yocheved. Each of them “hovers” over the continuum of information at a different loci, each has his or her vessel—the first has a good vessel, the second is worn, the third has a wise vessel, while the forth is a fool.

The author of the Torah recognizes two main problems with these four people: Einstein, Samuel, Daniel, and Yocheved. In fact, there are two main obstacles, which prevent all four of them from moving forward on the continuum of information. These obstacles stop the progress of the mind of each of the four, prevent it from hovering freely over the continuum of information and enjoying it.

First obstacle: all four people are unaware of the essence of the conscious mind, and they recognize it as an integral part of their physical body. None of them acknowledge the responsibility of their mind to the place they arrived; where they currently stand. None of them identify the connection between their mind and their body, i.e. the vessel which their mind uses. Any reader of this paragraph may be one of these four persons, can identify with them and understand their distress: I have no luck; I was born poor; I have bad health; I was born ugly; he was born wise, she was born beautiful, etc.

We can therefore define the first obstacle as a serious problem of lack of information.Man has disconnected himself from his Original Conscious Mind and has lost contact with it. He no longer recognizes the essence of his mind, its role or field of responsibility. This is why he does not identify the cause of his distress and blames an external entity, such as luck or poor DNA. Needless to say that this obstacle inhibits one’s progress because one has no chance of dealing with these allegedly “external” entities that dictate one’s agenda as long as one does not acknowledge one’s conscience as the sole responsible entity for the existence of these factors.

The first obstacle can be defined as a problem of lack of information, and this can be treated by educating the addressee regarding this information, which is exactly the task that the author of the Torah undertook: he will disclose full information to his reader and complete the information the reader lacks. Through his essay, the author of the Torah removes the obstacle of “lack of knowledge.”

We now return to our group of four and educate them with all their missing information. Now they know how to identify the Original Conscious Mind, its role, path, field of responsibility and can even identify the vessel each has taken (i.e. his body) and its position. Yet, despite this complete knowledge, the second obstacle suddenly emerges and erupts in their faces like a spitting volcano.

Second obstacle: they remain in their distress! I can still hear them clearly, the four people who already received the complete information about their Original Conscious Mind, keep complaining. I have no luck; death is around the corner; I was born miserable; I was born with poor health; I do not know what tomorrow brings; he was born beautiful while I was born ugly; he was born smart, or strong; I’m afraid, hesitant, the uncertainty is killing me, doubt makes me restless. …

I do not understand those people. They already know they reached their beauty or ugliness, their bad health or misery and even color of their eyes—all due to the discrete decision of their conscious mind. They know that their current state is the result of the sum of their mind’s decisions. They know that their mind shaped their updated DNA strands. They know that their mind hovers over the continuum of information make of consecutive links, and that their mind controls this continuum, which is why there is no reason for this doubt or hesitation or uncertainty they are experiencing, and the place where they stand and/or will stand depends solely on the decisions their mind will make. At its will, they will be on top or sink below, and if that is the case, why do they suddenly express statements that renounce the responsibility of their mind?

The author of the Torah inspects these four persons and identifies the source of disruption in their behavior. None of them accepts the infinite continuum of information. Indeed, they reject it! They insist on objecting to it! Luck still controls information, we do not know what tomorrow may bring and doubt overcomes certainty.

The gap between the decisions of the brain and those of the mind causes the disruption in their behavior.

Most human decisions do not even reach the conscious mind, and are accepted directly through the human brain. This includes eating, sleeping, lying down, walking, blowing one’s nose, taking a shower, going to sleep, waking up in the morning, going to work and coming back in the evening.

The conscious mind, however, can intervene with human decisions from time to time, as it takes control and makes decisions—usually against the brain’s judgment and satisfaction. This is because of the size of the raw field of information at the disposal of these two data processors: the brain and the mind.

The information of the entire universe is divided into two: the information known to Man and that which is unknown. The known information is the knowledge we mastered and can use, and it is accessible to our brain which uses and processes it. The sky is the limit for this level of information, but that is not a metaphor: any information our eyes and ears and hands can sense and obtain about the Earth, the stars and the galaxies is within it, but still there is information beyond that – information we cannot reach, not using our senses, and that is the information that stands beyond the limiting “sky”, metaphysical information which uncharted territories merely begin where the “sky” ends.

The human brain is, without doubt, capable of enormous capacities and surely, the raw field of information at its disposal provides all the data it requires for its capabilities. Nevertheless, the human brain is still limited because its field of information is finite.

However, the field of information that is available to the mind is infinite, and spans across sum of all information: the information of reality, and the information about that which is beyond heaven and the longing created for it. The conscious mind is mobile and free, hovers over the infinite continuum of information without a single boundary that may limit its access to areas it wishes to reach. In other words, when the mind wishes to make a decision and process the data it possesses, the continuum of information at its disposal is far greater and longer than the chain of information at the disposal of the brain.

There is a significant difference between the two fields: the field of information at the disposal of the brain contains processed data, yet the information available to the mind is raw and wild. This is why the mind normally relies on the brain’s decision and does not interfere with them, for they were made based on processed information that could withstand the outcome criteria.

Nevertheless, as I said, sometimes the mind still takes the reins and makes a decision, despite the brain’s decision. What is its decision based on, in these cases? The mind’s decision uses the advantage it has over the brain: the sequence of links in an infinite continuum of information, which it hovers over and it, and not the brain, can access. It uses the quality of sequence of the endless chain of links available to it.

It leans on the sequence property and can see the direction of the links before it. If it will go in a certain direction, it will reach its desired destination, because the sequence of links clearly highlights its desired path. This is why a person who reaches decisions of this type cannot explain why he acted in a way that is sometimes against logic, for he in fact has no processed data except for the property of sequence. On the other hand, a person who makes a decision using his brain may be called a realist and his decision will be considered logical, matching reality, a substantial decision that uses processed data.

We now return to our four odd people and the gap between the decisions of the brains vs. their minds, which causes disruption in their behavior. They returned to their Original Conscious Mind and acknowledged the infinite continuum of information, realized that they can move along it forever and reach its every part, harvest and enjoying its products, and live for eternity. However, their brain still insists on stopping any “unfounded” decision that their conscience makes and waves the processed data it possesses in its “face.”

The brain, we may claim, has a basic objection to the continuum property of the chain of information, the property which the conscious mind leans on in order to direct its movement. For the brain has a limited chain of information that it may take data from and process, so all the other data which are not in its sphere and at its reach are the unknown which must be controlled by fate, surely, and directed by luck. The brain cannot believe that a spatial sequence of these other data outside its reach can exist, because the property of sequence attests to complete certainty, and the brain cannot perceive certainty in the unknown sphere, nor can it accept a consecutive connection between the sphere of uncertainty and the sphere of reality. This is the source of the brain’s doubts and fear.

The gap between the decisions of the brain and those of the mind caused the disruption in the behavior of our four people. The conscious mind crosses the sphere of reality while the brain stops it; the mind usually agrees with the brain’s decisions, but sometimes it makes a decision against the brain’s will.

This is the essence of the second obstacle that stops the progress of the Original Conscious Mind, preventing it from hovering over the continuum of information and enjoying it. The only thing that can withstand this obstacle and overcome it is the “decision of the mind.”

If you remember, the first obstacle that stopped the progress of the mind was “lack of information.” Man lost contact with his Original Conscious Mind and so he could not recognize the essence of the mind, its role and field of responsibility in his life. This problem was taken care of by the author of the Torah in a perfect and professional manner. The author brought Man a complete picture of the Original Conscious Mind and laid it before him in the first chapter of Genesis, using the Seven Expansions of the Original Picture, an array by which even a simpleton will be able to intake the complete picture and all its details.

In practice, the author addressed the human brain in the first chapter and provides it with the missing information, i.e. receivable information that will provide the brain’s pool of information with basic information about the complete picture and its principle: the conscious mind can control the complete chain of information despite its endlessness—because of its property of sequence. By doing so, the author of the Torah completes his treatment of the first obstacle and finishes his entire quota of treatment, because he puts all the missing information on the table and the rest is up to the human mind and its decision. Whether it will slide through space depends solely on it’s the mind’s decision. Whether it will accept the decisions of its brain or reject them and slide onward, is up to the mind.

Here, however, comes the second obstacle, which the author cannot even try to treat, for the only thing that can remove this obstacle and object to it is the mind. Only the mind can decide to reject the realist decisions of the brain if it sees fit, and this is Man’s individual and personal business.

But the author of the Torah is dedicated and still refuses to give up, and found a creative route to stream information through and assist Man, who stood confused before his brain, having difficulty making the decision—whether to slide along the infinite sphere weaved with consecutive links or oblige the tough, realistic voices of his brain.

Man faces a heavy dilemma. We can explain it with the following simple equation: a realistic man who always followed the decisions of his brain will live a dignified life for many years and die with dignity; but his demise is certain, for at the end of the day he will crumble and die. On the other hand, the man who lets his mind soar free and unlimited may enjoy the fruits of the infinite continuum of information; he will be able to live forever if he will be wise enough the identify the property of sequence in his mind, and recruit it as a compass to lead his way. The dilemma is, doubtless, a most difficult one.

Thus, the author of the Torah decided to help this confused Man who is torn by dilemma between his mind and his brain. The author decides to tell Man the entire story of the conscious mind and the brain, as spanned over the entire human history. In this history, we will encounter all the possible situations Man can come across in his confusion, when his mind and brain are struggling in the arena. That history speaks with characters that knew the Original Picture from one of its six Expansions, and are aware of the existence of the Original Conscious Mind and its role in space.

Using this route, the author hoped that Man will look at his dilemma from one of the presented pictures and decide whether he should draw the right conclusions from them.

Now we finally reach the First Picture, which represents the first struggle Man faces, when his mind encounters his brain. This picture is depicted in Genesis 3, also known as the chapter about the “Sin of the First Man.” In this chapter is the basic picture of the essential dilemma that every person encounters, because his mind and brain speak in different tongues. Who should have the final vote? Or, more accurately, who should be given the right to decide—the brain or the mind? Which of these two entities can say “I know”?

The scales favor the brain, and the verdict is determined before the trial begins. The realistic brain will be the one to determine the opinion, and because of this verdict,Man (Son of Eve) developed an official reconciliation with his doubts, fears, luck and their derivatives. All this, because the brain determined that the information we have and can control is definitely partial, while the information that remains in the universe—which is the lion’s share—cannot be controlled by us, is unknown to us, and therefore the human brain officially comes to terms with the doubts, the concerns, and the fear of the unknown. Since the unknown surpasses that which is known, doubt will always surpass certainty.

Thus the human brain raises the banner of its sense of helplessness, derived from doubt and the likes, and give it an official seal of approval: Man’s sense of helplessness is normal from now on and is derived from reality. From that moment, this sense has its own voice and place in the human consciousness, and it speaks up in every argument.

The author of the Torah gives this sense the codename “Serpent”: the Hebrew word, Nachash , has the same root as the verb Lenachesh , which means to guess, assume, speculate, etc. For Man is at a complete atmosphere of uncertainty and can do nothing but guess, speculate, and live with his doubts.

Moreover, and under the same cloudy mood of the sphere of uncertainty, there is also the need to survive and to neutralize all the threats in one’s surroundings. To survive also means to threaten—unless you want to be threatened. Thus the phrase “the end justifies the means” was born, as well as the moral justification for “better abuse than be abused,” “be the cheater and not cheated,” “be the thief and not the victim,” etc. One must learn how to live amongst lions and still get by in life, to prey on life. Thus the idea of the conniving, venomous serpent, that crawls in the high grass, preying on its food with its deadly bite, was consolidated in Man’s conscience. The traits of the serpent became a need, and it made a home in Man’s soul, its voice heard in every substantial argument, much like the basic argument between the conscious mind and the brain.

And so we are joined by a new member of this forum, discussing the basic difference between the brain and the mind, sitting along with them: all welcome the new participant, the Serpent!

To thoroughly analyze this discussion we must first identify the active entities joined by it. For now, we have identified the Serpent—the new member that invaded the discussion. For now, though, I would like to excuse him out of the forum and go back a while, to before the Serpent was even born, when the Original Conscious Mind existed in full in Man’s soul, or in this case—Woman’s soul.

