Moshe/Mosheh/Moses
| Moshe | ||||
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| 5 | 300 | 40 | ||
| Gematria: 345 | ||||
| Moshe | ||||
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| 5 | 300 | 40 | ||
| Gematria: 345 | ||||
| Moses: Fire in the Waters |
| Hidden behind its unconscious motivations, the psyche, fearful of the unkown, remains dormant in the interpretation of its own myths. Carlo Suares, CoG, p.187 |
| Leaving the sphere of Emanation and the purely archetypal personages of Adam and his descendents down to Abraham's family, Mosheh, or Moses, represents a new stage in the development and perfection of human consciousness -- the creative interaction or double reality of myth and history. Until now, the seed of human perfection had been carried and transmitted by individual archetypes. With Moses, the seed will take root in the people of Israel and the history of the Jews will begin. |
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Much has been written on Mosheh, from different points of view, but it seems to me that only the Qabala can see him in his double reality, which is both mythical and historical. The mythical reality is the evolution throughout the ages of the relationship between human consciousness and the unfathomable mystery of existence, resulting from the law of Moses. We have already stated that in the perception of the fact that existence is a total mystery lies the foundation of any true religious awareness. The mystery, the realization that the fact of existence cannot be explained in words or in any other way, has always been deeply alive in the minds of the men of the Qabala. This does not mean that their writings correspond adequately to the needs of our time. If they said in symbols what can be set forth today clearly in words, it is because it was thus that they understood and felt. But when we want to understand and feel, we must break through those images and expressions which served them, but which no longer serve. We do not see Abraham or Mosheh as did the ancient cabalists. We see them with our own eyes and judgement. We can and must see them directly. We can penetrate their legendary existences, and so discern that they were not what they are said to have been. We can do this because the historical process functions on a certain sensorial level, whereas the mythical process concerns the psyche, and, whether yesterday or today, the Qabala is always in touch, through the psyche with the great unknown. At certain particularly important conjucntions of this double process, the Hebrew myth becomes apparent and thrusts itself as a typhoon whose whirling motion draws waters from the ocean and carries them along with its own movement. The mass of waters thus captured belongs more to the cyclone than to the ocean. Such events as those which are named Abraham, Mosheh or Jesus are thus taken over by the myth and belong to it more than they do to objective reality. Their immense importance is due to the fact that they are a conjunction of two realities. Finally they modify the course of history in so far as they become religious phenomena. Certain Asiatic myths carry through centuries the continuity of their religious and social structures. They can be compared to very old trees of knowledge whose fruits have dried on their branches for lack of any renewed sap. Contrarily, the Qabala has died and has resurrected many, many times amidst spectacular displays, on each occasion accomplishing and then burying its past. If, by chance, we happen today to be in such a time, we are the very conjunction, the very timeless spark, which at one time appeared as Abraham, at another time as Mosheh, and later as Jesus. That pinpoint of recurrent eternity is the Qabala. These considerations will be useful, we believe, now that we are about to resume our exploration of the narrative concerning Mosheh. Joseph had long been dead, and the Qabala had disappeared: both Joseph and the Qabala were completely forgotten, and the people were in misery. With Mosheh springing out of the waters, a new birth on an entirely different level takes place, both identical and opposite to that which had been prepared by YHWH through Joseph. We are compelled here, although not without some reluctance, to recall a terminology rather well known to the Qabala and to say that with Mosheh the narrative of the Emanation is now over and opens into the Creation, then into the Formation and the Action of Israel. We said that the epoch of single men who carried the seed of human perfection has given place, with Joseph, to an epoch where that seed had to be buried in very primitive people. The tribes were 70 persons on their arrival in in Egypt. But 430 years had elapsed by the time of the Exodus, they were, accoring to the texts, 600,000 men, not including the children and without mentioning the women. The problem was how to preserve the Elohimic seed, buried deep in a primitive, coarse, brutal human substance, hopelessly incapable of deconditioning itself. The Qabala uses the word Sephiroth to express or describe different structures of the one cosmic energy, the Ayn-Soph. Their formulation, in the time of Mosheh, was beyond the understanding of the unevolved masses. The creative energy was bound to be deeply involved and immersed in blood. The Sephiroth, or cosmic energies, which had operated in emanation through the myth, from Adam up to Abraham and his family, degenerated into other Sephiroth. Intelligence became Rigour, and Wisdom became Clemency, according to the Qabala. The book of Mosheh, in fact, opens on those two key notes. This book is the book of a Creation. It is the creation of a container, of a living garment of protection for the seed of humanity-to-be, capable of not only sheltering it but also of living in symbiosis with it, of being in at-one-ment with it, until the time of the necessary ripening and ultimate destruction of the shell. Because the times are ripe today, the entire process of birth, growth, maturity, old age and death of the myth appears to us very clearly... Carlo Suares, Cipher of Genesis, p.11-13 |
Ehieh Esher Ehieh | El-Shaddai & HaShem | Mitsraim/Egypt | 12 Simples |