| Carlo Suarés : La Kabale Des Kabales : The Qabala of Qabalas
According to the Latin etymology, the very young child (inf years) does not speak. It ingests and digests; in so doing, he discovers. Out of duration, he has all his time to communicate. It suits therefore do not read the attached leaflets, which would quickly become fastidious and off-putting. In On the other hand, each sentence, each word, each of the 22 + 5 "dynamigrams" of the alephbet are to be explored, just as the typographer does with meticulousness, when composition of a manuscript. Thus, the marrow inside included will reveal all its aroma.
Originally, this brochure was published in 1962 by Editions ADYAR -- 4, Square Rapp -- 75007 -- Paris. On this occasion, Carlo SUARES regretted not having been able make appear -- in its text -- the Hebrew or authioth characters of the alephbeth. He also clarifies his disappointment in the brief final note. Desktop publishing, in its infancy at the time, had not yet reached the possibilities and precision that it knows today. In this way, the costs of composition and the difficulties of possible correction would have been prohibitive for a work not likely to be widely distributed
Trained as an architect, he very often displayed an artistic and poetic approach to Kabbalah. His pictorial work bears witness to this. It is possible to regret, like some of his friends from across the Atlantic remarked to him that he was not a physicist and biologist. Without a doubt. But would there not be, for the latter, a major reason to resume with excites the torch?
The idea therefore arose to reconsider "this kick-off" by associating it, this time, with the spelling in question and some additions or notes duly indicated. Why the latter? By that, in all likelihood, the Kabale des Kabales constitutes the first steps of the author in this domain. With one of his last works, Memoir on the Return of the Rebbe, which is called Jesus, Carlo SUARES insisted a lot on what he willingly called the dialogue of the contradiction. In other words, towards the end of his literary activity, he brought to light the global importance of the eternal game of opposites. When we know that the famous unspeakable tetragrammaton YHWH is often translated by "The Eternal" , and that the permanent interaction of opposites is called metabolism in biology, the reader will grasp what is at stake in the current attempt. Given the complexity of the task, he would like to excuse, moreover, any error or omission which may have been involuntarily slipped into this copy.
The resulting result, strictly reserved for a particular study and for private use, does not cannot be the subject of any illegal marketing. It in no way prejudges the legitimate interests of the heirs and Editions ADYAR.
For the understanding of what will follow, perhaps it is not useless to recall that the Hebrew reads from right to left. At the beginning, this does not facilitate the sequence of reading, when the French writing of a word or a series of numbers (in Latin characters) and their correspondence in the original text are opposite. But the sustained attention -- required by this difficulty -- will greatly promote the effective penetration of the central theme developed implicitly.
La Kabale DES Kabales
La Geneès d'après la tradition ontologique
The page numbers in red, and inserted in the text, correspond to the pagination of the original 1962 edition
Édition enrichie de caractères hébraiques et commentée par un enfant.
Printemps 1962 / 2001
This book is dedicated to the Revelation
of Abraham ben Samuel Abulafia,
Kabalist who was born in Zaragoza in 1240
and lived the letters of the Hebrew alphabet
9 In the Beginning God created the Heavens and the Earth The ontological tradition opposes any reading of this first verse, related to this version. It teaches that the presence of the Universe -- or a single grain of sand -- is a mystery impenetrable to the human mind; that the anatomy and biology of the Universe are the business of science and not of revelation; Nevertheless that the more science advances in its discoveries, the better appears to the intelligence its incapacity to answer the fundamental question: how come there is anything? She teaches that the answer given to this question by the religious interpretation of the first verse is harmful to the mind because it puts it on the path of a false thought and makes it lose sight of the real function of the man. A "beginning" is unthinkable, an "ex-nihilo" creation is unthinkable. Give to this phrase meaning a and a meaning sacred is to introduce into the foundations of our civilization a cause of disasters.
A correct reading of the books of Genesis, on the other hand, reveals to man his true nature and gives him the way to integrate, not as a creature: as a creator.
10 The Hebrew script does not contain numbers. Numbers are written using letters and each of the letters of the alphabet corresponds to a number. The first nine letters have values ranging from 1 to 9; the next nine are the tens from 10 to 90; and the last four go from 100 to 400. To complete the numeration of the hundreds and to reach 1,000, six letters change value when they are terminal and the meaning of the word allows it; they also change shape. The reader must therefore learn to recognize twenty-eight signs: these are the twenty-two letters of the alphabet and the six terminals. Also, some letters are pronounced differently depending on whether they are are or are not accompanied by a dot, or according to the place occupied by this dot. Such are, by example, the Pe or the Phe, or even the Sinn or the Chinn. However, these changes do not affect their number. As for the signs which indicate the vowels -- they are not letters -- it is interesting to know them in order to see how the priestly traditions used them to give a certain meaning to the text.
This writing makes it possible to read a text by replacing each letter by its number and by giving numbers an agreed meaning, which constitutes an encrypted code If you have the key to this code, the text reveals its real content, which is different from that given, by the assemblages of letters, the words in their usual sense. This peculiarity of Hebrew writing, associated with the fascination that exercise numbers and have exercised -- and have always exercised -- on minds has given rise to a abundant literature, generally designated by the name of Kabale.
There are as many Kabales as Kabalists. If it is permissible to criticize them en bloc, we can reproach for relying 11 on the mythical meaning of words and for not having discovered the meaning ontology of numbers. The results are complicated calculations, additions, searches equivalences. These speculations obscured the texts and discouraged the public. In truth the revelation of the books of Genesis must be accessible to all serious and reflective minds.
The Jewish mystics sensed a prodigious truth, hidden under the appearance of letters. We finds an echo in the mystical current of the Talmud designated by the name of Agada, which is sometimes violently opposed -- to the priestly current of Halakha. We read in the Sepher Yezira: By thirty-two marvelous (or mysterious) ways -- (twenty-two letters and ten numbers) -- of Wisdom, Yah, Yahweh, Zabaoth, living God, strong, high and sublime God, abiding forever, whose name is holy -- is sublime and holy -- traced and created his world in three books: the book itself, the number and speech.
The Hasidic author Rabbi Dov Baer of Mezeritz wrote in the 18th century that each letter is the receptacle of a spiritual life; that every letter is a path to the supreme; that in each of letters are included the 600,000 characters of the Torah, which correspond to the 600,000 souls of Israel ; that the Holy, blessed be he, resides in letters; that it is through the Torah that the Holy One, blessed be- he, created the world; that is to say that it is by the letters that he said: Yehi Aur1 and that this operation was for the Holy One, blessed be he, a Tzim-Soum (2); that just as when man speaks he is not separated from the letters he speaks, 12 but that only his body is separated from them, not his life, likewise the Holy, blessed be he, is not separated from the letters; that no one can bear his divinity except by the letters; that the life of all existents comes from speech... in short, that everything is letters
It is useless to multiply the references They are very numerous. The cold-blooded reader can ask if this is not a poetic, mystical, mythical delirium. The assertion that the Holy (what whatever meaning one gives to this word) resides in the letters of the Hebrew alphabet, may seem absurd to say the least. Yet the beginning of the Gospel of John comes from the same mystical experience.
Underlying the state of consciousness of these authors, there exists, as far back as memory goes, a tradition that we call the ontological tradition, or simply the Tradition. She teaches that there is has revelations only in the increasingly clear perceptions that consciousness can have of its condition and its operation. It teaches that the phenomenon of consciousness is not impenetrable to itself but that, on the contrary, a consciousness conscious of being -- and not only identified with consciousness of being -- something can acquire a selective quality enabling it to recognize, in its creative -- and self-creative activity -- the elements which constitute it These elements, according to the ontological tradition, have as their vehicle the nine numbers, such as they combine among themselves in the first five books of Genesis (until Noah). It is only these nine numbers that appear in the tens and hundreds. They are the same, but on different planes. The Tradition further teaches that these Genesis accounts, if read with a correct perception of the schemas that they propose -- as constituent elements 13 of consciousness -- are a guide towards Knowledge and posit values of reality concerning both individuals and Society If we know how to read them externally (in the text) and internally (by living the text), these stories give rise to
1 In the usual secular translations: "Let there be light"
2 Tourbillon of a limitation
the ineffable soliloquy of the creative consciousness, grappling with a Universe which it is obliged to note the presence. And, just as any color of the spectrum is light, any number of this alphabet every letter is being, because it is consubstantial with being in its integrity and its entirety.
Certainly, the proper Initiates of this Tradition have only rarely perceived the purely ontological sense of this Knowledge. But if they have too often strayed into mythical interpretations of original revelation, it is, no doubt, because the psychological era had not yet made its appearance and that reflective consciousness did not yet have at its disposal the instrument of perception allowing it to pose as a problem to be solved, neither as a synthesis nor as integration of knowable elements. She posed, facing herself, as a simple and indecomposable like the four Elements of ancient memory and the recent atom. This weakness of perception still projects, for many minds, the reality of consciousness in the Self Cosmic, in a personal God, in immortal souls. Ignorance is taboo.
an equivalence in the addition of other numbers belonging to other words (or series of words). If the Tradition limits itself to teaching the schemes of the numbers of the alphabet, it does not prohibit particularly selective minds to find in their consciousness other numbers that constitute it, such as 11, 12, 13, 14. But it prohibits the games of Gematria, this Kabalistic speculation, which consists of adding the numbers of a word or a series of words and finding 14 to this total Numbers are beings and beings do not add up. These arithmetics assume that James + Peter + John = Paul. In truth, each of the numbers of the alphabet is total; totally be and yet only their consubstantiality is total. There is an irrational reality here that transcends the intellect.
Berechiytt: Beitt/2, Reich/200, Aleph/1, Chinn/300, Yod/10, Taw/400
(The reading of the text consists of meditating on these numbers successively.)
BEITT meditation = 2
Tradition teaches that the first five chapters of Genesis are contained in the first, the first in the first verse, the first verse in the first word and finally this one in the first letter.
Indeed, if we fully understand the Beitt, the 2 which in everyday language means house - and the reasons why it is this being which presents itself to consciousness in the first place (and to which is identified, in the course of its appearance, the entire consciousness), if one understands and if one finds by a lived experience (in the immanence of consciousness) the full meaning of the beginning of this message: 2, we can already glimpse the unfolding of the myth in its totality.
That an unintegrated consciousness, that a consciousness in a dream state, be identified with the images which at the both capture it and engender it, the fact is obvious. In the dream state, consciousness has no identity except in depending on the images that contain it. These images are the Beitt, the house of consciousness and this one is only a relation between the images and the state of pseudo-perception involved in the dream. Thus consciousness becomes its own house. It is both the container and the content of a consciousness-something relationship. It's the 2.
From the lowest rung of consciousness to the highest that we can see in the man, the conscience is Beitt. This fact is verifiable in animals, in small children, in dreams or when consciousness is captured by a reading or a performance. So far there is hardly any difficulty perceiving the Beitt. The resistances of a consciousness that affirms "I am" begin as soon as that it is proposed to consider that it is only a phenomenon of relation, always and in all circumstances. She feels unanalyzable and intangible in a metaphysical essence. By projecting the 2 initially, the revelation of Genesis forbids such speculation. She asserts that consciousness means awareness of something. If there is not a something which is the container of consciousness, and whereby consciousness sees the interaction of container and contained, there is no consciousness, because that there is no perception. Thus, the "I am" is not an identity but an identification.
Human consciences are Hindu, Christian, Jewish, French, German, Algerian, capitalists, Soviets, commoners, nobles, males, females. They are reaction to the environment, perceptions, sensations, accumulations of memories, conscious or unconscious memories In short, they are aggregates of social and individual elements. Seeing it clearly -- and admitting it -- is to die as an entity: it is to know that consciousness is the 2. It suffices to know this for the Beitt ceases to have an existence of its own as "I am".
17 This passage is formidable, because all thought is the 2. A consciousness identified with its thought blocks, immures itself inside a 2, where it dies of suffocation. To think is to think of something or think something. In the first case, the 2 is the object of thought-consciousness. It's the relationship that modifies the object and combines it with other known objects. The second case is that religious and social myths, of the ideal, of faith in general: the object being lacking, the imagination made. These symbols are the container (the Beitt) of the profound insufficiencies of individuals, means of which they give themselves an identity, and consciousness becomes the container (the Beitt) of these waste.