Deep within Eve’s Original Conscious Mind and prior to this argument, several terms were defined in her mind. We already discussed them when we inspected the difference between the decisions of the brain and those of the mind. The brain’s field of information is limited but contains processed data, which is why its decisions are realistic, justified yet limited. However, the conscious mind hovers over an infinite field of information—which is limitless but composed of unprocessed data. Nevertheless, the continuum, which controls these unprocessed data, marks the direction of the tracks to the mind, and the mind uses the property of sequence to identify the direction of its progress. In the lack of processed data in its field, the mind exploits the continuum for all its decisions. This is why the mind’s decisions are focused on the aspect of direction but do not investigate every little detail, thus the decisions of the mind are often shot through the path of “principle,” which is directly fed by the sequence of links of information that direct towards it.

But what happens to the conscious mind that it resigns from its official role: to identify the trait of the sequence in the infinite continuum of information?

The answer is harsh and to the point: this mind will be put out of any action, and hover over the continuum of information with no direction. Its trait of mobility will fade away, along with the vessel it is currently employing. Simultaneously, the property of slothfulness will control the mind and force it to depend on the brain, feed on its activity, which is relatively limited due to its limited field of information—and this will make the brain gradually fade away as well, for it will have fewer and fewer data to identify. Eventually the mind will have to part from its vessel and return, disgraced and “naked as the day it was created,” to its starting point with nearly nothing to show for itself. During this time of inactivity, it will lose most of its assets and will have nothing to rely on when starting its next round.

In other words, the mind that resigns from its duty is crashing, or in simple terms—dying. This is a destiny known to all the stakeholders in the above discussion, i.e. both the brain and mind of the woman, until the Serpent comes, resides in the woman, and participates in the discussion. The Serpent is taking over the brain and speaks on its behalf—i.e. in the name of reality. Its role in this debate is to eliminate Eve’s remnants of the Original Conscious Mind, which was already practically gone. In simple terms, the Serpent verified the slaughter to ensure that there is no means for the conscious mind to express itself and its delusions. We live in this reality, and there is nothing beyond this reality , the Serpent chants as its motto.

When the Bible says “ and [the Serpent] said unto the woman ”, it actually means the Serpent was speaking to what remnants of the Original Conscious Mind the woman had left. Eve’s Original Conscious Mind nearly perished, and the Serpent within it bears a strong testimony of this decay, so the discussion that is about to unfold between the Serpent and Eve’s mind is nothing but a fake debate, as if Eve’s mind is still struggling against her brain and can conduct a serious discussion to the point. In a more up-to-date analogy, it looks like Donald Trump talking to a sworn Republican and trying to convince him to vote for the Elephant. The Serpent, speaking on behalf of the brain with Eve’s conscious mind, was doing nothing but convincing the convinced.

Eve’s mind has already forgotten the property of the continuum and everything derived from it, and has nothing but segmented memories of a time before it began to decay, when it could still see the line that separates the limited chain of information represented by its brain from the infinite continuum with its sprouting links of information. A time when it would hover over the links and extract the properties of the continuum from them—and lo, what a sweet, and useful and enjoyable property that was— But now her mind remembers nothing of that joy, except for a dim sensation of eternal peace. Its remaining memories contain the sensation of fear from the depths it began to fall into when it succumbed to the brain, when it resigned from its duty and abandoned all behind it. It memorized the moments of decay, of crashing, of death; and these memories direct its current discussion with the brain, controlled by the Serpent: what brings a man to die, is it knowledge or ignorance?

The Serpent replied without hesitation, “ignorance!”

But the shreds of Eve’s Original Conscious Mind say, “I remember something… vaguely… that it is actually knowledge that leads to death. I cannot point to my resources because my memories are awry, but if I remember anything I remember this: knowledge brings death, at the end of the day; knowledge leads to that dark and frightening pit.”

I wish to pause this description of the discussion and add a personal comment. Eve remembers full well that indeed “knowledge” will eventually lead to its demise. Eve remembers scattered moments of a discussion her mind conducted a long time ago with its brain, when her Original Conscious Mind was at its prime.

Back then, her brain insisted “the right to decide is mine, and not yours—you weird consciousness. I am the one who represents reality, realism, and substantiality. I represents knowledge, and based on this knowledge I make my decisions. I process the realistic, substantial data and produce a real decision that will represent reality and comply with it. You, the mind, do not process anything. You haven’t a single process data to rely on; your decisions are random and spontaneous. I have no knowledge of any other chain of information, but the realistic chain that represents all that we know, and everything else is the unknown. And how will a weirdo such as yourself identify the sequence of continuum in the unknown?”

The Original Conscious Mind replies to that, “I direct you to one of the six Original Pictures that were meant for you, where you will clearly see the two parts of the chain—the realistic one which is ours, and the one above it—which you call ‘the unknown’. In this Original Picture, you can study the property of the links’ consecutiveness in both parts of the chain. This property controls the two parts and connects them. This is the source of my decisions, which rely on the property of the sequence, which stretches all the way to reality and connects it with the unknown.

“Thus, dear brain,” the Conscious Mind continued, “You must realize your limitations and the defined field which you feed upon. You feed on reality, a partial chain of information that while it is growing will forever be partial, limited, and never represent the full picture. This is why your decisions, which you base on this chain, are necessarily limited and limiting. The understanding of the full picture is the only means that will allow you to connect with the other segment of information, through the property of the sequence that controls the continuum of information; this is the trait that will liberate your decisions of their limitations.”

This is how the Original Conscious Mind summarizes its arguments to the brain. “If you insist on maintaining your vanity and waive the full picture and the trait of sequence that characterizes it, you should know that the information you hold will be your downfall and will limit you in two ways:

a. “The information will attract you to the limited chain of which you feed your reality and imprints you with the trait of disability until you will accept your limited reality, which has a beginning and must also have an end. This is, in my opinion, the greatest limitation of all—death.

b. “Your realistic perception of the limited information you feed on will necessarily create a distortion of the essence of acquiring information in your eyes, the entire concept of ‘knowledge’ will be twisted in your mind, because you will recognize reality as the only pipe from which one can extract information; knowledge. This way, your mind will be disconnected from the other part of information, the one that connects your reality with infinity, because your realistic perception will deny the quality of continuity that connects the two parts of information.

“And so,” the Original Conscious Mind implores the brain, “Please do not eat the forbidden fruit, dear brain. Do not eat the fruit of delusion, which will lead to your limitation and eventually your demise. Remember this and do not forget: that which will, eventually, bring your disability is not the information but rather the knowledge that will be distorted in your mind.”

This ends the principal debate between Eve’s Original Conscious Mind and her realistic brain. Later, Eve’s mind will decide, due to its laziness, to dismiss itself and lose its mobility until it will fully succumb to the brain and rely on it. Then, it will gradually fade and decay, and the mind’s decisions will no longer have any significance or importance. During this time, the royal first couple will have their legal son and they shall name him “Serpent.”

The debate that the author of the Torah unravels in Genesis 3 was conducted after Eve succumbed to her realistic brain, and her Original Conscious Mind was no more than shattered memories that the woman could not reconnect. This is the source of the distortion in the question that was discussed between the Serpent—the official spokesperson of her brain—and her conscious mind.

Originally, the question was, “Who shall have the deciding vote? Who will have the final opinion, the brain or the mind? Which one can say ‘I know!’ and it will be accepted, the brain or the mind?”

After Eve succumbed to her realistic brain, and after her mind resigned from its role of identifing the continuum of information, disconnecting from the infinite sphere, it applies instead the defined sphere of reality on itself, for all of reality’s rules and limitations that will predict the mind’s own death and demise. After this quick transition, her mind suddenly remembers the moments of disconnection, the stress, the feeling of limitation and of death. These shatters are mixed with more crumbs of information and knowledge, as defined in her previous discussion with the Serpent.

From this mix of shattered memories, Eve sets the background to “the weirdo” discussion with her brain, after it was possessed by the Serpent: what brings Man’s demise—is it knowledge or ignorance?

“Ignorance!” said the Serpent decisively, and rightfully. But Eve remembers something of her past, something dim, barely there, that tells her that it is knowledge that causes death. The sources are mixed up but she remembers the warning well: knowledge eventually brings death, and not ignorance. Knowledge is why she felt that frightening pit once. She remembers that stress full well.

The Serpent warns Eve not to distance herself from reality. Knowledge was never the cause of death! On the contrary, ignorance brings one closer to death since knowledge gives one the opportunity to defuse threats and threaten the assailant; knowledge allows one to survive, live, and prosper. Once again, the Serpent is right and every word is true.

The basis of the Serpent’s words is true and Eve listens to him with great attention, and soon her mind aligns with her brain and is convinced by its valued position: one must follow reality and tell right from wrong, otherwise one will lose direction. Knowledge should be recruited to the battle of survival, or else we will find ourselves in an early grave. And every word of this is true.

As I said, this is the essence of the fake debate in which the brain convinces the convinced, and everyone lives happily ever after. This is the essence of the human debate of every man or woman with “shreds of consciousness” that does not know what to do with those small shredded pieces. Most people sit their minds and brains at the table, starting a thorough and harsh debate, at the end of which they reach a single conclusive decision: one must follow reality and its definite rules. This finally eliminates the odd effect by the shreds of consciousness, which is leeching the DNA and labors the brain’s regular activity. I do not know if there is any remnant of the Original Conscious Mind in our age, but I believe we can still sense its spirit whenever we test our principles against the data of reality.

Unlike us, however, some generations surely were aware of the essence of the Original Conscious Mind, even if only in theory; they could read the original form of the Torah and learn about the Original Picture from Genesis 1. Such were the Hebrew nomads in their journey across the desert, and every other generation from the period of the Torah—including that of Eve, of course.

In other words, even after the fake debate between Eve’s mind (through its official spokesperson, the Serpent) and in spite of it, the Original Conscious Mind, at least as a theoretical concept, had a place in Eve’s reality. Even during this made-up discussion, the Original Conscious Mind had a seat, it was involved in the debate and its theoretical “voice” was heard—but fell on deaf ears.

Now is the time to return to Jacob and the struggle of his consciousness with his realistic side—i.e. his realistic brain. Through documenting this struggle and its consequences we will understand the second part of the name Israel— Isra , the meaning of which is derived from the Hebrew verb to rule, to fight for one’s dominance or reign over another; to dominate the control over God—that which stands at the head of the pyramid, i.e. the self-consciousness.

When we reviewed Genesis 3, I wished to relay before you some basic terms that will illuminate the basic struggle between a man and his mind. Simultaneously I tried to expose the existential contradiction between the realistic brain and the conscious mind, the original role of which was to wander space and identify it through the trait of continuity, which dominates the continuum of information, as well as to connect reality with the sphere through the same trait.

While I said earlier that I will summarize my analysis of Genesis 3 with just a few words, I also said you should not count my every written note. At least I stood by that declaration.

To return to Jacob and his documented struggle in Genesis 32:

These verses are the end of Genesis 32, but we should probably analyze things from the beginning of the chapter—where the author of the Torah describes the background that consequentially leads to the struggle. This background gives room to the school Jacob leaned towards since his youth, as we saw in the incident of the pottage. But if we start talking about the beginning, the first verses will never be enough, and going further back will only make us tired and lose focus (as happened with the “summary” of Genesis 3, which we did not even start discussing as thoroughly as we could).

Our purpose is to define the term “ Israel, ” the man who struggled to dominate his consciousness. We previously analyzed the characteristics of the El part of Jacob’s name and discovered which school he was part of. Now we have the first part of the term: the struggle of his conscious mind with his realistic side—his brain.

And Jacob was left alone; and there wrestled a man with him until the breaking of the day. This verse should be analyzed from the end to the beginning in order to fully understand it. First, the event happens at the “breaking of the day”; but when does one finds himself active at this time, what was he doing all through the night in the meanwhile?

In the previous four pictures, we analyzed two terms, Evening and Morning. Together they compose the entire day. The full picture we were exposed to over the four expansions completely transcends over both, as it begins in the evening, continues through morning and finally reaches climax at noon. This creates a cycle of 24 hours, one day.

