With the model of Solaria Binaria constructed here along the lines of short-time electrical quantavolution, we have presented physical and cultural evidence of several major historical happenings, as well as some lesser events that need not be summarized here.
The succession of great gods in human history coincides with a succession of ages of destruction and renewal that may tentatively be numbered at seven. These are carried in Table 6.
Human nature originated abruptly with a complex culture in the first age of binary instability, precipitated by electrical and hormonal changes, and displaying anxious self-awareness and a grasping for self-control.
The Moon was ejected from the ancient southern hemisphere (the modern Pacific Basin) later in the same period in an electrical encounter with a piece of planetary debris originating from an explosion of a star that we call Super Uranus.
The planets have assumed their present order in the past few thousand years, responding to a principle of mutual maximum repulsion.
The Solar System sac and the plenum which it contains are now so enlarged, and hence distant from us and dilute, that they have been overlooked by observers. The binary electrical axis has been diffused into a pervasive solar wind, which permeates the planetary plane. The once-substantial binary partner is dispersed into at least a dozen sizeable fragments and myriad fragments of smaller debris. All of this has happened in fourteen millennia.
All major chemical and biological developments occurred in a period of a quarter of a million years at the beginning of Solaria Binaria. The number of species peaked in the period of Pangean Stability and has been steadily reduced by catastrophes.
The planets and the Sun are accumulating electric charge and have separated greatly, whereupon their ability to discharge (take charge) from one another is diminishing with time. If the trend continues without sudden galactic interruption, the planets will disappear upon attaining the higher level of charge found in the Galaxy surrounding us.
Contemporary cosmogony may be said to lack a binary model for solar and Earth history, and this we have attempted to provide with Solaria Binaria. We have conveyed it by means of a short time chronology, a concept of quantavolution, and a fully demanding theory of electric behavior.
Several major observations promoted consideration of the Solar System as a binary development. A growing realization that our star system is embedded in a Universe largely composed of multiple star systems led us to match known characteristics and behaviors of these systems in their varied stages of development with our own system as it might have been, is and might become. Evidence mounts, too, that planet Jupiter has stellar traits, as have, less obviously, the other major planets.
Exploration of the inner planets, not excepting the Earth and Moon, reveals the progressive destruction of their surfaces over time. Understandably , conventional cosmogony seeks to fix the destruction in a convenient episode close to the birth of the Solar System. However, the evidence speaks not of a day's work of a passing body four aeons ago, but rather of the normal work expected of a binary system.
Furthermore, ancient observers and philosophers who were neither primitive nor naive, an who were also reporting the ideas of other experts of hundreds and thousands of years before them, affirm that the bodies of the Solar System and the stars changed their behavior and their motions. These men were cognizant of, and disciplined by, religious systems that were sky-obsessed, and which moved continually between celestial behavior and mundane behavior, in supreme efforts to let happen on Earth what happened in Heaven, and vice versa. As we have reviewed their ideas and reports, coupled with evidence emerging from legends and archaeological excavations, we found reason to think that they might be living in a world that was strikingly different from our own and that was recognizably a late phase of a stellar binary system.
The prospect before us, then, was to understand an ancient science and tradition which had large heavenly (god-like) bodies hovering over the Earth in what today we would classify as a synchronous orbit. If the Earth were locked between the partners in a binary, much of what the ancients spoke of as their own experiences, or related as the experiences of their ancestors, makes sense.
By no means were their ideas purely deductive. They recited experiences; they made empirical statements; they claimed knowledge of a world into which the human race was born. They discussed a set of events that should occupy, by temporal schemes in vogue today, millions (if not billions) of years, and that treat matters such as the acquisition and transformation of the Moon and the recession of the planets deeper into space.
As soon as we began to draw upon ancient opinions concerning cosmic events, we had to take a position respecting chronology. In this we were encouraged by the binary concept itself to call time into question. Binary systems offer evidence of great forces operating over short times to produce large effects. They illuminate shortcuts in the creation of the raw materials for planetary, atmospheric and biological development. As they transact, the large bodies separate and fragment within the system, creating and destroying worlds while retaining their parts. It may be fair to say that only a binary model can supply those scientists -- admittedly a small minority -- who are inclined to shorten natural history with an adequate theoretical instrument.
The binary model suggests and may even require, a short-time scheme for natural history. A short-time Solar System requires high energy and precise interventions at levels of nature ranging from the Galaxy to the atomic nucleus. It is specifically this sort of intervention that is evidenced time and time again in natural history. All "absolute chronometries" become variable in a quantavolutionary world. The rampant inflation of this century, which has expanded the time scale for the lifetime of the Universe from 40 million to 80 billion years, may end in a catastrophic implosion.