In truth, the deeper one delves into the Beitt, the more it reveals its omnipresence. The psyche is the container of the body and conversely the physiological is the container of the psychological. teaching ontological demands that this fact be experienced at all times, which requires constant and very acute in spirit. The revelations of 2 are inexhaustible. To open up to them and their effects is put into action a movement whose consequences cannot be foreseen. There is no need to indulge cerebral comments about it, the way people say, for example, that it is understood that matter and spirit (or matter and energy) are one and the same thing. This is undoubtedly true, but not for the conscience. The condemnation of duality and the search for unity are artifices of thought, the most certain effect of which is to install consciousness in the fixation of an identify.
As long as the revelation of 2 has not upset the conscience of the reader, Tradition advises not to read no further. The revelation appears at the beginning or never. It is up to the reader here deepen and broaden your meditation.
18 REICH Meditation = 200
When the 2 reveals itself as being, consciousness opens up to its own perception as consciousness of being, while perceiving oneself at each moment (from moment to moment, intermittently), consciousness of being-something. "This something" varies continuously, according to perceptions and the sensations that follow. This split consciousness is still the 2. The phenomenon of consciousness proves to itself immeasurable. It escapes spatial and temporal data; he escapes what defines and characterizes the individual, the me, the "I am." He knows himself to be universal, immanent in all life. His only partner, immeasurable like himself, is none other than the Universe itself. So breaks out the Reich, the 200. (For in this encrypted code, the hundreds are the numbers on the cosmic register.)
Everything that is true of consciousness-2 is true of consciousness-200. This fact can be verified experimentally. Just as an island emerges from the ocean, but is connected in its depth to all the lands, and is an integral part of all the lands, the consciousness which perceives itself being, is not become something other than what it was. The mystery of its presence to itself and its impossibility not to be, remains buried in its depths, just as the mystery of the island is not in the sky which sees its summits, but in its base hidden under the waves. Leaping out of the "somethings" successions of its intermittent identities, consciousness rediscovers the implacable presence of the Universe, and whatever assurance it gives itself of containing the Universe, it must find that it contains it. This experience is that of Pain.
The ontological tradition teaches that it is wrong to imagine a consciousness in its pure state, prior to 19 the existence of the Universe and creating it. This -- unthinkable -- thought contains its own contradiction : the internal cause of this imaginary consciousness and its creation is still "something", is again Reich = 200.
Thus, everything is 2, everything is 200. Consciousness grappling with itself and with the "there is", observes indissolubly linked to the presence of all that there is (of the existing). She doesn't know, she doesn't will never know if it is she who engenders things or if things engender her. Or rather, she knows that this alternative is absurd. Its problem is elsewhere: it is in the internal relation of these two aspects of life.
Meditation of ALEPH = 1
This internal relationship can be called life. At the origin of life, it is impossible for consciousness to to perceive itself as being, because at this origin it is found at its own origin, therefore not yet consciousness of being. This upsurge of life, forever obscure to itself, is the common Immanence to the two aspects, immeasurable, timeless, of the Being-Universe-Consciousness. It is the Aleph, = the 1. The Tradition qualifies it: Immanent Spontaneity. It is not an object of experience, of perception, of knowledge, because it is always new. Some call it the elan vital. At each of his apparitions, he is no longer himself, for he is the Uncreated. It has neither past, nor future, nor memory. He is the imperishable timeless, elusive. It can only be detected through the tremors it causes in what absorbs it. An integral part of consciousness, the latter perceives itself only by obstructing its passage. This is why it is so easy and so general to assassinate the Aleph. The Books of Genesis teach how to avoid these bad deaths. If it is true that at these pulsations the Aleph can only to die, the role of man 20 is to ensure that these deaths are resurrections. And like any identity is an obstruction to this passage, the real death is that of the identity and not of the Aleph.
Recap of BEITT, REICH, ALEPH (BARA)
Such is the scheme of the first three letters. In everyday language it is translated "to have created." And it's well what happened at the appearance-disappearance of the Aleph within the 2-200. Consciousness, which recognized first 2, then 200, could only struggle and collide with the Universe, and feel cruelly imprisoned and finally admit the reality of "there is" and of herself and reject her dreams of transcendence. Forced, compressed -- (by great compressive force) -- into its own immanence, its envelope (its identity) has burst. And from the fruitful decomposition of its contents, the Aleph could arise. If it has arisen, the resultant observation is BARA: it has created.
The ontological tradition teaches that as long as this fact has not occurred in the consciousness of the reader, it is better for him to meditate on these first three letters until the end of his days, rather than to continue reading.
CHINN Meditation = 300
From this fourth letter of the text, Tradition is addressed to those in whom the mode of being is become death-resurrection. Because if this phenomenon occurred once, it continues, it does not stop. This is the Chinn, the cosmic 300. He had manifested himself before presenting himself in being, in the expansion of consciousness and in the resulting understanding. This movement apparently took place in a succession of causes and effects where each element generated its opposite and destroyed it. the appearance of the Aleph 21 allows the consciousness to evaluate this becoming, which only exists in the register of the measurable, whereas in the immanence of the Aleph there is simultaneity of cause and effect, every cause being its own effect and every effect its cause. So the 3, the 30, the 300, is to be in itself proceeding neither from 2, nor of the 1, although the 2, the 1 and the 3 (named in the order of their revelation) are consubstantially being-being. This trinity is at the origin of the Christian myth. It contains germs all the other numbers up to 9, by which and in which the consciousness-conscious-to-be is perceived.
YOD meditation = 10
This being Yod, whose appearance follows the Chinn, escapes representations, because it constrains the reason to observe the irrational, that is to say to know itself, it, reason, absurd. Indeed, the tens, in this code, being the numbers in the register of the contingent, the concrete, the everyday, the 10 is paradoxically, in the state of observable and verifiable presence, the Aleph, the uncreated, immeasurable 1, timeless. The leap into the Yod is the leap into the unthinkable and to this realization the thought must stop, otherwise it runs empty. What is true of the Aleph is true of the Yod and yet the Yod is the uncreated and denied Aleph, heavy with a maximum of experience. Conscious awareness of being is a change of state due to fullness of experience. She then finds the opposite of this accumulation: the Aleph, creative spontaneity that had been unconscious in childhood. The aspiration to this spontaneity has spawned many myths, but to project the Yod into a transcendence is the annihilate.
TAW meditation = 400
The absorption of the Yod by the action of thought is an aspect of inertia, and the force of inertia is a aspect 22 of the ubiquitous power of 2: it is the 4. The 400 is the weight and the mass in which existence transforms life. For what exists tends to feel itself to exist more, and for this purpose, accumulates, absorbs and transforms the immeasurable to its measure. It is through the inexorable resistance of 2 to the cosmic scale: the Taw, the 400, that life is made of all that dies
Recap of 300 -10 - 400 = CHIYTT
The 10 produced by the compressor tourbillon of the 300 collides with the cosmic 400 This scheme, when it is experienced, reveals the constituent elements of what is commonly called becoming, as well as their mutual relations.
Summary of BERECHIYTT
2: Consciousness-existing; 200: immeasurable consciousness and universe; 1: spontaneous emergence of immanent life; 300: cosmic dialectical movement; 10: Realized creative life; 400: resistance of the existing one. Tradition considers this scheme to be complete in itself. It reveals the equation of the Universe- Consciousness, an equation that contains its solution as an active ferment in individuals and societies and which is its own solution in the existing. Integrate these numbers, first in the order in which they occur. present, then in a single act of consciousness, it is to find oneself at the heart of revelation. To this end, he It may not be useless to read this scheme in every possible way. A first reading (Bara- Chiytt) oriented the mind towards the observation of a creation under the appearance of a becoming.
Another reading (BER-Achiytt) highlights a state of primordial purity (2-200), unpolluted, motionless and amorphous, where suddenly appears the 1, which 23 gives rise to the breath of the 300 and to becoming 10- 400 resulting. We can still consider the 10-400 scheme to be all that is generated by 200-1-300 (which is read "RACH" head or principle, in secular language). Another reading attached to the fundamental notion of a covenant pact: (covenant in Hebrew is called Briytt: 2-200-10-400). Read thus, Briytt-Ech, whose Aleph-Chinn scheme can mean fire, the two schemes together suggest a alliance with Fire (the symbol of living Fire often comes up in the myth). If we realize that the first letter Beitt and the last two Yod, Taw, form the word Beitt, we see that the principle Rach or Roch is contained in its "house", that is to say in the Existing. This remark is important. This "house" appearing here in full, reveals the Yod it contains. He's more still interesting to contemplate the 1 between 200 and 300 and the 10 between 300 and 400: 200-1-300; 300-10- 400. Better than through explanations, this scheme penetrates us through silence. As well, the Tradition insists that none of these insights be considered explanatory. At most, can they soften mind and open horizons where it should not wander.
The Tradition asks that we rather understand the successive and simultaneous appearance of the numbers 2- 1-3 in that order and why 2 and 3 are on the cosmic register and 1 in its state archetypal. She points out that the only numbers present here are 2, 1, 3, 4. The appearance of the 4 is deeply concerned with consciousness. There is an intimate and occult relationship between this number (which is that of power, royalty, authority, established power) -- and the 1. Conflicts between the 4 and their vehement demands on both sides have bloodied history. Some episodes of this drama have 24 upset and still upset consciences. Such is the Herod-Jesus opposition and the myth of Christ the King. The numbers 2, 1, 3 are primordial archetypes. the intellect imagines being able to capture them, abstract them and annex them, by implementing the power of 4.
After Berechiytt, the schema that presents itself is BARA :
This second scheme of the text is a resumption of the initial theme, situated in the absolute affirmation of the final = 1.000. Consciousness returns to its first observations and asks itself questions about them. topic. From the original 2, where container and content of consciousness-universe were undifferentiated, arose the flash of 1; and there, at this point, a differentiation took place. There the homogeneous has become heterogeneous. There took place an initiation, a change of state, in short, a creation. Tradition teaches that to create, it is to separate.
The following scheme is ELOHIM :
Conversely, to separate is to recreate oneself. But how can everyday consciousness separate from its identifications with itself? In her effort to grasp and pull herself together, should she reject the world of appearances, the way one strikes with unreality a heavy dream from which one awakens? Should it seek a fixed, absolute, permanent, transcendent reality? No, says Tradition. In returning to what has been revealed since the Berechiytt, she adds that however erroneous the representation that we have of things, 25 their presence is real. She adds that the movement of 300 projected into the world of contingencies is this movement itself realized: it is the Lamed = 30. In him, the consciousness separates from its representations and identifies itself again with it and separates from it again and returns to it and, constantly renewed, is surprised that everything is always new. Thereby creation sees itself.
This threshold is difficult to cross; but, here, the Tradition is severe: AL (Aleph-Lamed) must be perceived as moving immanence, failing which this scheme is rejected as having no meaning or deified. In either case, the revelation would be lost. On the other hand, the effective presence of 1-30 is life and perception of life: HE = 5. A harmony is then produced, the mechanism of which escapes consciousness which is its center. Vital encounters, surprising coincidences, situations that unravel as if by magic, blocked paths that open up: the field of action becomes magic where everything is fruitful and freed from the conscious will. This is due to the Aleph, spontaneous, elusive, to the Lamed, vital movement, to the Hey which breathes life. Such is the demiurgic ELOH. It is the man such as the text wants it (Genesis, III, 22). And the multiplication of the apparent miracles which occur (and no longer stop) as soon as this movement is triggered, it is the Yod-Mem of Elohim, where the Aleph becomes Yod and the final Mem (600) is a sign of cosmic fertilization. In the scheme of Elohim we do not find a 2, so that his action on the 2 has a magical aspect and that this force creator is constantly deified. This curious God in the masculine plural (YOD-MEM is grammatically a masculine plural), finds itself projected into a transcendence, while these creative forces are on the contrary immanent.
26 The following scheme is ETT :
Conscious consciousness of being has posed the fundamental question of being and of the existent with enough intensity and seriousness to avoid false solutions. Thought, compressed until it is more than observation, is silent. Consciousness then discovered itself vibrant and creative. The dream that transformed the "there is" into representation, and the immanent spontaneity into entity, is cut in two. Remain face to face the 1 in its immateriality and the 400 force of cosmic resistance of "there is." This is the fourth scheme of the verse.
