Lost in Space

Space exploration is BIG business. Organisations like NASA and the National Science Foundation command annual levels of (tax payer) funding that boggle the mind.

http://en.wikipedia.org/wiki/NASA_Budget

Seen in the year-by-year breakdown listed below, the total amounts (in nominal dollars) that NASA has been budgeted from 1958 to 2008 amounts to $471.23 billion dollars—an average of $9.06 billion per year. By way of comparison, total spending over this period by the National Science Foundation was roughly one-fourth of NASA’s expenditures: $101.5 billion, or $2 billion a year. The NSF did get a 6.7 percent increase in their budget in 2009 for a total of $6.926 billion dollars.

According to the Office of Management and Budget and the Air Force Almanac, when measured in real terms (adjusted for inflation), the figure is $790.0 billion, or an average of $15.818 billion dollars per year over its fifty year history (NASA’s 2011 budget is on a continuing resolution of the 2010 budget at $18.724 billion)

Between NASA and the NSF alone they spend close to $25 billion each year on space-related research, but what exactly has Joe public got for his $790 billion (50 year) investment and what is the greater understanding of cosmic evolution?

So we get access to pictures from the Hubble and Spitzer space-based telescopes as well as from other ground based observatories and we have the scientific model known as Big Bang theory which educates us on how we got here – but the work or research that goes on behind the scenes, we get told, is for the specialists, and there’s no point asking questions about that because unless you hold a PhD in advanced mathematics you probably won’t understand it anyway – so it’s best to leave it those that know best then…

The problem with leaving it those that say they know best is that they don’t always know best, or that they only know what is best from a particular point of view, which is theirs, or one that is supported by them, we often call this view the “consensus” view, meaning the view that is commonly accepted.

At present cosmologists and astrophysicists along with the aid of space technology, rigorous math and a high degree of speculation explain the “consensus” view of cosmic evolution – an important aspect of mankind’s ability to understand itself. Just as Darwin’s model of evolution is alleged to support the evolution of man over many millions of years the cosmological model known as the Big Bang is alleged to provide a commentary on cosmic evolution.

According to the “consensus” view, which can be found at Wikipedia, Big Bang theory in a nutshell is:

http://en.wikipedia.org/wiki/Big_Bang

The Big Bang model or theory is the prevailing cosmological theory of the early development of the universe. According to the Big Bang model, the universe was originally in an extremely hot and dense state that expanded rapidly. This expansion caused the universe to cool and resulted in the present diluted state that continues to expand today. Based on the best available measurements as of 2010, the original state of the universe existed around 13.7 billion years ago,which is often referred to as the time when the Big Bang occurred. The theory is the most comprehensive and accurate explanation supported by scientific evidence and observations

Despite bold claims that scientific evidence and observations make the Big Bang theory one of the most comprehensive and accurate explanations of universal evolution, the theory, and many other exotic claims made by cosmologists and astrophysicists have been falsified on numerous occasions over the last fifty years.

Of course this is an avenue of further reading and I would urge anyone to explore the work of Nikola Tesla, John Keely, Kristian Birkeland, Hannes Alfven, Halton Arp, Eric Lerner, Eric Dollard, Miles Mathis, Stephen Crothers and the COBE analysis done by Pierre-Marie Robitaille to understand better that this commonly accepted idealism which is dressed up as science is actually a naked emperor.

The following collection of links explore the concept of the Big Bang from an alternative view point and serve to highlight the similarities between modern cosmology’s prize theory and cosmic evolution according to the Kabbalah. These similarities are something that Rabbis are quite proud of – namely because Big Bang cosmology is seen to verify ancient Jewish teaching.

