One of the ancient mysteries of the Bible has been the meaning of the word manna. Scholars have pondered over what type of plant it could be, and whether it is a plant that once existed and is now extinct. Manna was supposedly a wafer like delicate food found in the desert that fed the Israelites in the wilderness.  The implications of this view, however, is that the Sinai wilderness did not have sufficient edible plants to sustain the Israelites for forty years, and the orthodox would have us infer that they thus resorting to eating flesh.
It might very well be that the introduction of a fictitious substance, manna, was introduced to confuse what manna was for the original Jews, internal spiritual knowledge.

    It may be that the translators of the Torah in fact deliberately mistranslated the word in order to promote the idea that it was only through divine intervention that the Israelites were able to live in the wilderness.  It is only the industrial mentality which promotes the notion that it is impossible for humans to live in the wilderness without divine intervention.  In fact, the annals of history adequately demonstrate that it is primarily industrial civilizations which have known significant hunger, even starvation, and poverty.  For though droughts, floods, and famine did exist at times in agricultural and pastoral civilizations, the human race was still able to exist on what nature provided.  In short, it is once again the morality of the Book of Enoch which prevails as a workable way of living with creation, and not the fabricated systems of animal sacrifice and slavery which exist in the orthodox Torah, New Testament, and Sunni Quran.
 
 

      A rather full description of manna exists in Numbers 11: 7-9:

"The manna was like coriander seed and looked like resin.  The people went around gathering it, and then ground it in a handmill or crushed it in a mortar.  They cooked it in a pot or made it into cakes. And it tasted like something made with olive oil. When the dew setled on the camp at night, the manna also came down. " Numbers 11: 7-9

    In fact, the word manna has a Sanskrit derivation and means internal spiritual, or transcendent knowledge. The Index of Max Muller's Sacred Books of the East contains the entry Manahparyaya, and understanding that "paryaya" meant through Yaya, one of the names of Shiva transliterated as Yahweh, I realized that one of the interpretations of the word was transcendent spiritual knowledge through Yahweh.  The entry referred the reader to Volume XXII of the series, titled Jaina Sutras, and the teachings of Jainism are indisputably one of the world's great repositories of ascetic experiences.  As other chapters indicate Jainism has more than a few affinities with the collective experiences of the Israelites for forty years in Sinai wilderness.  Once the reader understands the Hindu/Jain origins of Judaism, then it is easy to see that the concept of Gan Eden is derived from the Gana or Jain paradise. And that Eden or Aden, both of which are described as paradisal locations by James Strong, are connected with the word Vedan (and Dan).  Vedan refers to the Vedas, and the book of Daniel is one of the great affirmations of the benefits of vegetarianism in the Old Testament.  The name of the tribe of Dan is derived from the Danu, the Dravidian tribe of Shaivites, some of whom, like Abraham, migrated from India to the Canaan/Palestine area, as well as to Syria, Egypt, and other African locations.

  What we call Hinduism, we should remind ourselves, is a complex of numerous religious groups, the Shauvites, the Vaishnavas, the Sakti worshippers, and the Jains, to name a few of the main groups.  Wherever one of these groups has existed in history, the other groups were not distant.  For the most part they throughout history have shared in common a religious tolerance for each other's beliefs.  As it evident from the material chapter 92, the Jaina or Gana influences upon ancient Judaism, and the root Gan itself, play a decisive part in Jewish history.

   We have seen in another chapter the fact that the term Gan Eden, the garden paradise to which Jews go in the after life, comes from the Gana, or Jaina (Jain), paradise, a place in which no creatures is even disturbed, much less killed.  Though the word Gan in ancient Hebrew means garden, we can see that it probably came to mean the paradisal garden because a place where all creatures are left free to live, is the paradisal state of the Ganas, or the Jains, as well as of the mainstream Shauvites, Vaishnavas, and Sakti worshippers.
 
 

   And we have already seen the prominence of the Gan root, and how it is the root of the word Genesis and the name of the city of Gennesaret. Genesis is a Greek word meaning birth or beginning.  It was derived from the fact that the Greek translators were faced with the name itself of Ganesha, the elephant head Deity, and son of Shiva, whose name was invoked to insure the success of any  important project.

   The city of Gennesaret contains the name of Ganesha in a relatively untainted form.  The Gan root is seen in the name of Jonadab, father of the Jewish Rechabites, who, in ascetic fashion, did not cultivate the ground, in John the Baptist, another ascetic, and in John of "Revelations" who sees the destruction of industrial civilization and a return to an Enochian paradise in which the meek inherit the land, as is stated in Jesus' Beatitudes, which are a summary of what the Book of Enoch states will occur in in the Final Times.
 
 

  In Volume 50, an Index of the Sacred Books of the East edited by M. Winternitz, we see mana/paryaya defined as "a kind of transcendent knowledge"  When first coming across the definition it struck me immediately that this is what the manna of the Torah meant originally, but that the term, like many of the original teachings and concepts of Hinduism, underwent a radical transformation when the rewriters of the original Vegetarian Bible undertook to eradicate whatever links they felt they could to the original form of Judaism, which we have seen in other chapters was simply a transplanting of the Hindu culture, and the religions of India, in the areas referred to as Canaan and Palestine.
 
