Carlo Suarés : The Metapsychic Event of the Revelation
(Metapsychic Review. New Series No 9. March 1968)

When Abraham our father came - let him remain at peace - he looked; he lives ; he deepens (or explores or studies); he understood (or taught or explained); he traced (or graved, or legislated or organized); he carved (or chiseled, or separated, or divided); he combined (or merged or allied); he raised with his hand; then revealed himself to him ADON-HAKOL and received him in his bosom and kissed him on the head and called him my beloved and concluded an alliance with him and with his seed and certified it with "Hey" and gave him justice and concludes with him an alliance between ten fingers of his feet, it is the alliance of circumcision and ten fingers of his hands, it is the tongue and attached 22 AUTIOTH to his tongue and revealed to him their foundation. He soaked them in water, he flamed them with fire, he made them vibrate with the breath, he burned them by 7, he mixed them by 12 constellations.

This is how the Sepher Yetzira ends. This work of some two hundred and fifty lines is the very essence of the Cabal. We don't know its author (s). We cannot even situate it to within ten centuries. A precious aide-memoire and reminder for initiates of its analog language, it is, up to this day impenetrable to scholars, all the more since they, in our century, are connected to the Judeo-German rationalist school of last century, for whom the Cabal is nothing but a false mysticism.

I propose here to say a few words on the verse I have just quoted, limiting myself to "the alliance of the ten fingers of the hands, which is the tongue". It concerns the metapsychic, ontogenetic adventure that the Cabal offers to those who can read it. I will therefore leave aside "the alliance of the ten toes, which is circumcision" It concerns the time travel of Israel, in the phylogenetic adventure that the Jews imposed on themselves as a branch of the human family. I have dealt with this subject in two books, one of which is recent. As important as this "alliance" is -- or because of its very importance -- I will not try, in these few pages, to show its relationships with that of "language."

I will rather seek to show that there is an ontogenetic maturity, in which all the etiologies of an ontological order contract, at a point where the beginning and the end meet. There, there are no trends, no perspectives, no mastery, no goal, but a purely metapsychic adventure, that is to say of an order that escapes the psyche. This adventure is the lost one that we find in Cabal.

The Sepher Yetzira delves directly into the Revelation of Abraham and delivers the method. We see from the passage quoted that it has nothing in common with mysticism, asceticism, or with those obliterations of thought - and intelligence - that certain Hindu disciplines provoke by means of characterized biostases.

In the experience of Abraham, of whom the Sepher Yetzira gives all the elements, there is no tendency directed in the direction of asceticism. When considering the very notion of asceticism, as defined by observances of all kinds, it can only be accompanied by inhibitions, and, whatever the justifications, it gives rise to phenomena of organic regression -ontogenetics which are often considered to be essential factors in asceticism.

However, a distinction must be made between parapsychological phenomena and the need to discover a path to the metaphysical universe.

The Revelation of Abraham is the opening of the cosmos as a place and being of a unique, endogenous energy. This openness is completely accessible to those who learn, like Abraham, to manipulate the fundamental elements of the sacred language described by the Sepher Yetzira.

This manipulation cannot do without the implementation of the total man, integrated in all his faculties. It is impossible in a dichotomous state claiming to "liberate the spirit of matter."

This language is analog and projects into the brain the very game of life-death and existence, but on condition that the reader agrees to participate in it "by looking, by seeing, by deepening, by understanding, by tracing - cutting - combining and raising with his hands ". The resulting discovery is a brain activity driven by an analog projection of cosmic energy into its structured and structuring states. This unifying movement is the original ontogenetic source that we seek in vain by going back in time, in search of the primitive psyche. The absurd adventures that rocked Jung on this path should, once and for all, put an end to these backtracks. To seek the source of Revelation in the time of Abraham or the source of life in paleontology is to postulate unconsciously that the words source and origin relate to phenomena inscribed in duration, when in truth they escape thought.

The phenomena that flourish around primitive, infantile or obsessed psyches - kinesia, audio-visual impacts, levitation, stasis, ecstasies, etc. - are part of an objective phenomenology whose interest, although certain, comes from mythography and ethnography. They cannot in any way enlighten us on the cosmic function of the human to which only one can call us an indefinitely ontogenetic maturation.

