Bereshyt
Bara
Elohim
Et
Ha Shamaim
Ve Et
Ha Eretz
So what is it, exactly, that Elohim supposedly creates? First on the list is heavens,
followed by earth. If we have not fallen asleep already by trying to think the unthinkable
thought "In the beginning," we can look more deeply into these "creations" and find their
inner meanings.
As we read the beginning of In the Beginning, having thrown away the translations, letter-by-letter
and word-by-word, using our generalized symbolic
alphabet of abstract creative energies, the most important thing to keep in mind is where we are in the
interplay of Aleph and Yod, the two partners in the Great Game
of life, death and existence.
Following the exposition of the two partners in barA-shYt-barA, the double creation through timeless Aleph and Yod in duration,
beyond space-time and space-time, the Elohim process, containing both Aleph and Yod, Et Ha-Shamaim Ve Et Ha-Eretz where
Yod is in the existence of Shamain and Aleph is in the life of Eretz, buried in containers. The existence of the containers and the life
of the contained, one containing Yod and one containing Aleph.
The parallels in Genesis 1:1 -- heaven and earth, darkness and light, day and night, evening and morning,
must be understood in relationship to which partner, Aleph or Yod, or both in the case of Elohim and the
verbs of action, is being represented. Yod is represented by Shamaim, Mayim, Hhoshekh, Layla and Ayrev;
Aleph by Eretz, Awr, Yom and Voqer. See Day One
for an explanation of these energies; what is important is that they are all double descriptions, or inscriptions, of Aleph and Yod in different states.
So here we find an "earth" which we now know as all the containers that timeless Aleph is buried in, from the cosmic to the individual,
in a state of Ha-Tohu Ve-Bohu, a (double) description of the condition of this Eretz , which is only
a "desolation and waste" in our sleeping minds.
Verse 2
We-Ha-Eretz Haita Tohou Wa-Vohou wa-Hhocheikh Al-Pni Tahom Wa Rouahh Elohim Merahhefett Al-Pni Ha-Maim
This verse contains five new letters: the Hheitt = 8 (this is the strongly pronounced h); the Kaf or Khaf = 20; here in terminale = 500; the Ain (ain, pronounced with a movement of the glottis) = 70; the Pe or Phe = 80 and Noun = 50 (in terminal = 700).
This second verse comes back to what was said in the first. Consciousness clearly perceives the 1-200-900 (Eretz) and 300-40-10-40/600 (ChamaIm), as well as their nature. When she got awakened to the consciousness of being, she perceived MaIm as outside her, and Eretz as her own medium; and the 40-10-40 of Maim (by analogy "the waters") she saw it brewed by the great movement of the cosmic Chinn (300): it is ChamaIm. This verse analyzes how the 300 acts on 40-10-40 and parallel reveals the Eretz scheme, the dark life of the depths of the support of consciousness: 1-200-900 whose schema is that of the support of all consciousness, whatever it may be, angelic, planetary, solar or cosmic, because everything that has consciousness has the same root. (We remembers the parable of the island). In the depths of this darkness is buried the living Aleph, by virtue of the covenant pact. He is buried in the 200, the "cosmic house". The conscience knows it, and does confidence in the binomial 1-200 whose validity is demonstrated to it by its extreme beauty: the terminal 900, adding to it, forms Eretz. And what consciousness perceives there is an intense, teeming life, confused, prodigiously rich, fruitful and dark. She is - hustle and bustle and darkness - (Tohu = 400-5-6, Wa Bohou = 6-2-5-6, Wa-Hhocheikh = 6-8-300-500.)
These numbers speak for themselves. Tradition observes that they do not contain tens: everything is in the archetypal or cosmic state, nothing is realized in a way accessible to observation. This magma shapeless, lively and very resistant (it reveals the 8), can be described as being "in the presence of its own side", this one being only its own realization: Al-Pni-Tahom. This Tahom is none other than the Tohou to which the Mem in terminal comes to bring the development of the 40/600. And speak reversal of the Aleph and the Reich that we felt above (between Bara: 2-200-1 and Eretz: 1-200-900) : the hustle and bustle of Eretz appears as "above" its own surface: Al. Le Ain = 70 which intervenes here is a most important letter. In secular language it means eye or source. Deployed in its components = 70-10-700, it appears as increasing tenfold in its effective action.
Ain is the safeguard of all possible possibilities, the primordial and essential condition of Genesis of the human, the proof of the pact of alliance. Al is a movement "above" where the virtual marks its primacy over the rigidity of condensations.
This analysis confirms us in the notion that the unconscious roots of consciousness possess all the elements necessary for their development. Do not uproot the tree in order to heal its roots. Darkness is good, let's not fight it. That's not where the action should be volitional.
This takes place in Chamain, because in this: 300-40-10-40 the Aleph has become Yod, it is 10 visible and effective. In fact, we see him stuck between two 40s. The creative action of Elohim in its multiplicity, of same as that of man in his vocation of Eloh, is this force of compression that the consciousness had already felt when she struggled in the 200. Her schema Rouahh = 200-6-8 (in the language profane "breath"), and expresses an intense self-fertilization of 2 in the fullness of its power. Its action is violent. This Merahhefett = 40-200-8-80-400 is all the cosmic forces can gather crushing power, against, above (Al), the life of Maim The report, the connection, between doing and undergoing is Al-Pni here, as with regard to Eretz. Here, like there, all possibilities are safeguarded But the operations are reversed: here, the acting transforms; there he is transformed. The compression of Ruahh Elohim on Maim will release the Yod (the way one extracts a nut by breaking its shell). It will have all the appearance, from the human point of view, of instead want to kill him.
NOTE : The crushing force of the creative breath will reappear in Mythos four times, dramatically. This "God" will really strive to kill the most precious, most advanced germ in the human way. He will not succeed, which will demonstrate that this germ is indeed him. A first time, Abraham, identifying himself with "He-who-tests", cannot kill Isaac; a second time, the Angel cannot kill Jacob; a third time, the Lord cannot kill Moses; finally, a fourth time, the Father succeeds in having the Son killed, because the Son can rise again. (The Myth of Jesus).
La Kabale Des Kabales
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