Suares: Bayt-Kaf-Raysh (2.20.200): Whereas Bayt (2), the archetype of all containers, has its roots in the cosmic
resistance to life, Kaf (20) -- in Hebrew, the hollow of the hand -- is ready to receive all that comes and Raysh (200),
the cosmic container of all existence, has its roots in the intense organic movement of the universe.
Raysh [Double Letter]: spelled Raysh-Yod-Sheen: 200-10-300: universal container -- existence -- universal movement: The paradox "whose contents is at once its own container," the "house" of Qof, cosmic Aleph. These contents include the two letters after Raysh: Sheen ("its roots in the intense organic movement of the universe") and Tav. Such is the completeness of our non-arbitrary alphabet.
The full structure of Raysh is literally the key to the universe. Once again, we see the central theme of the Qabala, the dual structuration of the One energy in the two Yods of Raysh and its inner Sheen, which branch into two existences rooted in two Tavs, around a central double existential life (Noun-Waw-Noun endlessly). Life arises endogenously from the multiverse itself: life that is rooted in the double existence of the container (Bayt-Kaf-Raysh) and the contained (Aleph-Yod-Qof).
Sheen, 300, Rouhh Elohim, arises from within universe itself -- life is not endowed from the outside. Raysh is the only letter whose last letter is the first letter of the next letter. The two Sheen's of Raysh and Sheen (the only places they appear in the alphabet) are the two intertwined energies of structuration: the breath from above (turning spirit into matter); and the breath from below: turning matter into spirit.
Bayt, as an archetype, has its roots in ultimate resistance; in existence as Kaf, it is hollow and accepts other structures; on the cosmic level beyond space-time, the Tav of Bayt becomes the Sheen of Raysh: the cosmic container is rooted in its internal cosmic movement (expansion) driven by Aleph as Sheen. Light is the speed of that expansion.
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.
La Kabale Des Kabales