To the postulate which directs towards the search for the origin of life (where? In the amoeba?) Is added the fundamental error of postulating that maturity is disengaged from the origin.

In absolute opposition to these investigations; the Sepher Yetzira - for those who know how to handle it - considers that in Adam Qadmon, the integrated man, are the first four Sephiroth: depth of beginning, depth of end, depth of structuring (of energy) and depth of destruction ( by this same energy). The text specifies that the end is in the beginning and the beginning in the end. The other six energy transformers that are the last six Sephiroth define outdoor space as expanding energy. (The time is defined only in the context of the modification of appearances).

When it comes to the timelessness of invading the interior space of man, it kills the psyche to itself, because it is a temporal structure. As a result, the man who is the place of this Revelation cannot perceive it, because all experience is necessarily of a sensory order. The event and its cause escape consciousness: they are metapsychic in all the meaning of this term. And yet the event and its effects claim to be. The Sepher Yetzira emanates from the Revelation of Abraham and ignores Moses. Excluded from the Mosaic tradition, he presents himself as a commentary on another work of the Cabal, very famous for the fact that, accommodated at the level of the public, he is made to say the opposite of what he says: Biblical Genesis.

By exploring the proto-memory of our civilization, I perceive (unless I am mistaken) the origin of this last document in a message in encrypted code (cabalistic) either from extraterrestrial origin, or coming from a civilization disappeared after reaching its total maturity. Analogously, this transfer is linked to the Ararath scheme, the meaning of which is clear, according to the code [1].

To transmit a message independently of the social conventions on which languages are based, it was obviously necessary to solve a problem of linguistics and semantics, since it was a question of projecting in sign the signified itself, that is to say to say the cosmic game of structuring living energy.

These are, in fact, the polysemic patterns of the Cabal. But the problem of their transmission presents a vicious circle of which it is essential to discover the secret. Indeed, the reading of signifiers, when one has no idea of the signifieds, is impossible. The more we deepen this problem, the more numerous appear its difficulties, and the more distant its solution.

One is, from meditation to meditation, led to the confounding discovery that the totality of our conscious consciousness is an armature exclusively made of signifiers, which have no connection of reality with the signifieds.

This discovery at the very sources of linguistics is much more self-destructive than the psyche feels. The fact of never thinking of things, but, by a hiatus within the verb, of never thinking only of the idea that one has of them, excludes all knowledge, since this fact reduces knowledge to not be that recognitions.

An example can illustrate it: an orchestral score is only a series of signs without meaning for the layman but a trained conductor with a perfectly selective ear "hears" the music whose partition is the projection written.

We can see from this - and this comparison will go no further - that in order to "receive" the signified through a spelling of which the signs are analogous to it, we must first have a thorough knowledge of the sphere ( here music) whose signifier (here the score) is a special case.

But how, if the sphere is purely ontological and if the analogical spelling is really its projection, how to receive this one and that one, when, unfortunately, it is precisely in search of that one, that one and any other, that we get lost?

Ararath's code (as we can agree to call it) is, by its nature, as complex as the game of life-death and existence (or the timeless and the temporal) that it projects. Its elements, limited in number, offer the creator that is the real cabalist an inexhaustible opening. An authentic cabal is original and must offer an ontogenic catalysis in symbiosis with the phylogenic structure (of the time) of the most advanced human elements, in the group which revolves around the Bible.

We know that the elements of this code are 22 names, that each of these names consists of elements which are also names, which in turn consist of names most of them do not have the end. We also know that the initials of these 22 names are degraded to form the letters of the Hebrew alphabet ("alphabet", just like Alpha-Beta, comes from the first two names Aleph-Beith). On this alphabet was formed a profane language, the Hebrew, which forgot its ontological origin, origin which one finds however, by analyzing a large number of its roots which have two contradictory meanings.

This is not surprising: profane thought is dichotomous. Applying to religion it is always, although it often defends itself from it, imprint of Manichaeism.