This is the one day cycle of the Original Conscious Mind; the original picture, complete with all the information received by the Original Mind. The information is the universe, it is everything around us—matter, moon, galaxies, a table—and you never forget any of it: not the chair, not the people around you, all there is, all the matter, all that is known and that which is unknown.

The known information is the sphere of reality—all the information that was already received and processed by us. This is the reason an individual’s sphere of reality is different from that of his friend, because even if both individuals occupy the same space on Earth they each process data differently. I already know what atoms, electrons, and galaxies are, do you? I can identify a chair at the level of the atoms and electrons it is composed of. Perhaps you will only see the chair for its macro shape; and a newly born infant will not even be able to do that. This is why my reality is bigger than your, and yours is bigger than the infant’s—and even the infant’s small reality, received by his humongous consciousness in such a short period of time, is composed of billions of links of information.

Other than the known information, or reality’s information, there is definitely more data that we still did not reach or did not process. This unknown information can be right under our noses and we just did not recognize it, like a table, that one does not understand is also made of atoms, electrons, and protons. The unknown information can also be beyond our visible field, like information about the moon, the stars, and the galaxies.

Thus, the level of knowledge we have about the matter we can see, or that which is beyond our vision, can still be divided into two: the known information—which is within our level of information, and the unknown, which is beyond us. In this manner, even the information of the components of the table must have an unknown part, outside our field of information. This means that an individual’s reality reflects that individual’s “level of knowledge” about the information projected from matter, forming the moon, the chair, the galaxies and the table—matter that never forgets its data.

The conclusion is that even the close sphere of an individual’s reality is composed of known and unknown information, and of course the unknown part of the sphere of reality adds to the unknown part of spheres external to the individual sphere—the sphere of complete information; the sphere of the universe.

There are, therefore, two large parts of information:

1. The information of reality (everything one knows thus far);

2. The information beyond reality (the rest of the information in the entire universe).

Man of both modern and ancient times stood helpless before the information of the second type, which was beyond one’s reality, and was afraid of it because he had no control over it. The fear of the unknown is deeply imprinted on us, but on the contrary, our source of confidence is that which is known, the information that was already identified by us and is under our complete control.

Note that the information man fears and is beyond his reality also includes the information in the sphere of reality which man did not recognize yet, and of course the information which is far from his sphere of reality, such as information about the galaxies, which man’s knowledge of them is only now beginning to unravel.

But man is not really concerned about the information beyond his sphere; he does not fear not controlling that information, because the influence of the information on him, if and when it will be obtained, will be as far as the nearest galaxy (for better or for worse).

The true concern man has, comes from the partial information that is within his sphere of reality but he cannot control, for it was not yet recognized by him. This lack of control over information that will have direct influence on one’s life is what creates our sense of helplessness and from which our concerns, fear, doubts, and insecurities derive. This is man’s one true limitation, that he tried to face from the dawn of humanity, and all we know about this limitation is that it is the lack of knowledge about the unknown .

One day we obtained a book from an author who wished not to be identified, for whatever personal reasons. And this book presented an alternative theory regarding the essence of human limitation. He left us that book and left us with the decision of whether or not we will put his theory to the test, turn it into a dogma, or leave it as a theory forever. We decided to leave the book as a theory but named it Torah (which is Hebrew for dogma)—an odd decision on its own, which only emphasizes the embarrassed and confused facet of humanity.

At this point we turn to the biblical term “ Donkey ” that will connect us with the theory of the book, but as I already discussed the term in the Fourth Expansion [cf. the Fourth chapter of “The Seven Days of Creation” series] I believe we can skip it for now and go directly to the theory the author suggested in his book.

The theory claims that the limitation of the human race is not the lack of knowledge of the unknown , but rather lack of knowledge of the full picture of Man’s Original Conscious Mind . Should we be able to reevaluate the full picture and adopt it, if we were to regain our Original Conscious Mind, then we could eliminate our human limitation forever.

I have examined this theory and concluded that its meaning is life eternal, in every sense of the word, because as far as I know, death is one of the human limitations Man suffers from. This conclusion made me curious, and perhaps even hopeful, and I wanted to test this theory as it was stated.

The full picture of the Original Conscious Mind was presented by the author of the Torah through six expansions, so that anyone reading the Torah will eventually be able to identify the full picture using one of the six expansions. The Seventh Expansion is common to all the expansions, because it summarizes every note and pixel of the Original Picture. This is why the author leaves it until the end, as a stand-alone unit that represents all the expansions together and individually. We will analyze it further later on.

The truth is that it wasn’t until the Fifth Expansion that I started to feel a personal connection to the theory and the Original Picture. I did not manage to feel connected to any of the prior four expansions, and only saw dried theoretical data in them. Today, however, I understand why the author chose to create seven expansions.

The full picture of the theory, suggested in the book, also marks two main segments in the pile of information. These segments are the same as the ones identified by Man in his time:

1. The realistic information, i.e. all the information Man identified so far and has deposited in his brain.

2. The information from the other side of reality, i.e. all the unknown information that was not yet recognized by an individual. This is the remainder of the information in the universe.

We therefore must internalize the theory and then we can live forever—piece of cake, as they say.

This is the primary meaning of the theory: all the links of information in the universe are organized into a single, continuous chain of information .

This theory is both good and bad news.

The good news is that the theory isn’t new to anyone. Our conscious mind has recognized the trait of continuity in the information since the dawn of time, and it even uses this trait regularly. The author of the theory is not teaching anyone anything new here, and our own principles are originally based on this theory. Many people willingly sacrificed themselves for their land and died for their country, and if they had had any doubt in the truthfulness of this theory they would not have walked into that battlefield in the first place.

The bad news is that the human brain rejects this theory for as long as the mind is aware of it, because it negates the brain’s essence: the brain is a machine for the processing and storing of information, and so only processed or to-be processed information has any reason to exist. The theory, however, claims that unknown information that is beyond grasped reality is also continuous; it is like arguing about whether the non-existent apple is red or green, because the unknown information does not exist to begin with, as far as the brain considers it.

The mind must therefore fill this missing place for the brain, tell it that the apple does exist and that the mind has seen it and its color. For this theory, the mind reassures the brain that it knows the trait of continuity and it must attract the brain to identify this trait as well, in order for the brain to be able to recognize the existence of unknown information dominated by the trait of continuity. This is the only way for the brain to recognize the unknown information, because the mind helps the brain clearly identify one variable of the formula and acknowledge the other; it recognizes the trait of continuity of the links—which means that the links must exist.

The Original Conscious Mind attracts the brain to identify the trait of continuity, and the mechanical brain naturally objects to this road trip the mind forces it into; this is the essence of the conflict between the brain and the conscious mind.

We will now discuss the struggle that arose between Jacob’s conscious mind and brain and refer to them as two “entities,” but in fact this is a single entity named Man—it is Jacob whose brain and mind are one. This bipolar separation between the brain and the mind is a method, the copyrights of which were claimed by the author of the Torah, who used it in order to investigate the depths of human thought and describe his findings from the deepest pits.

And so, it is only when the brain goes hand in hand with the mind and discovers the trait of continuity, that he also identifies the two parts of the information—one, the rapidly growing reality, and the other, the area, which is the source of reality’s information. The brain will be able to point to the bond it created to this area. It did so when it “reached into the stack of information and took a handful of what it considered as the firstborn,” which was its guiding light [The two terms, “firstborn” and “guiding light” ( Bechor and Ma’or respectively) are discussed thoroughly in Chapter Four: “On the Fourth Day.”]. But now it can also recognize the “stars” and “every firstling of an ass (more terms from the Fourth Day),” which participated in this huge project even though they were not invited. This way, Man will utilize his brain and his mind as one—gaining full and undisputed control of the entire stack of information, and that is the full picture of the Original Conscious Mind of Man, which spreads over an entire day.

And there was evening, and there was morning, one day. In the evening Man prepares for the long night, and by morning he buckles down to work, and actively harvest the fruits of the day.

In other words, the night contains all the unknown information, the darkness that Man did not discover yet. In the evening, Man prepares to go to bed and sleep on this information, contemplate it, plan how to reap it tomorrow, how to control it, to create a bond with it. He thinks in general terms, isolated, sinking deep within himself. His mind and brain begin their bargain, and it is in these moments that the mind tries to take the brain for a walk down continuum-lane. Here lies the true struggle between the main players—the mind and the brain. This true struggle can go on from dusk till dawn, until Man wakes for another day of labor, and other entities join the arena. The isolation is disrupted.

And Jacob was left alone; and there wrestled a man with him until the breaking of the day. We now witness a rare masterpiece, depicted by the hand of an artist. This artist painted the struggle that arose within Jacob between his brain and his mind, depicted as two personas that struggle mercilessly and without compromise. So well the picture was constructed, you could not guess their true identity.

The first persona is Jacob, the innocent man we encountered in the tale of the pottage; he belonged to the first school since his youth, and identified the trait of continuity since the beginning. This is why he harvested the continuum for his living, and did not have to devour it, because the links of information are there and will always be there, and all he had to do was reach out and grab them, taking them at his own leisure. This is the man who sat in a tent and harvested life peacefully, with no haste or hurry. He had no need to charge on life and rip them from the field—the exact opposite of his twin brother.

In this man there is a struggle, a struggle forced upon him by reality. Esau’s school was taking root and no one could ignore it; our generation knows this school all too well, the system that preaches to reality and denies the unrealistic. This school is hard to argue with, for it is the fruit of logic. It was adopted by the brain, which used it to push away the continuum that the mind confronted it with. But this school cannot point to the links of the continuum—because it cannot see them. What links do you speak of, dear conscious mind, and what logic do you use?

The conscious mind cannot reply—perhaps because laziness took it over and the brain finally won, or perhaps the brain imprisoned it behind walls, forcing the mind to rely on the brain so much until it faded away and left on its own.

Jacob’s brain is also exposed to reality. It has been working extra hard, confronting a worthy opponent. Jacob’s mind does not give up easy: the struggle is harsh and even brutal, every party fighting for its right to exist, each knowing that it must not compromise in this battle—it’s life or death, and the loser will be gone from existence at the end.

While the struggle occurs within Jacob, the author of the Torah, the artist that he is, split it in two and depicted it as the struggle of another man; a stranger who uses Jacob as a battle field. Jacob was reluctant in lending this arena, but the stranger forced himself on Jacob, entered and started this miserable war; he has chosen Jacob as his arena.

Jacob observes this from the side, bothered only by the occurrence of the battle but not by its content. He even tries to take sides—but again, not in the content. Meaning Jacob does not try to help the brain or the mind, but he fights the intruder who forced this struggle onto him, trying to subdue him, remove him, to explicitly say: sir, this is not my fight, I have no interest in it because I am a man who dwells in tents, who harvests life peacefully.

Did I not say he was an artist? And you will soon agree with me, I assure you. Let us review these words again, for now you finally have the tools to understand them.

And Jacob was left alone; and there wrestled a man with him until the breaking of the day. I have said all I can and there is nothing left to add to your understanding or to further enrich this verse.

And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was strained, as he wrestled with him.

And when he saw that he prevailed not against him …

The invader realized he could not defeat Jacob, that Jacob, trying with all his might to remove him, was burdening him—and Jacob on his end feels, as I said, that this battle was forced upon him. He does all he can to burden the intruder and remove him from within himself.

He touched the hollow of his thigh. Man has a hand. With his hand, Man can make things, create them, manage them. Man’s hand is a symbol of his product. But our hands also have palms; and with this palm we micromanage—we paint with it, write, count money. While we can sense touch with our entire body, the greatest sensation is obtained through our palms. The palms of our hands, therefore, are a symbol of our true control, control and dexterity that only a human can obtain.

And just like our hands, we have our legs. The leg is used to stand steadily on the ground we live on. The leg also helps us walk, reach our destination, march on. And, just like the hand, the leg has a foot. The foot controls our posture; it stabilizes us. Our posture is that of humans—unlike the beasts, who can stand on both feet but feel unstable at that. Our stability is given to us by our feet.

Our legs also have thighs. This is the upper part of the leg, located between the pelvis and the knee. The thigh is made of a large bone and a mass of muscles, among them the largest muscle of our body. The composition of the muscles includes blood vessels as well as part of the nervous system, responsible for supplying and innervating the leg. When the thigh is cramping (triggered by the nervous system), we feel a great deal of pain, pain that even a toothache cannot match (I speak from experience!). Paralysis in this system will decommission the entire leg, and the person will lose the capacity to walk or to stand.

