The “fire from heaven’s eyes” is a forecasting phrase taken from several ancient texts. Its usage is most notable in the earliest known version of what would come to be known as the Book of Lamentations (specifically Poem #4) in the Old Testament of the Hebrew Bible. In the Book of Deuteronomy in the Tanakh, the phrase is used just before the death of Moses. In addition, and peculiarly so, the phrase also has several mentions in the Arabic Qur'an, specifically in connection with Haman, the Pharaoh’s advisor who was commissioned to build a structure for man to ascend into the heavens. The phrase refers to the notion that the savior, redeemer, orchestrator, cultivator, etc. would someday visit the earth cradled in a single flame said to be launched directly from the eyes of God. The flame was said to appear to man in a specific series of twelve vast, bulbous lights. Each light would represent a different faction of the flame as an entirety***, and would appear only for a few instants (less than one second by current measurements) before being replaced by a completely new representation, a brighter and larger light. The pattern was said to repeat itself for a duration of just over twelve and one half minutes, repeating nearly 780 times in that time period. Because a physical account of the flame is not included in the texts, religious philosophers and Biblical scientists alike have long debated those actual physical properties the flame would display. The controversy starts at the base of the phrase itself, as the Hebrew word “ASh”, which is the singular Hebrew word for ‘fire’, is also understood as specifically ‘the fire of God’. A, aleph, often refers to "God," and Sh, shin, infers "bringing forth, or birth". So, the distilled definition for the word “ASh”, ‘fire,’ might be rendered, "The birth of God in us". It has been speculated that the chariot that brings the savior to us might also be the vehicle for man to obtain divinity. If the physical vehicle (the fire itself) is also the gateway to the divine, this poses some problems. Time and again the same text tells us that man is unable to obtain divinity, to see God, to become divine on this Earth. The physical limitations of our minds in mortal bondage are unable to be surpassed until existence and representation in an unearthly setting, a divine realm. If the flame itself is the birth of God in our physical selves, the appearance of the lights themselves would constitute the absolute presence of God. Transport, most likely the vacating of the mental capacities, would occur and would have to be instantaneous in nature to avoid the proposed sensory overload that would occur in the Divine presence. Man would be unable to see the lights and their increasing intensity because long before the brain could process the sensory data via the eyesight, he would be transported. Barring any intervention, a real-time realization would be impossible given the parameters of this universe. Man’s essence would immediately cease to exist in the earthly realm, thus negating the savior’s purpose for returning. Also problematic would be the actual increasing of the lights’ intensity, as it is said that the natural pressure and continuum of our planet would intensify as well due to the immense heat, and luminosity. Within the first few instants of the appearance of the first light, all of the planet’s oceans would boil, the high concentration of nitrogen in the natural atmosphere would ignite in a cataclysmic chain-reaction, the skins of all the animals, including humans, would turn in on themselves. The arrival of the savior in this divine carriage of fire would the sole cause of our Armageddon. What we can infer from all of this is simplicity. The savior will not arrive in the fire from heaven’s eyes because of the massive screaming it would produce. The savior will arrive on a whimper.
***The Twelve Lights of the Flame:
1) The Concept - Divine - Refers to the inception of being, the indefinable point at which God decided a distinct person shall exist.
2) The Construct - divine - Refers to the physical coital action of man and woman, the actual act that results in the creation of a distinct person.
3) The Connate – Divine – Refers to the indelible instincts, and tendencies common to all distinct persons at the instant of birth
4) The Consternation – divine – Refers to the period soon after birth at which the distinct person recognizes an external world, usually accompanied by the first sense of fear
5) The Confusion – divine – Refers to the early developmental period where the distinct person is freshly experiencing the external world, observing and detecting outside stimuli with limited self-interference (the subject is incapable)
6) The Convoluted – divine – Refers to natural progression of human consciousness through observation and experience, as complex thought, opinion and morality develop within the distinct person’s mind
7) The Continuum – divine – Refers to the ‘in motion’ experience of the distinct person. The immediate earthly experience as it is processed.
8) The Conflict – divine – Refers to the mundane imposed social dilemmas the distinct person is faced with during an experiencing life
9) The Consent – divine – Refers to the paradigm shift that occurs when the distinct person is confronted with imminent death and departure from the physical realm, occurs after the realization of absolute ineffectuality
10) The Conclusion – Divine – Refers to the point of worldly death for the distinct person, and the immediate cessation of the worldly experience
11) The Conviction – Divine – Refers to the event after the worldly death, in which the distinct person is made to be accountable for all pursuits, decisions and actions in the earthly realm, and a final judgment is made by God on where the subject shall spend eternity
12) The Connsumatory – Divine – Refers to the fulfillment of Divine prophecy by the distinct person, the validation of God’s original concept for the subject’s existence