I dont know if I've narrowed my subject down enough. This code is not a tool intended to transform into a clear language signifiers transposed into an interchangeable spelling, but the projection, in the brain, of a cosmic speed likely to activate neurons until then in waiting position.

It has been necessary, over the centuries, and up to this day, that its transmission takes place by extrasensory ways, since, to manipulate it (in the manner of Abraham) it had to be approached by onomasiology, it is that is to say starting from the idea, and not by the semasiology usual to the student, who, in the presence of a scheme seeks its meaning.

But if the metapsychic adventure had to precede the mastery of the code, the latter, become irradiating substance, projects its action where a favorable environment welcomes it without opposing mental resistances of a philosophical or confessional nature, which are all dependent signifiers unrelated to signifieds, or signifiers without real signifieds.

The most difficult thing in this delicate operation is that we must avoid projective parasitic interference emanating from religious beliefs, because this adventure - so necessary in our time - is the irruption of a completely new living source, as it is at all times. This is the homecoming.

I will end with two references. I refer first to the text "Clairvoyance and Mathematics" by Mr. Girard Cordonnier, published in June 1966 in this Review. This text is so remarkable in all respects, not only by the "shoemaker" case but also by its many details described with rare precision, that I would have liked to quote it in full and comment on it at length. Failing to write the volume that this essay would represent and thinking that the readers of this Review have read this text carefully, I will limit myself here to a few remarks, all situated in the study of the semantics considered from the point of view of the relationships between the sphere of daily, linear thought, dependent on the measurable and the metapsychic sphere.

Girard Cordonnier is revealed, very young, like a mathematical genius. His psyche is bathed in this source, just like the psyche of a child Mozart bathed in music. Here he is faced with problems raised by means of signifiers unrelated to signifieds. The words triangle, cylinder, paraboloid, have only a conventional meaning: they designate things that we will learn to examine and express differently, by signs, formulas, equations. What happens in G.C. is a vision of these things in their own language. The problem raised, he poses it. So these are not equations that he poses, but adequations, and these are their own solution, because they are the analog projection of what they mean. This fact is self-evident. When Einstein poses his famous equation, it is the solution to the problem raised about the continuum.

The young G.C. does not seek his solutions: he visualizes, through contemplation, geometric places. He rightly refuses to focus his mind on a particular point (I note in passing that such concentration is contrary to the Cabal's way of thinking, which, instead of isolating a designated by an arbitrary act of abstraction, considers it as a special case of energetic structures, analogous to other elements similarly situated in analogous hierarchical orders).

In a very brief instant, a host of properties then arise, which simplify the problem. The notion of instantaneity which, for G.C., accompanies the solution of his problems relates to the activation of extremely rapid brain functions. This trigger follows, however, a period of "mist": G.C. can "see" only when this mist rises. The most curious thing is that she can get up spontaneously at a fixed time.

The undeniable fact is that the brain works here on two planes: one is daily, dependent on a perceptible time, or duration, the other escapes the perception of the first, but it perceives it in its heavy and slow linear process .

By instinct, addiction, pleasure, or guided by a foreknowledge, the young GC seeks solitude and initiates himself in a method which consists in putting his body to rest until plunging it into a kind of sleep where his thought ultra-fast, freed from the chatter of the other, develops and ensures its proper functioning.

This first phase was quickly passed. Still a student at Polytechnique, G.C. won a bet: he found the proof of a theorem at a determined time, without having given himself a minute to study it; on the contrary, he agreed to undergo a monster trawl. Right now, I was writing four lines that made it obvious, he said.

This sentence is revealing. Four lines as concise as possible to make it obvious, four lines that had to be demonstrated in one page: these four lines were not the solution, they were the theorem itself restored in its own language, as it was in reality, not as expressed by words unrelated to what they purported to mean. But, while for GC: the thing had become obvious once it had found its true language, for the others - teachers and pupils - it was necessary (alas ... ) to cast this thing in the mold of an erroneous language, to give them the illusion of understanding it.