Grammatically, this scheme is useless. At most it is indicative. He is, for sure, ontologically. This shortcut from 1 to 400 (from the first to the last letter) expresses both the fundamental problem of consciousness and its solution. If it is true that revelation is in every letter, 1-400 is the penetrating force of revelation. The sudden direct perception of the coexistence of 1 and 400 is the proof that the Universe-Consciousness is a pact of Alliance between the immeasurable and the measurable. Thought can realize this if it submits to everything that has been said from the beginning. From the immeasurable Universe, thought knows how to extract measurable elements. Consciousness immeasurable, she knows how to detach identifications that lend themselves to representations. But she deceives when it believes that it can use these evaluations and these images as springboards towards the immeasurable. By behaving thus, she betrays the covenant pact, because instead of respecting the Aleph and its unthinkable essence, it imagines annexing it. For thought, respecting the pact of alliance is to give up jumping from number to infinity is to know that the number satisfies infinity (otherwise 27 nothing would be). What has been said of the Aleph prevents it from becoming unreal. She knows that words like that Eternity, Infinite, Supreme Being, Perfection, Absolute, Immortality, are empty. All thought is 400. The 400 does not join the 1: it engenders it.
The pact of alliance is the fundamental postulate of the Berechiytt. It is implicit from the appearance of numbers, within consciousness, as constituent elements of the notion of being. The flowering of this germ is its own revelation. We see that the 1 and the 400 are satisfied mutually: the Aleph because the Taw gives birth to it; the Taw because the Aleph gives it birth. Thus are born life and death, being and existing, the infinite and the finite, the timeless and the temporal. Genesis assigns to man the vocation of this double birth. To this end, the tradition ontology teaches him how to behave in relation to these two forces of life.
The following schemes are :
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- 28 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.
29 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 AR (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 30 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 qreason 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.
Pni Tahom Wa Rouahh Elohim Merahhefett Al-Pni
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).
31 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 32 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 33 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).
This verse necessarily results, in a simple way, from the description of Eretz and Chamaim. He emerged indeed, from the preceding verse, that to these two aspects of the consciousness-Universe, the Waw copulatory, the 6th, was lacking. This third verse expresses the appearance of fruitful life, by two times in the fundamental binomial: 1-200. "Que vive, que 1-6-200 que vive, que 1-6-200."
In the sense of all possible possibilities (Child's note).
By the mere fact that the Consciousness perceives that Eretz and Shamaim are fertile, the Waw enters it: the 6, an integral part of consciousness, becomes active, because perception, informed, behaves in the face of to this obscure part of consciousness, like the gardener who allows the grain to rise. She knows that the 10 is enclosed in 40 and the 1 in 200; one in Maim, the other in Eretz. It is only to project 6 there and there, thus: 6-10-1-40-200. The scheme thus formed reads: Wa-Yomer. He is essentially a creator.
34 The result is a double life (Yehi-Wa-Yehi), which the volitional consciousness projects, both in the dream of its representation and in the depths of its support.
NOTE. - Tradition rejects the famous that there is light and there was light.
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.
Lailah Wa-Yehi Arav Wa-Yehi Vaqar Yom Ahhad
This verse contains a new letter, the Qaf (pronounced deeply) = 100
The previous verse left the consciousness in a state of half-awakening. She could hardly distinguish the darkness light. By a volitional act she recovered herself and, in this verse, she establishes herself on the rhythm harmonious waking and sleeping.
Here, as everywhere else in sacred language, a new name conferred on an object, a being, a person, makes this object, this being, this person, become other. It is childish to translate this verse by "he called the light day and the darkness night." The truth is that Aur is transformed into Yom and Hhocheikh in Lailah. The numbers of these schemes explain this action. The 1-6-200, by becoming 10-6-40/600 achieves 1 in the quota register, 10. As for the 8-300-500, it becomes 30-10-30-5: extremely vital transformation. (Compare this 10 located between two dynamic 30s with the 10 of Maim, enclosed between two static 40s).
When it wakes up, consciousness notices its intermittency. This day is called Yom-Ahhad: 10-6-40 - 1-8-4. We see the Aleph emerge in its freshness and immediately meet the power of resistance of - there is -. This schema is reduced to its archetypal elements. It is a living germ within a shell very hard. Thus, with Yom-Ahhad, we are back in the presence of the eternal binomial 1-2 to solve. And if the night was what it should be according to its scheme, 37 Lailah, in which darkness changed, the consciousness knows that in truth this equation is solved.
Because, what is richer, more fruitful, more full than this Lailah =30-10-30-5? Is not it in its sleep that consciousness, obeying the rhythm of its intermittence, deepens in the timeless? Isn't it in the darkness of the consciousness of being that gathers and recreates the experience? Is it not in the silence and the coolness of the night, is it not in the rest, in the annihilation of daily adventures, in the abyss of dreamless sleep, that the consciousness of being rediscover being without becoming? Sleep, womb of being, death prior to the resurrection of consciousness, crucible where the substance of Elohim is elaborated, it is there that the new day is born. "It was evening, it was morning": "day one", says the text translated into secular language: the day begins on evening, according to Eastern traditions; but this text says more and better: the "evening" is 70-200-2, the "morning" is 2-100-200. And they are both designated by the verb: 10-5-10, which is the emergence of "life-to-be" being. .We see that the first character of this evening rest is the 70, the effective safeguard of all the possible possibilities, the destruction of all that must be eliminated, the return to the source. Comes next union with the cosmic 200, then the 2 in the pure state of total sleep. The "morning" leaves from there to rush into the intense action of the cosmic 100, in struggle with the 200. The two schemes present themselves thus: 70-200-2 -- 2-100-200 (that of "morning" starts from that of "evening"). Such is the dark work of the night fertilized by the great luminous battles of the day.
NOTE. -- From here, the reader will follow the Hebrew text into a Bible in that language. He does not moreover, only three letters remain to be known. (The complete alphabet, with numbers and pronunciation, is found at the beginning of the volume.)
38 Verse 6
Tradition points out that it is on the morning of day 2 that day 1 is proclaimed. of the conscious-consciousness which engenders the notion of time. Consciousness-not-conscious of being, to through his efforts to release the elements of his perceptions and his impulses, up to the volitional act where she detached herself from the confused melee of lights and shadows (which were only her- same), lived only one "day". This is how she now perceives this indeterminate existence, lived on the margins of time. Consciousness of being understands, because of the conscious rhythm that has taken hold of her, that she can be purely herself only in a sleep which seems to annihilate her, but which is essentially fruitful. On the morning of the 2nd day: (2nd = 300-50-10), it finds itself both new and entirely charged with the movement of Chinn, the vital realization of Nun, as well as the effective Yod. Traditional teaching points out here that this pattern of 2 is related to 3, because the projection of 3 is necessary to break the enchantment of Ahhad: (1-8-4) immobile.
Whatever is Eretz, being impenetrable to volitional action, Elohim can act only on Maim in order to free the Yod from the two walls of the 40 where he was seen prisoner. And here we are once again in focus starting point, which is the projection of a movement in Maim. Verses 6, 7, 8 describe this logical necessity which wants the liberation of the Yod to be done by separating Maim from Maim. This separation will be creation, as we know, and what will be created will be this very space between Mem and Mem, which will project the notion of space into consciousness. For this purpose, Elohim puts face to face 39 the two terms of the antinomy, or, more exactly, he attacks resistance by means of a movement which breaks by breaking it. The verb that translates this action is: 10-70-300 and the effect produced is: 200- 100-10-70 (which is translated as space or extension; it is a tearing of the cosmic substance undifferentiated).
The lay translation of 10-70-300 is "to do" and of: 200-100-10-70 is "space". But it is enough compare these two schemes as follows: 10-70-300 -- 200-100-10-70 to see that the strength of cosmic compression: 300 breaks into 200 and 100, after which the movement continues. This, says Tradition, expresses that space is in perpetual expansion. His 200-100-10-70 scheme reveals that in the cosmic register space realizes all possible possibilities.
Thus occurs the separation of Maim and Maim. The verb that expresses this action is known: 2- 4-30-5. Elohim, says the text, exercises 2-4-30-5 between the 40-10-40 which are "70-30" and the 40-10-40 which are "400-8-400".These schemes which are translated by analogy: "the waters from above and the waters from below" express well, indeed, by their contrast, that a part of the cosmic substance lets itself be carried away by the creative movement 70-30, while another strongly resists it as if by gravity: (400- 8-400). The first is realized in the contingent, the second remains archetypal in the cosmic. This eighth verse ends with the statement that "Raqia" is none other than = Chamaim = implicitly. (300-40-10-40) recreated as 200-100-10-70 by bursting (decomposition or sacrifice) of the 300 in 200 and 100, which frees the 10 from the vice of 40 and puts it in a position to achieve all the possible possible.
Verses 9 - 13
NOTE. -- From the third day, Tradition teaches that it is difficult to separate language sacred and that of the profane language, difficult to consider the essence of things and not to fall into a false cosmogony. The difficulty comes from the fact that this false cosmogony ends up taking root In the ground. The third day is a turning point where everyone follows as best they can the language of numbers or secular language. Tradition limits itself to giving the following advice:
The dream of reality is a reality.
The myth of the awakening of creative consciousness, and of its relationship with the Universe, exists in forms varied in extinct and current civilizations. It has given rise to many stories concerning the sleep, wakefulness, dreams of deities. Brahman dreams of the Universe, which is therefore only an illusion. Elohim also dreams and its pseudo-cosmogony is no doubt only the projection of this dream. She doesn't match not to reality and perhaps he happens to believe that it is he who creates what creates him. But at the threshold of third day, we are approaching the crucial moment when suddenly the dream responds. He makes his voice heard and reveals itself as the only reality. And this reality of the "there is", of the existing, is going to grab the entire consciousness, which, thrown into the abyss of the solid, will have no exit except in its resurrection. Although this resurrection is ensured by the pact whose very existence of the Universe is the proof, it will only happen through infinitely dramatic suffering, such as that of the human condition.
Elohim cannot act on the part of Maim which is not driven by the 300. This part characterized by: 400-8-400, constitutes everything that becomes solid. These "waters" are solid. Elohim does can't handle them. Here, point of "doing". This refractory substance is in darkness. Those are the darkness of consciousness support, where Eretz is. It is evident, says Tradition, that more the substance is solid, resistant, formless in its parts, the less it participates in consciousness. The Elohim which is expressed in these verses is all that is consciousness of being. Now, says Tradition (this is a postulate), if there exists somewhere on the 41st Earth, in some tiny human being, a consciousness consciousness of being is that the germ of consciousness of being is in the Universe, in a way that depends on any evolution. Because the seed exists independently of the maturity of the fruit.
On this third day, says Tradition, Elohim is looking for an Eretz, that is to say, he is looking for himself in his support, where it cannot be seen. And not being able to act on this substance (which is his 2), he cannot that cry out: "may this support rise up in high place, and, on its own initiative, invoke the Aleph Cosmic!". And this is what happens: these Maim " stand "rise": Yaqou = 10-100-6-6, doubling fruitful in their realization of the Yod and their perception of the cosmic Aleph. They "stand in one high-place" , Al-Maqom-Ahhad, which is none other than the first symbolic altar raised to the Eternal. the Qom scheme: 100-6-600, in secular language, means "to get up" -- "to be eminently fruitful". These- "waters" stand like a column, in a point, in order to reach the light, in order to be seen and that Ha-Yabacha appears, which, in profane language, means aridity. Here, as always, produces a separation-creation. These upright Maims: 40-10-600 where the terminal Mem took its true value, become: Yamim: 10-40-10-600; in other words, they eject the Yod by dividing it (to like a cell nucleus). As for aridity: 5-10-2-300-5, whose pattern reveals the intense vital movement (contrary to its profane translation), it becomes Eretz, this time Earth, the earth of man.
NOTE. -- The reason why, in secular language, this land appears in aridity, is explained by the conflict between the Earth and Adamm, as it will be expressed in Gen. III, 17. This necessity, and this memory, have remained etched in the language.
