Sharing an unpublished secret of the kabbalah

I have innumerable delicacies of the divine TAANUG or “Delight” of the great Secrets, but I would share one of them here. This concerns the great Partzufim, the Atik Yomin.

I don’t have the time, patience, or energy to explain what Atik Yomin is. If you don’t already know, I don’t see why you’d want to read this. I will just wiki it:

" In 16th-century Lurianic Kabbalah, Atik Yomin is systemised as the uppermost Partzuf (Divine “Countenance/Configuration”) in the rectification of the World of Atzilut (“Emanation”) after the “Shattering of the sephirot Vessels”. Keter of Atzilut acts as the guiding Divine motivation in creation, developing into two partzufim, Atik Yomin (Ancient of Days) and Arich Anpin (“Long Visage/Infinitely Patient One”). Atik Yomin is the inner partzuf of Keter, synonymous with Divine Delight, (TAANUG) that enclothes within and motivates Arich Anpin, the outer partzuf of Keter, synonymous with Divine Will.(RATZON) Arich Anpin is said to extend down all levels of Creation in ever more concealed mode as the divine substratum of everything. The Zohar goes into great detail describing the White Head of God and ultimately the emanation of its anthropomorphic personality or attributes.[3] In the descending realms explained by Luria, the Gulgalta (“Skull”-Keter Will) within Arich Anpin enclothes the Chesed (Kindness) of Atik Yomin, becoming the origin of the lights of the world of Atzilut; the Mocha Stima’ah (“Concealed Brain”-Chokhmah Wisdom) within Arich Anpin enclothes the Gevurah (Severity) of Atik Yomin, becoming the origin of the vessels of the world of Atzilut.[4] The Dikna (“Beard”) of Arich Anpin constricts the infinite light originating from Atik Yomin in 13 channels of rectification to lower, relatively finite reality.[5] The Merkabah text Re’ uyot Yehezkel identifies the Ancient of Days as Metatron.[6] "


What I have to say here can be visualized using a massive Ilan I have composed, though you will understand little of it in whole. So I am here only to mention a few tiny parts of it, which I will zoom in on for analysis. But after reading this message, then I would suggest going back to look at the whole thing here: i.imgur.com/x1tVEvU.jpg

Each world of descent contains its own sephiroth within sephiroth. You draw four sephirotic trees and then connect them/line them up so that the Keter of one links up with the Tiferet of the other. Four trees due to the descent of the four worlds of formation. And centered on Keter-Tiferet due to what the Zohar calls the 9 rivers by which Tiferet, receiving its source of divine water from Keter, sends this water out to fuel the other remaining 9 sephira. Hence, nine rivers. Thus, I have done this for you here:

i.imgur.com/UaqdeQD.png

You see the diagonal line moving from Dikna all throughout the four trees? Count the resonances across these trees beneath Dikna.

i.imgur.com/06jjqdt.png

Count them. There’s 13 of them, (I marked them in the diagram, chan. 1-13) ending on the total network of sephira within the Zeir Anpin, which is the 13th level of these resonances. This is not a coincidence. The zohar states that, through Dikna, the infinite light radiating from the Akin Yomin, of which it is the final partzuf, is communicated to the Worlds through “13 channels of mercy.” That is why there’s exactly 13 levels of resonance beneath Dikna in my Ilanot diagram. These 13 levels mathematically resulted from the superimposition of four sephirotic trees (the four worlds). The 13th channel, which is the network of Zeir Anpin, is the source of Taanug, where the other isolated network, Arich Anpin, is the source or Ratzon.

This explanation as to why there’s 13 levels of communication within the Dikna is an unpublished, unknown, kabbalistic secret, the result of my own plumbing of the depths of the great mystery. The source of Taanug and Ratzon I have detailed here is, also, unpublished.

Removing the duplicate resonances across these channels, you get four unique sephirotic-combinations. The first being Keter-Tiferet of course, which we started with, but also Daath-Yesod, etc. Again, this is no coincidence, and these four unique resonances correspond to the four worlds of creation attested to by the Zohar and Lurianic system. You can see these singled out here:

i.imgur.com/CjHf7S0.png

Singling them out in this way also reveals the mystery of BAMARAH or prophecy. Again, a discovery not to be found in the published literature.

A large component in that Ilanot is the Autiot or Autiot-Yassod. This refers to a key cipher within the Talmudic corpus and Zoharic text. I will cite an essay on it from one of my books:



On the Yetziratic CIPHER or AUTIOT


The ‘sacred binary’ of the Zoharic tradition is permuted from the 22 Hebrew letters arranged,
following the diagrams of the Sefer Yetzirah, along the circumference of a circle and correlated
by what we would, in modern combinatorics, call Brujin sequences, to produce the 231 Gates of
Wisdom, forming a zig-zag, cross-lineating pattern named the Leviathan by the Kabbalists,
(“Malut Leviat Hem”) or the ‘Engraving of the Divine Serpent’. When this pattern is reduced to
the plane and superimposed on the circle, it forms a twin-gyre like system, or yet another instance
of the spirogrammatic structure noted here in only a few of its endless variations. I would
furthermore note that the ecstatic-prophetic kabbalah of Abulafia, quite distinct as it is from the
more theoretical Lurianic kabbalah, the philosophic and literary Zoharic kabbalah, and the
Hermetic, Western cabala, (each of which deserve study) is entirely developed out of a singular
esoteric praxis which, at its heart, constitutes a kind of extended meditative recitation of the entire
sacred binary’s 231 permutations, in linear alphabetical order, from first to last, in which the
Master of the inner Torah essentially traverses the skeletal outline of the Godhead’s storehouse of
eidetic hieroglyphs constituted therefrom, (eventually inserting between the two letters of each
dyadic sigillum one or more of the five primary vowels, so as to generate lists of words from them
which, in successive passage through the Gates, may then be used to further generate entire
sentences and cumulative texts) learning eventually to permeate this ‘womb’ or
Binah-consciousness with the ‘photic body’, saturating the empty DAAT with new godforms from
whose semiotic superabundance he draws the potency of the Yesod-consciousness into stable
images imprinted by Tiferet,- from which he draws, in a word, the inexhaustible creative energies
peculiar to Abulafia, which may of course be expended freely upon any object the practitioner of
such techniques desires, though Abulafia himself insists on the use of such hypercognitive states
and creative fervor in attaining to prophetic vision.

A note on the ‘Engraving of the Serpent’ and the double-spiral latently contained by the Yetzirah
cipher: where the I Ching lends itself to representation as a Boolean algebra through the binary
Complement Operator, the 22 letters of Hebrew lend themselves, through the Jacobi-identity and
the relevant non-commutative logical operators, to representation as a Lie algebra, where the 22
letters are a vector space (g) scaled by numbers corresponding to the sephirot (of which there are
10) and the 231 gates are the field, (f) similarly encoding lie-groups within higher-dimensional
structures (ie. polygons. The E8 lattice for example is a 2-d representation of a 3-dimensional
representation of a 4-dimensional projection of an 8-dimensional object.) embedded in the gates,
only one of which is the 64-tetrahedron that itself encodes the entirety of the I-Ching. We could
also apply a Tensor algebra here, like the dot product mapping two vectors to a scalar. The lattices
formed by the Gates do not homogenously distribute energy, just as a rock might have different
resistances to stress forces on different areas of its surface: tensor math is useful in modeling such
inequal distributions of force across the tensor field. At the lower level of abstraction, that of the
Gates themselves, we have a binary logic, much like that of the I Ching, but we find also a ternary
logic in the first layer of root words, like that of the Peircean model of the triad grounding
‘semiosic action’, along with a quaternary logic at the level of four-letter roots, whereby a model
of dramatic motive is incorporated alongside a model of action. [Jonathan Griffin, A pentadic
model of semiotic analysis: “Peirce’s triadic model of representamen, object (significate),and
interpretant seem sort of minimally necessary in order to get semiosic action, and as such, this
triad involves action prospectively.”] Just as a Burkean pentadic logic is needed to incorporate,
alongside Peirce’s model of dramatic action, a working model of dramatic motive, so the
quaternary logic here advances modalities of analysis not available to lower-order logics. *

  • In the same way that, in modernity, we have used binary logic to achieve a computational simulation of reality,- just as lines of 1s and 0s can
    produce the copy of an image, a song, a book, or in fact anything at all,- so the I Ching used binary logic to explore the abstract dynamics of change,
    offering a prototypal simulacrum of man’s internal, mutable microcosm, in which to read the external transformations of the world of Nature.
    However, the true secret of the I Ching lies in what cannot be simulated through binary logic, that is,- what cannot be computed. The limitation of
    binary logic necessitates the incorporation of other logical schema, as we find explored in both Kabbalah and Gnosticism.
    Kabbalah is a model of divine immanence derived analogically, (various analogical schemes appear in the differing kabbalistic traditions; the
    analogical correspondences of alchemy in the Hermetic tradition, the correspondences of gematriac calculation in Abulafian kabbalah, the
    correspondences of the partzuf in Luria, etc.) that is, in man progressing outward toward God, (God as a recursive infinity contracted to a
    0-dimensional point as the origination of all consciousness and energy) while Gnosticism serves as a model of divine transcendence derived
    synthetically through a series of emanations of God toward Man, (the unfolding of the syzygies, in which the internal instability of the Godhead is
    dynamically synthesized) wherein God acts as a transcendentally occluded Object,- a kind of strange attractor conditioning the Grund of
    consciousness’ emergence, or as an eschaton at the end of History.

