Genesis 1:3-4: The Self-Creation and Expansion of the One Dual Energy:
The Double Existences of the Lives of Both the Inner and the Outer Light

Yom Ehhad




  the double existence of both the inner light and the outer light | impregnates the existence of the universe with the seed of Aleph [evolutionary process] from A to Z
           
Et   Elohim   Veyarey   Awr   Ve Yehy   Awr   Yehy
untrans.   light   saw   light   and be   light   be
Let there be light and there was light; and God saw
(living) light in its physical aspect is stable | the existence of containers is given the resistance necessary for organic response; the containers of existence become indeterminate [evolutionary process] (among) both the living light
           
Ha Awr   Veyn   Elohim   Yavdel   Tov   Ki   Ha Awr
light   between   God   divided   good   that   light
the light that is was good; and God divided the light


Previously and simultaneously: Ve Rouhh Elohim Merouhphat Al Phani Ha Mayim Ve Yomer

Now: Elohim Yehy Awr Ve-Yehy Awr

Why does God repeat Himself here? He created the Heavens and the Earth (though they needed a little fixing up) easily enough, and without checking to see if He was successful. Why does Ve Yomer Elohim "be light and be light?" Our sleeping minds almost fill in the image of "He flicked the switch" "and the light came on" instead of seeing the obvious: "be light be light."

As we've learned, our only alternative to belief or skepticism is to go deeply into the letters and words of the Hebrew text of Bereshit/Genesis and see what they have to say for themselves, once we have learned a little of their language. Starting at the Beginning we followed the interplay of the two partners in the Great Game, Aleph and Yod, timeless beyond-thought and time and duration. Aleph buries itself in the containers of material structure, Eretz. Yod exists in the Waters of biological life, supported by Cosmic Breath (Sheen-Mayim, heavens). The earth is "a desolation and a waste" which actually means both the container and contained are alive and full of real possibilities and fertile potentials for existential life, in their "deepest depths."

Then-and-now, the Spirit of God Breathes or Moves upon the face of the waters, which is really two Breaths, one from without (Rouhh) and one from within (Merouhphat) (operating on) all the possibilities and fertile potentials that Hhoshekh projected (Al-Phani'd) into Tehoum, deep (unstructured energy), but this time on Mayim (minimally structured energy, the biosphere), waters.

Having followed the the double structuration of creation from the Beginning, we are not too surprised to see the One Dual Energy Va-Yomer Elohim Yehy Awr Ve-Yehy Awr "say" two lights into existence, but the revelation in the letters is much deeper. Yomer (Yod-Aleph-Mem-Raysh) is a direct projection of Yod and Aleph, as is the evolutionary process Elohim (Aleph-Lammed-Hay-Yod-Mem). They both operate in/on the biosphere (Mem).

Yod: Yehy: Yod-Hay-Yod is simply life between two existences (the container and the contained), the simplist characteristic of biological life as inner and outer, seed and shell.

Aleph: Awr: Aleph-Waw-Raysh: Light: structured energy: "the impregnation of the ALL by the ONE."

Ve the fertile connection between

Yod: Yehy: Yod-Hay-Yod for the second time for the double existence of the inner light.

Aleph: Awr: the inner light and the outer light: heart/mind, intuition/perception, seed/shell.

And God said (the projection of Aleph and Yod into the evolutionary process) a conjunction of the double existences of both the outer and the inner light. And then

Veyarey Elohim Et Ha-Awr Ki Tov

we have the first value judgment. Were the Heavens and Earth not-so-good? Ve Yarey, one of the six verbs of action used on Day one, is another permutation of the Yod-Aleph found in Yomer, with Aleph now rising from Raysh. What did God see? That Et Ha-Awr Ki-Tov -- the light was excellent, two Thumbs up, it worked.

Ve-Yarey: Vav-Yod-Raysh-Aleph: (Ve: emanation) Aleph arising from the existence of the universe (counterpart to Bara)
Elohim: Aleph-Lammed-Hay-Yod-Mem: the evolutionary process by which Aleph and Yod create all that is
Et: Aleph-Tav: from A to Z: all levels of structuration from the top to the bottom
Ha-Awr: Hay-Aleph-Waw-Raysh: the living light
Ki: Kaf-Yod: in its physical aspect
Tov: Tayt-Wav-Vayt: is stable.

The inner light is stated in yehy awr ve yehy awr but will not be developed until Genesis 2 and the formation of Adam. The light that is "seen" is only light in its physical aspect: Ki (20-10) the physicial supports of existence. Tov, of course, is Tayt-Wav-Vayt, a cell proliferating the same form, which is "good." See evil.

Saw (projection of Aleph-Yod) Elohim the living light in its physical aspect stable across the entire range of structuration, from the spiritual to the material.

Next.


Verse 4.

Wa Yare Elohim Ett-Ha-Aur Ki-Tov Wa-Yavdal Elohim Benn Ha-Aur Wa-Ven Ha-Hhocheikh

This verse contains two new letters: the Tett = 9 (it is pronounced like an emphatic t, in pressing the tongue in the middle of the palate) and the Dalett = 4.

It is here, and not in the preceding verse, that the light is produced, by its separation from the darkness (to separate is to create), which in secular language has a confused and ambiguous meaning. The scheme: 6-10- 200-1.000, with which this verse begins is none other than the realization of 1-6-200.

NOTE. - For the profane language which sometimes remembers somewhat its origin the verb 200-1-5 (to see), indicates by the addition of the 5 of life to 200-1, which the eye which sees is rightly, at the same time, eye and source: it is the source of light. This is verifiable where common language refers to "vision interior", to the "interior light."

What "sees" Elohim (what the creative consciousness perceives) is that 1-6-200 is Ki-Tov: 20-10-9- 6-2 that must be understood the way one would say: he sees that light is an object. Ki-Tov is not a qualifier, it is a new scheme that appears and replaces Ett-Ha-Aur: the ETT (1-400) becomes 20-10 and 1-6-200 y becomes 9-6-2. By confronting 1-400 and 20-10, we see, by the inversion and the modification of the two antinomies present, that the Aleph is resurrected in the Yod. And in confronting 1-6-200 and 9-6-2, we see that the buried Aleph has become 9.35 i.e. it appears in the beauty of the existing. Ki (20-10) is interior - as perception, indication or qualification - while Tov (9-6-2) is object. And this 9-6-2 is frozen, static in its coating of beauty. The objectification of the dream, and at the same time, the inner consciousness of being, provoke a ambiguity concerning "light", because "external light" is the vision of objects materialized where consciousness is most buried in the darkness of unconsciousness, where the light interior which enlightens the conscience, is not perceptible.

From this extreme confusion, Elohim stands out with the volitional act of Yavdal: 10-2-4-30. He separates from light and darkness, and in doing so creates them. In this 10-2-4-30, the Yod, by which the consciousness, provokes in the Beitt the dialectical movement of the 30. This awareness allows Elohim to realize that the creative forces are neither light nor darkness. Through of the Bein scheme: 2-10-700, with respect to Aur: 1-6-200, and Vein: 2-10-700, with respect to Hhocheikh: 8-300-500, this operation reaches the cosmic register of 700.

NOTE, - There is a nuance between Bein and Vein; the Beitt being more marked than the Veitt (as well as b is harder than v): Elohim is better distinguished from light than from darkness. As for Badal, the root of this verb means to separate, to move away, to be excluded. By the action of Yabdal: 10-2-4-30, this fourth verse is deeply mystical. In truth, it is connected to the first verse by a link mysterious, but can be penetrated where 1-6-200 is guaranteed to live.

La Kabale Des Kabales