Bereshyt
Bara
Elohim
Et
Ha Shamaim
Ve Et
Ha Eretz
The double Genesis of Bereshyt Bara Elohim is followed by a series of double equations:
the heavens and earth, formless and void, darkness and light (both inner and outer), night and day,
evening and morning.
Each of these pairs will trace the expansion and evolution of the dual energy of Bereshyt which
specifies both the life of the contained (Aleph) and the existence of the container (Yod).
We have seen that "Elohim" is the total expression of the process by which timeless Aleph
is projected into the multitudes of biological existence (Yod). Elohim, "created" by Bereshyt,
"creates" the Heavens and the Earth. The Aleph and Yod united in Elohim split apart into
Shamaim and Eretz, the primary structural energies of creation. The "heavens and the earth"
is a category equivalent to "all that is."
But the heavens and earth are both preceeded by a small qualifier:
Et.
It should be clear by now that not only each word but each letter of the beginning of Genesis
is a vital signifier or term in a series of equations that represent the creation, expansion
and formation of the universe and consciousness in a "unified field theory" of structure and energy.
It would be obvious that dropping a term from a calculus problem or logical proof would destroy its
validity. What then are we to think of what the translators do with the fourth and sixth words
of the Bible?
Et, Strongs 0853, the untranslated "demonstrative sense of entity" appears only twenty-two times
in the Old Testament. The next time it will appear, after modifying the heavens
and the earth in Genesis 1:1 and light in Genesis 1:4, will be in Genesis 4:1, when Eve
gives birth to Qaheen and says
she has acquired a man Et YHWH.
Et joins Aleph and Tav, the first and last letters of the Hebrew alphabet in their significations
as the beginning and end of energy, the two opposite poles of the one dual consciounsess/energy.
It can been seen as the integral over the total space-time continuum, the equivalent of "on
every level" and our colloquial "A to Z." Elohim creates the "all that is" "on every level"
of analogy and structuration.
And what is, all that is?
In Shamaim, we have the Sheen of Shyt projected on the unstructured "waters" of existence.
In Eretz, we have the Aleph of Bara buried in the universal container of Raysh
and emerging as something new -- structure -- in the form of Tsadde, the feminine structuralizing
principle, analogized as "Mother Earth." Aleph is buried in, and creates, structure. This is
an elaboration of the second Bara in Bera Shyt Bara, Bar-Aleph.
Waw, the masculine copulative, is the tenth letter to appear in creation.
With the tenth, the letters needed to spell YHWH are available for
God's union with His creation.
Tsadde, the eleventh letter (by order-entry in Genesis) goes beyond the prefection of ten and embodies Aleph (1) in existence (10).
Eretz is a more structured analog of Bara, just as Shamaim is derived from Shyt through Elohim.
The universe, the total container for Aleph,
exists in its structured energy (light and matter) and in its unstructured, "dark," energy,
which is the movement (expansion) of the universe in response to the impact of the cosmic Aleph.
We will see the structured energy evolve into (Bara) Eretz, Awr and Yom. The unstructured will develop through
(Shyt) Shamaim, Hhoshekh and Layla.
The following schemes are :
HA-CHAMAIM WE-ETT HA-ERETZ
Ha-Chamamim: He/5 - Chinn/300 - Mem/40 - Yod/10 - Mem 4/600
We-ett: Waw - Aleph - Taw = 6 - 1 - 400.
Ha-Eretz: He - Aleph - Reich - Tzade = 5 - 1 - 200 - 900
Both sides of life come with Ett-Ha-Chamaim-Wett-Ha-Eretz. This repetition of Ett indicates that, as soon as consciousness becomes aware of itself by noting the something, the ontological interrogation necessarily strikes the two registers of consciousness and of the existing. These two Ett are connected by the letter Waw = 6 which, grammatically becomes the conjunction "and." Ontologically also the 6 is copulative: it is the sign of the fertilizing relationship. Ett-We-Ett expresses a double development of life by Chamaim: 5-300-40-10-40 and by Eretz: 5-1-200-900.
As a prefix, the He is grammatically the article le, la, les. For the ontological tradition, the number 5 expresses Life. Here, he invites us to find within ourselves a vital double feeling, a double perception of life: in Chamaim first, then in Eretz.