The 231 gates model 7 levels of abstraction upon which the 32 paths are recapitulated, with a final
number indicating a completion of the total cycle. (231 divided by 7= 33.) Adding all the divisors
of the 231 gates gives 384, which is the number of lines used to compress the I-Ching into a
64-tetrahedron, indicating that the 231 gates could be mapped 3-dimensionally to form the same
double-spiral as the I-Ching. Of course, one can approach a gate from two directions, so there are,
including the reversed permutations, 462, with 1540 possible ternary combinations of the binary
gates. Thus the 22 letters, the 231-462 gates, and the 1540 three-letter root words, constitute the
first three levels of the Hebrew language’s internal code for information ordering/processing. The
gates in fact serve as an informational-gradient * between the other two levels, by which energy
passes from diffuse to undiffuse states, thereby generating a negentropic potential. (‘meaning’) In
other words, Hebrew seems to be a symbolic language,- one which functions by transforming
elementary binary units (eg. Aleph-Tav) into progressively richer, more dynamic structures
through a kind of ‘intrinsic’ or internal semiotic,- a self-embedding, encoded algebra, just as a
six-dimensional hypercube mapped by the Boolean lattice can be unfolded into myriad sublattices
at lower dimensional projections, all the way down to the binary urs themselves, as noted by
someone who reached the same conclusion about the I Ching’s internal semiotic. (See: The Yijing
as a Symbolic Language for Abstraction, Andreas Schöter.) The Shem-ha-Mephorash or
42-lettered name of God is produced, for example, by arranging pairs of 3-letter roots derived by
varied gemetriac techniques in a 7 by 6 grid, each pair of trigrams in turn constituting a unique
partition of the Name with its own reputed powers, beginning with the name Sagathbama, as
extracted from the first word of Genesis by substitution, Bereshith. This name ( שגתבמא ץתגה ) is
found in Galatinus’ Arcanis Catholicae Veritatis, Reuchlin’s art of the kabbalah, (“First let me
separate the forty-two letters into seven words, then each word into two distinct parts in each of
which will be three letters in accordance with Hebrew idiom. If you multiply six by seven, you
will get 42, which is the sum total of the letters of that Name, which I entrust to your personal
inspection with this drawing: SGThBMA ShGThThKS MYThASB YMYPThA SThGHPS
ThGHSMA SASPPSH. Having put so many letters into this verse, I can immediately derive from
these seven words any other disyllabic portion of any single word. Each single utterance of this
precious name consists of six letters, as you see: … Sagathbama, Sagathechaz, Miathazab,
Iemibatha, Zethaghaphaz, Thegazama, Zaazpapas.”) as well as in the rarer Book of Wonder,
reportedly descending from essays composed by Nachonia Ha-Kana and the Utterances of
Avigdor of Prague.

  • To return, parenthetically, to the more general concept of a self-embedding system, upon which basis we might more firmly explicate the meaning
    of a possible ‘symbolic language’: according to Kampis’ model of self-organization and auto-propagation, all self-organizing systems originate in an
    informational gradient or negentropic potential between highly entropic or low-informational states and higher-energy states. That negentropic
    potentiality is ‘information’, and the gradient between the lower and higher energy states influences the extent to which, and the ease with which,
    information can be extracted from the later. The informational gradient between the universe as it existed before the cosmological expansion and
    only a nanosecond afterward was so great, following big-bang cosmology, that it brought into existence a kinetic effluxion of matter-antimatter
    pairings whose inherent asymmetry led to baryogenesis,- the stage in cosmological evolution in which one of the two outlasted the other and
    preponderated, if only by an infinitesimal percentage,- for otherwise, the two would have entirely annihilated one another, leaving us a universe of
    nothing but perfectly diffuse radiation and attenuating interstellar gas. This informational gradient gave rise, obviously, to everything; to all of us.
    To take another example, the informational gradient between the high-energy state of undiffused photons ejected from the sun in mostly
    ultraviolent, gamma, x-ray frequency, etc. and that of the photons slowed down by our atmosphere and brought into the visible spectrum was great
    enough that simple organisms could actually begin extracting the information from this visible light, using it to overcome entropy on a local scale
    and build the simple proteins at the base of the chain of life through photosynthesis, whereby solar energy is converted through biosynthetic
    pathways and stored in a relatively stable, molecular form. (The fossil fuels we extract from the planet testify to this stability, given the fact that
    many millions of years later they still provide us with an ample energy reserve.) The tetrapole signifies two passages through the informational
    gradient: a movement of the outer toward the inner, and then of the inner toward outer, in a recapitulating, doubled-dialectic: God descending to
    man via immanent coparticipation, as Eriugena calls it, and Man ascending to God in transcendental emanation or ‘gnosis’. The spirogram simply
    traces the self-embedding, recursive, self-propagating trajectory of this doubled movement, in a form likened to the mathematical torus, that is, the
    interpenetration of the double ‘circles’ of the ‘inner and outer dialectic.’

Of such a torroidal structure, we have Yeats to again refer to, who says of the faith of the mystic Judwalis Arabs, who purportedly discovered just
such an abstract form: “To the Judwalis, as interpreted by Michael Robartes, all living minds have likewise a fundamental mathematical movement,
however adapted in plant, or animal, or man to particular circumstance; and when you have found this movement and calculated its relations, you
can foretell the entire future of that mind. A supreme religious act of their faith is to fix the attention on the mathematical form of this movement
until the whole past and future of humanity, or of an individual man, shall be present to the intellect as if it were accomplished in a single moment.
The intensity of the Beatific Vision when it comes depends, upon the intensity of this realisation. It is possible in this way, seeing that death itself is
marked upon the mathematical figure, which passes beyond it, to follow the soul into the highest heaven and the deepest hell. This doctrine is, they
contend, not fatalistic because the mathematical figure is an expression of the mind’s desire and the more rapid the development of the figure the
greater the freedom of the soul. The figure while the soul is in the body, or suffering from the consequences of that life, is usually drawn as a double
cone, the narrow end of each cone being in the center of the broad end of the other.” We have here a formulation of the ‘Beatific Vision’. Note that
the ‘crystalline seeds or programs for the unfolding of being’, as stated in the next excerpted text, refer to the same beatific vision,- the
‘self-embedding’ of the Mind and of various systems expressing the Mind’s fundamental ‘mathematical movement’ in the self-embedded structure of
an ultimate abstraction, (as lie groups are embedded in higher dimensional polygons that can be projected into lower-dimensional lattices, or how
the 6-dimensional hypercube of a Boolean algebra can be represented by infinitesimal 3-dimensional slices) or what this text calls a hieroglyph, for
this process of self-embedding is the ‘unfolding’ of Being. William Irwin Thompson, “The time Falling Bodies Take to Light; Mythology, Sexuality,
and the Origins of Culture”: “… the unitive state of the great mystics; it is a state of being, analogous to music, in which myth is not simply a
description, but a performance of the very reality it seeks to describe. … In these parables and koans of spiritual enlightenment, there are certain root
structures or archetypes of order that derive from principles of cosmic order. These principles are not so much symbols of being as they are
crystalline seeds, or programs, for the unfolding of being. … an initiate like Plato can think in the hieroglyphic language of archetypes when he is in
an exalted state of consciousness.”