So, we can say that the headquarters of the leg is in the thigh and the “hollow of the thigh” micromanages the leg, like the palm micromanages the hand. To conclude: Man’s direction and navigation system is in his legs. Man can walk here and there, and the control of these actions is operated by the part of the nervous system that manages the thigh. The “hollow of the thigh” is the wheel of the navigation system.

And when he saw that he prevailed not against him ….

He touched the hollow of his thigh. Touched, not hit. The purpose of the intruder was to hit Jacob’s hollow of the thigh and paralyze it; he wanted to paralyze Jacob’s direction system, but he could not prevail against him. He did not succeed, and eventually the stroke turned into a soft touch.

In order to truly reveal the intruder’s failure, one must analyze the second struggle, within the intruder himself, and examine its results. But the Torah does not refer to this struggle with a single word, and revolves around Jacob’s war against the intruder only. We can only imagine the bloody fight between the two entities on the other battlefield. Eventually, the brain will succumb to the Original Conscious Mind and lose its virtue, because the brain also merely touched the mind or barely scratched it.

How do I know this outcome? Had Jacob’s mind lost the battle, Jacob’s direction system would have been left injured and paralyzed, because the mind’s role (as mentioned above) is to find the direction across the chain of information, using the trait of continuity of the links. But Jacob’s direction system was not, as we all know, harmed; although he was touched at the hollow of his thigh—his wheel—it is still in place, working well. A minor setback, but no real damage.

And the hollow of Jacob's thigh was strained, as he wrestled with him. As I said, a minor setback was all that it caused.

And he said: 'Let me go, for the day breaketh.' And he said: 'I will not let thee go, except thou bless me.'

And he (the intruder) said (unto Jacob) : 'Let me go, for the day breaketh.' Here we see the true property of a winner. Jacob definitely won the combat and was expected to remove the intruder and be rid of him. The entire struggle was because of the intruder’s forceful invasion of Jacob’s inner arena, forcing Jacob to combat, although Jacob is so far away in nature from this, for he dwells in his tent, harvesting life in peace.

Here, however, we see another property of Jacob the man: instead of casting the intruder away, he only now begins his combat. The combat of a winner.

Jacob collects the small fragments that the struggle caused and requests, as any professional warrior, to learn from the battle and closely evaluate his intruding enemy. This is the same enemy who lies at his mercy, humiliated, beaten, torn, and vanquished. He is his prisoner and Jacob wishes to study him closely, learn everything about him, his nature, and his capabilities in particular. Know your enemy . Jacob knows the importance of this phrase.

And he said: 'Let me go, for the day breaketh.'

The defeated enemy said to the victorious, “Release me, you have nothing to do with me. You are victorious, and the battle is over. I could not prevail against you, and the Original Conscious Mind that you have leaned towards since your youth has conquered your brain.”

Now they walk hand in hand, and the mind gives the brain the trait of continuity. And lo and behold, the brain simply nods and accepts the new trait as common knowledge! It is against its nature, but what can one do?

“You, Jacob, have beaten nature and you have beaten me, so there is nothing left to do with me. Release me, because dawn is coming and this fight cannot continue into the hours of light, can’t you see, Jacob? Morning comes. Don’t you remember, Jacob? A struggle like this, within man, can only last until the day breaks, until man wakes yp for work and the various entities enter this arena. The man is not alone during the day for his isolation expired.

And he said: 'I will not let thee go'

And he (Jacob, the winner) said (unto the defeated) : 'I will not let thee go.' “You will not teach me how to do my conduct, I will manage my own affairs. And my affairs are as follows.”

'I will not let thee go, except thou bless me.' Until you will bless me. Here we must explore a new term—blessing—which sometimes also appears as a verb, “to bless”. The term is also mentioned in the text of the Fifth Expansion, so I will have to talk about it eventually. Better sooner than later.

The term or verb “to bless” ( Levarech ) is composed of two verbs that rely on one another:

· Levarech (from the noun Rach , soft)—to make the subject soft, softened, pleasant.

· Levarech (from the noun Berech , knee)—to make the subject kneel, force it to surrender, subdue it to one’s will, force something onto it.

Thus, if I ask someone to bless me, I ask them to soften something for me, to make it more cushioned, convenient, soft; and the thing that I wish to make soft will then surrender, kneel before me and be subjected to my will.

Therefore, when one decides to bless someone, one acknowledges that the person aims for an unattainable target and so the target must be softened, and only then can it be subjected to the blessed one’s will.

It is absurd, for example, that God (in his standard meaning) will bless Man. After all, God is almighty and Man needs so much—health, money, happiness. God can make Man happy; he can give him wealth or health; so, it is absurd for God to bless where he can simply give. Imagine, if you will, that I were to go to a wealthy man and ask for his help, and he would simply put his hand on my head and bless me. You have the wealth and you mean to help—then please give me some money; what good will your blessing (in its standard meaning) do?

One asks an entity for a blessing only when the entity cannot provide the thing one wishes for. Then, without the physical availability of the thing, one asks the entity’s help on a more virtual level—a mental level. One asks that the entity will soften the thing, tell one about it, that it will explain it. This will soften the target and help one make it available; subject it to one’s will.

To be blessed: to soften and to kneel. To make soft and to surrender.

And he (Jacob to the defeated) said: 'I will not let thee go, except thou bless me.'

Jacob says, “Until you will bless me, until you will explain the meaning of things to make them easier for me, for only then will they succumb to me.”

Jacob addresses the angel in a very general way: “Bless me, explain the meaning of things to me, specify things , soften them for me …” This is in fact the task Jacob undertakes, to learn a lesson from the struggle, to understand the characteristics of his rival, to identify his strength, learn his weaknesses, and grasp the rules of the game.

And he said unto him: 'What is thy name?' And he said: 'Jacob.' A name is a coordinate. When I say ‘table’ I say that the coordinate I have obtained about the object before me is the coordinate ‘table’—i.e. I have recognized this object to the level I can refer to it as a table: it has four legs, I serve food on it, I can lean on it or write on it.

The surrendering rival does as Jacobs asks of him and blesses him, for he has no alternative. To begin this task, he approaches Jacob with a question: if you wish to understand the essence and meaning of things, you must first know your own coordinates, where you have come to, where you stand; you must define yourself, and then continue onward. In other words, even if you knew everything in the world and understood it, things will never materialize to more than theory and have no practical use for you if you do not know yourself, your capabilities, your obtained coordinates.

And he said unto him: 'What is thy name?' What coordinates have you reached?

And he said: 'Jacob.' My hand always held the heel of Esau; this is my coordinate. This is where I have reached thus far, the location that I registered in my navigation book. While I follow my own agenda, and I am a man who dwells in tents and does not devour life; while I know how to pick life peacefully from the consecutive links of information; my hand always holds Esau’s schooling. I cannot release myself from reality, and I find myself struggling with this school to eternity. I am an assistant in the coercion of this school, for my hand always holds Esau’s heel.

And he said: 'Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed.'

And he said: the surrendered rival, who is forced to bless and soften things for the victorious Jacob, answers.

And he said: 'Thy name shall be called no more Jacob' This coordinate is wrong for you. I therefore determine that you do not know yourself and your capabilities, and certainly not your coordinates, well enough. This is why the world and all that is in it will forever remain a theory to you, and not practice, until you will finally know yourself and your capabilities; until you will recognize the practical coordinate you have reached and know where you stand.

'But Israel;' This is your actual coordinate, sir. This is where you have come to, please update your maps.

'For thou hast striven with God and with men, and hast prevailed.'

The root of the verb “striven” ( Sharita ) is from the Hebrew word which means “to rule”—to struggle for domination, fight for control, which is control over the information.

'For thou hast striven with God': you have fought the war of the Original Conscious Mind and the realistic brain— 'and hast prevailed.' You have won! You won this war and your brain eventually accompanied the mind, hand in hand, to its daily hover over the continuum of links.

Therefore, please write down your current coordinate: Isra-El , the man who fought the war of the mind and was victorious.

And Jacob asked him, and said: 'Tell me, I pray thee, thy name.' And he said: 'Wherefore is it that thou dost ask after my name?' And he blessed him there.

And Jacob asked him, and said: 'Tell me, I pray thee, thy name.' Jacob got what he wanted: the rival blessed him, reoriented his map of coordinates, or in other words softened his basic data and surrendered them to him. Jacob already knows how to manage the data in his surroundings, because he is aware of his capabilities and where they may take him. He can now win the War or Wars. So what more can he possibly want?

'Tell me, I pray thee, thy name.' Jacob knows his own capabilities but he wants to know those of his rival as well. He wishes to grasp the volume of capabilities he has, to estimate them in order to know how to handle them in the future. Jacob assumes that he may have won this war only because his rival was weary or not at his peak, or he may have not used all the ammunition he possesses. Now, Jacob wishes to know every detail about the exact strength of his enemy.

And he said: 'Wherefore is it that thou dost ask after my name?' The answer of the rival was surprising, to both Jacob and myself.

The rival answers that his strength, the strength of the enemy, depends on your strength, the subject. If you are weak, he becomes stronger, and if you are strong, he is weakened and may even be crushed and vanquished. So your question, Jacob, is meaningless, because the state of artillery the enemy has, completely depends on the forces you bring into the arena. You will determine what ammunition the enemy has against you and how it may be used.

This is, of course, the war between the brain and the mind—a total war, the War of Wars. This is also the war that Jacobs is concerned about, and wants to know everything about it—from its conduct, to the enemy strength, means of defense. To speak in more contemporary terms, Jacob wants to assess his state for the long run, and asked the enemy, who is for now his prisoner, for answers. Jacob has asked the enemy to bless him again now, meaning to ease the information relevant to this point and surrender them to him so that Jacob may gain control of them.

The blesser replies: your request is irrelevant as are your concerns; for the information you seek does not exist. The enemy rises as soon as your mind weakens and relies on the realistic brain. The enemy is instantly gone when your mind revives, regaining its trait of spatial mobility and can once again hop between the links of information.

'Wherefore is it that thou dost ask after my name?' This is why your question about my strength is irrelevant. But, in reality, this short and lacking answer conceals quantitative data that were not clear to Jacob. Now, these data are softened and surrendered to him.

And he blessed him there. Jacob found the answer there , he was blessed again here as well, and this blessing was no less valuable than the previous one.

And Jacob called the name of the place Peniel: 'for I have seen God face to face, and my life is preserved.'

I assume that anyone who came this far can by now understand basic terms related to the war fought by Jacob, and any man actually; terms like conscious mind, brain, reality, information, trait of mobility, trait of continuity, the two parts of information, etc. Will you agree that it is hard to explain to a person from this age the meaning of this war—the struggle between the mind and the brain? That if we pick a man from the street, and tell him of the struggle that occurs in every man, he will simply ask, “What is the difference between the brain and the mind? Why shouldn’t we be realists? And who says the mind is wiser than the brain?”

It will not be easy to explain to him that, in addition to the mind there is the Original Conscious Mind, which was lost to us. Most probably that if you do try he will back away slowly, wave, and call the police.

To this man from the street and any man or woman, the author of the Torah wrote the first chapter—to reintroduce the original terms and align the reader with them. To help us understand the original terms once more, to know them, to know our Original Conscious Mind and use it—because the possibilities are infinite.

Now the reader acknowledges his Original Conscious Mind and all the relevant terminology; but here, as we said, appears the second obstacle, stopping the reader’s progress with his Original Conscious Mind: here there is a struggle between the brain and the mind, between Man and reality, between the mundane terminology and the new terminology, which suddenly changes everything.

If we wish to accurately point to the moment the confrontation started, it is when Man first encounters the new information. Once Man understands the information he is faced with his consciousness and this is the moment of his “big bang.” All the information he collected thus far is now shattered, threatening everything he has learned and internalized. Now, when he finally understands things completely, the existence of his knowledge is threatened. The reason is one that was previously described: the brain!

When the brain processes the Original Picture and its details, it rises and rejects the information completely, because there cannot be two hypotheses, one on top of the other: the hypotheses that there are unidentified links of information, and to assume these links are continuous. The resistance is understood, which is why the only one who can address it is the mind, which must take the brain by its hand and travel with it, show the brain it’s perspective, show it the continuum of links, the trait of continuity.

