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October 17, 2014

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Day 2, Genesis, Genesis 1

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Genesis 1:8

Science Rendition

And the progressively expanding, elevating power complex thereby renders the ethereal element (ether) expansive and progressive in nature; this constitutes the second phenomenological cycle (Eon), involving the powers of transmutation, transformation.

KJV: And God called the firmament Heaven. And the evening and the morning were the second day.

Key Words: ALHYM RQYE SHMYM  ERB BQR SHNY YWM 

 

 

SH-N-Y – ‘mutation, transformation of state’

II. שן, שני or שנים two. The root שן, composed of the sign of relative duration ש, and that of produced being or growth ן, contains all ideas of mutation, of transition, of passing from one state to another, of redundancy. Thus the name of this number in bringing diversity, change and variation, is the opposite in everything from the preceding number, which, as we have seen, arrests division and tends to immutability. The feminine is שתי, שת and שתים. (d’Olivet)

 

2 General Note

These verses apparently relate the creation of a firmament in the midst of the waters to divide the waters which were above the firmament. And the translation goes on to say: and God called the firmament heaven. (In some texts; expanse for firmament).

It is true that Maym (Mem-Yod-Mem: 40.10.40) in colloquial Hebrew means “waters”. The Qabalists (and alchemists) have always considered Maym as a symbol of the biochemical sphere’s attributes, because analogically the waters are the natural environment for epigenisis.

Let us not forget that we are dealing with a treatise on thermodynamics. We have seen in Genesis 1,1 a double equation of energy as Aleph and Yod (as infinite animation and as its own physical casting). Awr is the equation of their symbolic wedlock (Raysh, 200 being the symbol of the entire cosmic physical support). We have then seen Yavdel as the biosphere’s process which originates two trends of structures in each of the two aspects of energy, Awr and Hhosheykh. In Genesis 1, 6-8, which we are now considering this entire process as seen from the point of view of Bayt (2), so-called the second “day”; Bayt being the symbol of all containers. The protagonists, Raysh and Aleph must be expressed now as they appear in existence. But we know that Aleph does not possess the quality of existence in duration. Therefore its symbol must perforce be Qof (100) because, as we have already stated, Qof is symbol of cosmic Aleph in existence, both Aleph and Yod, blending the opposites, timelessness and time. Raysh and Qof assert their existence Yod. But what is the result of this wedlock? It obviously is Ayn (70), the principle of indetermination, which is the common stake of both parties. The equation thus formed, Raysh-Qof-Yod-Ayn (200.100.10.70): reads Raquiy, and is an energy which, not being fixed in extent, has the intrinsic quality of expansion. Energy in expansion: that is the definition of space according to Qabala. It is in expansion because, as its own container, energy cannot cope with itself. It cannot but be perpetually its own overflowing.

We are very far indeed from the “firmament” which is supposed to translate Raquiy, and further still from its other name “heaven” of the canonical text.

Shamaym (the schema which is translated “heaven”) is simply the impact of Sheen (300), the cosmic metabolism, upon Maym. The elements of Maym that bear the impact are stirred by the Ayn (70) of Raquiy and they set into motion their own metabolism Lammed (30). The schema thus obtained is Mem-Ayn-Lammed which is read Me-aal (40.70.30) and is translated “from above” or “which were above”, according to the traditional English version. The elements of Maym that do not bear the impact become unavailable for conversion into functional work and in that state of entropy, they return to Tav (400) in which the undifferentiated Hhayt (8) restores the resistance of Tav (400). The schema of that part of Mem is therefore: Mem-Tav-Hayt-Tav (40.400.8.400). It is read Metahhat and is translated “from under” or “which were under”.

Thus is seen the separation of the “living waters” and of the “dead waters”, from the viewpoint of Bayt (2), said to be the “second day”. It is an explanation of the mechanism by which, in Genesis 1,1, Shamaym is formed. (The Cipher of Genesis, Carlos Suares, p. 91-92)

 

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October 12, 2014

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Day 2, Genesis, Genesis 1

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Genesis 1:7

Science Rendition

The progressively expanding, elevating power complex then acts on the ethereal expanse resulting in a distinction between the lower faculties (resistance and contraction – ‘fear’) of the universal passive, plastic, creative movement from the higher faculties (expansion and resonance – ‘love’).

KJV: And God made the firmament and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.

Key Words: ALHYM ATH RQYE MYM THCHTH RQYE MYM EL RQYE 

 

A-TH – ‘active, objective existence’

The root את contains the idea of reciprocity, self-sameness or objectivity. It contains the idea of active or objective existence (‘I’), compared to the root אן, which contains the idea of passive or relative existence (‘thee’), or subjectivity. So, here we have the idea expressed that the thing-in-itself, the true object, in this case, the power of dissolution, is being applied so as to divide the ‘waters’ – universal passiveness (Existence) – between the realm of love and of fear, of positive and negative, of expansion and compression, of ‘heaven’ and ‘earth’ (see ‘above’ and ‘below’).