As Damascius and the Diadochus tell us, such hieroglyphic images are used because communion with the Ineffable One behind all causation is
impossible. We thus separate ourselves from the All and ascribe to it predicates that apply only to us, until,- yielding at the precipice of such
impossible endeavors,- we learn, not only to observe, but to think with and speak through the divine Images or Forms, which are hardly the
sophrosune or passivity most read Plato as indicating, but rather a mode of active, creative force and expression. The rediscovery of this true
meaning of the “Forms” is essential. To the classical evaluation of the golden, silver, and twilight ages of Men, that apocalyptical aeon must be
superadded,- that in which the cycles of history, by corso and ricorso, have, in the words of Vico, become interpenetrating, spirognomic, ‘spiralized’
and fractalized, through whose mysteria we might be returned to the golden age of heroes,- the mythic era, by means of such Images or
Forms, preferring a view toward man’s overall psychological organization, and that mode of analysis for which all hermeneutic efforts are staked on
recovering signatures of such an underlying phusis,- the anamnesis of Plato, or the ‘history of the soul’.

Moving from a gate produces a bilinear map and a lie algebra; it is non-commutative, as moving
through a gate from either the left or right changes the structuring pattern that unfolds therefrom.
(Autiot-Yassod signifies a movement in the direction of Aleph-Bayt, while the Netivot-Payiot
signifies a movement in the direction of Bayt-Aleph, that is, the reversal of the 231 gates. The
former creates the 22 permutations of the alphabet, the latter creates the 32 paths. “The
combination Aleph-Bayt leads towards structuration; the combination Bayt-Aleph goes in the
opposite direction.”) This noncommutative operation is called the Autiot by the Kabbalists. (The
anticommutativity itself derives from the symmetry-breaking began within the Partzuf of Binah,
as discussed earlier.) The Autiot is expressed by the trigrams Aleph-Waw-Tav; Yod-Waw-Tav. It
is Yassod (A tetragram: Yod-Sammekh-Waw-Dallet) that clarifies the otherwise ambivalent
fertilizing potency of the Autiot- the great wheel on whose circumference the 22 letters are
engraved, that might turn either to the left or the right; the Autiot turns this wheel in the direction
of Aleph-Bayt. The first formula indicates that Aleph, as the Ineffable, is reflected in Tav, or the
passive counter-force to the creative will, which is embodied negatively in the egoic imprint left
upon matter following the initial contraction of God to form the void. The waw or union of the
two signify the interpenetration of beginning and end, immanent and transcendent. The later
formula tells us that it is through both Aleph and Yod that the Autiot fertiles the Tav. (Taking the
number of all the Gates and their reversals, we see that 462 divided by 21, that is, by all the letters
excluding Aleph, is 22, thereby regenerating the entire alphabet from Autiot-Yassod, or the initial
permutation of Aleph-Yod-Tav.) The feminine plurality of the Autiot is crystallized by the
masculine singularity denoted by Yassod within Chokmah’s partzuf, ie. the Aleph sequence.
(Every letter has 22 gates associated with it, forming the 231 gates and their 231 reversals,- two
groups which, when taken together, form the twin-spiral of the ‘engraven serpent’, the great cipher
of the Gates. The ten sephirot each have a partzuf composed of sequences formed in the
permutations of the letters through the Gates along the Paths.) The Sefer Yetzirah lists this along
with two other equalizing forms, such that we have the three: Autiot-Yassod, Nativot-Playliot,
and Sepherot-Belimah. This anticommutativity of the Yetzirah’s cipher is further proven in the
partzuf of Binah, where the shattering of the vessels occurs (ie. the breaking of the symmetry
began in Chokmah, echoing the Gnostic mythology around the fall of Sophia.) and we observe a
breaking of the symmetry exhibited in the partzuf prior to it, ie. Chokmah. As noted before, Binah
is the Womb, “Understanding” or the feminine counterpart to the male partzuf of Chokmah in
which this initial permutation occurs that produces division between the letters in the emergence
of the 32 paths from an Ineffable Simplicity. Yassod expresses the fact that Chokmah can only be
brought to fruition as Wisdom through delineation and separation, leading to the emergence of
quantity itself,- the numbers which, with the 22 letters, produce the 32 paths, such that Binah must
then receive the Yesodic fertilization of these ‘seed-letters’, (the 'primary letters) as the Womb or
Mother, which are then recomposed in conformation to the Image of Tiferet or Beauty. As Kaplan
writes: "The 32 paths are expressed as the letters and numbers. Since these represent division,
they are manifestations of Understanding. … In this respect, Wisdom and Understanding
(Chokmah and Binah) are seen as being male and female respectively. In Kabbalah, Wisdom is
seen as the Father, while Understanding is the Mother. The male represents unchanneled creative
force. This can only be brought into fruition when delineated, enclosed, and channeled by the
female womb. (Binah) It is for this reason that the Sefer Yetzirah calls the primary letters
“mothers”. "