The brain will calm down and dismiss its rejection, because the mind showed it one of the two missing variables. The brain has seen the trait of continuity; and if that exists, the brain may assume that the links of information, which this continuum applies to, also exist. The second variable is solved and the brain may accept the equation. But life goes on, and quickly there is another equation with two unknown variables; the theory of the mind, once again, claims the second equation also has continuity, the brain passionately rejects it once more, and the mind is the only entity in the universe that can make the brain withdraw its rejection. The mind must once again stroll with the brain, hand in hand. This is the only way.

If one ignores the pesky mind and relieves the brain from the task of strolling with the mind, at least one of the following may occur.

The equation with the two variables falls through the cracks, and the one picking it up first is the brain, who uses the equation as it sees fit. It does that right in front of the mind’s agonizing gaze, who knows for certain that this is neither the right nor appropriate way to handle the equation. But, alas, the mind has no one to blame but itself.

Later, as the equations multiply and the mind repeatedly ignores the brain and its burden, this disregard becomes intended—it morphs into repression, a mechanism the mind created to ultimately quiet its agony. It does not have to suffer torment each time anew when the brain does as it chooses. Thus, repression soon turns into a habit and the mind gets used to the brain’s methodology and gives itself to the brain’s ways; now the mind relies on the brain and its fading begins. This is the beginning of Man’s end.

But this is just one of many facets of Man’s encounter with the new information. The encounter, we saw, leads to a confrontation between the brain and the mind and the result of this confrontation may differ, depending on the mind’s behavior in the struggle. The above is an extremist example of the mind’s indifference, where apathy becomes a habit and the mind withers and crashes. But we also studied two other examples of the mind’s possible behaviors in this confrontation: the expanded example of Jacob, where the mind was significantly active and fierce; and the classical example of Eve, where the mind exhibited a typical slothful behavior—which is one level below indifference.

There is another side to demonstrate, which is nothing like the abovementioned. That is the case where the mind takes the reins and subjects the brain to its will. While this neutralizes the brain’s objections, it also neutralizes a great deal of its function. The brain ceases to analyze complex data and settles for emergency analysis only, such as seeing, hearing, tasting and performing other essential tasks. But to think, to analyze information—that is left to the mind. However, the mind cannot think by itself, and so the mind follows its path without thinking, like the Good Soldier who follows his captain to the field of fire, for better or worse.

This new side of the mind is common among humans and represents a state where the mind directs the brain and eliminates its function. This causes the man to lose his orientation in reality, because the representative of reality within him does not function.

This is the case, for example, with fanatic extremists who operate in the world by set and defined principles that will not budge. Such as the suicide bombers, and nationalists who believe that they operate out of a clear and defined principle. Or the extremists who are willing to murder their own daughters just to protect a blind principle, such as the family honor. Jephthah of Gilad, mentioned in the Book of Judges, followed his principles blindly, as well as contemporary radical religious groups who operate by a specific, defined, guiding principle.

Please remember that the mind only recognizes the direction , thanks to its capacity to identify the trait of continuity; these radical principles are therefore a product of the mind.

I would like to add that, indeed, the vermin infested both parties; the brain, who rejects the mind until it relies on it and withers away, and the mind, who enslaves the brain and goes down with it.

In the war of Jacob, he subdues the person who invaded his territory to conduct the war of Jacob’s mind and brain in that arena. Jacob did not want this struggle to begin with, which is why he rejects the invader who forces this struggle upon him and declares him the enemy. He fights him, vanquishes him, and manages to remove this struggle from his agenda.

However, nothing in the documentation of that war mentions the war of the mind and the brain. While there is documentation of the confrontation and the struggle, but not the war in which one must eliminate the enemy and delete its existence. Jacob’s mind did not eliminate his brain; on the contrary, once Jacob won, his brain eventually walked hand in hand with his mind on its daily walk along the continuum of links of information.

At the end of the war, if you remember, Jacob was awarded the sign (or coordinate) “Israel.” The citation committee must register the following reasons.

'For I have seen God face to face': because I fought the war of the Original Conscious Mind and the realistic brain, and— 'prevailed.' I have won!

Jacob won and his brain eventually walked hand in hand with his mind to its daily walk along the continuum of links of information.

This is my reply to the above argument. The mind cannot think without the brain, even if it sees the direction and identifies it on its own. The mind needs the brain in order to progress on its own course. The brain, on the other hand, can indeed think without the mind, but the chain of information that feeds its thinking is finite and limited, while that of the mind is endless and infinite. Thus, the best solution is to go together, hand in hand, wisely jumping between the consecutive, endless links. Together, they know where to go and how to maintain progress; between them, they have both the looks and brains.

The intermission is over, and we return to the mind that overcame the brain and neutralized it. This is the second and common facet that reveals itself when Man encounters the new information and understands it. Note that the extremist groups we mentioned above never encountered the new information and did not recognize the mechanism of the Original Conscious Mind; they are of our empty generation, who cannot even recognize the disguised mind.

I, on the other hand, speak of the other facet, derived from the person who did encounter the new information and understood it. This is a person whose mind neutralized his brain as a direct result of the new information, which the brain acknowledged and accepted. That person understands the theoretical information thoroughly and also understands the place of the Original Conscious Mind and its function in space.

Note that all the new information that person accepted and understood on a theoretical level was also understood thoroughly, and as a result of that he now decided to listen to the advice of his mind and to take away his brain’s right to automatically object and reject it. Imagine a person that underwent this change overnight, and as of now he must consider his mind and not immediately follow his brain. This person might end up in an asylum for the mentally ill within hours. Yes, he can very well become insane by this. What should I do now? He will ask himself. Should I follow my realistic brain or the clear direction of my mind? Take an hour of your life and count the number of times you may encounter this question in various situations that occur, to realize what might happen to that person.

Let us assume that, in the case of this hypothetical person, he decides to go against the current and follow the call of his mind for once. Still, nothing assures him that the environment will also accept this decision and align with it. His surrounding’s response will definitely affect the aftermath of that decision, and this will undermine the confidence of that decision. On the other hand, if said person would follow the advice of his brain, his mind will not be at peace. And this is just one incident of many that he encounters daily, all of which are miniaturized wars on his decision-making process, attacking him on an hourly basis!

Thus, after trying to follow the original path in several incidents, the defense mechanisms that protect that person from insanity will kick in and he will stop making decisions, for it is better to not decide than forever live in doubt; better to omit than to practice and suffer misery. After a few attempts, his hands will be tied, and he will no longer know what to do, how to decide, where to go—or perhaps it is best to stop entirely and cease progress. The latter will seem the best approach for anyone wishing to maintain their sanity.

At this point one may wonder, so what can I do? If I want to regain my Original Conscious Mind, to have it stroll hand in hand with the brain so we can all advance in the right direction, how may I accomplish it? Indeed, how can one find the theoretical law for the practical sphere?

This is the same question that the author of the Torah answer when describing the struggle of Jacob. The confrontation, as it was documented and analyzed herein, was not between Jacob’s mind and his brain but between Jacob and the idea that represents the contradiction between his mind and his brain. Jacob could not ignore this contradiction because it existed, but he wished to hold it back, to express his resentment of its very existence. Jacob tried to use the theoretical information to hold back the contradiction; this is his nature and way of life, as we saw in the story of the pottage where we learned which school he associated himself with.

So, we conclude that Jacob used the theoretical information in line with his approach, with his natural attitude in life. When I say theoretical information I mean the Original Complete Picture that one can gaze upon through one of the seven expansions that the author of the Torah created for us. I believe that Jacob did not need these expansions of the Torah, because he was raised into the Original Picture, inherited it from his ancestors.

Still the question remains: what should one do? The answer is to choose a lifestyle that is based on the Original Picture and recruit the theoretical information that is available to you. This is a process that can occur and climax over many years, and will certainly see ups and down, mistakes and failures, successes and disappointments, and so on.

A person who freely decides to choose this way of life can use the theoretical information as a map of everything, something to fold and keep in his pocket, and when he is lost he can simply take the map out, have a look and be back on track. This man, even in the Sahara desert, will not be lost for he has a map in his pocket that guides him, and this is his advantage—that the theoretical information will always be available to him. Even if he will fall and fail, or simply forget what it felt like, he can always decide to return to the stability of his mind and brain. He has a map in his pocket that will direct his straight to the Original Conscious Mind. Others lacking this advantage, and wishing to visit a new path that they heard of one day, will not have a map to guide them there and back.

In conclusion, those who receive the theoretical information and decide to use it immediately will necessarily risk what is left of their stability—both mentally and physically, aspects which the mind and brain are respectively responsible for. Soon enough the allegedly “right” decision will come along—to neutralize both the brain and what is left of the mind. This is the result of the first confrontation, when one put the mind and brain together and forces their meeting; none of the entities accepts the existence of the other, and so each accepts the other’s decision as a forced one. Because each entity feels that a decision was forced upon it, they both resist any activity. There are other effects of this incident, such as a drastic hurling of stability, which can also be referred to as insanity.

Jacob’s father, Isaac, reached this dangerous position when he received the Original Full Picture from his father, Abraham, and they both progressed up to the Third Expansion (the Third Day). Isaac deteriorated quickly into a pit where he was bound and helpless, and was nearly lost if it wasn’t for his father, who noticed this process that his son underwent and untied him immediately. The fine details of this image are fascinating (Genesis 22). This is one of the images that may arise from the forced meeting between the brain and the mind, and the author of the Torah decided to add it to the other pictures.

Anyway, Jacob was saved from this dangerous position, because the encounter between his mind and his brain occurred in the framework of a lifestyle he had adapted long beforehand.

And Jacob called the name of the place Peniel: 'for I have seen God face to face, and my life is preserved.' Don’t forget that God, in this context, is the Original Conscious Mind.

And Jacob called the name of the place Peniel: Jacob brought his book of achievements and marked the coordinate he reached, which is now named Peniel.

'For I have seen God face to face, and my life is preserved.' Jacob wrote in his book the initials of his achievements—Peniel [also sounds like Face of God in Hebrew]. He will understand the reference when he skims through the book some day and sees the word Peniel; but we, the readers, will not be able to decipher the initials of such personal and intimate terms. This is why the author of the Torah had to explain it further:

'For I have seen God face to face, and my life is preserved.' Jacob considers this an accomplishment. Actually, only then did he notice his lifestyle, which enabled the brain-mind encounter in which such crucial decisions and calls were made. Nevertheless, despite the encounter and the decisions, Jacob remains with his sanity and his hands unbound. This he considers an accomplishment, which he credits in favor of the lifestyle he adopted beforehand. His father Isaac will surely approve of his son’s accomplishment and give his seal of approval whole heartedly.

And the sun rose upon him as he passed over Peniel, and he limped upon his thigh. This is how Jacob passed his “night”—the part derived of the full day, the Original Full Picture.

Remember that the “night” contains the unknown, dark information that Man did not discover yet, and at night Man sleeps over that information. He thinks about it, how will he harvest it on the morrow, how will he control it, create a bond with it. The man thinks in general terms, and here he is meditating alone and sinks to his own deeps.

Here, the connection between the mind and the brain is formed and the mind tries to take the brain on its daily trip and introduce the continuous links to the brain. These moments are where the meeting between the main players takes place—the brain and the mind, and their encounter can last until dawn, until Man wakes up to his day, and other entities enter their arena. Then the isolation expires and the business meeting between the brain and the mind is finished. With these words (more or less), the author of the Torah opens the meeting protocol of Jacob’s mind vs. brain session.

And Jacob was left alone; and there wrestled a man with him until the breaking of the day. We have meticulously read the protocol of that meeting, and studied everything that occurred during that session.

And the sun rose: the night is over and the sun is up; Jacob’s workday begins. Foreign entities enter Jacob’s personal arena, and the isolation of that location is defeated. The business meeting between the mind and brain is finished.

The author of the Torah summarizes this meeting in two main clauses:

1. The accomplishment that Jacob registered when he reached Peniel.

2. The slight injury his steering system suffered.

Armed with these two coordinates, Jacob begins his day.