As if their technical difficulties were not sufficient to disable long-time chronology (de Grazia, 1981), ancient human voices seem to testify against it. These earliest humans unmistakably assert, among other things, that Heaven and Earth separated, that suns appeared, that gods fought in the skies and invaded the Earth, that the world was repeatedly built and destroyed. They are neurotically obsessed with all celestial bodies and motions, and engage in all known extremes of behavior in imitation and appeasement of the behavior observed in the skies.
It is not possible to claim that this is primate activity, nor hominid, nor that it is primitive, nor finally that it is a collective psychosis of early civilizations. Modern social psychology and psychiatry can document, and even replicate, such human behavior today. The earliest cultures, those that are "guilty" of this behavior, invented social organization, agriculture, manufacturing, science, and the arts. To think that they could do all this without a firm "reality principle", as Freud has termed it, must be in error.
The skeptic of our interpretation may be reduced to postulating that "illud tempus" must have been exciting and stressful, but could not be so very exciting and stressful as they would have us believe. Reasoning similarly, one could assert the contrary: the real foundations of the ancient excitement and obsessions must have been even worse than we are given to believe, because the ancients were used to disasters and hence were less traumatized by them; "war is hell", but less hellish to old soldiers than to recruits. It seems to us that both a priori views -- that the ancients were excitable or that they were blasť -- may obstruct the necessary work of delineating, bit by bit, the experiences of the ancients from the conglomerated assemblage of fragmentary records, legends and geological and archaeological facies, and then exposing them to analysis in the light of the sciences today. A persistent theme of the ancient voices is quantavolution, that is, that the world and all that is in it owe most of their changes to forceful torsions and saltations. That quantavolution plays a role in the theory of natural and social science has never been denied. But the role has been grotesquely reduced by ignoring it and stressing evolution, by consigning manifestations of it whenever possible to times beyond mind, by framing scientific principles in prejudicial terms, by associating quantavolution with disreputable or outmoded religions and scientific beliefs and by unconscious editing of the evidence.
To our view quantavolution affords an instrument for scientific inquiry as useful as and perhaps superior to that allowed us by evolution. We find that the morphology of the Earth and the patterns and compositions of the skies bespeak quantavolutions. In biology, we see in the decline of evolutionary power over time, in the absence of transitional types in evolutionary branching, in the waves of extinction of species, and in the failure of evolution to provide an internal guiding dynamic, sufficient reason to promote the concept of quantavolution.
The guiding dynamic for quantavolution, whether in biology, geology or astronomy, may be electricity, a "strong force" that has been generally accorded a weak place in most sciences. For several reasons, we believe that electricity is the necessary and sufficient impulsion of cosmology. We noticed that a strong force is needed to accomplish change, whether in biology or astrophysics. Basically, electricity is to "gravitation" (if such exists independently of electricity) as 10 36 is to 1.
The behavior of stellar bodies, including the Sun, can be described in electrical terms. The composition of "space" is a plenum of charges and ions, field and currents, winds and relatively stationary matter, of orbiting bodies shifting orbits as they transact, at times attractively but usually repulsively.
The fact that electricity is present in all matter, and an aspect of the existence and activity of all matter, presents us with the opportunity to study all matter and motion in an electrical perspective. Electrical attraction and repulsion seem to operate simply and flexibly in cosmology as well as in microbiology, and can be accommodated to the concept of inertia, the two together constituting a powerful instrument for the analysis of nature.
Finally we would point out one more helpful attribute of electrical theory. Invoking electricity enables us to avoid the mechanical blasting, usually required of gravitational and explosive mechanics, that brings inordinate destruction and thermal excess to situations where we seek quantavolutionary change with a maximum of selectivity and minimal mechanical bursting.
Despite their ubiquity, electrical phenomena have been isolated from the rhetoric of causality. When treated, they have been allowed as only secondary or even tertiary effects; instead mechanical and gravitational processes of enormous magnitude are postulated as the forces playing the primary (causal) role. Sometimes magnetism (usually not observed directly) is seen to play an intermediary, or secondary, role in the deduced causal train which leads to the observed effect. But our outlook has changed. Once practically dismissed as inoperative in celestial matters, electricity, together with electrical effects, has increasingly been recognized to play a role in cosmic actions.
In every natural and biological process -- creation, accumulation, structure, function, storage, dissipation -- electrical theory is at home. The smallest observable or inferable operation of a molecule, and the largest explosion of a nebula, can be referred to the unified language and lawful behaviors of electricity.