Lattices, like those formed by the Gates and the root-words,- as higher-dimensional mathematical
structures,- need to be processed in such a way as to yield sublattices that can more easily be
explored in a projective lower-dimensional subspace. This is accomplished through various
algebraic expressions like the function sub(p, q) which represents taking a primary gate, p, and
then using another gate, q, as a measure of change-of-state by which to define a subspace of gates
representing all the possible changes that can occur in a movement from p to q. (You can use
three-letter roots, of which there are 1540, in place of gates. This produces subspaces as
three-dimensional cubes. If you use gates, the subspaces are 2-d planar facets or sublattices. Four
letter roots, of which there are 7315, will produce subspaces as 4-d tesseracts, like the one
encoding the tetragrammaton or 4-letter name of God as a hologrammatic projection from a 6-d
hyperobject encoded by a Boolean algebra. Abulafia systematically cycles through these
root-word collections one binary letter sequence to another, rotating in either direction of the
autiot, reconstructing the 11-dimensional Universe from the zero-dimensional point, fully
expanding the circle of the Logos from a ritualistically intonated seed-consciousness. In this
regard, we see that the Hebrew language itself behaves more like a computer program coopting
the processing resources of the human cortex than a language,- a transpersonal logos given to man
through divine inspiration, possessing its own intrinsic bent, that is, an internal semiotic code
influencing all speech generated by it,- a ‘computer program’ which was used to construct the
Biblical text as a crystallization of the Logos’ own desires, over and above the desires of any
human speaker.

One of the divine names of God produces the entire lattice of the 462 gates as its ‘subspace’.) This
is of course all a matter Boolean algebra, and, while we could also use Lie algebra, (choosing
individual gates or words to serve as the vector space over the field noted here) that is much more
complicated,- useful as it is in defining subspaces, not based on differentials, but on symmetries.
That is why Lie algebra is used in theoretical physics to work out relationships between
fundamental particles based on their symmetry and symmetry breaking.

It is crucial to understand that moving in the direction of Aleph-Bayt > produces the other 230
gates as its subspace, whereas moving in the direction of Tav-Aleph < produces only a
0-dimensional point, that is, the gate Tav-Aleph itself, unconnected to anything else in the lattice.
Aleph-Bayt is the first gate, and the highest-energy one. If one chooses this as q, the resulting
substructure p is Autiot-Yassod: the 21 permutations of the sacred Aleph by which Yod fertilizes
the Tav and sets into motion the Creation. (The gates Aleph-Bayt, Aleph-Gimel, … Aleph-Tav.)
This Yassodic sublattice is an expression of an energetic confluence of contrary forces involved in
the process of entering into and creating spacetime,- feminine plurality and masculine singularity,
creativity and entropy, etc. Bayt-Aleph is just as energetic as Aleph-Bayt when one moves to it
toward Aleph-Bayt, but it reverses the polarity of its operation; as the former moves toward
Aanaq or structuration, organic composition, etc. the later moves toward Naqaa, that is,
indeterminacy and deconstruction, the inorganic. The inherent spiral-patterning of the Autiot
represents a passage from one energetic pole to another,- from Aanaq toward Naquaa, that is,
from the indeterminate toward organization, imprinting the archetype of organic possibility or the
Goethean ur-form, or from Naquaa toward Aanaq. that is, from the structured and determinate
toward the indeterminate. The autiot-yassod itself contains the polarized forces in their totality,
the entire Hebrew alphabet, which might be used to move through the gates either toward
structure or entropy and collapse. As adding the Yod, the phallic marker of the truly existent and
actual, to Aleph, the inneffable mark of potentiality and essence, allows impregnation of the Tav,
namely by the movement of the Autiot-Yassod which produces the initial permutations of the 22
letters by forming Gates between Aleph and the remaining 21 letters, so adding Nun to Bayt
creates the Paths, which mirror Autiot-Yassod through Phayiot-Nativot, creating the 32 reversed
projections of the alphabet. This reversal is expressed by the equivalence: Nun Bayt-Yod-Tav,
Nativot; Phay-Lammed-Yod-Aleph, Phayiot. The reversal begins ultimately with Tav-Aleph.
Tav-Aleph would be the lowest-energy of all the gates, an ultimate indeterminate state; the last of
the 462. This signifies Aleph without the fertilizing seed of Yod which it inherits through Bayt
and uses to impregnate the Tav, setting creation into motion, as noted above; it is without the
energy imbedded in the Autiot-Yassod which is produced by the turning of the Autiot toward the
Aanaq. If this is chosen as q, the resulting substructure p is a single point, namely Tav-Aleph
itself; a 0-dimensional or empty void,- the same void that was contracted into the ineffable soph
by the tzimtzum to make room for the created world. If the 21st letter is paired in place of the
22nd and last, Tav, we form the gate Shin-Aleph, so that the resulting substructure is a
one-dimensional line passing between itself and the gate Tav-Aleph,- (comprehended by the
three-letter root word Shin-Aleph-Tav, which means, fittingly, “to lift up”.) the first radiating line
that pierces the void after being released from the God-head’s singularity and which furthermore
traces what will be emanated in an order of descent, the Pillars of Creation lifting the World, or
the skeletal form of the Sephirot. Using the 20th letter to constitute the gate Resh-Aleph would
yield a subspace as a 2-dimensional planar facet, so on and so forth. (Resh-Aleph-Shin-Tav. Note
that with the addition of Yod to these four letters, which the reversal we are exploring has
deprived the Aleph of,- leaving it no means to fertilize the Tav, we get the word Bareshit,- resh,
aleph, shin, yod, tav,- the beginning of Genesis, the word of Creation.) At any rate, we work
through these reversals,- the great secret of KHOSKETH,- until we get to the noted equation:
Nun-Bayt-Yod-Tav; phay-lammed-yod-aleph, by which we might derive the 32 paths of
Mystery.