And the sun rose upon him as he passed over Peniel, and he limped upon his thigh. This is truly the work of an artist.

Therefore the children of Israel eat not the sinew of the thigh-vein which is upon the hollow of the thigh, unto this day; because he touched the hollow of Jacob's thigh, even in the sinew of the thigh-vein.

We have already completed our study of the term ISRAEL and its two exclusive parts— ISRA-EL . Now we need one more term, derived from it, that will connect us with the Fifth Expansion and the other terms we gathered so we can go back, armed and ready, to our picture. That term is “ the children of Israel. ”

But who are the children of Israel? To fully understand this term, I must first know who my own sons are. While I know my neighbor, they resemble me better.

The word Ben (child, son) stems from the word Livnot (to build). Usually one builds a home, a structure, a city; but one can also construct a thought, a concept. In one of the previous pictures I have elaborated upon the term “waters under the heaven,” i.e. the reality, the information that one recognized and used to build his reality, his technology, machines, and airplanes. But I also emphasized that man did not actually create the airplane but recognized it; his production amounts to no more than identifying the information. Someone on one of the websites where I published this essay responded with the following.

Up until now I thought there was a difference between a “discovery” and an “invention”—we can discover things that exist in the world (like oxygen, fire, etc.) but we can invent things that did not exist beforehand (like the cart, the airplane, etc.). You claim that all “inventions” are actually “discoveries,” and my question is—how do you know? How are you so sure that the airplane (for example) existed forever?

This is my answer to that.

You differentiate between a discovery and an invention, and call the airplane an invention, and you ask me how do I know that the airplane existed forever?

I believe you will agree with me that if it wasn’t for the wheel, we would have never reached the airplane. There were hundreds of other inventions that preceded the airplane and led to it. In other words, the “inventor” of the airplane collected all the inventions that preceded the airplane, including an endless amount of laws and disciplines and theories, and finally he saw an “idea” that his predecessors did not think of, added it to the brew and voilà —the airplane flies. If we separate the inventor’s idea from the kettle he cooked up the airplane in, will the idea in itself have existence five thousand years ago? Of course not, because without the ideas that came before and led to it, it could never exist.

Just as easily, I can go to the wheel and ask the same question: is the wheel a discovery that always existed in our sphere, or was it just created when it was invented? And just as easily, I can handle this question following the same principle. If it wasn’t for a billion ideas and laws and doctrines and theories that preceded the wheel we would not have reached it, and the inventor of the wheel simply collected all the available findings he had, added another idea that will tie them together, and thus the wheel was born. In other words, the inventor “identified” the idea that connected the other ideas scattered before him, meaning between the various chains of information laid before him, and when all the chains connected together a long chain of information was created. While it seemed new, it was no more than a collection of millions of chains that did exist beforehand. Now that we see all of the chains together we think we have something else at hand, something new and innovative.

What I meant to say was that the wheel and the engine are both the children of the airplane that built it. The airplane has a million other children—discoveries that came before it, that helped constructing it. It is not by chance that the letters that compose the word Ben (בנ), child, appear in the Hebrew words Even (אבן), stone, and Levena (לבנה), brick, both used to build (לבנות) a home. The letter also appears in the word Tovana (תובנה), an insight, the building brick of ideas, as well as Tavnit (תבנית), pattern, and Teven (תבן), hay, which also appears in the Bible in context with construction: ‘Ye shall no more give the people straw to make brick, as heretofore. Let them go and gather straw for themselves’ (Exodus, 5:7).

After this quick Hebrew lesson, we can return to the children. And, as we all know, the children are the builders of the family. I myself have four sons and I can say “these are my children,” but the question is how did these sons come to me? Who are these children?

Now there’s a silly question if I ever heard one. One day the electricity went out and we were left without television. And on that day, sperm found egg and nine months, later we had Erez, the first born that carries the exact genetic information of my wife and me, and our entire generation. His physical structure, his physical capacities, and his behavior were very similar to ours and those of our generation; not identical, but very similar.

No one will mistake the origin of Erez, even without a paternity test sent to the lab. Erez is a Man; moreover, he is a Jewish man. His behavior and physical structure, as well as other things will attest to this legacy of his, and if you will want to point to his “close” family, even in a database of millions of pictures you will immediately identify the picture of his parents due to his similarity to them both. I have a picture of me when I was his age, and we are just like peas in a pod.

If you still want to verify that he is indeed our son—you can just talk to him and compare his behavior with that of his parents. I’m sure this will ease your mind about the matter. If you still wish to confirm his origin and family and have the time for all these tests—do you know how long it takes to examine millions of photographs? Just take a DNA sample of his parents and of another man from his synagogue community and send them over to the lab.

And now we come to the biggest question of all: what about the conscious mind? What does the mind have to do with genetics? Do nucleic acids store the conscious mind?

Nucleic acids are the genetic material that is transferred hereditarily among all living beings, including humans. These molecules, which contain the hereditary information, have a physical existence; we recognize them and called their basic information unit “a gene.” The hereditary data, or the links of hereditary information, were recognized by Man in the molecules that compose living beings and he called them DNA and RNA and hundreds of other names of genes that Man used to code the links of information he identified.

What happens to the genetic material when a living creature dies? Will the genetic substance continue to exist?

The answer is yes, of course. Even when you pluck a hair off the scalp of a dead man, it still carries the same hereditary information he had when he was alive. But we all know that the hereditary molecules have the capacity to generate life. They can replicate themselves, generate energy, and more. So, what would cause these molecules to cease all activity and become inanimate?

We know, for example, that something that cannot generate energy is not considered alive, even if it contains hereditary information—such as, for example, viruses. So we can simplify it further and define the trait of auto-energy generation as the trait of life. The question remains, however: what causes a change in the genetic material’s status—i.e. from a molecule that generates life to an inanimate thing that will no longer generate life?

The answer is, any change in the conditions surrounding the genetic material; like the weather, a pathogen, or anything else that affects the nucleic acids or, alternatively, is removed from it, may cause it to change its status and cease activity. I can call this intruding entity “an information link,” because it must have a physical existence and all material in this world possess a certain amount of information.

Simultaneously, we must assume that whatever caused these nucleic acids to reproduce and create life is a change in their environmental conditions. In other words, an information link entered the surroundings and gave that molecule life, which activated the genetic, hereditary trait of the nucleic acid. Of course, this is a very rough assumption that claims that the genetic molecules existed since the beginning and only when the foreign information link came to activate it did it gain the hereditary capacity to generate life. It is rude to assume that genetic substance was created from thin air, and I could be chastened by any researcher for such rudeness.

Nevertheless, even if I separate the genetic substance to its particles and divide its construction to specific steps—my assumption will still remain valid. Some sort of change caused the existence of this first, most basic form of the genetic substance, and it grew and developed into the form it possesses today—be it the form of a virus, a worm or a human being.

I must assume that there were numerous, consecutive, and dormant links of information in the scope of the main chain, and that a mobile link came from somewhere , identified their sequence and joined them. By doing so, the new link changed the sequence, and refused to let go during its entire changing process—otherwise there would not be a developmental process with a specific beginning. Any genetic substance developed from a certain starting point to a certain ending (or current) point. This is why we can witness the transition from the inanimate to the animate.

This is how I can see the transition; I do not explain it, because in every explanation or theory I must see the existence of the basic, dormant sequence of the links of information, relayed on the mainframe of the continuum. I should also see the mobile link that identified their trait of continuity and joined them—i.e. brought the trait of mobility (life) to these dormant links, because once it joined them they all became mobile and jump from one stage of development to another. The evolutionary process now affects them, to reach its peak in later stages.

As I mentioned a few pages ago: the human conscious mind, in its essence, is a mobile information link and that is what differentiates it from the other consecutive, dormant links which are relayed on the endless continuum of information. These consecutive links await a mobile links that will arrive and home on their location; that will identify their sequence. They await the mobile link to bring them to life and transform them from inanimate, motile links to live and mobile ones.

This is the mother of all theories.

In the beginning God created the heaven and the earth. (Genesis, 1:1)The human conscious, AKA God, a mobile link of information, was born into a chain of information with dormant, consecutive links that go on forever. It began to comb that continuum and identify the sequences of the links relayed before it. The journey started from the earth. The same formula was later described for beginner readers, who could not understand the Full Picture from its beginning.

Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Genesis, 2:7) I should remind you here that:

· Yehaveh (the true interpretation of the word יהוה, commonly translated as The LORD )is the codename of the dynamics that operate within the endless continuum of information;

· Yehaveh Echad (will be one) states that it exists in present and will continue to exist for eternity, because all the information in the universe is located on a single continuum of information.

· Elohim (the Conscious Mind, in this context, but commonly translated as God ) is the guide, the instructor, the director who stands at the top of the control center of the thinking human.

· Yehaveh Elohim (herein misinterpreted as The LORD God) is the dynamic that operates in space and which also serves as a guide and director for the human conscious mind, which notices this dynamic and considers it as its leading, father-like figure.

And the LORD God formed man of the dust of the ground: man, or the links of information that compose the genetic material of human beings during each of their developmental, evolutionary stages, are a part of the dust of the ground. This means that they were like any other dormant consecutive link, composed of the basic material of the universe.

And breathed into his nostrils the breath of life: then came the mobile link of information and recognized the sequence of the links of Man. It harvested those links and wished to move along with them, develop through them, travel accompanied by them. It transformed them from a dormant inanimate material to a live and animate material. It breathed the breath of life into their nostrils and now they are a living, breathing and beating substance.

And man became a living soul: these words summarize the story of how the links of information of Man as a body, a machine, became a being with the will to live, to move, to linposh (reside) in the sphere of the endless continuum. [The verb linposh in Hebrew stems from Pishon , the name of the one river that goes through Eden. This is the only whole channel that allows access to the complete continuum.]

Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. As mentioned in the book of Genesis, the mobile link of information, the conscious mind, came out for a walk along the continuum of information to observe and recognize the links. It recognized the links of the human body, homed in on them and wished to travel with them. Only then did this body turn from inanimate clay to living, mobile flesh.

The conscious mind, therefore, builds its path through the human body. Before it recognized it, the mind was only hovering over the chain of information, floating in space with no direction or purpose, because it could not register any coordinate on the continuum—for even if the mind had an identity, it did not have a body. The mind was one of the three entities that the author of the Torah documented in the second verse (Genesis, 2:7), right after he presented the Full Picture in the first verse (Genesis, 1:1). Through the second verse, the author wished to begin the process of expanding the picture and simplifying it so that Man will receive it. Thus, he states, in the second verse, the position of the three entities that formed the Full Picture: the mind, the information and the earth.

In fact, the earth is part of the universe, part of the chain of information; but the author of the Torah gave it a unique position because the earth represents the first coordinate that the mind registered and from which it began its journey along the continuum of information. The following verses describe the position of the mind:

And the spirit of God hovered over the face of the waters. The conscious mind, before recognizing the human body, simply hovered above the continuum of information. As mentioned, it could not register any coordinate during this journey because even though it had a personality, for the links of information that it hovered over reflected matter to it, it was roaming a materialistic universe but could not reflect matter on it own. It was a substance-less link of information, which is why, when it came across the substance—the links of information that reflected substance—it wished to exist through them, with them, by them; it wished to be able to use them to register the coordinates of the continuum it hovered hover, which is why the mind said:

· And God said: this is the first thing the mind said when it encountered the links of information that reflected matter:

· ‘Let there be light.’ The mind said that the consecutive links it encountered had a physical reflection. ‘let there be’—to exist, to be. The light uncovers the thing that hides underneath, that which has not been exposed yet. The mind expresses its wish that this light will expose the physical reflection of the links.

· And there was light. The physical reflection of the links came to be. In this moment, the conscious mind obtained physical existence—i.e. a human form. At that moment, Man was created, a human body with a mind, a soul.

From that moment, the conscious mind could be counted as a physical identity and register its coordinates of the continuum of information. Where once there was identity with no physical existence, now the conscious mind is an identity with a physical body.

Thus the mind, which obtained a physical existence, no longer hovers aimlessly over the continuum of information. Now it can register the coordinates it reaches on the continuum and these coordinates are now called achievements , so we can say it builds its achievements over the continuum of information using its human body, one achievement after the other, one coordinate at a time.

