The Energy-Code of the Hebrew Alphabet:
An Introduction to
The Language of Structure and Energy

Hypertext Hebrew Alphabet | Formative Hyperlanguage

Many so-called sacred works, whether well or badly understood, are, at the very least, read in their original language. The Bible, however, and especially the first five chapters of Genesis, have been constantly misinterpreted because their spelling is not made up of the letters of an alphabet (as has been commonly believed for several millennia) nor, a fortiori, of words to which we can attribute the meaning we usually give them in the spoken language.

Therefore, it is of the utmost importance to know that the different signs used as letters in the Hebrew alphabet constitute the elements of a real encrypted code. Each sign is an ideogram and each sign corresponds to a number, the meaning of which is precise. These numbers, too, are not to be taken in their arithmetical significance. What they really mean are the different aspects of living energy at work in the universe. The names: Adam, Eve, Cain, Abraham, Jacob, Esau, etc., are also ideograms. These pseudo-characters are purely symbolic and their primary function is to illustrate the various states of consciousness through which humanity passes, as well as their relationship with life, as it appears at all times. It emerges that Life is an endless process, characterized by the alternation of life-death/life-death, which it is important to be able to accept after having emotionally integrated it.

The restored Bible therefore offers a reading of the books of Genesis in accordance with their original ciphered code (the Cabala) and shows how this code illuminates not only these texts but also certain aspects of the Gospels of Matthew and John. The revolutionary meaning that emerges from this reading should, it seems, directly interest Christians, Jews and Muslims, because, properly understood, the language of the Bible is a buried revelation that we must restore in all its original clarity.

Carlo Suares: La Bible Restituee Summary

See: Ha-Qabala

Resume and Conclusion

Once again let us state that it is impossible to speak of the unknown in our common tongue (including Hebrew), without changing it arbitrarily into recognisable images. This artificial device is at the bottom of all "proofs of the existence of God." It is inevitable that our tongues desecrate all that they discuss, because they have their being only in the measurable, in images, appraisements, comparisons. If they were not like this (by virtue of their nature) they would be useless for our modus vivendi, which cannot operate without having an accurate language at its disposal. We know that the decay of these instruments brings social disorders in its train. It is less easy to understand that these disorders also originate from the introduction of profane language into religious matters. (Hebrew, which uses only the initials of the Autiot as an alphabet - B for Bayt, etc. - is as profane as other tongues.) In assembling clearly defined words, in surrounding, explicitly stating and isolating the subject under discussion, our languages proceed by methodical exclusion: a subject is defined and clearly indicated by the elimination of everything extraneous to it. This is evident from the fact that thinking dependent on these languages always acts by comparisons.

The language of The Sepher Yetsira is anything but this. It treats objects - water, fire, human bodies, planets, the zodiac - only in terms of their situation and of their role within an infinitely multiple, hierarchical, systemisation of the one energising life force. The equations indicating these objects consequently designate, on all planes, all the structures which exist, or could exist, in the innumerable, known or unknown, conjugations of this hierarchical system, from the most material to the most rarefied, from the least to the highest state of consciousness. It is an all-inclusive language which has no equivalent in ours. It propounds a deeply religious mode of thought, in as much as it offers the cabalist the opportunity to find, on all existent levels, the secret bond which ties everything ontologically to the mysterious equation of the Unfathomable.

As everything that this language speaks about is a state of energy, and as energy is movement, nothing is a "thing" offering itself to spirit. On the contrary, spirit must pursue it through the metamorphoses of its groupings. But what happens to this language when its elements are themselves representative of differently structured conditions of this movement?

Instead of consisting of letters having no significance of their own (as are the letters of our alphabets) the language of the Qabala fully expresses itself in the whole Autiot, for the Autiot are projections of the vital movement that is both within and without Man who is the subject of Genesis and of The Sepher Yetsira.

Therefore, this sacred language is not an ordinary instrument capable of pointing something out, but incapable of conveying its meaning. (The words "music" and "colour" and, a fortiori, "God" and "Eternity" do not make music heard, colours visible, etc.) This language is a moving projection of what it is dealing with. It can be compared to a perfect documentary film which shows us an unknown world "as if we were there," but there is more to it than that: we are there. It is not "as if." We are in this projection, we are this projection; this documentary is our own situation, our own role, what we are and what we could be in the hierarchy of structures. But there is one further step in the adventure offered to us by this language, the possibility of effecting, producing new combinations with the Autiot. The cabalist who is steeped in contemplation of the Autiot and who becomes, in projecting their movement into himself, both this movement and the creator of new spheres, inevitably loses his sangfroid if his spirit is not completely free of religious myths (for then he feels he is a prophet), or of all will for power (for then he imagines he is a magician). If one is interested in these questions it is important to "play the game," without giving up one's critical faculties, because after all (or in spite of all), the Qabala is a matter of common sense.