 

    We have already seen that Tsabaism, or Shaivism,  in the words of Drummond, and in the annals of Theosophy, as well as in the works of Gene Matlock and numerous Hindologists, was already the established universal religion of earth during the origins of Judaism, and we have seen also that it was transplanted in Polynesia, in Hawaii, which Cain or someone in his lineage named after Hawwah, which is ancient Hebrew for Eva or Eve. Both Polynesia and Hawaii have numerous legends of Kana or Cain.  We see the transplanting of the Hindu pantheon in the Yucatan in the Maya civilization, named after Maya, the consort of Shiva, and that many of the numerous names of Shiva, such as Isa, Isana, and Oseo are simply transliterated by the Maya, that the serpent, one of the two animals, with the bull, most frequently associated with Shiva, is prominent in the sculptures of the Maya.  And we see an unequivocal assertion of the spiritual superiority of the ascetic spiritual morality seen in the teachings of Enoch, after whom Tennochtitlan (the original name of Mexico) was named, over the industrial mentality in the fact that the Maya, following the principles of Quetzalcoatl (who forbid animal sacrifices as well as human sacrifices, following the teachings of Enoch) abandoned the cities to live in the wilderness, as did Moses and the Israelites in the Sinai.

    I will quote from Volume L of the Sacred Books of the East, this particular volume edited by M. Winternitz. In the following quotation, the figure of Mahavira, the main teacher of Jainism, should be seen as parallel to the figure of Moses in the Sinai wilderness.  Both men understood clearly the basic spiritual principles taught by Enoch, that nature itself, creation, is pure, and that any human twisting of nature, such as exists in industrialism, in mining, and in the making of weaponry, is a desecration of creation, not an enhancement of it, for all mining, and all industry is dependent on the exploitation of beings already living in the earth, whose lives are equally sacred to those of humans.  (The fact that Aaron forged a golden calf, and Moses a copper or bronze serpent, though lapses from the strict morality of Enoch, nonetheless assert the fact that they were both involved with Hindu iconography, the golden calf being a form of the sacred cow of the Hindus, and the
copper or bronze serpent being a figure of the Kundalini or Serpent Power of Shiva, Lord of Yoga, and Lord of the Shabbath, or Sabbath, Sheba aka Saba being names of Shiva.

    The "holy conduct" of Mahavira should be seen as his practice of meditation.  And as the foremost teacher of the Jain, he imparted to his followers or devotees the fruits of his meditations.  We can easily see that Moses was such a figure to the Israelites, and that his retreating to the mountain was itself a form of "holy conduct." Notice that Mahavira first pays obeisance to all liberated spirits, meaning all those whose conduct was pure enough no longer to need an incarnation on earth.  Mahavira

"paid obeisance to all liberated spirits, and vowing to do no sinful act, he adopted the holy conduct.  At that moment the whole assembly of men and gods stood motionless, like the figures of a picture.

   At the command of Sakra (my note: Sakra is chief and king of the gods), the clamour of men nd gods and the sound of musical instruments suddenly ceased, when Mahavira chose the holy conduct.

   Day and night following that conduct which is a blessing to all animated and living beings, the zealous gods listen to him with joyful horripilation (my note: horripilations means bristling of hair and the feeling of dread).

   When the Venerable Ascetic Mahavira had adopted the holy conduct which produced that state of soul in which the reward of former actions is temporarily counteracted, he reached the knowledge called Manahparyaya, by which he knew the thoughts of all sentient beings...

From pp.199-200, Volume L, Jaina Sutras, edited by M. Winternitz, in The Sacred Books of the East (general editor, Max Muller)

    The term "sentient" as seen in the Jaina Sutras above should not be seen as having a significance limited to humans and creatures made of flesh and blood.  Being sentient is the quality of all that is created. The "secret life of plants" was well known to ancient Hindus and Jains, though, typically, only recently discovered in Western Civilization, which has chosen industrialism, rather than spirituality, as its banner. I don't wish at this time to correlate the findings of physicists who are ascribing the quality of mind and volition to minute particles whose movements are unable to be defined with the instruments of physics.

    To those who read the account of the Israelites fleeing the slavery of Egypt and living in the wilderness of Sinai for forty years, it should be apparent that these Israelites certainly did not enslave one another during this time. The forty years in the Sinai wilderness was a time of pristine purity for the Israelites, for they were truly living a life in harmony with ahimsa, or harmlessness, which is in keeping with the morality of the Book of Enoch. Moreover, not only Jeremiah and Amos (see "Acts" 7), but numerous commentators have asserted that it is entirely illogical to assume that the Israelites were slaughtering animals and eating them in the wilderness for forty years. The Israelites were the Hodu (Hindustan) people, and their Exodus (Ex-hodus) was the departure of the Hindustan tribe from Egypt. They wore the Hindu bindi, or sign on the forehead. Aaron forged a golden calf and Moses a copper or bronze serpent, both of which are part of the Hindu iconography.  And except for this lapse into using metals which were the products of mining, they lived according to the principles of Enoch.  It is even more probably that the metals already existed among the Israelites, and were collected from them, rather than being mined by the Israelites in the Sinai.