But unfortunately, the mind not only builds; it can also destroy. We have studied the self-destructive traits of the mind before, when it completely relies on and is supported by the brain, or when it enslaves the brain and neutralizes it. In either case, it brings destruction upon itself, as the walls crumble around it, and achievement by achievement its coordinates—which the mind registered tediously with its body—are gone.

Note that the mind uses the body as storage for the achievements it registers. The body stores all the coordinates it reached, and the brain serves as the incredible machine that will file the data and store them for future reference. But it is true that the human body is not just a sophisticated vessel of storage, but also a mobile vessel, that its sophistication level is also mobile. In other words, it can store information and lose information, depending on its mobility state—where it progresses and regresses.

Unfortunately, the mind regresses and destroys that which it built, along with the body that loses strength and regresses with the mind. The strength of the body is in its storage capacity, and the information it had stored is depleted to the point of regression that its partner, the mind, reached. Eventually the body will be completely empty of information related to the progression of the mind, because the mind will be completely shut down and will not need any coordinates to leap from. This is the moment of comprehensive, complete destruction, the moment of death; when the mind separates from the body, for there is no longer justification or reason for their partnership. The vessel no longer stores information relevant for its progress; in fact, it no longer really progresses at all, and its trait of mobility is nearly gone completely.

Despite this sad tale, there is another issue we must understand and isolate from the rest of the story. As mentioned above, this sad tale has a tragic endings, where the mind declined and the body withered, until eventually the mind had no use of its partner, the body had nothing to offer the mind and their show was over. The body died and the mind said its goodbyes.

The body withered and died and the mind separated from it, but it did not die because it still has its identity, even though it lost the physical existence that the body provided. In addition, the separation made the mind lose a lot of its original mobility trait, but still, its identity as a mobile information link remains. Once again, it will aspire to regain physical existence, because that will help it increase its mobility to a level where it can register new coordinates, and then it will be able to progress along the continuum of information and not just hover aimlessly over it.

The identity of the link of information, at its moment of separation, is not identical to the one it had when entering the body. During its short partnership with the body, it improved certain traits and degraded others: courage, fearfulness, compassion, apathy, mercy, cruelty, heroism, cowardice, stubbornness, arbitrariness, pride, impatience, arrogance, generosity, miserliness, resourcefulness, laziness, diligence, selfishness, humility, boastfulness, etc.

In fact, this list does not describe singular traits or even pairs, but a single trait that the human language named its different levels and extremities in a spectrum we can scale from 0 to 100. Take cruelty and mercy, for example. These two extremities refer to the single trait, which peaks at compassion (100) and sinks low at cruelty (0). The same goes for all the other traits. All of these are a single trait that stems from the conscious mind’s trait of mobility and which the human language divided into numerous traits in order to identify the levels on the spectra and recognize the trait’s rating.

I cannot describe this original trait other than by its original adjective: “mobility.” I also cannot evaluate the rate of the traits that compose the root trait, mobility. For example: which rate would compassion have on the maximum scale of mobility? To be rated 100 could inhibit the mobility, because compassion can also apply on cruel entities and strengthen then at your expense. This means that cruelty can also somewhat contribute to one’s mobility. The same goes for pride and humility, generosity and miserliness. What will be the proper rating of each of these sub-traits that will generate the maximum score of mobility?

This is what the mind says on the Sixth Expansion, and I must quote again a few of its notes.

And God said: ‘Let us make man in our image, after our likeness.’

Image: this is the scanned image of the mind’s original trait of mobility.

Likeness: this is also a scanned image of mobility, but in Man . ‘Our likeness’ refers to likeness to the image of the mind’s trait in Man.

And God said: ‘Let us make man in our image, after our likeness.’ This is equivalent to, “[A]nd God said: ‘Let there be light.’ ” The sequence of links that the mind encountered will have a physical reflection; that the light will expose this reflection of the links, that it will create a physical existence to the mind—a conscious human body (as detailed above).

And God said: ‘Let us make man in our image, after our likeness.’ That the physical existence of the mind will reflect its trait of mobility from before it coupled with the body and even afterwards, when they became a single unit. In other words, Man’s trait of mobility must reflect the mobility of the mind. But herein lies the problem: Man’s trait of mobility is composed of two elements, the mobility of the mind, and the mobility of the vessel.

While the mind is an invaluable part of the body, each element has its own values: the mobility of the mind has endless values, for that is the uniqueness of the mind; the endless hovering over the chains of information—mobility and endlessness. But Man’s maximum trait of mobility can be calculated by weighing all the sub-traits that compose mobility, such as the values of one man’s pride and humility, compassion and cruelty, etc. A man who will follow his conscious mind alone will reduce his mobility, because he will aspire to reach maximum values of compassion, generosity, respect, and so on, which will lead to compassion for the cruel, generosity to the miser, respect to the dishonorable. This will only empower the negative and reduce the individual’s strength. He must also, therefore, have another aspect that will reflect the weight of these values in addition to his original aspect, which naturally turns to the mind and its endless mobility.

This is the basic reasoning for ‘male and female created He them’ , for they are two aspects of man which must integrate with man’s achievements. The female side is the one that define values, as they must be if one wishes to achieve the trait of endless mobility. This side represents the identity of the Original Conscious Mind and reflects it as it is—with endless mobility. The male side is the one that settles for remembering the values of the Original Conscious Mind (endless mobility), but cannot specify the exact values. This side only remembers the trait, leans towards it, and its values are calculated and weighed in order to obtain this mobility.

This is why the author of the Torah used the plural form (‘Let us make man…’) when speaking of the creation of Man. Two sides must be partners in the creation of Man, because of their attachment to the original trait of mobility: the male who remembers his bond to the values of the mind, and the female who specifies the values of the mind, because her bond with the mind is direct.

Here we detach from the Sixth Expansion and return to the mind, as it separates from the body. We return to the moment of complete destruction of both partners and the moment of their goodbye, for there is no longer a reason to maintain their partnership, the body has no relevant information that may help the progress of the mind, and since it progresses its trait of mobility anyway, is virtually gone by now.

The body is dead and the mind loses its physical existence; but its identity in its current image still exists. It returns to space and hovers over it, directionless and powerless, incapable of registering any coordinates in sight. It loses its ability to progress, but its original trait of mobility screams in its metaphysical bones, calling to advance, to move, to register coordinates of the chains of information, without which it cannot go any further, and it says, again and again, ‘[L]et there be light … let us make [a] man in our image, after our likeness ….’

Note that the mind’s image is always one and the same—the image does not and will not change, for this is its trait of endless mobility, but the likeness indeed undergoes changes. Remember that the likeness is the weighed trait of mobility in Man , i.e. the weight of all the human traits that compose the root trait, mobility, such as courage, kindness, fear, etc. The mind surely acquired these traits while coupling its mobility with the human body, mastering some and deserting others. Its level of human mobility changed, its likeness changed and eventually changed its image upon separation from the body. Now the mind is eager to harvest from the chain of information another likeness that is specifically like it, because this is its current physical location—this is where it ended up during its trip with the body, and it cannot leave this place without its human form because its mobility capacity was lost when it separated from the body.

Again, it says: let us make [a] man in our image , ‘let us’, for both aspects must cooperate in order to accomplish this achievement: the female and the male will make a “man” in their image, the endless trait of mobility that motivated them and which they are attached to—by it, directly or indirectly.

‘After our likeness’ , means that the man will be created after our likeness, because the man will have a defined identity, like that which the mind reached with its former partner; a likeness to an identity that was consolidated when the mind left the body and annulled their partnership. At this point, the mind was at a defined level of values, which constructed its identity: heroism, stubbornness, miserliness, courage, fear, compassion, generosity, laziness, humility, diligence, arbitrariness, etc. The weight of these values constructed the identity’s level of mobility.

So, the word “child” refers to the human identity that Man created in all its sallies of life. In other words, a “child” is the weighed values Man obtained, values that constructed the level of its mind’s mobility.

The Children of Israel is also a group whose identity was composed under a shared roof. The same goes for the generation of the twentieth century; and in each generation we can identify more and more subgroups that narrow the people to a certain country, like Egyptians, Israelis, etc., and even to smaller groups—people of the same ethnicity, community, clans, and families.

My sons are the identities composed under my specific, narrow roof. Or, if you will, my sons are the identities that the values , which compose the level of mobility of their minds, are gathered under a shared and narrow canopy—which is my roof.

My wife and I made these sons. This means that the conscious mind, which separated from the identities of my sons during its previous round, stopped upon its separation at a certain coordinate, and on that night when we had no electricity and no television the mind said to itself ‘let us make a man in our image, after our likeness.’

There are identities where the values that compose their minds’ level of mobility have deteriorated so badly over the course of life, that they are infinitesimal. The mobility of their mind is therefore infinitesimal, and so at the ends of their life, the mind stops at the lowest level of life, and sometimes it loses all memory of flexibility and mobility that its next stop is not even Animalia—but rather plants or inanimate objects. The mind then screams at the top of its metaphysical lungs, ‘let us make a man in our image, after our likeness,’ but none can hear it, for there are no human identities in those far reaches that may respond to its call.

During one of the experiments done in the field of quantum theory, a research group found a curious trait when inspecting the motion of a particle: the particle had a certain type of motion during its measurement, but when it wasn’t being observed it moved in a completely different type of motion. This was an empirical finding, showing the trait of mobility as a behavior of a particle! This was registering the voice of the mind.

Thus, finally, we come to understand the full term of the Children of Israel, and we can continue to the last verse that documents the struggle between Jacob and the intruder.

If you recall, the struggle ended with Jacob’s victory, but he did not knockout his enemy. The intruder still managed to stall Jacob and injure his directional system at the hollow of his thigh, which is why Jacob had a minor limp.

To translate these terms to words we already understand, we can say that, while Jacob knew how to recognize his Original Conscious Mind and could guide his way through it, because he saw the mind’s path clearly through the sequence of links of information, he still tried as best he could to maintain his natural tendency: to be a man who dwells in tents and harvests life peacefully, not devouring them frantically. Alas, he failed; reality forced its existence upon him, forced his mind to confront it and his rational brain.

I say, “Reality forced itself,” as if reality was a being, and Jacob also resisted this reality as if indeed it was an entity of sorts. Jacob could not deny the existence of his rational brain nor could he ignore the inevitable conflict between his brain and his mind, but he referred to the confrontation as if it were forced upon him. His nature resisted the conflict and usually managed to reject it and invited his mind and his brain to walk hand in hand on their daily trip. He was one of the few men whose conscious mind never relied on his brain and at the same time he never neutralized his brain in favor of his mind. The duo, almost always, walked together, hand in hand.

So the original war Jacob fought was over the existence of the struggle that the duo should be having: conscious mind vs. brain, one on one—a war to determine whether he could uproot this struggle or not. In most cases, he was successful; the struggle was postponed and his mind and brain walked together like young lovers in the park. But sometimes he failed as well, and could not hold back the struggle—and so it came: the mind fought the brain, and in such a direct combat one of the partners must lose and the other be victorious—and Man is always on the losing side. Jacob’s human identity, which represents his mind’s trait of mobility, is the loser, and this is the source of Jacob’s slight injury to the directional system—the hollow of his thigh, the control room of the leg, which directs Man in his path. His trait of mobility as a human being was injured and his identity could not register maximum mobility—he had a limp.

Here we see the clear-cut message that the author of the Torah tried to deliver: you cannot win the mind-brain war; one of the two will win, the other will lose, and Man will forever go with the loser.

This is why the only way that Man may hope to win is if he brings his mind and brain to walk together; when he trains himself to this lifestyle and acquires this property to himself. Any other scenario will end with Man losing the most important battle of his life. The following verse shows how the author of the Torah chose to phrase this message and his unequivocal conclusion.

“Sinew,” or tendon, is a string of tissue that connects muscles to bones. The sinew of the thigh-vein is the tendon connected to the hollow of the thigh.

As we mentioned before, the leg directs the path of Man and determines where he will turn. It has the largest and strongest bone of the body, the femur, which carries the entire weight of the human body. This bone represents the mechanical side of Man, the natural tendency, which he is accustomed himself to and to which he feels good about.

