Arewe genetically linked to a REAL person named Adam?

 

SUMMARY:

 

Allen Epling,  authorof  Beyond Genesis: The Untold Story of Man´s Origins, offersan alternative explanation for the origin of man that is unique and differentfrom the usual Creationism versus Evolution debate. Thisbook is not just a book of "explanations" of single events based onscience, but the COMPLETE, credible, story of man from the beginning.Unlike other books on the subject of Genesis that attempt to explain individualevents with science, this book pulls the whole story togetherinto a narrative that flows seamlessly from the creation through the flood, andbeyond, whilemaintaining scientific credibility. By proving that we have a GENETICsignature that goes back to biblical times, it reveals a PLANof God not seenbefore, through new insights which uncover what reallyhappened in Genesis, a story that has previously gone unnoticed, and untold. Theauthor presents timely new explanations for the "myths"of Genesis, based on recent scientific evidence. The theme throughout is thatthe book of Genesis is accurate historically, and that modern man is the resultof a combination of BOTH the evolutionary processes, AND a unique, separate lineof man, the one referred to in Genesis that descended from Adam. The book alsoreveals the ultimate "plan" for man and that it isnotfinished!!

 

 

This book was written because of a belief that the book of Genesis has a historical basis and is significant in the history of man. However, the author doesn’t fall into the trap of others who go against common beliefs of the scientific community, of completely repudiating data that is reliable and accepted, almost universally, by all scientists. The basic assumption in this work is that both the scientific community and the religious fundamentalists havemisinterpreted the data, and the answer lies somewhere in between. Theauthor attempts to show in this book that the stories of Genesis are based on truth and are believable if we make only a few adjustments to the translation and interpretation of the original Hebrew Bible.

Anthropologists and historians universally agree that something extraordinary did happen between 2500 BC and 2000 BC that lifted man out of the Stone Age into civilization. Our systems of government, our written language, our way of building cities are all a result of that one giant leap from ignorance to enlightenment. Was that “technology explosion” somehow related to the one we see today? Is there a connection between the book of Genesis and this event?

Throughout this book, the basic hypothesis is that the The Bible, specifically the book of Genesis is historically accurate and represents the word of God. The author supports this with science and factual evidence. By providing proof that the flood of Noah was misinterpreted and was actually a local catastrophe,many of the remaining mysteries suddenly become understandable. With a local flood confined to a very large region, there is no longer a need to have “all the millions of animals of the world” on the ark. The author shows that the aim of the ark was actually to save only those “creations” of animals and plants that took place in the Garden of Eden, that were not corrupted. This would have been much more plausible.

A further hypothesis is that our civilization, our physical makeup, our lifespan, and our religions, are all possible because of the work of the descendants of a real man named Noah. Their “Godlike” features were the source of myths and legends in cultures all over the world. Because of a coordinated plan that began in the Garden of Eden and was put into action at the Tower of Babel, these descendants spread over the whole Earth, infused their superior genes into primitive man’s, and had the knowledge and ability to raise man to an advanced level of civilization. These “visitors” are mentioned and remembered in historical records in practically every culture around the globe. The author proposes thatWE are the progeny of that merging of their genes.

The author has referenced all data to the original sources.

The reader is challenged to consider where this “plan” is taking us.

 

 

Arewe genetically linked to a REAL person named Adam?

 

SUMMARY:

 

Allen Epling,  authorof  Beyond Genesis: The Untold Story of Man´s Origins, offersan alternative explanation for the origin of man that is unique and differentfrom the usual Creationism versus Evolution debate. Thisbook is not just a book of "explanations" of single events based onscience, but the COMPLETE, credible, story of man from the beginning.Unlike other books on the subject of Genesis that attempt to explain individualevents with science, this book pulls the whole story togetherinto a narrative that flows seamlessly from the creation through the flood, andbeyond, whilemaintaining scientific credibility. By proving that we have a GENETICsignature that goes back to biblical times, it reveals a PLANof God not seenbefore, through new insights which uncover what reallyhappened in Genesis, a story that has previously gone unnoticed, and untold. Theauthor presents timely new explanations for the "myths"of Genesis, based on recent scientific evidence. The theme throughout is thatthe book of Genesis is accurate historically, and that modern man is the resultof a combination of BOTH the evolutionary processes, AND a unique, separate lineof man, the one referred to in Genesis that descended from Adam. The book alsoreveals the ultimate "plan" for man and that it isnotfinished!!

