Suares: Aleph-Yod-Qof (1.10.100): Whereas Aleph (1) is the beat, or pulsation of life-death-life-death,
Yod (10) is its projection in temporal continuity. So Yod (in Hebrew: the hand), is the opposite of Aleph, its partner
playing against it the game
without which nothing would be. The Qof (100) is the most difficult symbol to understand.
It includes Aleph exalted in its principle yet acting through its projection, against itself, and thereby being cosmically
deathless. It is best seen in Qaheen
(Cain) that mythical destroyer of illusions.
And thus we begin the cosmic hundreds. Here we speak of existence beyond ordinary existence,
signals moving at speeds beyond the speed of light and thus to multidimensionality of existence.
Qof (100) comes through Aleph (1) -- Yod (10) -- to Qof (100). It is difficult to understand Qof for as Aleph
and Yod play the game of contradiction, in Qof the puzzle is resolved, the duality is. Qof includes timeless
Aleph acting through its projection Yod in time against itself -- resulting in the cosmic victory of deathless
Qof. It is here that the illusion of space-time is destroyed -- the game both begins and ends continuously
Qof: spelled Qof-Waw-Phay: 100-6-80: Cosmic consciousness -- copulation -- actual possibilities.
Qof, cosmic Aleph, simultaneously Aleph (Timeless) and Aleph against itself, Yod (Time). It
is thus a paradox within a paradox.
Aleph, Aleph in Existence, and Aleph aware-of-itself in existence beyond space-time are the
primary forms of consciousness that each row of nine completes on three levels of reality.
Just as Tayt/9 completes a cell for Aleph to appear in existence as Yod, Tsadde/90 completes
a living formation or structure for Qof to manifest. Tsadde is generalized feminine structural
energy: it builds structures and replicates them in space-time. The masculine, cosmic-level
Qof cannot appear without the existential structure of the feminine perfected Tsadde.
Qof begins the row of nine cosmic energies: cosmic because they are beyond space-time.
Qof, Consciousness beyond space-time, receives its cosmic container in Raysh, which
already contains (in its spelling: Raysh-Yod-Sheen) the universal movement Sheen and the cosmic resistance
and final sanctuary of its original self: Aleph as Tav. Tav is cosmic Dallet, the door.
The cosmic and transcendental expressions of the five final letters behind the door are life (final Kaf),
fertility (final Mem), cosmic indetermination/freedom (final Noun), undefined cosmic potentials (final Phay),
and the completed formation of the last level in structures of transcendent femininity,
Aleph and Yod have become Qof, the Waw of Yod has become the Waw of Qof and the Phay of Aleph has become the
Phay of Qof in the union of the structures of Aleph and Yod. Both Dallet and Lammed have disappeared and Qof is
fertile (Waw) and unstructured (Phay): cosmic consciousness.
Between the world of pure spiritual Lights (Luces victorialies, the world of the "Mothers" in the
terminology of Ishraq) and the sensory universe, at the boundary of the ninth Sphere
(the Sphere of Spheres) there opens a mundus imaginalis which is a concrete spiritual world
of archetype-Figures, apparitional Forms. Angels of species and of individuals; by philosophical dialectics
its necessity is deduced and its plane situated; vision of it in actuality is vouchsafed to the visionary
apperceptions of the active Imagination. The essential connection in Sohravardi which leads from philosophical
speculation to a metaphysics of ecstasy also establishes the connection between the angelology of this neo-Zoroastrian
Platonism and the idea of the mundus imaginalis. This, Sohravardi declares, is the world to which the
ancient Sages alluded when they affirmed that beyond the sensory world there exists another universe with a contour
and dimensions and extension in a space, although these are not in the world of physical bodies. It is the
"eighth" keshvar, the mysical Earth of Hurqalya with emerald cities; it is situated on the summit of
the cosmic mountain, which the traditions handed down in Islam call the mountain of Qaf.
Henry Corbin, The Man of Light, Shambhala, Omega 1971,1994 pp.42-43