The word Khos’keth is connected to the Kabbalistic term Chos’ket, referring to the ‘material depth’
or darkness of the seven hells representing the divine penalties of the seven curses enumerated in
the book of Genesis, starting from 3:14, whose names are: Shahul, Pythihoz, Abaddon,
Baraschechtath, Sha’arimrath, Tzalemoth, Giyehanim; the Triple-Hell of the Supernals, the Death
of Clay, (‘to dust we shall return’) Perdition, the Pit of Destruction, the Gates of Hell, the Shadow
of Death, (“though I walk through the shadow of death …”) and finally, Hell. These seven curses
are reflections of the seven joys, freedoms, or graces once afforded to man at the Garden, prior to
the fall into Sin. One should note that the order in which the curses are presented is an exact
inversion of the order in which the seven graces had been depicted. This seven-fold structure
associated to the two divine Trees, that of Knowledge and of Life, whose recognition reduced
man to a creature subject, even with the others, to the dissolute flood of time, is also utilized in the
Neoplatonic schemes of emanation involving the fall of seven divine Aeons into matter, that is, to
the status of the material lords of the earth or Archons, each represented by one of the seven
classical planets and the seven alchemical metals. Indeed, it is the act of becoming aware of a kind
of temporal dualism itself, like that ontologically mapped by the Gnostic aeons, that led to the
dualism of good and evil, like that exampled between the Aeons and their male-female Archontic
pairs, for whose knowledge man was cast from Paradise. (The divine name TZABAOTH,
signifying the mystery of moral dualism within the primordial ILANOTH or the Tree yet split
between Knowledge and Life, can be reconstructed by taking the first letters in this section of
Genesis and spelling them out in order: TZAABAAOT.) To elaborate in greater detail on the
structure of khosketh, or the scattering of light over the first of the great veils in which the
sephirotic and qlippothic universes are both contained, we can turn to the tesseract and the idea of
tetrahedral pairs. The spatial representation of time, that is, the 4-d tesseract, when collapsed
2-dimensionally to a set of 16 vertices along the plane, affords a lattice-structure upon whose
scaffold two tetrahedra can be joined together at a single vertex point, occupying a total of seven
vertex points as shared between a pair of tetrahedron in antipode, while leaving behind another
nine unoccupied points we might associate with the sephirot, excluding Malkuth. (A tetrahedron
has four possible vertex points on its own, but in being joined together by a shared vertex, they
generate a total of seven.) When these nested tetrahedra are given scale-correspondence and
stellated by an octohedral frame, they can be perfectly fit inside a single cube (the cube of Saturn;
Time; the chaos or ‘lead’ of the philosopher-alchemist) of equal dimensions,- a cube we can then
double, double once more, and continue expanding within the 4-dimensional tesseract, or into
higher-dimensional manifolds at the fifth-dimensional level, etc. This dual tetrahedron is, in
essence, an abstract model of the primordial Tree of Eden, as opposed to either of the two divided
trees, in that it represents a prototypal subset in the very series modelled by the larger Tree of Life
diagram utilized by the Kabbalists as a set of polytopes that expands mathematically and
geometrically in accordance to the structuring patterns of the yetziratic cipher and the Gates, ie.
the symmetry-breaking initiated within the partzuf-configuration of Binah, as described in the
present text.)

