Referring to Kidmothnou:
The Cabalists have always had a horror of the magic of the Kasdeems. Abram is the beginning of yet another era.
With him, religion begins to free itself from the "light of the magicians", and to direct itself towards the perception of the
inner light of YHWH. In Abram's hand is a marvellous document: the testament of a lost civilization, brought in the ark.
The attempted murder of the elected one is in the purest Yahwic style. In the beginning of the myth, YHWH had become incarnate in his son Cain, and the simple presence of the timeless and indeterminate Cain had been enough to burst the bag of blood called Abel.
Of course, Cain had not killed him: Abel had fallen into the non-entity of his own conditioning, and the earth had drunk his blood. Abel cannot be reproached for being dull as are all the people who work and sweat and merely exist in their mediocrity. In him, the seed of humanity-to-be could not live.
Aware of this result, YHWH became cautious and decided to submit to a test the people he planned to utilize: he would try to kill them. If they resisted, they would be strong enough to carry the seed. Thus he commanded Abraham to kill Isaac. Elohim assaulted Jacob and wrestled with him a whole night. He deceived Moses, Go in unto Pharaoh for I have hardened his heart. (Logically, he would have helped Moses had he softened Pharaoh's heart). YHWH hardened Pharaoh's heart and he would not let them (the Hebrews) go. (Exod. iv, 19 and 24). And YHWH said unto Moses in Midian, Go, return into Egypt, for all the men are dead which sought they life, ... and when Moses is thus lulled, YHWH attempts to kill him.
In this passage (as well as in those that follow) we can see an example of the "personalization process" which inevitably occurs when these texts are read without a previous knowledge of the code which relates to their symbols. According to this manner of thinking it is, to be sure, quite evident that the cosmic vocation of Man -- Adam -- is to permit the two lives that make up his own double life to fecundate one another, mutually. He will thus become a new being and the actualization of the immanence, YHWH, will take place within him.
And it is of such manifestation, with its ensuing transformations, that the cabalists speak when they seem to attribute speech and action to the YHWH immanence, whose acts and words are to be found, for them, on a purely symbolic level. Further, many characters referred to in the these stories (Cain, Abel, Lemekh, Noah) are mythical archetypes and should not, in any circumstances, be considered as being historical persons.
The Qabala knows that YHWH is not a deity but an immanence which can become alive and active when the two vitialities in us, the container and the contained, fecundate each other. Historically, those vitalities of Israel came into being when the mistaken expression, material and materializing, of the Temple and of Jerusalem, was destroyed. The Qabala, for the time being, obeyed the Law, and reciprocally the Law held the Qabala in great respect and honour.
Such was the truth of those times: the biological necessity of Israel's mystery. If the first three centuries following the destruction of Jerusalem were the most intense in the life of Israel, it was because everything had been destroyed.
(The schema Yod-Hay-Vav-Hay translated as "the Lord" or Jehovah, which appears in Genesis ii, expresses an existence fulfilled by two lives (Hay and Hay) of psyche and body mutually fecundating one another. When this happens YHWH is alive in us.)
We want the psychological security of a protecting deity, whereas we can become as gods, knowing good and evil (Gen. iii, 22). YHWH-Elohim: the man is become as one of us (Gen. iii, 22). Rabbi Yhshwh, better known as Jesus, is supposed to have quoted that assertion; but, of course, he who referred to himself as Ben-Adam (mistranslated as "Son of Man") knew the meaning of the letter-numbers. Not even his disciples understood that sacred language, as they themselves said. This understanding is not easy, but it is one thing to make a serious attempt to understand a somewhat difficult code, and it is quite another to run away from it and to dream that the mystery of life-death and existence can reveal itself by means of a few legends.
Archetypes of Genesis IV
Since she (Hheva/Eve) appears at the beginning of this phase of the story, she must be understood. From the outset, she represents in womanhood everything which, much later on, Yhshwh (know as Jesus) reresents in manhood. This is evident from her letter-numbers Hhayt-Waw-Hay, which are a projection of YHWH. If it is understood that Hheva thus embodies in her very nature the supreme archetype of womanhood, it will be seen that there is no need to deify any woman, virgin or otherwise. Hheva being a materialized counterpart of YHWH, this archetype is show to be at the very core of life-in-existence. Esha, still in the womb of Eden, is the inexhaustible flame, always alive. Hheva is that flame in existence: the complete archetype. In fact, all the personages of Genesis iv are archetypes.
For the moment, notice the difference between these three births: (a) In the case of Qaheen, Hheva entirely overlooks the role of Adam; this corresponds to the obliteration of Joseph, spouse of Mary, by the Church. Hheva declares and affirms: I have acquired Eesh, the living cosmic fire, which is YHWH (the process of life-in-existence). In other words, she is defining the terminal omega of the allegory: the resurrection through womanhood of the immeasureable energy incarnate in existence. No passage in Genesis is clearer than this, or as total and absolute. The ending of the allegory is fully implied in its beginning. Qaheen is YHWH incarnate. Any other interpretation is psychological murder. (b) Hevel is nothing more than the carnal proliferation of the female in Hheva. This son has nothing of Adam, or rather he has from Adam solely the dam (blood in Hebrew: the blood which Adamah drinks). (c) With the birth of Set, who takes the place of Hevel, Hheva recognized that it is Elohim who is there. Elohim, it will be recalled, is the evolutionary process within the duration of existence. It is this Set who will become the mythical ancestor of the human race.
It cannot be overemphasized that the ecclestiastical traditions, giving as they do the words "God" for Elohim and "the Lord" for YHWH, bar the road to the understanding of the Bible. It is important to remember the real significance of these two schemas at the outset of any study concerning Qaheen. Elohim (Aleph-Lammed-Hay-Yod-Mem), read according to the code (126.96.36.199.40), expresses the fact that the timeless discontinuous pulsation which is Aleph (1) underlies the functional movement of organisms (30), their life (5), and all existence (10) with their resistance to life (40). Thus Elohim is both an unique and a plural process. This process of life-death-in-existence is the only active agent in Genesis I. It can only put into motion the repetitive production of prototypes, until the "blessing" and "sanctifying" of no. 7 in Genesis II, 3, which opens the way to all indeterminate possibilities.
YHWH is an altogether different sphere of life. Its schema 10.5.6.5 can only be actualized when the copulation (6) really takes place between 5 and 5, and that can only happen in mankind, between a body and psyche. Obviously it cannot happen between a nutshell and its nut, or between an eggshell and its germ, and no animal can ever decide to take control over its own body.
The key to this we already know: it resides in the mutually fertile relationship -- 5.6.5 -- of the two aspects of life with which we hve been dealing all along -- the existence and the immanence, the temporal and the timeless, the finite and the transcendent, the outer and the intter, the container and the contained, the objective and the subjective, etc. All this, of course, has nothing to do with any "lord" or "God" to be worshipped. It has to do with a relationship of inter-fertilization that can hapen at the moment of our "seeing" it. And we can only see it when we strip off our Abel skin and understand and become Cain, fully alive and responsive.
Jacob and Esau
The question as to who is legally the elder of twins has often been discussed. To my knowledge many judgments have considered it to be the second to emerge from the womb.
But the strife between Jacob and Esau has nothing to do with genetics. It is on an ontological level. Its far-reaching drama so vividly portraryed is a projection, on the psychological and pseudo-historical level, of one of the most important themes of Genesis: the conflict between YHWH and the earth as to who is the bearer of the evolutionary human seed: YHWH's son or the earth's son?
Those two symbolical descendants are perpetually battling in the individual and collective subconscious -- alas too often the winner emerges as Esau.
See: Elohim | AHYH | Adam | Hheva | Qaheen | Israel | Yhshwh | Aur Aelion | Monotheism
|Sacred Names | Tetragrammaton | Makom | Names of God | Cain