 

 

This book was written because of a belief that the book of Genesis has a historical basis and is significant in the history of man. However, the author doesn’t fall into the trap of others who go against common beliefs of the scientific community, of completely repudiating data that is reliable and accepted, almost universally, by all scientists. The basic assumption in this work is that both the scientific community and the religious fundamentalists havemisinterpreted the data, and the answer lies somewhere in between. Theauthor attempts to show in this book that the stories of Genesis are based on truth and are believable if we make only a few adjustments to the translation and interpretation of the original Hebrew Bible.

Anthropologists and historians universally agree that something extraordinary did happen between 2500 BC and 2000 BC that lifted man out of the Stone Age into civilization. Our systems of government, our written language, our way of building cities are all a result of that one giant leap from ignorance to enlightenment. Was that “technology explosion” somehow related to the one we see today? Is there a connection between the book of Genesis and this event?

Throughout this book, the basic hypothesis is that the The Bible, specifically the book of Genesis is historically accurate and represents the word of God. The author supports this with science and factual evidence. By providing proof that the flood of Noah was misinterpreted and was actually a local catastrophe,many of the remaining mysteries suddenly become understandable. With a local flood confined to a very large region, there is no longer a need to have “all the millions of animals of the world” on the ark. The author shows that the aim of the ark was actually to save only those “creations” of animals and plants that took place in the Garden of Eden, that were not corrupted. This would have been much more plausible.

A further hypothesis is that our civilization, our physical makeup, our lifespan, and our religions, are all possible because of the work of the descendants of a real man named Noah. Their “Godlike” features were the source of myths and legends in cultures all over the world. Because of a coordinated plan that began in the Garden of Eden and was put into action at the Tower of Babel, these descendants spread over the whole Earth, infused their superior genes into primitive man’s, and had the knowledge and ability to raise man to an advanced level of civilization. These “visitors” are mentioned and remembered in historical records in practically every culture around the globe. The author proposes thatWE are the progeny of that merging of their genes.

The author has referenced all data to the original sources.

The reader is challenged to consider where this “plan” is taking us.

 

No Description Available.

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Afghanistan 101 is an introduction to Afghan culture. More specifically, this dimensional analysis discusses Power Distance (PD), Uncertainty Avoidance (UA), Individualism (IND), and Masculinity (MAS) in the Afghan national culture. These dimensions are based on the work of the well-known Dutch anthropologist Geert Hofestede. The manifestations of these cultural dimensions explain the attitudes and actions of Afghans. Each chapter on dimensions also includes a section where the implications of a particular dimension are pointed out to the Westerner working in Afghanistan.

Power Distance, the first dimension of culture, describes the relationship between a less powerful person and a more powerful one. As Afghanistan is on the high side of PD, social power is coercive in Afghanistan. One comes to power by force and is ousted by force; wealth and power are inseparable; decision making is autocratic and consultative; expert power does not carry much weight; age and charisma are important; and in Afghanistan, it is the authority of the person rather than the authority of position or rule that counts most.

Uncertainty avoidance, the second dimension, involves dealing with fear and ambiguity—fear of nature, fear of other men, and fear of the supernatural. UA is negatively related to PD. A high PD society is on the low side of UA. Cultures use three methods to deal with fear and ambiguity: law, technology, and religion. Being on the low side of UA, Afghans rely heavily on Islam to reduce fear and uncertainty because they cannot rely on technology or the rule of law. The fundamental religious beliefs that help Afghans cope with fear and uncertainty are (1) life in this world temporary, (2) the source of both good and evil is God, and (3) God is just and will punish the oppressors and evil-doers in this world and in the next.