Carlo Suares : The Sepher Yetsira, Shambhala, 1976

The letters of the Hebrew alphabet are the projections of twenty-two biologically structured energies/states of consciousness, or generalized formative archetypes. These archetypes are semantically-accurate signs or representations that project and embody their own meanings -- Cosmic Energy is described in both subjective and objective terms as consciousness. The Book of Genesis is written in this language.

The Map is not the Territory

We may not notice that our embeddedness in natural languages that describe and are rooted in sensous, material reality hinders us from considering the possibility of a language that isn't, and the qualities such a language might possess.

Natural human languages are constructed from words and rules (Pinker, 1999). The words are arbitrary and sense-based (their roots are in things) while the rules for their combination are neurologically programmed and similar in the deep structure of all languages.

Human language is:
  • sensuously and materially based
  • rooted in particular things
  • semantically arbitrary
  • descriptive
  • linear
We know that there are other kinds of language -- music, mathematics, programming -- for instance, that deal with realities every bit as "real" as the languages of human speech. These languages are projective, rather than descriptive, because they allow the (re)construction of the reality they refer to by the person playing or reading the score or equations.

The Map is the Territory

With this background, we can consider the language of structure and energy as presented in Carlo Suares' Revived Qabala, particularly in The Cipher of Genesis (Shambhala, 1970, Weiser 1992, La Bible Restituee, Mont-Blanc, 1967). This language is based on the inner, structural meanings of the letters of Hebrew alphabet -- in which it is hidden -- and exhibits these qualities:

  • non-sensuously and non-materially based
  • roots in generalized abstractions
  • semantically correct
  • projective
  • recursive/hologrammatic
Colloquial language is constructed from letters that have no intrinsic spellings or meanings. The words are arbitrary in relation to the things that they signify, and the letters are arbitrary to the words that they form "church" or "house" tell us nothing about how the letters relate to the meanings of the words, or why these two words indicate different kinds of dwellings. The roots of things are in consensual experience of material reality.

Instead, in The Cipher of Genesis, we are confronted with a language which is constructed from letters which have spellings and intrinsic meanings. These meanings in turn relate in a structural way to the words that they form, which are defined by the particular combinations and interactions of the structural energies of their components and subcomponents.

Here, we find a language which is formed out of itself and refers to itself, a language of abstraction dealing with the most generalized concepts of form and interaction of basic energies across the entire range of material and psychological structuration.

Rather than being arbitrary in its referents as are all human natural languages, the language of structure and energy is semantically accurate or correct. This means that the component letters (which are themselves constructed from other component letters) which form a word describe and project the meaning of the word. For example:


The code is recursive and hologrammatic. Each letter of Hebrew, unlike in most languages, is spelled with component, specifying, letters. This means that many letters, when analyzed in their full expansions, have complex substructures, often composed of an infinite series. In addition, the whole may be reflected in a single equation, such as the neglected integral sign Et.

Finally, this is a projective, or operational, language. It is meant to be experienced, rather than understood, and to transform the consciousness of the psyche capable of receiving it.

The Autiot of the Hebrew Alphabet

Suares de-codes each letter of the Hebrew alphabet as an abstract energetic structure, or formative archetype. Because each letter is itself composed of other archetypes, its meaning is determined by its components, just as the meaning of the words are determined by the letters and the verses by the words in a way that is both recursive and hologrammatic.

These are precisely the qualities that distinguish Suares' energy-code from other metaphysical numerologies, from Plato on down. As we shall see, once we are within the realm of thought, we can begin to create abstract qualities. We can call these qualities one, two, three, or unity, duality, relationship, or essence, existence, perfection, but none of these words will tell us anything about the quality itself, except in terms of other analogies.

In contrast, Aleph, Bayt, Ghimmel are composed (at only the first level of expansion) of Aleph-Lammed-Phay, Bayt-Yod-Tav, Ghimmel-Mem-Lammed. Each subcomponent letter contributes its structural energy to the equation or specification for the letter itself. It should be clear that changing the meaning of one term affects the whole interrelated symbolic matrix.

Considered as an alphabet, this "downward" matrix has an "upward" counterpart as each letter occupies a place in the natural matrix of three rows of nine letter/numbers, 1-9, 10-90 and 100-900, completed by the final (sofit) forms of five of the twenty-two to make twenty-seven.

The three rows are seen as the logical expansion of one living energy through nine formative states. The nine columns are projections of the same basic formative state through three levels of being: archetypal, existential and cosmic: outside of, inside of and beyond space-time.

We now have the outline of a self-referential, abstract, symbolic language which describes and projects states of energy and consciousness which traverse the range of structuration in space-time, but have their origin and goal beyond it.

With all this in mind, we can consider the first "sign" of the Hebrew alphabet and the abstract energy-code. It should be obvious by now that our analogizing descriptions in a colloquial language can never approach the ontological precision of the actual code. This is all the more true of Aleph, the necessary first symbol of an energy that is totally beyond our thought and conception.

