The Map is not the TerritoryWe may not notice that our embeddedness in natural languages that describe and are rooted in sensous, material reality hinders us from considering the possibility of a language that isn't, and the qualities such a language might possess.
Natural human languages are constructed from words and rules (Pinker, 1999). The words are arbitrary and sense-based (their roots are in things) while the rules for their combination are neurologically programmed and similar in the deep structure of all languages.
Human language is:
The Map is the TerritoryWith this background, we can consider the language of structure and energy as presented in Carlo Suares' Revived Qabala, particularly in The Cipher of Genesis (Shambhala, 1970, Weiser 1992, La Bible Restituee, Mont-Blanc, 1967). This language is based on the inner, structural meanings of the letters of Hebrew alphabet -- in which it is hidden -- and exhibits these qualities:
Instead, in The Cipher of Genesis, we are confronted with a language which is constructed from letters which have spellings and intrinsic meanings. These meanings in turn relate in a structural way to the words that they form, which are defined by the particular combinations and interactions of the structural energies of their components and subcomponents.
Here, we find a language which is formed out of itself and refers to itself, a language of abstraction dealing with the most generalized concepts of form and interaction of basic energies across the entire range of material and psychological structuration.
Rather than being arbitrary in its referents as are all human natural languages, the language of structure and energy is semantically accurate or correct. This means that the component letters (which are themselves constructed from other component letters) which form a word describe and project the meaning of the word. For example:
The code is recursive and hologrammatic. Each letter of Hebrew, unlike in most languages, is spelled with component, specifying, letters. This means that many letters, when analyzed in their full expansions, have complex substructures, often composed of an infinite series. In addition, the whole may be reflected in a single equation, such as the neglected integral sign Et.
Finally, this is a projective, or operational, language. It is meant to be experienced, rather than understood, and to transform the consciousness of the psyche capable of receiving it.
The Autiot of the Hebrew Alphabet
Suares de-codes each letter of the Hebrew alphabet as an abstract energetic structure, or formative archetype. Because each letter is itself composed of other archetypes, its meaning is determined by its components, just as the meaning of the words are determined by the letters and the verses by the words in a way that is both recursive and hologrammatic.
These are precisely the qualities that distinguish Suares' energy-code from other metaphysical numerologies, from Plato on down. As we shall see, once we are within the realm of thought, we can begin to create abstract qualities. We can call these qualities one, two, three, or unity, duality, relationship, or essence, existence, perfection, but none of these words will tell us anything about the quality itself, except in terms of other analogies.
In contrast, Aleph, Bayt, Ghimmel are composed (at only the first level of expansion) of Aleph-Lammed-Phay, Bayt-Yod-Tav, Ghimmel-Mem-Lammed. Each subcomponent letter contributes its structural energy to the equation or specification for the letter itself. It should be clear that changing the meaning of one term affects the whole interrelated symbolic matrix.
Considered as an alphabet, this "downward" matrix has an "upward" counterpart as each letter occupies a place in the natural matrix of three rows of nine letter/numbers, 1-9, 10-90 and 100-900, completed by the final (sofit) forms of five of the twenty-two to make twenty-seven.
The three rows are seen as the logical expansion of one living energy through nine formative states. The nine columns are projections of the same basic formative state through three levels of being: archetypal, existential and cosmic: outside of, inside of and beyond space-time.
We now have the outline of a self-referential, abstract, symbolic language which describes and projects states of energy and consciousness which traverse the range of structuration in space-time, but have their origin and goal beyond it.
With all this in mind, we can consider the first "sign" of the Hebrew alphabet and the abstract energy-code. It should be obvious by now that our analogizing descriptions in a colloquial language can never approach the ontological precision of the actual code. This is all the more true of Aleph, the necessary first symbol of an energy that is totally beyond our thought and conception.
The Alphabet of Creation
Aleph, archetype of infinite, timeless, life-death, and the germ of life inside all containers. Aleph is the simplest and most basic representation of the Divine, because it represents what is completely beyond human thought.
Having recognized the limitations of thought and its function as container for energy, we already have a preconception of the second sign, Bayt, the archetype of separation, containment, duality and thought.
With these two signs, Aleph and Bayt, the contained and the container, we have the beginnings of an ontological alphabet dealing with archetypal structures of being. The rest of the letters are logical developments and part of an interrelated whole.
Given a contained and a container, the third sign is logically the relationship between the two, and we have the movement of energy or functional connection which is Ghimmel, organic movement.
Given an inside, an outside and movement between them, there is only one meaning the fourth sign can carry: the stopping and binding of that movement in Dallet, archetype of resistance.
The fifth sign in our structural-energy alphabet may not seem so obvious unless we remember that this language is about biologically-structured energies in different states of organization. Impulse-containment-movement-response leads to the necessity for an agency to optimally organize, manage and transmit the primary energies/information of the universe. This agency is Life, Hay.
In the simplest terms, to demonstrate the ontologic of the first nine letter/numbers, life reproduces itself to create an adaptive possibility drawn from a pool of unstructured potentials out of which the cell can concentrate energy and build structures capable of replication.
The first nine letters represent a generalized expression of the development of structuralizing energy on an archetypal level. Their expression on an existential level, or their projections into actuality, similarly unfolds a basic expansion of structuring energies, this time starting with Aleph's opposite, Yod, existence, through the achieved structuration of Tsadde, projection of the archeyptal Tayt. On this level, structural equations often reverse their meanings from the archetypal: Dallet-Mem (4.40) = resistance-yielding, Waw- Sammekh (6.60) = male-female.
The last nine repeat the theme, but this time starting from Qof, the union of Aleph and Yod, and proceeding through Tsadde final and representing states of cosmic energy and transcendence.
We now have a matrix of abstract energies or formative structures, a three-level expansion of nine basic structural states, the first two levels generated by the opposition of Aleph and Yod, life/death and existence, and the third by their reconciliation.
The One Dual Energy
With a basic understanding of the structural semantics of the energy-code, which designate energies both within and beyond space-time, we can consider another basic quality of the language of structure and energy:
The most basic illustration of this point is the word for sign or letter (of the alphabet) in Hebrew:
We note again that the signifier is the signified in this language. The equation for letter, according to the energy-code, is a linking (Waw) of consciousness (Aleph) with its object (Tav) across all levels of structuration. Energy flows from Aleph to Tav and returns from Tav to Aleph. This dual flow of energy creates inner (conscious) and outer (material) structures through the agency of the signs of creation: Autiot-Yassod.
Suares demonstrates, through his readings of Qabalistic texts and the analysis of their energy equations, that every major primary text -- Genesis, Song of Songs, Sepher Yetsira -- is saturated with descriptions and themes of energy in dual states and flows, as the existence of the container and the life of the contained are simultaneously specified in every context, from Bere-shyt to Heaven-Earth to Man-Woman to Adam-Eve to Cain-Able to Jacob-Esau to Moses-Aaron to Jesus-Judas to Autiot-Yassod to Nativot- Phayliot to Sepherot-Belimah to the timeless Immanence and His Beloved. All these equations can be newly understood in their interior, structural-energetic meanings and depths.
Beginning with Bereshyt.
See: Hebrew Alphabet and Jean Houston's introduction in Powers of Genesis. See Chief Fela Sowande's coverage of the same material.
Also See: Semiotics | Formal Formulations