Before going any further, I should note that from my own experience a first step of isolation and deep relaxation, going as far as waking sleep, allows the ultra-fast brain to engage properly; but once its clutch ensured, it becomes the master of associations, nothing is done outside of its presence, and any cerebral activity on registers of low potential can only be favorable to it, in one way or another . I consider, therefore, that the so-called ecstatic states, provoked by various biostases, such as they abound in India, for example, and which one could say with Dr. Martiny that they come almost from thanatology, have, to my sense, the failure to escape a certain quality of intelligence and activity, which I take for necessary.

After having carefully described everything that was discussed here, Mr. Cordonnier tackles a sphere located elsewhere: - At that time, he wrote, I deeply felt the "emptiness" of mathematics, and moreover of everything " knowledge "which would not be used for higher purposes.

Here I am at the heart of my subject. If one meditates deeply on what has just been said, one can see that the Revelation of Abraham, "the alliance of the ten fingers of the hands which is the language", is the implementation of an analogical language in line with the ontological question, no longer raised, but posed, therefore something made evident. I have reason to believe that Rabbi Jesus was in full possession of this language. When he tried to explain it, he was not understood, which forced him to use parables. (But didn't it herald an era of truth?).

I will end my reference to Mr. Cordonnier by paying homage to his intuition: -- The cosmos was therefore a "divine language", polysemous, he writes. It is true and I have already said that the language emanating from the code of Ararath is polysemous, like living cosmic energy. Indeed, each element of this language contains the entire movement projected analogically.

I want to give a comparison: we know that when an image is projected by laser, the plate can be broken into many pieces, but that by a kind of magic - that perhaps physicists can understand - in each fragment of plate is the whole image. This is the language of the Revelation of Abraham, of Jesus, in short of the Cabal: in each of its elements is posited the ontogenesis. So, if we let ourselves be invaded by him - like the musician "listening" to a score, or Mr. Cordonner "contemplating" mathematics, there is no reason not to take the metapsychic leap, right in the revelation. There is no reason why Revelation should not be present, open to its timelessness.

But if you have to be a musician to "hear" music, a mathematician to "see" mathematics, do you need a special vocation to "endure" the timeless? One is needed and I refer here to the linear note by Mr. Gabriel Marcel, published in March 1966 in this same Review.

I will only quote one short sentence: ... Medieval thought was centered on the mystery of Creation.

Mystery in its absolute can be expressed by the following question, to which no conscious conscience can ever answer: "How is it that there is anything?". Really ask yourself this question and dig into consciousness, thought, the whole psychological structure, beliefs, philosophies, theologies, parables, and - not to add to this list - all the "explanations" that men have looked for. mystery, and coldly, cruelly to note that this research, these asceticism, these disciplines, these communions distance the mystery instead of precipitating it in us ...

This metapsychic adventure roughly corresponds to living one's death while being alive. Indeed, one mystery is worth another, and no mystery goes beyond the mere presence of the smallest speck of dust.

In this respect, the artifices of thought are curious. To say "mystery" is not to live it. Here is an example, picked from the pen of Mr. Jean Rostand (quoted by Mr. Pierre-Henri Simon, in Le Monde of October 18, 1967): the forehead of men is made to bump into walls behind which it does not nothing happens. Despite these "walls", Mr. Jean Rostand "knows" that there is another side, and that nothing is happening. If he says so, it is because he thinks he knows. What does this "nothing at all" mean? May the continuum in which we live plunge into "nothing at all"? By an artifice of materialist thought, it joins the metaphysics, according to which the universe was created ex-nihilo.

In short, the supporters of no and the supporters of yes soothe and protect their psychic structures in signifiers devoid of signifieds. As for the metapsychic adventure of revelation, its price is the highest that one can pay for a obtaining: that of not obtaining what one obtains. But the sacred language of the Cabal, by its irruption through the psyche, demolishes in its passage the verbal resistances which constitute its framework and this vital exercise can make the individual coincide with the stake of the cosmic part that is played out. 'Unity: Indeterminacy.

In this Indetermination is creative freedom, the ultimate vocation of the Human.

[1] For a first reading of the Bible according to this original code, see "La Bible Restituie" at Iditions du Mont Blanc, Geneva.

L'événement métapsychique de la révélation par Carlos Suarés - 3e millinaire