The Kaballah and Occultism

The Kabbalah explanation is generally accredited to Isaac Luria, otherwise known as the “Ari Zaal,” or “Divine Rabbi Isaac”. Luria teachings are thought to be based entirely on the Old Testament and the Sefer Zohar and some credit him with anticipating almost word for word what modern cosmology would posit some 400 years later. Luria’s doctrine the Sheviret Ha Kelim or “Shattering of the Vessels” is believed to have influenced and carried forward all other Kabbalistic philosophy. The Sheviret Ha Kelim like its modern day cosmological counterpart, the Big Bang theory, states that the universe (or the unity of God) was shattered at the moment of a cataclysmic event where holy sparks of matter flew off in all directions to become the world of things and beings, planets and stars etc.

http://www.aish.com/ci/sam/48951136.html

The doctrine of Sheviret HaKelim, or “Shattering of the Vessels”

According to Lurianic Kabbalah, the sefirot were originally of the nature of pure unmanifest Light. They only aquired a “vessel”, or manifest characteristics, in the lowest of the Adam Kadmonic worlds, the World of Speech, or the Bound World, so called because all its ten Lights resided in a single vessel. This was only a prelude to the “World of Chaos” (Olam ha-Tohu) or “World of Points” (Nekudot), the first World to be emanated from Adam Kadmon and thus have actual manifest existence. The word Tohu refers to the state of the original Sefirot, as unformed and unordered points. It comes from Genesis 1:2, “And the earth was without form, and void; and darkness was upon the face of the deep.” The “World of Points” was so called because at this time the sefirot did not relate to each other, but were in the form of unorganised (chaotic) atomistic separateness (hence the term World of Points). The Sefirot, apart from the first three, were not organised in three columns as they are in the present world of Atzilut, but in a single row, making it impossible for them to interrelate.

To bring this idealism further into the light it’s important to understand, at least in some aspect, the Sefer Zohar, otherwise known as the “book of splendour”, as this book is regarded as the most authoritative work of the Kabbalah. The Sefer Zohar is a collection of books which is believed to present information of the emanation of a God head in terms of unfolding intelligence and self revelation. To begin with there is En Sof – the ultimate and inconceivable god head. Keter is the first manifestation of the En Sof in terms of self revelation and is sometimes referred to as being identical with En Sof, I liken this to the process of self-awareness, after all, a minimum requirement for self-awareness are two points of reference, i.e. the ability to look out and to look back within or recognise one-self, hence the En Sof and the Keter. The Keter is described as the void or nothingness from which all Sefirot manifest (Sefirot are the ten archetypal attributes or characteristics of the original Godhead).

Hokmah, otherwise known as wisdom, the first conceivable manifestation of the En Sof is represented as a “single dimensionless point”, or a primordial point that was the origin of being. These days we know this as a singularity, which according to general relativity was the initial state of the universe prior to the Big Bang. Finally, Binah is the expansion (like the universe from the singularity) and development of intelligence and wisdom within the womb (the cosmic “space”) which contains all things and beings in latent or seed form.

“…What was hidden in the point [Hokhmah] is now unfolded….What was previously undifferentiated in the divine wisdom [Hokhmah] exists in the “Womb” of the Binah, the “supernal mother”, as the pure totality of all individuation”…

[Scholem, Major Trends in Jewish Mysticism, p.219]

Prior to Isaac Luria we have the teaching of Nahmanides.

http://en.wikipedia.org/wiki/Nahmanides

Rabbi Moses ben Naḥman Girondi, Bonastruc ça Porta 1194 -1270

 “ …At the briefest instant following creation all the matter of the universe was concentrated in a very small place, no larger than a grain of mustard. The matter at this time was very thin, so intangible, that it did not have real substance. It did have, however, a potential to gain substance and form and to become tangible matter. From the initial concentration of this intangible substance in its minute location, the substance expanded, expanding the universe as it did so. As the expansion progressed, a change in the substance occurred. This initially thin noncorporeal substance took on the tangible aspects of matter as we know it. From this initial act of creation, from this etherieally thin pseudosubstance, everything that has existed, or will ever exist, was, is, and will be formed

We also have the following:

http://failedmessiah.typepad.com/failed_messiahcom/2005/07/rabbi_aryeh_kap.html

Yitzchak of Akko 1250 – 1340

According to Yitzhak of Acco, the universe would be 42,000 x 365,250 earth-years old. That calculation comes out to 15.3 billion years, very close to current estimates for the Big Bang.

http://failedmessiah.typepad.com/failed_messiahcom/2005/07/rabbi_aryeh_kap.html

How was it possible for ancient and medieval Kabbalah rabbis to inscribe conclusions of what are apparently the premises of modern cosmology in their holy book (long before Copernicus formulated his heliocentricity hypothesis) and for those premises to hold the exact same conclusions agreed to by modern cosmologists? The astounding coincidence of basically identical cosmology premises being formulated by ancient and medieval Kabbalah rabbis and then later formulated by modern physicists (as the results of modern scientific research) is indeed puzzling.

http://sites.google.com/site/oldshepherd1935/kabbalistcosmologicalwisdom

Kabbalistic Cosmology and its parallels in the ‘Big-Bang’ of Modern Physics

In this present piece I would like to pursue the strange parallels between the late 16th century reformation of kabbalistic cosmology that arose through the insights of Isaac Luria, and the recent reformulation of the ‘big-bang’ into the so-called ‘inflationary model’ of cosmic creation. Although the formulation of these two cosmologies was separated by some 400 years, we can recognise that they addressed the same problem, that of the emanation of the cosmos out of nothing.

http://www.levity.com/alchemy/luria.html

Days or years of creation.

The Torah doesn’t say every second, does it? It says Six Days. How would we see those six days? If the Torah says we’re sending information for six days, would we receive that information as six days? No. We would receive that information as six million million days. Because the Torah’s perspective is from the beginning looking forward.

… The calculations come out to be as follows:

• The first of the Biblical days lasted 24 hours, viewed from the “beginning of time perspective.” But the duration from our perspective was 8 billion years.

• The second day, from the Bible’s perspective lasted 24 hours. From our perspective it lasted half of the previous day, 4 billion years.

• The third 24 hour day also included half of the previous day, 2 billion years.

• The fourth 24 hour day ― one billion years.

• The fifth 24 hour day ― one-half billion years.

• The sixth 24 hour day ― one-quarter billion years.

When you add up the Six Days, you get the age of the universe at 15 and 3/4 billion years. The same as modern cosmology. Is it by chance?

http://www.kheper.net/topics/Kabbalah/Atzilut-tohu.htm

Sabbatianism, Tikkun and the Big Bang Theory

I have alluded to the fact that Isaac Luria’s 16th century, Kabbalistic notion of the “Sheviret HaKelim” (or “Shattering of the Vessels”) — on which the Neo-Sabbatian concept of Tikkun, or “Holy Repair of the Face of God” — is virtually identical to that of the “Big Bang” theory of 20th-century astrophysics. The importance of this is that modern science has literally confirmed the validity of Lurianic and, therefore, Neo-Sabbatian Kabbalah and, by extension, the Jewish mystical texts, such as the Zohar, on which they were based.

Modern science confirms the validity of Lurianic and Neo-Sabbatian Kabbalah mystical texts or confirms that it has been fashioned on mystical Jewish texts it is claimed to validate?

There have been three extraordinary developments over the past four hundred years which, when viewed as parts of an interlocking whole, promise to reshape the destiny not only of ourselves, not only of our planet, not only of our society and our species, but perhaps of the cosmos itself — or, as the Kabbalists call it, “The Face of God.”

The three parts of this larger picture are two men and an ancient explosion. The first is the Jewish mystic and Kabbalist of the sixteenth century, Rabbi Isaac Luria, who set about to discover a plan of spiritual redemption based on the laws of the physical universe and its primordial creation, as based on the “data” contained in Jewish Written and Oral Scripture, such as the Old Testament and Zohar. He called the cosmogony he discovered “Tikkun,” about which I shall have much more to say later in this series of lectures.

The second part of the picture is is the great Swiss theologian and religious psychologist, C. G. Jung who was the first scientist to dare to develop a science of the soul based on his own direct encounters with God. His work as we have been discussing it in our Jung Seminar lectures, amplifies the dynamics of Lurianic Tikkun and brings it more appropriately into the twentieth century as what we have been calling, Neo-Sabbatian Kabbalah.