There is further support in the literature for this seven-fold subtension of the qlippoth and its use over the more conventional inversion of the Tree of Life we see in the tradition of Western occultism. First, we must recall that all the varied forms of Gnosticism are grounded in a fundamentally transcendental model of the Divine expressed, in most cases, through vast schemes of correspondences drawn up between micro and macrocosm, including an evolutionary model of the godhead worked out through emanatory syzygies between the aeons, whereas Kabbalah is an immanent model of the Divine based on apophatic revelations like the approximations of the Ayn Soph, the sephirotic vestibules and shells, and the diagrammatic tzimzum. The reference to the “Corruptible, Intelligible, and Celestial” worlds in the Ilanot noted here refers to Pico’s Heptaplus and Cusanus’ Enneagon, as well as to the three principles in Boehme’s system, by which the seven ruling spirits (inviting the interpolation of both the 7 Qlippothic Hells/Lords, the 7 Archons, and the 7 planetary Aeons) are evolved through “intervals of discontinuity” in the divine unconscious. While Lurianic Kabbalah’s model of the tzimzum identifies innumerable, infinitely recursive self-contractions of the reverberating emanation of God’s creative intent, in which the AYN SOPH is concealed and the infinity of God is reduced to a comprehensible form, these contractions are gradually attenuated in the descent of the ‘four worlds’ or AbiYa so as to form the 10 fundamental occlusions of the zohar, that is, the ten shells of the Sephirot organizing God’s revealed light within the created world, leaving the infinite multiplicity of the contraction behind as so many initiatory ‘fragmentary universes’ preparing the work of Genesis proper. In a move toward a more Gnostic conceptualization, Boehme’s system explores the un-attenuated, infinitely dense series of discontinuities in the process of creation, which are a kind of “virtual hell” ('the God that dies before he is born", noting Nicolas Berdiaeff’s remark) preceding Manifestation. Boehme speaks of the ‘anguished circle’ in which the three principles of these worlds (the first being the “cold fire” of the Ungrund, or God conceived per privationem, without manifestation, eternally self-contained, the second being a countervailing positive force or ‘furious emanation’, and the last being a reconciling force Boehme calls a “fiat of manifestation”) revolve, recalling the Kabbalistic autiot, (The turning forward and back of the circle of the Autiot winds a secret pattern through the root-sequences and Letters, the “engraving of the Serpent”, Shaitan, or Malut-Leviat-Hem, that is, the Bahir serpent or Leviathan which twists itself spirogrammatically through the vertical tetrahedral stack, entangling the two Trees.) in the production of three cycles in which these three principles co-participate, otherwise referred to as the primary, secondary, and tertiary triads by Boehme himself. Citing Basarab Nicolescu, in “Science, Meaning, & Evolution: The Cosmology of Jacob Boehme”: “It is precisely at this point, when the wheel of anguish turns frantically on itself, in a chaotic, infernal whirlwind, that a principle of discontinuity must be manifested, to open the way for true evolutionary movement. This principle of discontinuity is none other than the third principle, which appears as the fiat of manifestation, the creative word of God.”

Combining the 7-vertex points of these qlippothic godforms, or the Lords associated to the 7 hells
here enumerated, with the 10 sephirot,- thereby re-uniting the tree of life and death into the one
primordial Tree of Knowledge,- yields a structure that occupies all 16 vertex points of the
tesseract when collapsed to the 2-dimensional plane. We see that this new structure serves Leval
in his Rites of Nullification to form a binary-switching network utilized in the ritual
deconstruction of the ego,- however this is only one of infinitely many uses for it. Thus, instead of
modelling 10 sephirot divided between 3 supernals (the partzuf of Keter, Chokmah, and Binah)
over 7 subtended emanations, we have these archetypal 10 sephirot added to the 7 qlippothic
lords, overlaying the stacked tetrahedral composite with the tree of life attested to in classical
kabbalah. The resulting structure fits into the planar projection of the tesseract, with one
remaining vertex point outside of the 16-vertex lattice representing the co-existence of the entire
structure within a single point on the higher-dimensional manifold from which the tesseract is
actually projected.

Note that, working through the reversals of the Gates, this subspace of the greater series becomes
4-dimensional at the following location:
Tsade-Aleph-Quoph-Aleph-Resh-Aleph-Shin-Aleph-Tav-Aleph. Or, in diagrammatic
representation:
Tsade-Aleph-Quoph-Aleph-Resh-Aleph-Shin-Aleph-Tav-Aleph
Quoph-Aleph-Resh-Aleph-Shin-Aleph-Tav-Aleph
Resh-Aleph-Shin-Aleph-Tav-Aleph
Shin-Aleph-Tav-Aleph
Tav-Aleph

To summarize what has been said here, we have the following illanot:

Aleph KETER ------------- AUTIOT YASSOD (Letters)
Tav CHOKMAH ------------- SEPHIROT-BELIMAH (Vessels)
(0) BINAH ------------ PHAYIOT-NATIVOT (Paths)
Tav
KHOSKETH -------- Aleph
T Z A B A O T H
AANAQ
7 (7 REMAINING SEPHIRA/AEONS)
7 (7 HELLS/ARCHONS)
NAQUAA

Ultimately, we must conceive the two doubled movements, from Aleph-Bayt and Tav-Aleph, as
another instance of the tetrapole, or the doubled dialectic of the inner moving toward the outer,
and the outer moving toward the inner.