Individualism versus collectivism, the third dimension of culture, relates to the relationship of an individual to a collectivity. In nonindividualistic societies such as Afghanistan, one’s loyalty and devotion is first and foremost to the family, ethnic or other collectivity, rather than to the country as a whole. Such loyalties are characteristic of nonnation-states, and are best explained as “Afghan nationalism” that is based on ethnicity, sect, region, and ideology.

Afghanistan is not and has never been a nation-state. In a nation-state, people rally around the constitution, the flag, the national anthem, and other such symbols instead of their ethnicity, sect, region, ideology, and so on. Furthermore, a nation-state is based on the rule of law, checks and balances, human rights, freedom of the press, political parties, free and fair elections, accountability, and transparency. The concept of a nation-state is a Western phenomenon, although the roots of a nation-state are deep in some Islamic countries, shallow in others, and nonexistent in others. Turkey, the first Islamic country to have become a nation-state, falls into the first category whereas Afghanistan, into the last. For Afghanistan to move in the direction of becoming a nation-state, some type of federalism may be the only way to prevent further ethnic conflict and another civil war.

Masculinity, the fourth dimension of culture, describes the degree to which there is a gender gap within a culture.

Afghanistan is on the high side of MAS. As such, sex roles are set in the family and are reinforced in the schools, workplace, and other social organizations. In general, males are taught to be assertive and females, nurturing. In Afghan society, male assertiveness generally involves aggressiveness, bravery, endurance, leadership, power, dominance, and independence. Female nurturance, on the other hand, is characterized by submissiveness, patience, tenderness, and affection.It is Islamic fundamentalism and Afghan cultural tradition, rather than mainstream Islam, that limits the rights of women in Afghanistan, making the country a high MAS culture. To the extremists, women are supposed to stay indoors and be at the service of men. In Afghan cultural tradition, women are often regarded as cattle, to be exchanged in compensation for a crime or to settle a debt or to make profit (bride price). Poor justice system, illiteracy, and poverty are the primary causes of violence against women. And finally, the primary purpose of marriage in high MAS societies is reproduction rather than love and companionship.

Finally, the Appendix describes the four major ethnic groups in Afghanistan: Pashtuns, Tajiks, Hazaras, and Uzbeks. It discusses the characteristics of each ethnic group along with their rivalries, past conflicts, and political parties.

Afghanistan 101 is an introduction to Afghan culture. More specifically, this dimensional analysis discusses Power Distance (PD), Uncertainty Avoidance (UA), Individualism (IND), and Masculinity (MAS) in the Afghan national culture. These dimensions are based on the work of the well-known Dutch anthropologist Geert Hofestede. The manifestations of these cultural dimensions explain the attitudes and actions of Afghans. Each chapter on dimensions also includes a section where the implications of a particular dimension are pointed out to the Westerner working in Afghanistan.

Power Distance, the first dimension of culture, describes the relationship between a less powerful person and a more powerful one. As Afghanistan is on the high side of PD, social power is coercive in Afghanistan. One comes to power by force and is ousted by force; wealth and power are inseparable; decision making is autocratic and consultative; expert power does not carry much weight; age and charisma are important; and in Afghanistan, it is the authority of the person rather than the authority of position or rule that counts most.

Uncertainty avoidance, the second dimension, involves dealing with fear and ambiguity—fear of nature, fear of other men, and fear of the supernatural. UA is negatively related to PD. A high PD society is on the low side of UA. Cultures use three methods to deal with fear and ambiguity: law, technology, and religion. Being on the low side of UA, Afghans rely heavily on Islam to reduce fear and uncertainty because they cannot rely on technology or the rule of law. The fundamental religious beliefs that help Afghans cope with fear and uncertainty are (1) life in this world temporary, (2) the source of both good and evil is God, and (3) God is just and will punish the oppressors and evil-doers in this world and in the next.