And finally, the third piece of this picture is an event modern astronomers and physicists call the “Big Bang” — a cataclysmic explosion in the cosmos which, they say, inaugurated the beginnings of the universe, just as Isaac Luria said the “Shattering of the Vessels” had four centuries earlier.

It is my premise in this series of lectures that the discovery by 20th-century scientists of this “Big Bang” and the astronomical events surrounding it validate Isaac Luria’s Kabbalistic theosophy and the Neo-Sabbatian paradigm that has grown out of it. My intention in the lectures to follow is to garner whatever evidence I can for this conclusion from the literature of science, Jewish mysticism and Jungian metaphysics, beginning with the following direct comparison between the components of Sheviret HaKelim and those of the Big Bang.

http://www.kheper.net/essays/Tikkun_and_Big_Bang_Theory.html

Reconciling Genesis and the Big Bang — with the help of Kabbalah

Depending on your spiritual leanings, that first moment in time may have been either a godly act or a gravitational singularity; it’s rare you see it described as both.

But according to Howard Smith, an astrophysicist at the Harvard-Smithsonian Center for Astrophysics, it’s not necessary to choose one explanation over the other. In his new book, “Let There Be Light: Modern Cosmology and Kabbalah,” Smith argues that science and religion are more compatible than people tend to think.

The book, published by New World Library, draws parallels between Kabbalah’s interpretation of Genesis and the Big Bang theory. The two accounts have some interesting correlations: Each suggests in its own terms that the universe wasn’t always around; that it had a beginning, a time when it was an infinitesimally small point; and that at that time there was total unity. They even agree that light from the beginning of time (“cosmic microwave background radiation,” in scientific terms) still permeates our universe.

http://www.jweekly.com/article/full/32594/reconciling-genesis-and-the-big-bang-with-the-help-of-kabbalah/

Let There Be Light: Modern Cosmology and Kabbalah

Let There Be Light: Modern Cosmology and Kabbalah, a New Conversation Between Science and Religion is a book by Howard Smith, an astrophysicist. The book, published in 2006, was written for the layperson. It discusses using simple language basic concepts in modern cosmology and Kabbalah (a form of Jewish mysticism), the creation of the universe from nothing via the big bang, general relativity, dark matter, cosmic acceleration, quantum mechanics, and free will, among other topics. The book attempts to clearly explains these subjects, and uses them to try and illustrate how religion and science together can enrich one’s spiritual and intellectual life.

http://en.wikipedia.org/wiki/Let_There_Be_Light_(book)

Extract from Let there be light… Epoc of matter

As the universe continued its inexorable growth and cooling matter gradually became more important than radiation in the simple sense that there was just more of it per unit of volume. Today, much later on but still in the epoch of matter, it is the matter in the universe, and not the radiation, that determines what happens for most intents and purposes. When we pick up our story, matter in the universe did not yet exist in the form of neutral atoms. It consisted instead of a plasma of positively charged atomic nuclei, with electrons also present, but not attached to the nuclei. Because they were free to move, these electrons scattered the light that permeatted space, as a fog of water droplets will redirect and diffuse into an opaque haze. The practical effect of this cosmic mist was to block us from peering through its veil to see directly into the happenings of the universe earlier than the epoch of matter.

http://www.kheper.net/essays/Tikkun_and_Big_Bang_Theory.html

Sabbatianism, Tikkun and the Big Bang Theory

I have alluded to the fact that Isaac Luria’s 16th century, Kabbalistic notion of the “Sheviret HaKelim” (or “Shattering of the Vessels”) — on which the Neo-Sabbatian concept of Tikkun, or “Holy Repair of the Face of God” — is virtually identical to that of the “Big Bang” theory of 20th-century astrophysics. The importance of this is that modern science has literally confirmed the validity of Lurianic and, therefore, Neo-Sabbatian Kabbalah and, by extension, the Jewish mystical texts, such as the Zohar, on which they were based.

There have been three extraordinary developments over the past four hundred years which, when viewed as parts of an interlocking whole, promise to reshape the destiny not only of ourselves, not only of our planet, not only of our society and our species, but perhaps of the cosmos itself — or, as the Kabbalists call it, “The Face of God.”

The three parts of this larger picture are two men and an ancient explosion. The first is the Jewish mystic and Kabbalist of the sixteenth century, Rabbi Isaac Luria, who set about to discover a plan of spiritual redemption based on the laws of the physical universe and its primordial creation, as based on the “data” contained in Jewish Written and Oral Scripture, such as the Old Testament and Zohar. He called the cosmogony he discovered “Tikkun,” about which I shall have much more to say later in this series of lectures.

The second part of the picture is is the great Swiss theologian and religious psychologist, C. G. Jung who was the first scientist to dare to develop a science of the soul based on his own direct encounters with God. His work as we have been discussing it in our Jung Seminar lectures, amplifies the dynamics of Lurianic Tikkun and brings it more appropriately into the twentieth century as what we have been calling, Neo-Sabbatian Kabbalah.

And finally, the third piece of this picture is an event modern astronomers and physicists call the “Big Bang” — a cataclysmic explosion in the cosmos which, they say, inaugurated the beginnings of the universe, just as Isaac Luria said the “Shattering of the Vessels” had four centuries earlier.

It is my premise in this series of lectures that the discovery by 20th-century scientists of this “Big Bang” and the astronomical events surrounding it validate Isaac Luria’s Kabbalistic theosophy and the Neo-Sabbatian paradigm that has grown out of it. My intention in the lectures to follow is to garner whatever evidence I can for this conclusion from the literature of science, Jewish mysticism and Jungian metaphysics, beginning with the following direct comparison between the components of Sheviret HaKelim and those of the Big Bang.

http://www.donmeh-west.com/incarn10.shtml

Jung’s Paradigm in Neo-Sabbatian Kabbalah

The two central themes of Neo-Sabbatian Kabbalah are Shikrur Elohim (“The Liberation of God”) and Tikkun HaPanim (“Repairing the Face of God”). These two modern conceptions — both based on the 17th century Sabbatian reconfiguration of Lurianic Kabbalah — presuppose that the unity of God was destroyed by the catastrophe of creation (in Lurianic Kabbalah the Shevirit HaKelim; in 21st century physics, the Big Bang), and the split-off fragments of God (the Nitzotzot, or “Holy Sparks”) are now trapped in the world of matter (the Kelipot, or “Evil Shells”) yearning to be reunited with Itself.

Within this cosmic tragedy, Neo-Sabbatian Kabbalah asserts, it falls upon man to partner with God in the Tikkun, or “repair”, of His “face” — symbolized in Lurianic Kabbalah by the YH splitting away from the VH at the moment of creation to form the “Greater Countenance” (Sefirah Keter/Arikh Anpin) and its split-off “Lesser Countenance” (Sefirah Tiferet/Ze’ir Anpin), the former of which represents “God-the-Father” and the latter His “son”, the Messiah, both of which need to be reunited by man in himself in order to return them to their premundane condition of wholeness. Jung speaks of the “continuing incarnation” in almost a word-for-word way:

“In the experience of the self, it is no longer the opposites ‘God’ and ‘man’ that are reconciled . . .but rather the opposites within the God-image itself. That is the meaning of divine service, of the service which man can render to God, that light may emerge from the darkness, that the Creator may become conscious of His creation, and man conscious of himself.” (C. G. Jung, Memories, Dreams, Reflections, p. 338)
Despite the popular and Rabbinic teaching in Judaism that to see the Face of God results in certain death, we find the following passages in Scripture:

Yahweh is righteous, he loves virtue, upright men will contemplate his face. (Ps. 11:7)
How much longer [Yahweh] will you hide your face from me? (ibid, 13:1)
For me the reward of virtue is to see your face and, on waking, to gaze my fill on your likeness. (17:15)
I long to gaze on you in the Sanctuary. (63:2)
In your great tenderness [Yahweh] turn to me; do not hide your face from your servant. (69:16-17)
Yahweh, hear my prayer, let my cry for help reach you; do not hide your face from me. (102:1-2)
Seek Yahweh and his strength, seek his face untiringly. (105:4)

Thus, Scripture not only tells us that we will not die if we behold the Face of God, but we are actually to “seek it untiringly” However, how can one seek something when you didn’t even realise it has been hidden?

“The other Jews call me a heretic. Well, I am. And worse, an iconoclast too: my goal is nothing less than the breaking of all religious containers (and not just Judaism) for the sake of liberating God. In the words of my 18th century namesake and predecessor, Yakov Leib Frank, ‘All the faiths and conducts and the books that have been written till today — everyone who reads in them is like someone who has turned his head backwards and is looking at things already dead. All of it comes from the Gate of Death. But the wise man’s eyes are ever in his head so he must look towards He-Who-Walks-In-Front.’ Like Frank and the other radical antinomian Kabbalists who came before him, I worship God and not religion; I seek for His salvation and not my own…..or, even less-so, yours.”

— Reb Yakov Leib HaKohain

http://www.scribd.com/doc/23741806/45/Lurianic-Kabbalah

Terrorism and the illuminate

Zionism In the sixth century BC, the Assyrians succeeded in the sacking Jerusalem, and taking the remaining Jewish population into captivity, this time to the city of Babylon, near what is now Baghdad in Iraq. The tragedy was of enormous psychological consequence for the Jewish people. The presence of the Jewish people in the Holy Land was regarded by many as a core tenet of their faith. According to the Bible, God had ratified a covenant between Himself and Abraham, to grant the land of Palestine to his descendants. This promise, however, was contingent on the Jewish people adhering to the Commandments of the Law. Ultimately, their Exile was a punishment fullled for their repeated transgressions and occult leanings. Nevertheless, there were some among the Jewish exiles, who chose not to regard their captivity as a punishment, but as a temporary trial. Instead, they interpreted their status as God’s “Chosen” as a permanent relationship, and that the Promise to inhabit the land of Zion, or Palestine, was binding forever. Thus, this new Zionist interpretation was closely intertwined with the mystical directions of the Kabbalah. Therefore, this new Zionist interpretation was a bastardization of the real intent of the Jewish faith, and, as we shall see, was not an integral part of it, but was, through the centuries, increasingly imposed upon the rest of the Jewish community, by a minority committed to this diabolical scheme.

Christopher Jon Bjerknes the author of SAINT EINSTEIN is of Jewish ancestry and his research is well documented and not anti-semetic.

http://www.jewishracism.com/SaintEinstein.htm

THE MANUFACTURE AND SALE OF SAINT EINSTEIN

The Manufacture and Sale of Saint Einstein… In this exhaustively researched book he convincingly argues that in pre-Nazi Germany several Jews were influential in the German media industry, such as owners of major newspapers, publishing houses, and as well-placed journalists. After 1916, they were the ones who began glorifying Einstein because he was one of them and because it would suit their Zionist purposes to do so. Zionism is the political philosophy that justified creating the fascist state of Israel, and dispensing with the Palestinian people in the most convenient manner. In its wilder versions it envisions Jewish world domination and the enslavement of unchosen humanity, the goyem, to Jews. Although none of the four founders of modern relativity theory—FitzGerald, Larmor, Lorentz and Poincare—were Jewish (they were probably all Roman Catholics, if not practicing and with a bias towards intellectual agnosticism) these Jewish journalists praised Albert in their publications as if relativity were all his idea, a product of his astounding genius, calling him the greatest scientist since Newton who had revolutionized physics, the Galileo of the Twentieth Century, etc, etc. And they would rebuke criticisms of Einstein’s theories as simply “anti-Semitism.” Their efforts would develop into a worldwide Zionist propaganda campaign to defend Einstein‟s theory of relativity, which continues to this day.

Book after book, website after website on “Einstein‟s theory of relativity” is filled with the same praise and adulation, glamour, gibberish and deception, citing the shoddiest of scientific evidence, if any at all. Furthermore, this is why among mainstream science journals there is a 100% rejection rate for papers that are critical of relativity theory. 100%. Dissident scientists have to submit their research papers that are critical of Einstein to smaller journals of lesser reputation, which are more ignorable. Such censorship policies extend to college campuses, as many a physics student has found out. And after such censorship some relativists preposterously claim that “Einstein‟s theory of relativity” is universally accepted among scientists because no papers criticizing it are to be found in major peer reviewed science journals.

This writer proffers the speculation that the same Zionist political influence that brought about the British Balfour Declaration in 1917, which favored the creation of a Jewish homeland in Palestine, also caused a few well-placed British scientists to make exaggerated claims in favor of Einstein‟s general theory of relativity in 1919.

In Summary

What is clear is that the origin of mystical/occult Kaballah doctrine is shrouded by mystery. Some authors believe the Kaballah links to early Hebrew Rabbis around 515 B.C whilst others posit it has its roots in ancient Gnosticism and the story of the demiurge [circa 360 B.C]. Despite the many speculations THE PHASE OF JEWISH MYSTICISM is conventionally referred to as “early Kabbalah” and is thought to begin with Sefer ha-Bahir (ca. 1180) and ends with the Zohar (1270-1300).

The “Zohar” or “The Book of Splendour” is a collection of many ancient books on the Deity, Souls and Cosmogony upon which medieval Kaballah teaching is based. It’s believed that the “Zohar” was written by Rabbi Simon ben Jochai who lived around A.D. 160 but that the “Zohar” was later added to (in translation) by Rabbi Moses de Leon (Spain) around 1290 and many others that followed.

http://en.wikipedia.org/wiki/Nahmanides

At the briefest instant following creation all the matter of the universe was concentrated in a very small place, no larger than a grain of mustard. The matter at this time was very thin, so intangible, that it did not have real substance. It did have, however, a potential to gain substance and form and to become tangible matter. From the initial concentration of this intangible substance in its minute location, the substance expanded, expanding the universe as it did so. As the expansion progressed, a change in the substance occurred. This initially thin noncorporeal substance took on the tangible aspects of matter as we know it. From this initial act of creation, from this ethereal thin pseudosubstance, everything that has existed, or will ever exist, was, is, and will be formed.

My notes:

Matter of the universe was concentrated in a very small place (singularity). The matter at this time was very thin, so intangible, that it did not have real substance (dark energy, dark matter and the aether). From the initial concentration of this intangible (dark energy/matter/aether) substance in its minute (singularity) location, the substance expanded (phase transition inflation). As the expansion progressed, a change in the substance occurred (Symmetry breaking phase transitions put the fundamental forces of physics and the parameters of elementary particles into their present form). From this initial act of creation, from this ethereal pseudosubstance (dark energy/matter)… everything that has existed or will ever exist, was, is, and will be formed.

The Big Bang myth by modern cosmology

http://en.wikipedia.org/wiki/Big_Bang

Extrapolation of the expansion of the Universe backwards in time using general relativity yields an infinite density and temperature at a finite time in the past. The singularity (a bit smaller than a grain of mustard) signals the breakdown of general relativity. How closely we can extrapolate towards the singularity is debated—certainly not earlier than the Planck epoch. The early hot, dense phase is itself referred to as “the Big Bang”, and is considered the “birth” of our Universe.

The earliest phases of the Big Bang are subject to much speculation. In the most common models, the Universe was filled homogeneously and isotropically with an incredibly high energy density (ethereal thin pseudosubstance), huge temperatures and pressures, and was very rapidly expanding and cooling. Approximately 10−37 seconds into the expansion, a phase transition caused a cosmic inflation, during which the Universe grew exponentially. After inflation stopped, the universe consisted of a quark–gluon plasma, as well as all other elementary particles (in other words the intangible substance had gone through its transition phase and everything that has existed, or will ever exist, was, is, and will be formed.)

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