These two schemes: 300-40-10-40 and 1-200-900 both proceed from the Berechiytt scheme. Shamaim, which appears before Eretz, is an evolution of the second half (chiytt) while Eretz is a evolution of the first half (bara), as can be seen by comparing their numbers: from a share 300-40-10-40 and 300-10-400; on the other hand 1-200-900 and 2-200-1 (these are reversed).
Here are some explanations concerning these two aspects of life. When consciousness begins to become aware of itself in its universality, it perceives itself 200 and also 300. In the 200, with Bara (2 - 200 - 1) she sees the Aleph emerging from the 200, but does not realize either the why or the how of this being in its being. This branch of life will unfold (we will see) in the darkness of consciousness Eretz. (By analogy Eretz is the Earth.) The experience of the 300 is quite different, because the 300 movement cosmic creator, brings forth the Yod (the 10), incarnated, contingent, therefore perceptible, observable. The action will therefore apply to Maim, where the resistance of the Mem is also contingent and imprisons the Yod within its walls: Maim = 40-10-40. By its explosion, the Yod will transform the Mem final of 40 in 600. This is how Chiytt: 300-10-400 becomes Chamaim: 300-40-10-40/600.
The vocation of consciousness in relation to these schemes already appears here. Firstly the man will seize the Chinn = 300, and will project it on his world, the visible world of Maim. In other words, he will know how to conquer the cosmic forces, he will overcome them, he will snatch their blessing. (By analogy, Shamaim is the heavens). The prefiguration of the myth of Israel victorious over the Angel (and of Elohim) is contained in these first data. On the other hand the Bara: 2- 200- 1 of the creative spontaneity reverses the 200-1 in an unconscious action that takes place in the depths of darkness of consciousness The 200-1 is projected inverted as soon as the 1 enters the consciousness. The RA (200-1) becomes AR (1-200). And, by virtue of the pact, is added to this binomial (to the characters apparently incompatible), the final Tzade = 900 which expresses the beauty of the form, the feminine beauty of the existing. Here formed the scheme 1-200- 900 which, in secular language, simply means Earth. It will appear as the support of the conscience human. The dramatic relationship between the man and Eretz is described below. In these big combats, the Tradition wants that one does not seek to destroy the dark and subterranean forces of the consciousness, because they are a teeming ground of life. This myth will not kill "a dragon" because these monsters carry within them the living Aleph. Killing the "dragon" is suicide; but the conqueror of the Angel transfigure the darkness.
NOTE.
This first verse places us in the narrow passage through which the sacred language of numbers degrades into profane language. The 2 (Beitt) becomes the prefix "with"; the 5 (Hey) of life becomes the article that designates (because what is designated is existent); and the fruitful 6 (Waw) becomes the "and" copulative. The ontological tradition demands that we do not indulge in any degradation of language sacred with regard to the scheme of Berechiytt. In other words, this schema should only be translated into in any way, in any of the numbers that compose it. The many interpretations it can suggest should only be exercises to broaden and deepen for the use of the reason, sacred language. This has no limitations, for numbers have their being in all registers of being, doing and existing. Profane languages, on the contrary, are only made of limitations. Secular words are exclusive, sacred patterns are inclusive.
The reading of the following verses will be doubled with meaning in secular language. This will gain ground until the moment when only proper names retain their ontological value, accompanied by symbols and symbolic actions. The reader should not lose sight of the fact that this reading will have no sense only insofar as the numbers will live in consciousness.
The anticipations on Eretz, the dragon, the fight with the Angel, indicated above, and many others that we can think of give an overview of the trajectory of the Mythos from its start. The tradition warns us against them, and asks reason (muzzled where it has no use), to assume at during the reading its role of censor and to authorize the degradation of the sacred language only when the text requires it, as the Myth develops.
The notion of space only appears during the second day, as everyone knows. It is therefore contrary to the reason to degrade Eretz and Chamaim in Earth and Heavens, even conceived in a prefiguration of space; for the space of the second day is itself unreal, and one easily realizes account when, on the third day, an Eretz, absolutely alone, in an empty space, engenders all her vegetation, and when the sun the moon and all the stars are not created until the fourth day, which in turn strikes all this vegetation with unreality. If that is a cosmogony, it is senseless. The reason has only the alternative of rejecting the whole Bible in its entirety and seeking to see if, perhaps, the absurd would not reside in profane language, which a priori ventures into a pseudo-cosmogony, there where it could be that consciousness, perceiving itself to be universal, invents a soliloquy to tell itself his awakening.
La Kabale Des Kabales
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