Individualism versus collectivism, the third dimension of culture, relates to the relationship of an individual to a collectivity. In nonindividualistic societies such as Afghanistan, one’s loyalty and devotion is first and foremost to the family, ethnic or other collectivity, rather than to the country as a whole. Such loyalties are characteristic of nonnation-states, and are best explained as “Afghan nationalism” that is based on ethnicity, sect, region, and ideology.

Afghanistan is not and has never been a nation-state. In a nation-state, people rally around the constitution, the flag, the national anthem, and other such symbols instead of their ethnicity, sect, region, ideology, and so on. Furthermore, a nation-state is based on the rule of law, checks and balances, human rights, freedom of the press, political parties, free and fair elections, accountability, and transparency. The concept of a nation-state is a Western phenomenon, although the roots of a nation-state are deep in some Islamic countries, shallow in others, and nonexistent in others. Turkey, the first Islamic country to have become a nation-state, falls into the first category whereas Afghanistan, into the last. For Afghanistan to move in the direction of becoming a nation-state, some type of federalism may be the only way to prevent further ethnic conflict and another civil war.

Masculinity, the fourth dimension of culture, describes the degree to which there is a gender gap within a culture.

Afghanistan is on the high side of MAS. As such, sex roles are set in the family and are reinforced in the schools, workplace, and other social organizations. In general, males are taught to be assertive and females, nurturing. In Afghan society, male assertiveness generally involves aggressiveness, bravery, endurance, leadership, power, dominance, and independence. Female nurturance, on the other hand, is characterized by submissiveness, patience, tenderness, and affection.It is Islamic fundamentalism and Afghan cultural tradition, rather than mainstream Islam, that limits the rights of women in Afghanistan, making the country a high MAS culture. To the extremists, women are supposed to stay indoors and be at the service of men. In Afghan cultural tradition, women are often regarded as cattle, to be exchanged in compensation for a crime or to settle a debt or to make profit (bride price). Poor justice system, illiteracy, and poverty are the primary causes of violence against women. And finally, the primary purpose of marriage in high MAS societies is reproduction rather than love and companionship.

Finally, the Appendix describes the four major ethnic groups in Afghanistan: Pashtuns, Tajiks, Hazaras, and Uzbeks. It discusses the characteristics of each ethnic group along with their rivalries, past conflicts, and political parties.

Afghanistan 101 is an introduction to Afghan culture. More specifically, this dimensional analysis discusses Power Distance (PD), Uncertainty Avoidance (UA), Individualism (IND), and Masculinity (MAS) in the Afghan national culture. These dimensions are based on the work of the well-known Dutch anthropologist Geert Hofestede. The manifestations of these cultural dimensions explain the attitudes and actions of Afghans. Each chapter on dimensions also includes a section where the implications of a particular dimension are pointed out to the Westerner working in Afghanistan.

Power Distance, the first dimension of culture, describes the relationship between a less powerful person and a more powerful one. As Afghanistan is on the high side of PD, social power is coercive in Afghanistan. One comes to power by force and is ousted by force; wealth and power are inseparable; decision making is autocratic and consultative; expert power does not carry much weight; age and charisma are important; and in Afghanistan, it is the authority of the person rather than the authority of position or rule that counts most.

Uncertainty avoidance, the second dimension, involves dealing with fear and ambiguity—fear of nature, fear of other men, and fear of the supernatural. UA is negatively related to PD. A high PD society is on the low side of UA. Cultures use three methods to deal with fear and ambiguity: law, technology, and religion. Being on the low side of UA, Afghans rely heavily on Islam to reduce fear and uncertainty because they cannot rely on technology or the rule of law. The fundamental religious beliefs that help Afghans cope with fear and uncertainty are (1) life in this world temporary, (2) the source of both good and evil is God, and (3) God is just and will punish the oppressors and evil-doers in this world and in the next.