The Alphabet of Creation

Aleph, archetype of infinite, timeless, life-death, and the germ of life inside all containers. Aleph is the simplest and most basic representation of the Divine, because it represents what is completely beyond human thought.

Having recognized the limitations of thought and its function as container for energy, we already have a preconception of the second sign, Bayt, the archetype of separation, containment, duality and thought.

With these two signs, Aleph and Bayt, the contained and the container, we have the beginnings of an ontological alphabet dealing with archetypal structures of being. The rest of the letters are logical developments and part of an interrelated whole.

Given a contained and a container, the third sign is logically the relationship between the two, and we have the movement of energy or functional connection which is Ghimmel, organic movement.

Given an inside, an outside and movement between them, there is only one meaning the fourth sign can carry: the stopping and binding of that movement in Dallet, archetype of resistance.

The fifth sign in our structural-energy alphabet may not seem so obvious unless we remember that this language is about biologically-structured energies in different states of organization. Impulse-containment-movement-response leads to the necessity for an agency to optimally organize, manage and transmit the primary energies/information of the universe. This agency is Life, Hay.

In the simplest terms, to demonstrate the ontologic of the first nine letter/numbers, life reproduces itself to create an adaptive possibility drawn from a pool of unstructured potentials out of which the cell can concentrate energy and build structures capable of replication.

The first nine letters represent a generalized expression of the development of structuralizing energy on an archetypal level. Their expression on an existential level, or their projections into actuality, similarly unfolds a basic expansion of structuring energies, this time starting with Aleph's opposite, Yod, existence, through the achieved structuration of Tsadde, projection of the archeyptal Tayt. On this level, structural equations often reverse their meanings from the archetypal: Dallet-Mem (4.40) = resistance-yielding, Waw- Sammekh (6.60) = male-female.

The last nine repeat the theme, but this time starting from Qof, the union of Aleph and Yod, and proceeding through Tsadde final and representing states of cosmic energy and transcendence.

We now have a matrix of abstract energies or formative structures, a three-level expansion of nine basic structural states, the first two levels generated by the opposition of Aleph and Yod, life/death and existence, and the third by their reconciliation.

The One Dual Energy

With a basic understanding of the structural semantics of the energy-code, which designate energies both within and beyond space-time, we can consider another basic quality of the language of structure and energy:
  • Describes states in a two-way flow of energy
We are accustomed not only to materially-derived, sematically-arbitrary languages, but also to philosophical or religious viewpoints which are based on a one-way process of manifestation, starting either with big-bang scientific evolutionary materialism or God creating the Universe, and it may be difficult to consider a viewpoint that is constructed on neither premise.

The most basic illustration of this point is the word for sign or letter (of the alphabet) in Hebrew:

We note again that the signifier is the signified in this language. The equation for letter, according to the energy-code, is a linking (Waw) of consciousness (Aleph) with its object (Tav) across all levels of structuration. Energy flows from Aleph to Tav and returns from Tav to Aleph. This dual flow of energy creates inner (conscious) and outer (material) structures through the agency of the signs of creation: Autiot-Yassod.

Suares demonstrates, through his readings of Qabalistic texts and the analysis of their energy equations, that every major primary text -- Genesis, Song of Songs, Sepher Yetsira -- is saturated with descriptions and themes of energy in dual states and flows, as the existence of the container and the life of the contained are simultaneously specified in every context, from Bere-shyt to Heaven-Earth to Man-Woman to Adam-Eve to Cain-Able to Jacob-Esau to Moses-Aaron to Jesus-Judas to Autiot-Yassod to Nativot- Phayliot to Sepherot-Belimah to the timeless Immanence and His Beloved. All these equations can be newly understood in their interior, structural-energetic meanings and depths.

Beginning with Bereshyt.

See: Hebrew Alphabet and Jean Houston's introduction in Powers of Genesis. See Chief Fela Sowande's coverage of the same material.

The twenty-two graphs which are used as letters in the Hebrew alphabet are twenty-two proper names originally used to designate different states or structures of the one cosmic energy, which is essence and semblance, of all that is. Even though they correspond to numbers, symbols and ideas, those twenty two vastly exceed all the most exhaustive sets of classes: they cannot be distributed among things because they factually are that which they designate.

The Cipher of Genesis, Carlo Suares, Samuel Weiser, 1970

The decoding of Genesis and of any other cabalistic text is therefore not a mere matter of transposing from A-B-C to Aleph-Bayt-Ghimel, but a process of penetrating an unknown world by means of a manner of thinking which has to be experienced by the very use of the language which must be learned in order to understand it. However paradoxical and perhaps difficult this may appear, it stands to reason that were the Revelation a matter of ordinary words, it would be an obvious fact prone to superficial observation.

The Cipher of Genesis, Carlo Suares, Samuel Weiser, 1970

Also See: Semiotics | Formal Formulations