However, sometimes Man changes his natural tendency and seeks another state where he wishes to consciously control the bones—i.e. his natural tendency, in order to adapt it, from time to time, to new conditions that occur. He wishes to improve it, change it, or simply control its dose, and that is when Man takes control and begins to dominate what was previously his natural tendency, which had operated on autopilot.

The femur, the leg’s long and strong bone, represents the aspect that leads Man to a certain direction in a natural, almost automatic fashion. Now, Man decides he wishes to control his leg; he wishes to control each step of the way and consciously decide on the desired direction of his path. This he does by a band of tissue that connects the muscle to the mechanic bone. Through this connecting band he can now fully control the leg, command it where to turn, when to turn and at what angle. He will also provide the leg, through the muscle, the amount of blood it requires for the effort of its work, meaning he will now also control the leg’s speed and determination—not just the direction.

The string, made of fibrous tissue, which connects the hardened bone of the leg to the muscle and through it to Man’s control center, is called the sinew of the thigh-vein. This means that through the sinew of the thigh-vein Man can utilize his full control of the leg.

We now return to the natural leg of Jacob, which was used to serve in the daily trip his brain and mind took each day, hand in hand. This was his way of life, and this was also the natural tendency of his leg—to walk with this beautiful couple wherever they choose to go, and whichever direction they turn. There were rare occasions in which the mind turned to the leg and asked it to walk in a certain direction but the leg simply ignored it and politely rejected the request: either you two march together or you can forget about me, I’m not going anywhere , it would say. The brain may also ask the leg to follow it in a different direction, but the leg would stay put: the two of you together, or I will not take a single step; that is my natural direction, and no one can budge me from it. These were the wars that Jacob always won, where he did not let any party affect his way of life: brain and mind, hand in hand, marching together forever.

One day, perhaps absentmindedly, Jacob decided to deviate from his natural tendency and to regain control; to control his steps and his legs and to weigh the data received from the mind who can identify the trait of continuity instead of the realistic data that the brain shows him.

Jacob processes the complete database, considers it and makes a decision: to walk in a certain direction, according to the weighed results; he wasn’t wrong in that, either, his decision was the right one, but his other party—I do not remember if it was the brain or the mind—will not let him be. The “right” decision became a burden and he wished he had never made it. The next day, he wished to compensate the other party, advancing towards it, but once again, it does not matter if he was right or wrong—the ignored party will not leave him alone, and he could not be free of his misery. Here, Jacob began to limp, to lose his sense of direction. When Man limps, he tires easily, and looks for shortcuts even at the expense of his direction.

At the end of the day, even Jacob was crushed under this weight. The limp made him crash completely. He no longer controlled either mind or brain, and he could not bring them to travel together like in the good old days. The author of the Torah describes, over the following chapters, the process of Jacob’s collapse. For this was not an immediate event, and even our generation takes 70-80 years until the parties leave their partnership. The author of the Torah also described Jacob’s rise to greatness in the previous chapters; how he brought his mind and brain to walk together, but we skipped those and went directly to the moment of conflict and turn that Jacob experienced.

The turn occurred when Jacob decided to give up his natural tendency and take matters into his own hands: to consider, decide, and sort the data of his mind and brain and to process them on his own.

The author of the Torah now speaks of the children of Jacob, the group of people whose identity will be constructed under a single roof: Israel. Remember that a “child” is the weighed values that Man has accomplished and which comprise the level of his mind’s mobility.

The author of the Torah asks: who were the children of Israel? What are the characteristics of this group, which identity will be constructed under the roof of Israel? Who are the children whose weighed values will build the level of the minds’ mobility—reaching the mobility of Israel altogether? And the final question: how will this group reach its maximum level of mobility—that which Jacob reached and for which he was named Israel?

He answers this question with his fine and sharp pen: Therefore the children of Israel eat not the sinew of the thigh-vein which is upon the hollow of the thigh, unto this day; this group will never eat the fruits of the sinew of the thigh-vein, as long as it is lodged under the wings of Israel’s prototype. This is true in each generation, in every moment unto the day these sentences are being read.

The other part of the verse was meant for those who are too lazy to think for themselves and still wish to understand the meaning of things: because he touched the hollow of Jacob's thigh, even in the sinew of the thigh-vein.

When he reached his climax and had his mind and brain walk hand in hand, no one could defeat him; nothing could stand in his way. Jacob the man, as an identity, could not be vanquished. To use today’s slang, the identity of Jacob could not shoot himself in the leg because only he could defeat himself, by leaning towards his mind or his brain, i.e. when he chose to execute judgement, sort the data of his mind and brain and process them separately.

More explicitly, Jacob did not have an alternative identity that could defeat him; another identity had no chance to invade and sabotage him. His natural tendency would reject it immediately; it would reject the very thought of using judgement and sorting the data of the mind and the brain separately. That is what the intruder tried to tell him, when he still tried to invade Jacob, the man who reached his climax and brought his mind and brain to walk together, hand in hand. The invader is the alternative identity who allegedly tried to see whether it had any room with Jacob, if it could convince him to separate his mind from his brain, but this alternative identity failed because the answer is no, it had no room in Jacob, and Jacob threw it off the porch. Then the alternative identity admitted its failure and recognized Jacob’s source of power:

‘Israel; for thou hast striven with God and with men, and hast prevailed.’ Israel, because you were aware of the existence of your Original Conscious Mind and saw the trait of continuity through it, and still you strove with it—you fought it.You did not let it have the last word, you told it that it had to walk hand in hand with the brain or else they will not progress, and you prevailed—you won!

He had to remind Jacob of his triumph over the brain as well, but the existence of the brain is an obvious thing, for who is unaware of his own realistic brain? But the conscious mind—not everyone acknowledge it, and not everyone can identify its trait of continuity, so the author settles with mentioning the mind, since if Jacob defeated the mind he had surely defeated the brain as well.

But you were victorious, not because you have striven with the mind (and you have striven with the brain as well), but because you have striven with God (the Conscious Mind) and with men , and only then—prevailed! “Men” are the various alternative identities that wished to see whether they had any place in Jacob’s soul, and the current intruder represents them all.

Thus we conclude that If Jacob would have only struggled his conscious mind, he would have surely lost. His victory was secured only when there was no place for another “identity” within him, i.e. when the identity he had was constructed based on his natural tendency to let the mind and the brain walk hand in hand. It was this identity that could fill Jacob whole and leave no room for any other identity.

Israel; for thou hast striven with God and with men, and hast prevailed. But, and this is a big “but,” when you deviated from your natural tendency and moved it from its place, when you have created room for more “men” that will enter and have their say, what will they say indeed?

Take matters into your hand and start taking control over what used to be your natural tendency, which you utilized automatically. You will start controlling every step you take and consciously choose your desired direction at any given moment. Control your legs decisively, command it where, when, and at what angle to turn. Control its speed and determination; provide the exact amount of blood to it, which you estimate it requires for the effort you demand of it. Control your leg! Control it through the sinew of the thigh-vein! Eat the fruit of the sinew of the thigh-vein!

Therefore, if one deviates from one’s natural tendency and creates room for more “men” that will enter and have their say, as described above, one will suffer a limp and one will begin crashing down—once one begins eating the fruit of the sinew of the thigh-vein.

Now I return to the group, “the Children of Israel,” who are gathered under the roof of the “Israel” prototype. This group will reach the maximum mobility level that Jacob reached when he was at his climax and named Israel, when those people will never eat the fruit of the sinew of the thigh-vein, located at the hollow of the thigh.

But why is that?

‘Because he touched the hollow of Jacob's thigh’ , but not just the hollow if the thigh, not just the bone , because no being had a chance of hitting Jacob only in his bone.

‘Because he touched the hollow of Jacob's thigh’ , so what area was that?

‘The sinew of the thigh-vein’ , the sinew was injured and then he collapsed.

The religious people of our current and past generations were cautious not to eat the fruit of the sinew of the thigh-vein, and the question is—is this why we are named “Children of Israel”? Will we stop being Israelis if we eat the sinew of the thigh-vein?

They say that Rabi Zion Levi (RIP), the Chief Rabi of Panama where I live today, was an expert of removing the sinew of the thigh-vein from the slaughtered beasts. I wish to use his example to answer the very real question that I have asked so cynically above: if we would continue to eat the sinew of the thigh-vein, and did not extract it from slaughtered beasts, we will not have reached today the original term of the sinew of the thigh-vein and the original message it holds? The sinew of the thigh-vein, which we have extracted from flesh for generation, was a guiding light to us and led us to where we are today. This religious decree, which we have kept for generations, was like a mule carrying the original message on its back straight to us, through centuries and generations.

Let us return to our original terms, so we will not get lost: the original sinew of the thigh-vein from the Torah and the original Children of Israel. The sons of Jacob and his extended family will eat the direct fruit of the sinew of the thigh-vein in the future. They still have something of the ancient Israel, for they are the sons of Jacob, who has reached the top and controlled his brain and Original Conscious Mind together; but he also crashed eventually and was lost between the rock of the mind and the hard place of his brain. And his children will also eat the sinew of the thigh-vein after him, and will (allegedly) control their minds and brains; at times they will follow the former, at other times they will obey the latter (whose path seems oh so clear). And to this day, we enjoy the fruit of the sinew of the thigh-vein and (allegedly) control our mind and brain, separately. Once we turn here, next we turn there—one group goes to either direction. Our conflicts with ourselves are clear, conflicts between lefties and righties, religious and secular, but we are all wise, enlightened, and smart. We produce news for the entire world to follow.

While we are grammatically called Israelis, the Children of Israel, we are so far from this title because our current mind does not reside on the demographic area of Israel—not in death and not in life. Nevertheless, we still have something of Israel within us, a scent you cannot get rid of, which reminds us of the misleading perception of the term before we explained and understood it.

This is the summary of our misled perception: I phrased it myself in the beginning, before the chapter about Jacob and the intruder, before interpreting it thoroughly. Israel, I wrote, was the man Jacob, who struggled to control his mind. He was a relentless man who did not rely on anything—not even his own conscious mind. He was a restless man, who did not accept anything. The man was at a constant struggle with himself—let alone his surroundings. For this he will pay throughout the entire history of him and his future generations. Do you remember the times we have paid for that?

We strongly express the inner struggle within us, but cannot identify its source. Each of us is so righteous about his position, and in fact, each of us is right about his position, but the Jews express their position in a most decisive, absolute, and deep manner. This is what stuck with us from the old term of Israel and it is very difficult to get rid of. We cannot even identify the source of our persistence in our positions and righteous ways, but now we can at least identify the source of the obsessive decisiveness, even if only grammatically.

Thus, our problem is the eternal struggle we inherited from our forefathers—the struggle between our brains and minds. Our minds recognize the continuum of links in space quite well, and transmit this sequence live twenty-four-seven, every evening, morning and noon, during work hours and rest time, in war and peace, when we stop to eat and even when we sleep.

Our principles, which navigate this broadcast and are affect by it, are very clear to us; but we are always wrong to attribute them to reality; it is the only world we know , but they do not belong there. They belong to the world of the conscious mind, which identifies the sequence of information links and transmits the images to us. We receive them but maintain our claims that they belong to the world of reality, even though it is plain to see that they do not. The realistic brain often rejects these principles, sometimes completely and entirely.

This is the matter of things with political parties in Israel: the lefties and the righties. The principles are very clear, but those who maintain them are confused: how can others not see what I see so clearly and how can I explain what I see.

On the other hand, every principle has its realistic opposition. The brain immediately ignores the broadcast of the mind, to the point where it snatches its metaphysical video camera and also broadcasts live every moment, in sleep, war, work, and meals. But with this broadcast we are not confused, and we can express ourselves eloquently. The realistic concepts are easier to phrase. But we cannot stop wondering: how can they not side with my realistic expression? Why would they reject it? Do I even speak their language, and do they speak mine?

These are the remnants of the old term Israel that linger in us and make off with it. Our brains and minds are at constant conflict, they embarrass us and do not leave us be—alone or in company. We constantly struggle with ourselves and the world assumes that we mean it. [From the Fifth chapter of “ The Seven Days of Creation” series].

Thank you for your time, Dr. Lipton.

Sincerely,

Albert Shabot

Translated by Hamutal Ben Dov

An Open Letter to Dr Bruce Lipton

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