42 Thus appears the Earth, as support of the consciousness of Elohim-Man. That she "green" , he exclaims, or rather: "let her green her g reen, let her seeds bear f ruit according to what they are" And here, in fact, Eretz responds such as she is, in her nature. In the verb Dassa (to gree n) that him launches Elohim, she responds with the action of the verb Totse (verse 12) = 6-400-6-90-1000. Whatever they are the schemes in which this verb is conjugated, they all indicate the action of going away, of going out, of doing to go out, to bring, and it is indeed the Tzade of Eretz which is propelled here. This childbirth, Tradition sees it as a turning point. It is Eretz' response to the creative movement, own answer. From this backlash, Elohim is no longer free, because he is engaged. He is totally free, because this clutch realizes it and brings it back to itself. It occurs a "create-make," where the Aleph, perpetually crucified, perpetually resurrects in a Universe that has become the only reality. There is no longer any transcendence, because transcendence is enveloped in the immanence of "there is". It is said that "immanence transcends." This verse 12 reveals the Ain six times = 70.
Tradition considers that consciousnesses centered in the thought of profane languages do not do not know the first three days, but only the fourth, fifth and sixth, and that also escapes them on the seventh day She considers that the degradation of the language of numbers corresponds to the reflection of the first three days in the abyss of the solid. And in order to lay this out clearly, it shows the relationship between the first three days and the last three in the diagram below:
44 This diagram shows that cosmogony, as the human mind can conceive of it, expressing itself in secular language, begins on the fourth day, which is a projection of the first day, i.e. a degradation of 1-6-200 in light and light sources. The 40-10-40 of the second day are degraded into waters "from above" and waters "from below" and engender, on the fifth day, the inhabitants of these regions: birds and fish. Finally, the projection of the "do": 10-90-1 of Eretz: 1-200-900, on the third day, proliferates in inhabitants on the sixth day. All these childbirths produce in chain after the third day when Eretz responded to the cosmic movement of creation. Tradition insists on the details of these operations. She points out that on the third day, on the invocation of Elohim, Eretz becomes fruitful, without it being necessary for Elohim to "do". At fourth day, Elohim "said" (we understand what this means ontologically): = whatever the light fixtures, etc. "and" so "it is." after which he "does" them. He "made" them after they were there. The invocation to the Maim, then, remains without effect: Elohim "creates" the fish and the birds. But behold, on the sixth day, addressing Eretz, he asks her to produce according to her action "and so it is." . After their creation, Elohim "made" animals. In summary, the stars "are", Elohim "creates" in the Maim, and Eretz "product" according to what it is.
In verse 25 appears a new Adamah pattern, correlated with serpents. This scheme, in profane language, designates the cultivable surface of Eretz, the soil. Its ontological meaning: 1-4-40-5, will appear later.
And here are verses 26 and 27 of the mystical incarnation. The number 26 appears here like a premonition 45 or rather like the call of a memory that is not yet or like something Mysterious essence which is preparing to officiate, to preside over the Mystery which is about to take place, which has been taking place since the origin of time. This 26 prefigures (as we know) the unpronounceable scheme: Yod-He-Waw-Hey, no because it totalizes its numbers, but because this total (which has no being in itself), evokes by association the Presence of the ineffable. Without this invisible and tacit presence, these two verses are not explained. "Let's do" said in the plural Elohim: Aleph-Dalett-Mem = 1-4-40, Adamm with our shadow, like our dying blood in a picture. The Aleph, immanent spontaneity immersed in Damm which means blood: here is the man. Damott, resemblance, by association with the feminine plural: Mott, dead. There is here a telescoping of schemas like a temporal phenomenon that would be seen by the timeless.
The Adamm, we see, is all that can be resuscitated, immersed, buried in the absorbing force of the blood. This scheme: 1-4-40/600, where the terminal Mem can transfigure into cosmic 600, describes man in his condition and his possibilities. It is in this scheme that Elohim distinguishes himself on this Planet; it is by this scheme that the creative life acts in its integration; the role assigned to him is to subjugate all animal life on Earth, in Air and in Water. (His relationship with Eretz and Adamah will appear later.)
The creation of Adamm occurs in verse 27 in a double way, which can be translated as follows: And created Elohim ETT-HA Adamm with his shadow, with (a) shadow Elohim created (him). This repetition captures the act of incarnation. Shadow is evidently the state of darkness into which some part of the consciousness that incarnates. At the moment of this descent, Elohim knows that this shadow is his: "he created with his shadow" And 46 this descent taking place, there is separation (it is creation), and Elohim does not no longer sees the shadow as himself: "with a shadow Elohim created him." . The embodiment is accomplished. Adamm carnal becomes double: male and female (centrifugal and centripetal).
This rupture, this creation is consecrated by the action of Yabrakh (verse 28): he blesses them. Word Barakha means both blessing and ditch, for to bless is to separate, to sanctify, to bring to apart is to isolate. A blessing is a perception, by the giver, of the intrinsic nature of the one who receives it. He who gives it prophesies and reveals the fate of him who now finds himself alone, freed from all tutelage, all support and to whom it is up to identify with the destiny that is revealed to him
NOTE. -- ADAMM means: red. This relates to the myth of the buried light, which resurrects, for the first appearance of the decomposed light is red. It corresponds to slowest (longest) wavelengths. Adamah is both the cultivable soil, the feminine of Adamm and his life.
In verses 29 and 30, Elohim gives food to Adamm every vegetable that bears his seed, and to the animals the grass and not the seeds. Adamm is not given permission to feed on flesh.
The interpretation of these verses is free. However, it is necessary to read them as they are written.
And it happened 6 -10 - 20 - 30 - 6 in Shamaim and in Eretz. This scheme includes the numbers 10- 20-30 preceded and followed by the 6 of fertilization, which means that the sixth day has doubly fertilized (in Chamaim and in Eretz) the fundamental Beings 1-2-3, realized now in the existent. And, adds the text, the proliferation of this life is: 90-2-1-600, that is to say that the antinomic binomial 2-1, as it presented itself from the beginning, appears in its beauty (90) because of the cosmic copulation 600. This last scheme is preceded by Waw-Khaf-Lamed: 6 - 20 - 30.
And, because of this fertilization, behold, for Elohim also occur: 6-10-20-30, on this day 300-2- 10-70-10 (seventh). This last schema indicates that the cosmic movement, the breath (or compression) has achieved its goal. Immediately there occurs in consciousness a total reversal indicated by the Chabatt scheme: 300-2-400. There is a contrast between Chaba (7) and Shabatt (absurdly translated by "rest" ), that is to say between the 300-2-70 assigned to the Universe and the 300-2-400, where the consciousness of being. The 70 is, as we know, the realization of all possible possibilities, while the 400, the Taw, last letter of the alphabet, is a position of total, irreducible resistance. It is in this resistance to his "kingdom" that solidifies the consciousness of being. While the advent (the proclamation) of 7 becomes 70 in the Universe, the very fact of this non-fixation, of this non-stopping, of this movement projected in Chamaim and in Eretz, plunges consciousness into the greatest possible resistance to any modification of this process established by the pact of alliance.
This withdrawal of consciousness, this separation is consecrated by the "Barakha", the blessing: 2-200- 500. This blessing is granted not on what has been done, but on the seventh day. In this 7 are the solutions refused, mortal maturations, realizations destroyed, because all achievement is defined by the elimination of the innumerable possibilities of which the 7 is the guardian. This essence keeper will always be in action and will never act. His invisible breath will destroy; it will shake the planet; he will break everywhere the eternal repetitive faculty of cosmic substance; he will plunge into life the ferment of the invisible Aleph, unthinkable, uncreated. Elohim blesses 7 and violently opposes 70. Between 7 and her "achievement" 70, just as between 1 and 10 there is a ratio of "achievement-betrayal".
Sanctification: 100-4-300 (Qadoch) of the seventh day supports volitional action which opposes the automatism of the cosmic substance Maim, as shown by their schemes: 100-4-300 wins 4 in the combined whirlwind of 100 and 300, while we know that in Maim: 40-10-40, the Yod is imprisoned between two resistances.
The 4 is occultly connected to the 1. This is why the fourth verse of the second chapter takes up the theme of the first verse of the first chapter. In secular language, it goes something like this: "Here are the generations of Chamaim and Eretz from (with) 49 their creation, the day when Yahweh-Elohim made Eretz and Shamaim."
The order of succession of the create by Elohim was Shamaim and Eretz; the command to do by Yahweh- Elohim is inverse: Eretz-Chamaim. To create it was the doing of the elohimic vital forces (which were only separating), while in doing is the revelation of Immanence: it was tacitly present in the doing of the first chapter, but had not revealed its scheme: Yod-He-Waw-He: 10- 5-6-5. This only appears in this fourth verse of the second chapter, because the manifestation of the Universe does not occur until the fourth day, in the register of perceptions And, just as in this register, the triangle of the last three days appears reversed in relation to that of the first three days, this second chapter takes up in reverse the story to which it relates, because it aims to project the second triangle in the register of Elohim, where the seventh day is.
Note -- In other words, the first chapter describes in parallel the objectification of the existing and consciousness reaching consciousness of being. Consciousness absorbs the dream until the third day where the condensation of the object, by engulfing the consciousness, projects it into the direct perception of the objective world, perception restricted at first, then developing with the evolution of species towards Genesis of an unreached human. This system of thought presupposes that the end is contained in the beginning: it is Immanence. And it is the point of view of Immanence that this second chapter describes,
It does not belong to Elohim to fertilize Eretz, who, having the Aleph in her bosom, must fertilize herself under the pact. But Adamah is waiting for her husband Adamm.
50 Verse 6.
And "Ad": 6-1-4, rises from Eretz and "sprinkles" 6-5-300-100-5, the whole "face of Adamah" the scheme AD: 1-4 is the root where Adamm and Adamah originate. His effort is eminently dynamic. It expresses the emergence of the Aleph and its fall back into the absorbing force of matter.
Adamm: 1-4-40, is formed under the aegis of 7, as "generations" of Chamaim and Eretz. The latter, having demonstrated its capacity to respond to the creative breath, is its adequate support. Without the event of the previous verse, this one could not have taken place.
Note -- The Ontological Tradition teaches here, about chapters II to V (until Noah):
Numbers dress in flesh
To speak to the flesh
But Yod-He-Waw-He talks to Elohim
51 In chapter II, the schemes Yod-He-Waw-He and Elohim always appear together, connected by a hyphen. Later, they will appear separately, sometimes one, sometimes the other according to the narrative. The 10-5-6-5 pattern is as easy to understand as it is impossible to represent. Its two 5 are the double life of the Universe-Consciousness, linked in its immanence by the 6 and proceeding from the Yod, incarnation of the Aleph. This realized Yod life is immeasurable, innumerable whirlwind, which he no need to try to comment. She perceives herself directly. The degradation of 10-5-6-5 in character is the result of consciousnesses located at the level of profane languages.
The purpose of this note is to show how, from the formation of Adamm, these accounts are situated in a timeless embodied, that is to say in a perpetual present. The sequence of events is not than apparent. Everything takes place at the same time in the consciousness-conscious-of-being: the "garden", the "formation of Icha", the "ban" , the eaten fruit, the expulsion, the Qain-Hevel couple, ... take place in this moment, and simultaneously.
Adamm, a male individual, is created as an adult before any other life on Eretz, unlike the first chapter where Adamm, species, appeared last. It is because, in this chapter, the process is seen from within consciousness. Therefore, from the appearance of life, this one contains in germ the being whose consciousness will be conscious of being: this culmination is the beginning, it is Adamm. From this point of view, Adamm is the first being that forms: 10-5-6-5 -- Elohim. It's not the end of the evolution of species. He is their origin. In verse 7 (under the aegis of this 7), he is granted the "breath of the living"; and behold an Aleph in the blood, behold an Adamm arise alive for the life breath requirements."
And "planted" "Yod-Teitt-Ain: 10-9-70. Yahweh-Elobim (one)" " garden" : Gimel-Nun: 3-900 in Eden: Ain-Dalett-Nun: 70-4-700. This insistence 52 of the 70 and the 700 indicates that this Adamm, centrifugal and projected germ (therefore symbolically male) will be placed under the safeguard of the 7.