TH-CH-TH – ‘inferior, nether’

8430 Towach, to´-akh; from an unused root meaning to depress; humble;

8478. tachath, takh´-ath; from the same as 8430; the bottom (as depressed); only adverbially, below (often with prepositional prefix underneath), in lieu of, etc.:

…The first has the root מתהת, containing every idea of shock, terror, restraint. This root, governed by the sympathetic sign ח, becomes in an abstract sense, the expression of that which is worn out and inferior. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 38)

E-L – ‘superior, upper’

The root of the second of these relations is, on the contrary על, which draws with it every idea of distension, and of sentient exaltation. It is the reinforcement of the root הל, which develops a sentiment of joy and merriment. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 38)

Shamaym (the schema which is translated “heaven”) is simply the impact of Sheen (300), the cosmic metabolism, upon Maym. The elements of Maym that bear the impact are stirred by the Ayn (70) of Raquiy and they set into motion their own metabolism Lammed (30). The schema thus obtained is Mem-Ayn-Lammed which is read Me-aal (40.70.30) and is translated “from above” or “which were above”, according to the traditional English version. The elements of Maym that do not bear the impact become unavailable for conversion into functional work and in that state of entropy, they return to Tav (400) in which the undifferentiated Hhayt (8) restores the resistance of Tav (400). The schema of that part of Mem is therefore: Mem-Tav-Hayt-Tav (40.400.8.400). It is read Metahhat and is translated “from under” or “which were under”.

Thus is seen the separation of the “living waters” and of the “dead waters”, from the viewpoint of Bayt (2), said to be the “second day”. It is an explanation of the mechanism by which, in Genesis 1,1, Shamaym is formed. (The Cipher of Genesis, Carlos Suares, p. 91-92)

 

 

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Day 2, Genesis, Genesis 1

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Genesis 1:6

Science Rendition

And the progressively expanding, elevating power complex causes an ethereal space at the center of the creative, plastic movement, so that this movement can divide itself from itself (basis of phenomenal manifestation).

KJV: And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.

Key Words: ALHYM AMR RQYE THWK MYM BYN 

 

R-Q-Y-E – ‘ethereal space’

This version grossly misinterprets Moses, who never thought that ethereal space was either firm or solid…; on the contrary, the root רק,…contains the idea of tenuity and expansion.

The verb רוק or ריק , which comes from it, signifies to be rarified or rendered void… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 36)

RQ – Every idea of tenuity, rarity, expansion, giving way. That which is attenuated, rarified; which gives way, physically as well as morally: in a figurative sense, time. See ריק (The Hebraic Tongue Restored, Fabré d’Olivet, p. 454)

RYQ – Ethereal space, the void. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 451)

YE – Everything hollow, empty and fit to receive another, as a vessel, a shovel, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 366)

These verses apparently relate the creation of a firmament in the midst of the waters to divide the waters which were above the firmament. And the translation goes on to say: and God called the firmament heaven. (In some texts; expanse for firmament).

It is true that Maym (Mem-Yod-Mem: 40.10.40) in colloquial Hebrew means “waters”. The Qabalists (and alchemists) have always considered Maym as a symbol of the biochemical sphere’s attributes, because analogically the waters are the natural environment for epigenisis.

Let us not forget that we are dealing with a treatise on thermodynamics. We have seen in Genesis 1,1 a double equation of energy as Aleph and Yod (as infinite animation and as its own physical casting). Awr is the equation of their symbolic wedlock (Raysh, 200 being the symbol of the entire cosmic physical support). We have then seen Yavdel as the biosphere’s process which originates two trends of structures in each of the two aspects of energy, Awr and Hhosheykh. In Genesis 1, 6-8, which we are now considering this entire process as seen from the point of view of Bayt (2), so-called the second “day”; Bayt being the symbol of all containers. The protagonists, Raysh and Aleph must be expressed now as they appear in existence. But we know that Aleph does not possess the quality of existence in duration. Therefore its symbol must perforce be Qof (100) because, as we have already stated, Qof is symbol of cosmic Aleph in existence, both Aleph and Yod, blending the opposites, timelessness and time. Raysh and Qof assert their existence Yod. But what is the result of this wedlock? It obviously is Ayn (70), the principle of indetermination, which is the common stake of both parties. The equation thus formed, Raysh-Qof-Yod-Ayn (200.100.10.70): reads Raquiy, and is an energy which, not being fixed in extent, has the intrinsic quality of expansion. Energy in expansion: that is the definition of space according to Qabala. It is in expansion because, as its own container, energy cannot cope with itself. It cannot but be perpetually its own overflowing.

We are very far indeed from the “firmament” which is supposed to translate Raquiy, and further still from its other name “heaven” of the canonical text. (The Cipher of Genesis, Carlos Suares, p. 91-92)

TH-W-K – ‘midst, central point’

…in the sympathetic and central point of universal passivity; which agrees with a rarifying and dilating force such as Moses understood. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 37)

8432. tavek, taw´-vek; from an unused root meaning to sever; a bisection, i.e. (by implication) the centre: