Thursday, November 1, 2012
Sunday, June 24, 2018
4000 Year-Old Mystery Solved: Both Trees Identified Now-- No Apple Tree Mentioned
If the apple is not the fruit in the world's oldest and greatest mystery story, then what is the fruit? Why are the two super secret trees assigned the mystical names "tree of life" and "tree of knowledge of good and evil?" Why do two smart people yield to a forbidden fruit tree, instead of to one that is NOT forbidden, especially when both trees are right next to each other in the center of the garden? How is the couple's disobedience of the very first commandment to be fruitful and multiply in the garden linked to their decision to make only fig leaf aprons, instead of complete clothing, in this incomprehensible narrative, with its guesswork of interpretations?
Our very easy book guide quickly answers these four questions and more, using the evidence in this dreamlike chronicle, for the only intelligent and sensible explanation of the world's oldest and greatest mystery story. No alternate solution has been offered by anyone--you can be the first to try!
1. Order the guide. Book identifies the fruit very quickly.
2. Order on Amazon below. But finish your reading first.
Fact: Two men could have eaten the same fruit Adam and Eve ate.
Key Found in Garden Center
Here is your key that unlocks the door, opens it, and solves the mystery:
BOTH TREES ARE IN THE CENTER OF THE GARDEN. Neighbors.
Ponder this point long enough, and you will not need to read the book. And you will see clearly the source of the sexual undertones in the account.
Now for the important question: why does this tiny book's identification of the fruit in the center of this extraordinary garden create such turmoil amongst allegory deniers, when the fruit's identification threatens no one's theological beliefs? The only thing the identification does is supply the world's oldest and greatest mystery story with a foundation of awareness all traditional story analyses have failed to provide. So, what is the fruit? It's time for the answer. No other exegesis exists that lends such a degree of thoughtfulness to the story. And no other exegesis of the second and third chapters of Genesis, practical or theoretical, creates such emotional resistance to hard evidence--evidence that turns the darkness into light.
Just Another Doctrinal Neologism?
Is the book's exegesis of the second and third chapters of Genesis just another neologism? No, it is not. If the book's exegesis is only the latest neologism, but not the exhumation and revelation of the original story, then not only do the individuals who first hear the story, have absolutely no idea what the story means, but neither does the original storyteller. Imagine the storyteller saying, "Sometimes I just say things. I don't know what they mean." It is somewhat difficult to imagine this event happening.
If it does happen, then the original storyteller tells the story while having no understanding of what they are saying, unless the storyteller decides to deliberately disguise and beautify the story, to hide its true meaning. This will certainly require complex ability, to intentionally mystify at the very dawn of human consciousness. It will also require the original listeners to not ask the original storyteller any questions about this new story--a story that makes no sense. So, the mystification clearly happens later. And, of course, when it does, everyone will know the meaning of the entire story. For a while.
Three Notes...Plus...The Two-Fruit Pleasure Exegesis
Please note: the exposition of the second and third chapters of Genesis in Starry Night's Judge This Book By Its Cover is directed to astute realists fascinated by uncanny insistence on denying glaring, convincing evidence. The evidence in Genesis combines reason, emotions, logic, feelings, and spirituality for the feminine/masculine solution to an astounding enigma.
An allegorical Eden Garden is superimposed upon a literal counterpart.
Finally note also: both the written Epic of Gilgamesh and certain written Indigenous Australian folktales predate the world's historically written oldest and greatest mystery story. Although these two entities do not necessarily predate any prehistoric oral tradition narratives, the current book introduction includes a change from "oldest story in the world" to "oldest mystery story in the world" in an attempt to avoid textual errors. In any event, comparing ages of written stories is irrelevant to the exegesis of the second and third chapters of Genesis. The exegesis speaks for itself. And this is what the exegesis says in the book's common sense summary:
They eat the fruit, but what do they eat?
We lift the veil, for a wary peak.
Through a forest of mystery hiding it all,
We see a body, naked and weak.
This BODY is the garden in whose center grow
The two famous trees, but never a weevil.
Here is the tree of life and the one
Of knowledge of good and knowledge of evil.
Because the two trees are right next to each other
Care must be taken to avoid the one bad.
For the fruit of both trees is pleasure,
So the pleasure is there to be had.
To be fruitful and multiply eat from the first.
But eat from the second and no one conceives.
So here we go now: one, two, three--
Pleasure, shame, fig tree leaves.
A News Story For The World
The irrational fear of the second and third chapters of Genesis exegesis presented in "Judge This Book By Its Cover" has resulted in great hostility towards the exegesis, the exegesis being this: the forbidden fruit in the world's oldest and greatest mystery story is anal intercourse between Adam and Eve. But from where does this irrational fear come? Religion does not answer this question. Because the exegesis of these two chapters is the direct result of logic and reasoning being applied to the evidence in the story, and nothing else but this evidence, it is philosophy, and not religion, that provides the proper debating environment for determining the validity of the exegesis presented in "Judge This Book By Its Cover."
So let the debate begin on June 22, 2018, at the annual three-day meeting of the Bertrand Russell Society, this year at McMaster University in Ontario, Canada. This is as good a time and place as any.