Note -- The 7 is always virtual, never realized. The most concrete point of view concerning the man in relation to the 7 is embryology. We know that the human fetus passes successively through more and more evolved animal forms before reaching its final form. He travels in a brief summarizes the evolution of species, because it does not settle in any of the stages it goes through. The "breath of life" awaited (allegorically) this receptacle where life has the capacity not to let itself be captured in a morphological cul-de-sac, where the Aleph, immersed in blood, maintains its power of resurrection. Animal species are lateral branches of life, while the trunk has in the center of its perimeter, the power to push straight up soaring. In this sense, Adamm is alive because he has within him the germ capable of adapting indefinitely, that is, of breaking its adaptations. This genesis physiological and psychological adaptability is not a birth as a species. She appears only by individuals and can occur at any moment if the consciousness-of-being discovers the constituent elements of consciousness-of-being-something. Through this discovery, she detaches herself from it and creates itself. The demands of the environment block this mutation, although sometimes the acceleration of external conditions forces adaptability.
The environment most apt to receive without hindering this unconditioned, fluid Adamm, capable of denying all births is a Gann: 3-700, in this Eden: 70-4-700, or the 3 puts in movement on the 4, already strongly invested by the 7. This Gann turns towards Qadomm, which does not does not designate the East, but "in front of". From Adamm to Qadomm: from 1-4-40 to 100-4-40, there are only the difference from 1 to 100. Adamm in Qadomm is the conjunction of the beginning and the end, of the particular and universal. The 100-4-40 scheme is eminently mystical.
NOTE.-- Hence Adamm-Qadmonn.
53 At the end of the eighth verse, Yahweh-Elohim "Yacham-Cham" Adamm. He situates the scheme Adamm in his frame. Adamm himself will not be put into the "garden" until verse 15. He will be there in great danger of vanishing. And yet it will have to establish itself there, incarnate there, undergo a propulsion involuntary, which, outside of his will and even of his discernment, will plunge him into the painful becoming that will bring it back over the centuries to its essence. (This essence being always present, becoming exists only on its own plane)
To this end, Yahweh-Elohim plants three kinds of trees in Eden: fruit trees that nourish bodily, the tree of the living in the middle of the garden and the tree of knowledge of Tov and Raa (which profane languages have curiously denatured into Good and Evil).
NOTE. -- The tree is, of all symbols, the one closest to man.
According to the known process of self-fertilization, a river "destined" from Eden to water Gann. It's here response of the 4 contained in Eden, set in motion by the 3 of Gann. As well, this river has four branches, whose schemes symbolize the numbers 1-2-3-4. These branches become four rivers.
The first river is Pichonn: 80-300-6-700. It "surrounds" a country named Hhawiyla: 8-6-10-30- 5, in which there are three symbols of transmutation: gold, bdellium and onyx. These schemes and these 5 4 symbols say that the life of this Gann offers all that is necessary for the blossoming of Adamm.
NOTE. -- The symbol of gold is well known. The bdellium which is red, symbolizes the purified blood, luminous, incorruptible like the diamond. He has "parted" from the blood whose power is absorbing. This is why the bdellium scheme has the root Badal "to separate" . Onyx, symbol of chastity, was believed to have healing properties.
The second river is Guihhonn: 3-10-8-6-700. It also surrounds a country, Kush: 20-6-300, whose scheme, very lively, guarantees the Waw located between 2 and 3, which appear very differentiated.
The third river is Hideqel: 5-4-100-30. He is heading, "Achour-Qadamatt", towards "the East of Assyria". Tradition considers that this geographical indication is only a symbol.
NOTE -- The Hebrew myth took shape between the two colossal powers of Egypt and the Asian kingdoms located on the banks of the Tigris and Euphrates. The power of Ashur (Assyria) was itself defeated by Babylon. The Euphrates is a symbol of the greatest crushing force that is.
The fourth river is the Phratt: 80-200-400. This scheme is quite eloquent. It's the perpetual barrier that the 4 opposes to attempts at liberation.
Adamm receives permission to eat from all trees except Tov's and Raa's. If he man 55 geait, he would die of death: Mott-Tamott, forthwith. (If he ate it, he would die of death -- he would be annihilated -- because he is alone; it is not good for him to be alone; I him "will do" so a helper to him, because when he has it, he can eat from this tree without dying). This is how, according to the Ontological Tradition, which verses 17 and 18 are associated, the eighteenth straight from the seventeenth.
Tradition indeed teaches that the Tov: 9-6-2 and the Raa: 200-70, are two opposing modes of action. and necessary. The 9 - 6 - 2 designates what is built, manufactured, elaborated in the perfection of its form; it designates prototypes and idealizations. Its scheme is certainly alive thanks to the happy harmony of its assembled substance, but it is fixed in its own beauty, which is made of the elimination of everything that does not constitute it. In the first chapter, everything was Tov in the eyes of Elohim, but without the appearance and the sanctification of the seventh day, this Tov would not have exceeded the incessant repetition of prototypes that characterizes Nature. The 200-70 plunges the virus of vital essence into this harmony. It corrodes, it undermines, it renders dilapidated, it empties of its content, it demolishes the Tov. It is to save this essence that is constituted by the Gann of Eden, where so many 70s and 700s are combined. And Adamm, in his being and his essence, is he too (as he still finds himself, not embodied, an abstract character, made alone, male and adult, such as a painter or a sculptor can imagine it in its perfection) also is indeterminate in the highest degree, because it is virtual, it is only virtual. If the myth put him in condition of absorbing from this tree (the Daatt: 4-70-400 is knowledge) where the 70 is deeply hidden in the thickness of 4 and 400 (the essence of things in their appearance), he would only assimilate 56 the 70, which would destroy it, and the myth would not take place. On the contrary, to Adamm is assigned a paradoxical task for him: that of cultivating and above all of preserving. Here he is in the obligation to act contrary to its essence. The drama of the incarnation of the Aleph is already there: life is only perceived only in perpetual death-resurrections.
Yahweh-Elohim forms all the animals of Adamah and presents them to Adamm. This one pronounces their patterns, and as he pronounces them, so they are. In other words, it recognizes each species (made of Adamah, his earthly feminine) as being a stage through which he passed and where he never stopped. Having gone beyond all these morphological fixations, he finds none which has, like him, passed through all these fixations. And, just as one plays "against" a partner, it is said here that Adamm does not find help "against him" : Noun-Guimmel-Dalett: 50-30-4.
This awareness becomes non-awareness. Adamm falls asleep. Indeed, the more the individual is advanced in the ladder of evolution, the less awake he is at birth, for the accumulated automatism of the species (which is called instinct) has weakened in him. In Adamm the weight of this automatism is overcome by the 7: Adamm is new and plastic like a virgin wax, extremely sensitive, where present time. The consciousness inherent in this or that branch of the evolutionary tree has disappeared. The personal consciousness will be built (and imprisoned) around personal impacts, which incorporate genetic qualities. The nascent Adamm in his flesh is in the image of humans in their birth: he sleeps.
67 Verse 22.
Here, the teaching goes something like this:
Is built the elusive body
From the wife of fire
So that Icha be born from Ich
While Adamm is immersed in Metahhatt
(in the abyss)
NOTE. -- The moving shadow is the "side" Tzalaa of sleeping Adamm. This scheme consists of Tzel: shadow, and from the Ain. Yaweh-Elobim "constructed" (Yod-Veitt-Nun) for Icha (it is the feminine of Ich which means fire) and introduces her to Adamm. The substance removed from Adamm is replaced "outside": Taw-Hheitt-Taw, this scheme is well known.
This verse (under the sign of 22) mystically reverses the elan vital: it is the effective incarnation. Icha, because of the primordial pact implicit in Berechiytt, is pre-existent in Ich as the wife of Fire. She incarnates here at the same time as Adamm incarnates. Made of her darkest flesh, she is also its most dynamic part. Adamm, sunk in his heaviest flesh, will no longer be able to a single spontaneous movement. The Aleph buried alive can only wait for the transformation of the women. It is from her that he will be born from now on, but it is by her, above all, that he will die.
NOTE. -- Functional Insect Societies (ants, bees) are female and kill the Aleph without remission. Human societies, in a general and constant way, inevitably hinder the resurrection of the Aleph because they too are functional and female, especially in the regimes of temporal and spiritual authority.
Icha: 1-300-5 is both the transcendence of the feminine and the (non-effective) life of transcendence male, Ich.
58 NOTE.-- In this myth, we will see immanence being deified and, on the contrary, the human tending towards a messianic transcendence.
Adamm recognizes Icha as his true wife, his bodily reality. In saying this, he situates himself in his own transcendence, Ich, which reveals that Icha was extracted from the fire embodied in Adamm and not from Adamm. This one will never be called Ich, because Ich is located for him in the distance of a transcendence. Only Icha, his life, is real.
The interpretation of these two verses is free. After having followed, verse by verse, the first two chapters, the ontological Kabalah asks let him be answered. The answer consists in instructing the trial of the drama recounted in Chapter III. the reader has in his possession all the keys, he knows where the doors are and how to open them. He only has to read the text carefully and find the truth. Maybe he will find an interest in closing this book provisionally, to set to work and to draw his own conclusions.
This biblical chapter is ambiguous and wants to be. We know that it is the allegory of Homo-Sapiens. This birth is a projection into the unknown and an internal need for freedom and conflict. By contrast, the human condition gives rise in many minds to the image and regret of a prenatal state, motionless and delicious. The notion of an ancient Earthly Paradise is so childish and contrary to reality that it is useless to comment on it. It nevertheless established the harmful, regressive and long-lived cult until our days, of God who would have tried to oppose the birth of Homo-Sapiens, and would then have "punished him" Man, on the contrary, having eaten the "fruit" has become a demiurge: "He has become like one of us", says Yahweh-Elohim, who, moreover, finds himself in the need to protect himself against him : "Now he could stretch out his hand, even take from the tree of life, eat from it and live forever" (III.22). Hence the expulsion from the womb. Here, as everywhere else in this system of thought, there is no progression towards the genesis of the human except by a victory of the man in the perpetual conflict which opposes him to Yahweh.
In truth, it is the functional Societies which protect themselves against the birth of the human; and the religions declaring themselves their shields, propagate the notion of sin; sin of disobedience involving punishments; sin of knowledge resulting in a fall. The Judgment of the trial is pronounced: this God of the Churches is the anti-God. Unable to do without the ignorant and fearful masses, he conditions and dominates them by threats.
60 Let us examine the setting, the characters in their situation, as well as the dramatic theme of this allegory and seek to see how and why it concerns us to the point of having taken the magnitude and importance that we know.
We know for what reasons Tov and Raa were banned in Adamm alone, before the formation of Icha, and that this formation followed the prohibition so that the fruit could be eaten. Why is that, now, Yahweh-Elohim, who knows so well how to speak and make himself heard, does he not give permission, even the order, to eat from this tree?
On the contrary, it creates misunderstandings and confuses everywhere. And first, the location and the aspect of the tree are not self-explanatory. To the Serpent's question, Icha replies that the forbidden tree is the one "who is in the middle of the garden". Now, in the middle of the garden is the tree of the living, not that of the knowledge. And besides, how can Adamm, who knows neither Tov nor Raa, know the tree that is the door? Neither Yahweh nor Elohim marked it with a sign and Adamm, we know it moreover, is narrow-minded and obtuse. He was able to tell Icha that a tree is forbidden somewhere, in the middle of the garden. But which one? There are, in this garden, a large number of trees "pleasant to the sight and good to eat." Now, Icha, precisely in front of this so-called forbidden tree, sees "that it is good to eat, that it is pleasant for the eyes and pleasant to see (III.6). If there is "temptation", as we want to believe, the great tempter, verily, is none other than Yahweh-Elohim. If any detail distinguishes this tree from the others fruit trees is its natural beauty, and nothing is more natural than to pick from the most beautiful tree its finest fruit. The only tree that can be distinguished from all the others is certainly the tree of 61 life. It is the only one whose location is indicated. There is no doubt in Icha's mind that it is from that alone that she must not pick the fruit. So it is obvious to Icha is the wrong tree.
There is ambiguity in the text and an intention to mislead the reader: the tree that Icha mentions in verse 3 is not the one the serpent is talking about in his answer (in the following verses), but it is towards this last that goes Icha. Later, she will explain to Yahweh-Elohim that she was in a whirlwind of commotion. The turmoil in his mind is already apparent during his dialogue with the serpent, for this what she says to him is erroneous in every respect: "As for the fruit of the tree which is in the middle of the garden, she says, Elohim said: do not eat it, do not touch it, you could die of it" Now, the tree that is in the middle from the garden is the tree of life; it is not Elohim who spoke but Yahweh-Elohim; he didn't say "don't don't , but to Adam alone "do not eat it" (and why does Icha take this for herself?); and finally he did not say: "you could die of it", but to Adamm, before the formation of Icha: "you would die of death" (immediate session).