Individualism versus collectivism, the third dimension of culture, relates to the relationship of an individual to a collectivity. In nonindividualistic societies such as Afghanistan, one’s loyalty and devotion is first and foremost to the family, ethnic or other collectivity, rather than to the country as a whole. Such loyalties are characteristic of nonnation-states, and are best explained as “Afghan nationalism” that is based on ethnicity, sect, region, and ideology.

Afghanistan is not and has never been a nation-state. In a nation-state, people rally around the constitution, the flag, the national anthem, and other such symbols instead of their ethnicity, sect, region, ideology, and so on. Furthermore, a nation-state is based on the rule of law, checks and balances, human rights, freedom of the press, political parties, free and fair elections, accountability, and transparency. The concept of a nation-state is a Western phenomenon, although the roots of a nation-state are deep in some Islamic countries, shallow in others, and nonexistent in others. Turkey, the first Islamic country to have become a nation-state, falls into the first category whereas Afghanistan, into the last. For Afghanistan to move in the direction of becoming a nation-state, some type of federalism may be the only way to prevent further ethnic conflict and another civil war.

Masculinity, the fourth dimension of culture, describes the degree to which there is a gender gap within a culture.

Afghanistan is on the high side of MAS. As such, sex roles are set in the family and are reinforced in the schools, workplace, and other social organizations. In general, males are taught to be assertive and females, nurturing. In Afghan society, male assertiveness generally involves aggressiveness, bravery, endurance, leadership, power, dominance, and independence. Female nurturance, on the other hand, is characterized by submissiveness, patience, tenderness, and affection.It is Islamic fundamentalism and Afghan cultural tradition, rather than mainstream Islam, that limits the rights of women in Afghanistan, making the country a high MAS culture. To the extremists, women are supposed to stay indoors and be at the service of men. In Afghan cultural tradition, women are often regarded as cattle, to be exchanged in compensation for a crime or to settle a debt or to make profit (bride price). Poor justice system, illiteracy, and poverty are the primary causes of violence against women. And finally, the primary purpose of marriage in high MAS societies is reproduction rather than love and companionship.

Finally, the Appendix describes the four major ethnic groups in Afghanistan: Pashtuns, Tajiks, Hazaras, and Uzbeks. It discusses the characteristics of each ethnic group along with their rivalries, past conflicts, and political parties.

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Like a phoenix rising from Roman ashes, America has had more than two hundred years to flourish on the world stage. In that time, it became a shining example of participatory democracy. Like Rome, however, America has become fat, lazy and an arrogant international bully - imposing its self-righteous views of right and wrong, good and evil on humankind. All is not right with this self-titled superpower. America finds itself rife with corporate and political corruption. It finds itself becoming increasingly despised and isolated from other nations. How soon before America joins the pantheon of civilizations that, like Rome, burned brightly into oblivion.

Like a phoenix rising from Roman ashes, America has had more than two hundred years to flourish on the world stage. In that time, it became a shining example of participatory democracy. Like Rome, however, America has become fat, lazy and an arrogant international bully - imposing its self-righteous views of right and wrong, good and evil on humankind. All is not right with this self-titled superpower. America finds itself rife with corporate and political corruption. It finds itself becoming increasingly despised and isolated from other nations. How soon before America joins the pantheon of civilizations that, like Rome, burned brightly into oblivion.

“Explore the past to appreciate its impact on the present . . . If we reflect objectively on past events we come to understand that our “well-ordered” world, its certainties, is always a passing experience. The conflicts of our time—their implication to our way of life . . . Building Blocks of Western Civilization sums up aspects of our past which are relevant to the present.”

“Explore the past to appreciate its impact on the present . . . If we reflect objectively on past events we come to understand that our “well-ordered” world, its certainties, is always a passing experience. The conflicts of our time—their implication to our way of life . . . Building Blocks of Western Civilization sums up aspects of our past which are relevant to the present.”