To understand this turmoil and restlessness, let's take a look at the Serpent character. The snake plays a important role in several ancient cosmogonies. It is sometimes found at the origin of the Universe; sometimes it surrounds the Earth; it always has a multiple meaning, mysterious, deep, at the same time external and internal to man. Interior, in certain Theosophies, it is called Kundalini. He takes birth in the genitals and upon awakening soars through the cerebrospinal network. His "fire" becomes initiatory, becomes knowledge, through the transmutation of the sexual force into creative force associated with intelligence.
62 The serpent is phallic in form. Hidden, coiled in the crevices of the earth, we see suddenly spring up. He is, mythically, the Son of the Earth, the male dynamism engendered by large female. Isn't it the proof of an ancient fertilization? Isn't it the emergence of Aleph of Eretz, such as Eretz, in his earthly capacity, can produce? Is not it, allegorically, an accomplishment at its level, to its measure, of an exalted equivalence where so many many mythologies wanted virgins to give birth to gods? And, taking the myth from another angle, do we not have in some recess of our ancestral memory, the trace of the efforts that so often made Nature to erect beings in a vertical position? The serpent of the biblical fable presents itself upright. Perhaps he is the representative and heir of these great saurians of geological epochs bygone, which had relatively recovered and occupied the planet for millions of years. Although monstrous, these ancestors of the legendary serpent were the advanced tip of the Tree of Life in their time. They were all the alliance pact could get from Earth.
But new times had come. In Adamm first, then in Icha, a prodigious incarnation had occurred, which guaranteed the safeguard of all possible possibilities. Event decisive! The divine-human germ entered duration by destroying Duration. Fruit of all pasts, sum of all Times, it appeared brand new, for it burned its ancestry in the upsurge of the authentic Aleph, in perpetual resurrection. And here, on the threshold of this mutation, here comes the old Serpent, the bearer of all earthly Wisdom, the bearer of all that must die on this threshold, for him impassable. He must "die alive", not "die dead". He must 63 exhale his essence so that it can assume an adequate existence in new times. Also is it a true transmission of powers that takes place between Nahhach, the serpent, and Icha. (To note the equivalence that Kabalists, by a confused intuition, wanted to establish between Nahhach and Messihh, between the serpent and the messiah.)
By the time Nahhach shows up, Icha and Adamm are naked and not ashamed of it (and why would they be ashamed? They are also alone on the entire surface of the globe). The serpent is also naked. He is "the most naked" (Arum) of all animals. (And not the most cunning!) Indeed, symbolically, it is naked phallus. His intervention will change the behavior of the couple regarding sex.
Here he is standing in front of Icha. The erection of this phallus is dangerous, deadly, mysterious. And, besides, this fire is cold. Between the hands, this snake glides like water. Naked symbol of the male force issuing from the Earth, issuing from the primordial and unconscious Hhochekh of which it expresses the Chinn, Nahhach: 50-8-300, is the emergence of 300 by the densest, most material life there is. And this 300 transmits to Icha the overwhelming revelation: "Elohim knows that as soon as you eat it, you will be Elohim" (II. 5). There is immediately a tear in the consciousness of Icha. The transcendence appears to him. These words of Nahhach are true; she knows it. The transmission of life is done. The latent conflict between Elohim and Yahweh breaks out. This is the pre-annunciation of victorious Israel of Elohim, who is satisfied by his defeat. Icha feels an inner tumult, a whirlwind, a vital destruction which she translates superbly: the serpent Hachaini, she says afterwards. We don't know better 64 to translate this schema than by "the snake has en-Chinnee me, it has invested me with 300".
Icha and Nahhach oppose each other and come together through all the symbols that constitute them. She, inhabited by celestial fire, destined to seek the ways of its transfiguration through the involution of Duration to come; him, animated by earthly fire, and whose destiny is to instantly kill any evolution of the Duration passed; she, by nature and function, new and ignorant of everything; him, knowing everything, aged by the accumulation of Experience; she, unconditioned creator of virtual births; him the heir obsolete conditioning outdated In the shock of these contradictions, sexual transmutation takes place in Icha (freeing oneself from the animal rhythm); it is Icha, not Adamm, who becomes the advanced tip of the germ towards the human. It awakens sensorially up to the aesthetic sense. Now, in this landscape, finds a consciousness which knows itself to be vision and judgement, which observes: it observes that the tree is beautiful and Well. The imagination and the intellect are set in motion. The act follows, an act unfettered by any idle interrogation: Icha does not ask Nahhach who he is, how he is endowed with speech, what are his reasons, whether they are valid or not. Yahweh-Elohim bet on the triggering a movement specific to Icha -- the only valid one -- and won.
She makes "her husband" or rather Ichtou eat fruit, a scheme which designates her partner in his relationship with it, and immediately two perceptions arise from two opposite directions. In their situation which was so "Tov" a moment ago, they see themselves naked and are ashamed of it; while somewhere, above them, is heard the "Raa" of the voice of Elohim. She "goes through the garden at the breath of the day." 65 This movement which rises in the closed atmosphere of the garden, this "breath of day" makes the reader breathe pleasantly. The extreme "Tov" of this enclosure was suffocating. one imagine, at this breath, the whole garden shake, everything it contains responds to this vibration. And the two, hunted down in what is no more than the past, by this yahwic uprising, hide themselves "before the face of Yahweh-Elohim", who no longer sees them.
Human consciousness split under the effect of Tov and Raa. It is no longer simple conscience of something. Object and subject have separated. There is creation. The objective man to himself see! -- Where are you ? asks Yahweh-Elohim. -- I heard your voice in the garden, I was afraid because I am naked and I have hidden myself. The scheme used for "voice" is Qaf-Lamed and not Qaf-Waw- Lamed, which could be translated as "lightness". Adamm, in his confusion, does not perceive the Waw
-- Who told you that you're naked? Of the tree that I forbade you to eat, have you eaten? asks Yahweh-Elohim, who seeks in short to inquire: he wants to know if Adamm is aware of this that he has done.
-- The Icha you put near me gave me some of that tree and I ate it.
He talks about her like a stranger. The Ich and Icha schemes are outside of his consciousness. The responsible, in the eyes of Adamm, is Yahweh-Elohim. If this one did not want him to eat from a certain fruit, he had only not to put near him the person who would give it to him. Adamm, near of Icha, is in the attitude of a mentally retarded near a nurse placed there by his father or a doctor. If a diet mistake has been made, let's not blame him. And, by the way, who is this Isha? 66 This answer is in the character of the character buried in his gravity.
Isha's response to Yahweh-Elohim: Hanahhach-Hachaini was noted above. There is a study interesting to do by bringing these schemes closer to that of Icha.
The schema which then falls on Nahhach: Arour, has meaning only in sacred language. This 1-200-6-200 will soon fall on Adamah. To translate it as "curse" is to desecrate Yahweh-Elohim, which is being which is, living life which lives in being-being. There is nothing there, in any case, that can include a notion of judgment or condemnation. 1-200-6-200 is an extra 200 introduced in 1-6-200: Aur, Light, and which acts as a resistance. That's not a darkening, it is not a decrease in light, but this 200 which is added to the 200 will overwrite the serpent and wrest from Adamm an extra effort to release the Aleph.
And now the Achiytt scheme is proclaimed: 1-300-10-400 between Icha and the serpent. This scheme is known. He is none other than the one who, added to Bara, forms Berechiytt. Also it is translated as badly as possible by "enmity". It is the great movement of creative life which upsets the serene stillness where man can no longer fall. It is human becoming that appears here. He will act dialectically against the 200 of Arour and the 200 of Bara.
The verb whose action causes 1-300-10-400 is 1-10-2-5. He is very active. Translation: "I will establish" betrays him. This fifteenth verse is the beginning of a perpetual movement which is triggered in Isha and Nahhach. It brings to our eyes the image on a cosmic scale of a sacred dance, where the woman "hugging" 67 a serpent's head is "hounded" by its bites (it's the same verb: 300-6-800 which applies to both actions). She jumps from one foot to another without stopping. We see this "wife of the fire from heaven" in its upward movement, forbidding all rest (it is she who has the initiative to the action) and conversely the snake has its head crushed in order to force itself to go underground. The insistent repetition of the Bein or Vein: 2-10-700 scheme encourages us to keep in mind the dialectical relationship of the two fabulous fighters. The 2-10-700 sequence is self-explanatory. And this is not the carnal descent of this woman who is in question, nor the descent of the man (which is not mentioned) nor snakes as we know them. This mythological fight is the perpetual round of the numbers that constitute the schemes of the two protagonists: 1-300-5 -- 50- 8-300 -- 1-300-5 -- 50-8-300 -- There are two lives united one against the other, an upsurge and a resistance. The theme of partners playing against each other is developed here up to exasperation.
The sufferings of the birth of the feminine obviously relate to the dominant theme of the myth, according to which the transfigured woman will give birth to the Aleph (Mary Jesus). But she will desire the man at the course of its historical development. She will desire the man who will know how to dominate her and who will dominate her: his desires will run counter to his release.
Here, the archetypal numbers which, from the beginning of chapter II had been degraded in the psyche symbols, bury themselves deeper and engage in the social. This is the effect of Tov and Raa. The clutch also occurs between Adamm and Adamah. The Arour which falls on this one "because of" Adamm is, as we have seen, a perpetual increase in resistance which continues to add 68 to a 200 at 1-6- 200 so as to surround the 6 and capture its fertilizing force by pushing the 1 aside. This is the process constant of Nature and of Societies and we see indeed that all the conquests of man lead to new resistances, natural and social, much greater than those he has dominated to get this far. Man is constrained by the dynamism inherent in his nature, to go from conquest to conquest, each engendering the necessity of the next. And this can never stop. Here too Adamm and Adamah are two "against" partners. The man changes his natural environment and puts in the obligation to be perpetually adaptable to the new conditions that it creates. (It happens to him often to oppose, by all that he can concentrate of Tov, to the Raa that he never ceases to put in movement, hence the sense of misfortune in which it is immersed).
Animal species do not "eat their bread" in their sweat. They feed like they can and if the environment becomes too unfavorable to one of them, it disappears, which never does only one less branch to the evolutionary tree, which does not suffer. The end of this nineteenth verse is ambiguous. In profane language, it involves repetition, whereas in sacred language there is never pointless repetitions. The only possible meaning of this verse is: "you will eat your bread in the sweat of your forehead and you will return to dust: Afar: 70-80-200, until you know how to find Adamah and find yourself in your scheme: Adamm: 1-4-600."
The man, in an unhappy condition, whose conscience is prisoner of its function, does not know Adamm: the only Aleph fails him. It is then 69 only Afar: 70-80-200. The possible possible are absorbed in the resistance of inertia, the way water is absorbed by sand and dust. It is interesting to note that Afar is given as food to the serpent. This is the relationship dialectic between Adamm's 1-4-40 and Nahhach's 50-8-300 schemes, a relationship that their schemes explain enough.
The new Hheva scheme: 6-8-5, into which Icha is transformed, indicates that this transcendence is embodied. He is related to Yahweh and appears as the condensation of what the Yod can fertilize. Also Hheva is Om: 1-600 (Mother) of "all the living". It is the Aleph in his power cosmic impregnation: it is not the carnal mother.
The symbolic couple is clothed with Aur: 70-6-200. In this scheme the Aleph of Aur (light) is transformed into Ain: 70-6-200, because to find 1-6-200, man has at his disposal awakening: 70 of all the possible possibilities. As well, 70-6-200 means in secular language, to wake up, to come alive, to pick up, take courage.
Adamm has become an Eloh, because he is both a builder in Tov and a demolisher in Raa: everything he builds is out of date, is 200 - 70, due to new prototypes in 9-6-2, is out of date, is 200 - 70, due to new prototypes in 9-6-2, which are out of date in 200-70, etc. This approach is demiurgic. Adamm is gradually replacing natural forces and will prolong in itself the evolution of species, especially psychic 70 ment. He must (individually) acquire and accumulate maximum experience and succumb under this weight before rediscovering the spontaneous freshness, the childhood of the Aleph. His destiny takes him away from the "tree of life" , of the tree of Youth, because if he ate it, he would live Lealam, like a young person. This youth rediscovered before maturity would only be a caricature of youth. She wouldn't be creative.
Adamm is expelled from the matrix of Eden and put in contact with Adamah according to the doing of the verb Avad: he will be her slave until the day when she will be his slave. Here, Tradition points out that only Adamm is expelled, not Hheva. He is expelled Qadam, that is to say in front of him, around 100-4-600 -- What steps he will have to go -- Find in himself: 1-4-10 -- then: 1-4-600 -- Finally: 100-4-600 --! And the Khroubim "with the flaming sword of the revolving glaive" are placed to "guard the way of the tree of the living", where is: 40-100-40-600. And those who want to walk: 40-100-4-600 will suffer, like Jacob, the aggression of the Angel. And according to whether they will be dead or alive beforehand, they will die a death or live a life.
NOTE. -- In II, 9 Yahwh-Elohim plants the tree of the living in the middle of the Gann. In III, 24, he places Meqadam Le-Gann (in Qadam with respect to Gann) of the Angels who defend the way against Adamm. It is therefore in Qadam that Adamm is propelled. Is it necessary to note that the translation - "the East of Eden" has no ontological meaning and is not justified on any level?
Adamm knew Hheva, her Icha, and she conceived and bore Qainn and said: Qaniti Ich Ett Yahweh.
And, intensifying her fruitful power, she bore her brother Hevel; Hevel was Raa of herds and Qainn acted in bondage to Adamah.
It is as - Ichtou - (his Ich) that Adamm "knows" : 10-4-70, Hheva, and the drama begins. Because this Qainn: 100-10-700 that she gives birth to has the character of lightning. In secular language Qainn is a weapon (spear). In this scheme is the violent affirmation of the Aleph and the demolition by the 700 of all that which is static. This schema projected into the psychic world is the indestructible life of the germ which tends towards the human. For him, humanisms are outdated, the definitions of the human that we imagine are unacceptable because these designs freeze the mind into representations of concrete prototypes or idealized. The human is, on the contrary, the survival of all possible possibilities in plasticity and the adaptability of a perpetual non-birth. (The genesis of the human is a perpetually human refused.)
Seeing and understanding Qainn, Hheva exults, triumphs: did she not beget the Aleph, both cosmic and individual? In truth, she exclaims, the cycle is already complete from the moment she leaves. In truth, I got Yahweh incarnate in Ich! The verb whose action it expresses Qaniti: 100-50-10-400-10, intimately related to Qainn, is untranslatable in profane language. In its 72 mystical action, the life of the Cosmic Aleph: 100-50, in the contingent, is realized in two Yod to circumscribe, coat the 400 of the absorbing omnipotence of the cosmic feminine. Tradition points out that the scheme Yahweh is pronounced here, exceptionally, and pronounced by Hheva, for she understands that this scheme is related to his (while in Genesis III, 3, Icha perceived only Elohim).
Like all important passages, this one is ambiguous. It is so by the lack of a conjunction between the schemes: Qaniti, Ich, Ett, Yahweh. Indeed, Ett has never been more than a call sign for translators. These have been obliged here to translate it by "with", "of" or something else, fault to admit the translation: "I acquired an Ich-Yahweh" , the Ich scheme being identified with the Fire, with the spouse and to Qainn. In fact, the exclamation of Hheva establishes that immanence (Yahweh) has Qainn as its schema. in the human register. It follows that Qainn is the transcendence (Ich) of man.
In her sacred ecstasy, Hheva forgets -- or ignores -- Adamm's role. If she gave birth, it is by Yahweh.
NOTE. -- Under its Christian deformation, the myth will not treat Joseph, husband of Mary.
Adamm is forgotten to the point that the text continues to ignore him. One does not read there ... "and Adamm knew again Hheva, Ichtou and Hheva conceived and bore Hevel" ... etc., but the action is continued directly by Hheva alone, with the verb Tossef, whose scheme: 400-60-800 has for root Yossef, which will be found to designate the eleventh son of Jacob, Joseph (the 11 is the number of the self-transcendence, or a duplication). Here, Tossef indicates well, with the copulative 60 between 400 and 800, the enormous, female-only material intensification that Hheva indulges in her 73 illusion of having completed one's cycle. The text however indicates that Qainn and Hevel are brothers, they are of the same essence. Indeed, this double birth is the proof of the pact. The two elements antinomics are born and alive. But unfortunately ! they are only in germ, and these two opposites will be able to unite only at their blossoming, when the myth will have completed its cycle
NOTE. -- See the Jacob-Esau stage and the mythical fulfillment of the divine-human in Jesus.
As they appear here, the two brothers have no point of contact. Hevel: 5-2-30 is his way blameless. In him is the life of 2, animated by the movement of 30. But, curiously, he is Raa (shepherd) of small livestock. This 200-70-5 shepherd pattern is the feminine, or more precisely the life lived of Raa (evil): 200-70. In this function, Hevel deploys the 70 as best he can. As for Qainn, he is enslaved, Abd (slave) of Adamah. One can wonder by what misadventure this son of Heaven in arrived there. He misunderstands the identity of his Father who is not Adamm, but Yahweh. (See the affirmations that Jesus, in the same situation as Qainn, but more aware than him, keeps on repeat on this). In the absence of Adamm, Qainn therefore feels obliged to assume the role that has been assigned to his pseudo-father, according to Adamah: he plows. Thus passes a cycle, until the when Qainn inaugurates a new cycle.
"And here that at the end of the seas..." : Meqotz-Yamim... The Qaf-Tzade scheme can be translated by "end" . As for the Yamim scheme, constantly translated by - seas - (Gen. I, 10) whether it be seas or waves of time, the meaning is the same. This body of sentence indicates that an era has come to an end. Qainn marks the birth of his era by inaugurating a worship of Yahweh, which he finally perceives, but without understand their own parentage. As for Adamm, he is still conspicuously absent. He has disappeared, it is like nothing and will only reappear at the end of Qainn's cycle. The Kabbalah ontology explains that he is fragmented: his Aleph is in Qainn and his Dalett-Mem (his blood) in Hevel; She draws attention to the importance of this fact.
Hevel imitates Qainn and worships Yod-He-Waw-He, in his own way: he sacrifices the fattest to him pieces of the firstborn of his flock, and Yod-He-Wa-He responds to this action in him giving help, salvation.
"But neither Qainn nor his offering Yahweh sees". Qainn is inwardly irritated and dejected. externally (in his face). This double contradictory movement reveals a state of conflict, a painful question.
This distress calls the attention of 10-5-6-5 and 10-5-6-5 now speaks to 100-10-700 and 100-10- 700 will talk to him. It will be the monologue-dialogue of immanence (Yahweh) and transcendence embodied (Qainn). The Ontological Tradition points out that at no time: 10-5-6-5 does not speak to Hevel, that his voice does not reach Hevel and that Hevel does not speak to him. But he said to Qainn: "Why does a fire ignite in you and why does your face lower?" Why these two opposite impulses? They have no reason to happen. For if Qainn knew himself as he is in his scheme, he would not be a slave to the soil and would not dream of offering sacrifices, in short, to himself.
The rest of the speech is as ambiguous as possible. This verse is linked to the previous one by: 5-30-6-1 which is a set in motion. Then, "If you realize the Tov in the lived life, there will be Elevation; but if you do not put it into action for the deliverance (or the opening, or the door), the error will succumb and his desire will go to you and you will reign over him, you will exercise your dominion over him". In fact, the word Elevation is far too low to translate the 300-1-400 that would have occurred if the first alternative could have taken place. This 300-1-400 is like a majestic scale of justice, where the Aleph holds in balances breath, 300, and gravity, 400, in a cosmic vision.
If Yahweh took the trouble to make such a long speech, he also took pains to make it obscure. what Qainn can understand is that somehow he will rise or dominate. He goes talk to Hevel, his brother.
NOTE. -- The text insists in a remarkable way on this relationship. She gave birth to her brother Hevel (v. 2)...Qainn spoke to his brother Hevel (v. 8)...Where is your brother? (verse 9). Am I my brother's keeper? (id.)... the voice of your brother's blood (v. 10)... your brother's blood (v. 11). Editors fear without doubt of not being understood.
So Qainn talks to Hevel We can assume that he talks to him often and at length. But Hevel, primitive, carnal, obtuse, does not answer him. He remains stubbornly, 76 stupidly silent in the face of the tumult which agitates Qainn. If he barely guesses the meaning of Yahweh's speech, Hevel does not even understand not what voice it may be. No contact is established between these two halves of Adamm: the soldering will not occur. The Tov and the Raa (the "good" and the "evil") do not know where to land.
Hevel no longer exists, he is obliterated. Yahweh seeks him and does not find him. Qainn doesn't know what he became. All that's left is this blood spilled on the floor. But while Hevel's voice was never reached Yahweh, the voice of that blood cries out to him.
And now, said Yhaweh to Qainn: Arour to you from Adamah. This 1-200-6-200 is known. Adamah is opened to receive the blood of Hevel which fertilizes it. If we want to translate Arour by cursing, it is evident that it is the Earth which "curses" Qainn, while Yahweh will launch "a sevenfold anathema" against this "curse".
When Qainn wants to take on the task of enslaving Adamah, doing this one won't be for him. Qainn will be on Eretz wandering and pain.
77 Verse 13
Qainn's cry: "great is my misery that I take away".
NOTE.-- This under sign 13 of this verse, number also of Jesus forsaken by his Father.
"You chase me today from the face of the ground. From your face I will be hidden (put in secret); I will be wandering and pain on Earth and anything that comes will kill me".
And answered Yahweh: - Therefore, to every slaying of Qainn (is, corresponds) sevenfold Yaqam - (Rise of Qainn). This last scheme designates the same action which "elevates" Qainn and reduced Hevel to blood. The sign placed on Qainn makes it possible to recognize him.
Qainn withdraws from the face of Yod-He-Waw-He, in the Land of Nod (of pain), located in Qadamatt (in front, in the future) of Eden (where the tree of life is).
NOTE.-- Qainn is put in solitary confinement, as in a dungeon, out of sight of Yod-He-Waw-He. His cry of distress will be echoed by Jesus. This - Eli, lama sabbakhtani - is a metaphysical necessity. The horrible wound it inflicts on psyches is one that can heal only in resurrections. It is remarkable that Chett, our eponymous ancestor who replaces Hevel, did not leave no trace in our consciences. Hevel himself is only incidental to it. This character of whom no one cares, not even his mother, has inspired anyone. The focus is still on Qainn. The Qainn principle is not transmitted by inheritance. He's in the spark of genius that burns the existing one. It rises without 78 notice and sets sail. He is maladjustment itself, the non- conformism, the refusal of conditioning. He "neither spins nor weaves" for he has no tomorrow. If he comes back, it will no longer be him and it will still be him. It expels man from his home, from his country. He the dispossesses and gives to him lavishly. He is rich in everything he does not have. He elevates those he does not not destroy. Those who do not destroy it (in themselves) are carried away by its vital whirlwind. But those who fear it (they are called legion), kill it within themselves. These are struck by its sevenfold arising. So he is hunted, fugitive and wandering in pain. In his misery and his isolation, he is assailed by doubt. Ah! if he still conversed with Yod-He-Waw-He, if he could hear it once, only once! Located in the center of the cross, it is neither life nor death. He is the hiatus, the passage, where life and death negate each other, while around it the Hevel shed torrents of blood. It does not lie. His only land is called Nod, pain, on the way of the tree of life.
The end of Genesis IV and Genesis V are metaphysical. It reads the way Yod-He-Waw-He gradually appears to consciousnesses, or, seen from the other end, the way in which the consciousness of being, as it can exist in man, is a projection of conscious being.
Verse 26, which ends Genesis IV, is the one where we begin to evoke the name of Yahweh, because 26 is the code number by which it can be evoked without naming it. With this verse the story reaches the time when the Yahweh scheme takes shape in the consciences (which deify it).
With Genesis V we see how the carnal lineage, which comes under the Chett principle, is fertilized by the Qain principle. The first verse of this chapter continues the story from verse 26 of the chapter preceding, taking up the theme of the twenty-sixth verse of the first chapter: the creation of Adamm by Elohim. He resumes it with its curious peculiarity of repetition: "This is the book of posterity of Adamm from the day that Elohim Adamm created. With his likeness (Bedamott) Elohim (him) made him." And, in the second verse: "He created them male and female and called them Adamm on the day of their creation."
This posterity of Adamm does not correspond to that of the previous chapter, for it ignores Qainn and Hevel: here Chett is his first son (V. 3): - Adamm, at the age of 130 begat Bedamotou Betzalamou (by analogy: with the death of his shadow in blood, that is to say in the same way as Elohim did him), an 80 son whom he named Chett (Seth) - : (Chinn-Taw: 300-400). Now, verses 17 to 24 of the previous chapter deal only with the descendants of Qainn. If Qainn was the son of Adamm, his offspring would be named as offspring of Adamm. Another anomaly concerning the relationship of Adamm and Qainn is that the posterity of the latter is named before that of Adam. It is not normal to name the children of the son before those of the Father. As for Chett, his birth is reported twice, which is not normal either. The first time it says: Adamm knew his wife; she bore a son whom she named Chett, for (she said) - Elohim gave me gave another offspring in place of Hevel whom Qainn crushed - (IV, 25). And it's only after the birth of the son of this son (Enoch) that chapter IV ends and that we return, to chapter next, on Chett, seemingly fathered by Adamm all by himself, to how Adamm was begotten by Elohim.
Other peculiarities attract attention. Thus it is said (IV, 17) - Qainn knew his wife, she conceived and bore Hhenokh -; but from there, the schemas of this posterity are engendered one the other, without comment. On the contrary, of all the schemes of Chett's posterity, it is said: "So and so lived so many years, begot so and so, and after begetting him lived so many more years, had sons and daughters and died" ...etc. of Hhenokh it is not said that he died but that he "was no more, because that Elohim took it:. Qainn's generations stop at number 7, after which they split into two women and disperse. Those of Chett go up to 10 (Noah) and it is their History that will the object of the continuation of the Myth.
All of these details are important. They fit into the system of thought which, since the Berechiytt, has not deviated.
81 It is clear that the Adamm whose descent is given is not the Adamm of Paradise Terrestrial, but the one who was originally - male and female - . His descent is expressed by schemas described in their carnal characters, while that of Qainn is purely spiritual. From Eden to the end of the cycle of Qainn, all schemes are elements of consciousness projected into the psychic and still living there Qainn is a dynamic force in perpetual movement: a volatile substance of which intuition is made (and which seems to fall from the sky). Hevel coming out of the ground, don't could not enter into symbiosis with him. Chett, on the other hand, begotten twice, is the intermediary between the psychological and the physiological. The Qainn principle will be able to fertilize it. This Chett: 300-400 is ambivalent on a cosmic scale. The antinomic 3 and 4 are there in the presence of each other in a pure state. They only lack the Yod that Qainn possesses, to be the 300-10-400 of Berechiytt, that is to say the become human. They only lack the Aleph to be 300-1-400, the first alternative mentioned by Yahweh, during his dialogue with Qainn (the Elevation, the Transcendence of Man as "Master of Justice").
At the first appearance of Chett (IV, 25) the woman recognizes him as her offspring, - given by Elohim-. She has returned from her Yahwic ecstasy as well as from her attempt at parthenogenesis. To his second appearance, Adamm assuming, to engender him, the mode of Elohim, acts as Eloh (to the age of 100 and 30). Thus Chett is a double emanation from Elohim.
NOTE.-- This Elohimization (so to speak) is important: it brings the narrative back into the metaphysical. The Qainn-Hevel binomial has been, over the centuries, a psychological failure; his real message was read backwards, because this "shepherd" and "cultivator" were too realistic (and he they had to be 82 ). The ontological teaching having restored them to their truth, attracts now attention to the fact that, from Chett to Noah, the characters are hardly more real. We we are no more descended from Chett than from the late Hevel. The genesis will only touch a little history only after the Flood.
The following comments are intended to highlight the meaning of the schemes attributed to the descendants of Qainn and Chett. They express categories and movements of consciousness, and are at the meeting point of metaphysics and psychology, in a system of thought that pushes the development of its postulates to great complexity. While at the start of the Genesis, and especially in the first chapter, the numbers are perceived ontologically first and then intellectualized, here it is inevitable to take the opposite path, which is difficult to access, because to want to go back from the allegory to the symbol and from the symbol to the element of consciousness which constitutes, we risk remaining attached to cerebral associations. These schemes are numerous and their images flash by. You have to be able to stop them on the way and give yourself the time to transmute one by one, that is, to translate them into personal psychological terms, because all these schemas exist in us (need we say it?). This personal work can only attract those who have the calling. They will find here, not a teaching, but the simple diagram of a program.
In the mystical Land of Nod: 50-6-4, which no mortal can approach, Qainn meets Ichtou, his wife who has no name. She conceives a child Hhenokh: 8-50-6-500, i.e. the 4 of Nod resists and flourishes in natural nature. Nothing of Qainn remains in this son; Qainn driven by her internal contradiction, has engendered everything whose desire it rejects. He intervenes in this tragic outcome, since Hhenokh 83 is totally Beitt in its fullness; Qainn "will build a city" which he will call from this scheme. For this purpose he rushes upside down, for building is the opposite of his nature. "City" is the AIR scheme: 70-10-200. We see how Qainn is plunged into it backwards: 100-10-70 -- 70-10- 200. The 100, in an inverted scheme, has materialized into its opposite 200. And, by virtue of the "Arour" which pursues Qainn, Hhenokh only adds resistance to this "city" which "bears his name". : he begets Airad: 70-10-200-4, the fourth of this line, by adding a 4 to Air. (Him, Hhenokh, third in this line, will reappear seventh in Chett's line, as any "squeezing" of Qainn's line will cause a vibration in Chett's line). The fourth, in turn, Airad, begets Mahhouiael: 40-8-6-10-1-30, where we see the process set in motion by Qainn intensify the resistance until it generates its opposite: the antinomic elements coagulate on both sides.
and either side of the copulatory 6. The final 30 is an invocation to the demiurgic powers. And Mahhouiael begets Metushael: 40-400-6 -- 300-1-30, i.e. this Mahhouiael, fifth of his line, and whose scheme corresponds to the fulfillment that is the 5, engenders what, going further than this blossoming, is disintegration-integration, or death-life. On the one hand the rigidity of the resistance becomes Mott (death), on the other hand, life regains its freedom by transforming the Yod into Chinn: Iael into Chael. The copulative 6 being always within this disintegration, we attend in Metushael a change of state due to the intensification of an internal antinomy. This change of state occurs in effect: Metushael begets Lemech: 30-40-500, the seventh and last of this line who completed its cycle. In Lemech, the antinomic elements 3 and 4, apparent 84 in their tens, not being more connected by the Waw, release the 500 of cosmic life.
In this return -- in this end of cycle -- there is a new life which will develop in its own way and a reappearance of the past: a new but old drive, an actualization and a memory always present. In truth, in this transformation of the lineage of Qainn, there is an embodiment of the pact of alliance, carnally one and double: these are the two wives of Lemech
Lemekh (who will reappear as the ninth in the line of Chett) indeed takes two wives The schema of one is Ada: 70-4-5: eternity or witness. The scheme of the other is Tzila: 90-30-5: shade or protection. Ada gives birth to Iaval (to drive). He is the "father of nomads and shepherds", and Iouval (musical instrument): these are "those who touched the harp and the guitar". These sons evoke movement through earthly spaces and vibrations in the higher spheres of the music. Tzila has a son: Toubal-Qainn. Toubal: 400-2-30 is the very terrestrial descendant (by his 400) of Qainn (Toubal: world, habitable earth, terrestrial globe) "who works any brass instrument and iron". His image evokes Vulcan all the better, as Naama accompanies him. This scheme, who wants to say "beautiful", pleasant, sweet, evokes the beauty of Venus. In this myth, she is the sister of the black-smith.
Thus ends the nomenclature of Qainn's descent. We see that it does not extend carnally, but spiritually. And Lemekh, the visionary, Lemekh the crucified, all of a sudden, without anything letting foresee the heartbreaking perception that arises from a completed, disintegrated cycle, Lemekh calls "his two wives", which, like two 85 rivers with innumerable networks, will fertilize the world, and cries out:
Ada and Tzila
Listen to my voice!
Women of Lemech
Pay attention to my word!
Because a man I killed
Towards my wound
And a male child
Towards my bruise!
Hence the sevenfold elevation of Qainn
And Lemech seventy and seven.
This approximate translation gives enough of the general meaning of the poem. There is no need to comment on it.
The change of state which Lemech is and expresses fertilizes the human substance, after which -- and after which only -- the Adamm of the Garden of Eden begets Chett (there is a correlation between the verses 24 and 25 of chapter IV).
hett, as we have seen, is an elohimic emanation, destined to receive the Yod of Qainn. He is the first phase of very advanced analysis of the process by which "Elohim" makes "man in his image". The second phase is the projection of Hhenokh (the third of Qainn) into Enoch (son of Chett and third of this line). This Enoch: 1-50-6-300 is the cosmic movement projected on Earth by the compression force of Hhenokh (hence the revelation of the Yod-He-Waw-He scheme at the birth of Enoch, v. 26, this is where the Incarnation of Yahweh in Elohim begins)
Enoch begets Qainann: 100-10-50-700, who is none other than Qainn himself, living by the addition of a Noun: 50, to its scheme. And, indeed, we saw Qainn rushing upside down in Air. And the Airad who hardened against him, as the son of Hhenokh, 86 has him so to speak fell to Earth, where he found himself alive. Thus Airad, the fourth, and Qainann, the fourth, are closely united in a decisive action, the pictorial description of which reveals the nature depth of 4.
The fifth by Chett, Mahalalel: 40-5-30-30-1-30, beautifully reflects its corresponding by Qainn: Mahouiael. The overabundance of 30 which characterizes it indicates a fervent impulse of aspiration spiritual.
The sixth by Chett is Iered: 10-200-4. He corresponds to Metushael and, like him, announces a change of state. Mahalalel's euphoria, exuberance provoked his reaction. In Iered, the Yod collides with 200, to find only 4. It is the abyss where consciousness dies. (The roots of this scheme are Yared, to flatten, or Radah, to dominate, to reign.) There is here a dam which opposes the life of the Yod.
NOTE. -- In human societies, these are the regimes of tyranny and spiritual authority.
The regimes of authority always install on Earth a celestial pseudo-city. So Iered generates this same Hhenokh which is the schema of the son of Qainn. It is the name given by Qainn to his celestial city. But the force of compression of this breath, brought back to Earth, has an entirely different effect. The celestial returns to Heaven and there is only one compression left. This is how verse 24 should be read: "And went away, and Hhenokh-ElohIm flowed out and was nothing, because Elohim took him away, took him back". In short Yahweh fled the Temple.
This Hhenokh, brought back to Earth, corresponds to the disintegration, by Lamech, of the celestial lineage which, hitherto impregnated the earth line; they are both seventh and that is why both disappear. Hhenokh, obliterated on Earth, undoubtedly indefinitely rebuilds the celestial city which indefinitely projects Qainn into creative minds. And these, by an inverse projection, are the by which the Institutions, as pseudo-projections of the Celestial City or of Truth, empty of any content.
Also, this Hhenokh generates Metouchelahh: 40-400-6-300-30-8, where we see in a furious vital combat, the 400 and the 300 mobilizing their armies, the 400 winning by intervention, last place, of the 8. (Metouchelahh is the eighth of this line.) This additional resistance, introduced in extremis, leads to the victory of the forces of reaction against the revolutionary forces. It's a death (Mem-Taw).
This death necessarily entails a change of state. We have seen that the scheme of changes of state is Lamech, and it is indeed he who appears as the ninth of this line. His appearance indicates that the curve of this cycle is at the end of its course. Noah, the tenth, puts an end to it. This 50-8, in the poverty of its schema, indicates that only a life well weak and fragile.
We know the rest: the discouragement of Yahweh, the destruction by the Flood... and one more a new beginning, and still hope... and still discouragement... and still destruction... and a hope !
This book is purposely condensed. It offers itself only as a germ, but is capable of many developments. Sometimes it only involves approximations. They are due to transmission difficulties, as well as the typographical need to replace the Hebrew letters by their transcriptions