The tetrapolar exchange thus makes its appearance in myriad forms, from Lacan’s four discourses
to the ancient Greek model of the four elements. Harman himself, speaking of the Quadruple
Object, tells us that the univocal dialectic of Hegel neuters the intrinsic agonism of the initial
binary opposition Being-Nonbeing (inasmuch as the two are synthesized to approximate the one
ternary component of the dialectic, or the ‘third term’ at the basis of our Aristotelian principium
identitatis, which Pierce more completely developed in its application to semiotic identity, for in
the later case we see how this third term both grounds and transcends the identity of either
member of the binary set) which, in a four-fold network, can exchange these members of the
binary set, moving pairwise between any two of its members, in 10 different ways. This is the
basis of Cusanus’ enneagon and the connection between it, spiromancy, and the tetrapole. The
tetrapole, in other words, re-embeds the initial polarity, or what I have named the outer dialectic,
within an inner dialectic, whose secondary polarity develops the agonistic potency of the
fundamental tension across the distinct vocities of the episteme without stabilizing the
motive-power of Thought in a metaphysics of presence, leading up to ‘Being per transcendentiam’,
or the mystery of the choraic co-participation of the One in the Multiple, and the re-dissolution of
the Multiple in the One: a perfect Greek archaism we might take as an image of this preserved
tension, or ‘negativity’, which in Bataille of course appears as an excessus accumulated by a
system’s free radicals. This ‘fourth term’ is the unwritten meaning of the Platonic
conceptualization of the aporia of discourse. Here, we find that a tetrapolar network can utilize
this ‘pure negativity’ as an ‘engine of thought’, a basic aporia, without compromising its own
strictures, that is,- without abandoning the terminal logic inherent to it, which produces the decad
from the 'four’, providing a richer model of the spirogram than that provided by the
nummogrammatic reduction of the continuum to ‘zero and nine’. The question of the fourth-term,
however, remains the same as it was for Plato himself: a question of ‘participation’. Harman
speaks of a continuous enfolding and unfolding of the two binary sets over the tetrapole,
remarkably similar to the spiromantic dance around the poles of the enneagon, as likewise the
four divisions of Yeat’s metaphysics.

Going back to the first subject I was expounding upon, namely the Dikna and the 13 channels of Mercy (13 channels that I marked “chan. 1-13” on my own ilanot, delineating them in a novel way to reveal a great delicacy of the taanug, the delight of wisdom) by which it radiates the zohar of the Atik Yomin throughout the worlds of descent, namely by pulling that Light into the “great white skull” (The “gulgalta”), filling the “sockets of the supreme countenance” (this supreme countenance is the Arich Anpin) with light, then saturating the “secret brain of the Godhead” (the partzuf aligned to chokmah, called Mocha Stimah), I would further detail something of the 13 channels individually, conceived as the “Beard” (the Dikna) of that supreme countenance extending over the lower worlds of creation toward the Zeir Anpin or “Lesser Countenance”.

Refer back to that diagram in my OP; see that there are 13 levels of resonance below dikna: keter-tif, bin-chok-hod-netz, daath-yesod,etc. ending in the last channel, Zeir Anpin. This corresponds to the 13 channels the Zohar says the Dikna uses to constrict the infinite light of the Atik Yomin. The Zohar and Lurianic texts go into great detail on each of these channels. Aemeth (a word which, in Hebrew, etymologically can be traced to the word “truth”; note the Juratus’ “Sigillum Dei Aemeth”, which Dee also made extensive use of) is the seventh channel or center point of the 13, wherein the divine radiance shines without tzimtzum or concealment/enclothement: hence the designation as the aemeth or truth of the radiant Atik Yomin. The eighth channel is known as the source of the higher influx or Mazal, while the 13th is known as the source of the lower influx/Mazal: Keter descending through the channels of Mercy toward the exiled finitude of Malkut, and Malkut ascending toward Keter to return the radiant Light of God to its divine Source in the Upper Worlds, respectively. Between the supernal Atzilut and the descent of the first of the remaining three lower worlds, which would be Bariah, the Lurianic kabbalah places something known as the Masach or ‘cosmic curtain’. (Think of the Flammarion wood-cut with the astrologer sage gazing through the firmament like it was a veil or a curtain, into the supernal spheres. magazine.libarts.colostate.edu/ … arion3.jpg) I have identified this with the 1st channel of the Dikna, which similarly divides Atzilut from Bariah. Note that the eighth channel divides Yetzirah from Assiah in a similar way. The Masach is a ‘screen’ (again, think of the micro-macrocosm woodcut) through which the kabbalist perceives the worlds otherwise denied to normal reality and the five senses; it is developed as a kind of art upon which the entire kabbalah depends.

But that is a key. One must contemplate things through this cosmic vitrum, the heavenly “screen”; the “dark glass” through which we see darkly; one must learn to shut one’s mortal eyes and perceive all through the Masach. To cite the Zohar: “All prophets of the world absorb from a single facet, through two known rungs, their share in 1/60th of Wisdom. Those rungs appear through a dim glass.” Those who come to Kabbalah, to philosophy, to poetry, to anything at all really, with the intention of understanding… you are already lost. There is no room for utilitarianism here. Understand? If you read this material I have shared, if you read any of my own writings, with the intention (or the hope, inasmuch as all hope suggests an intent) of understanding (either it or anything else) you will be quite rebuked, and come away from it with exactly the opposite: non-understanding, blindness. But to look at it through the Masach: that is quite a different story. I despise those who live on the surface and make garments of everything; garments of words, mere outward appearances of ideas, concealing the great Light.

Burn white-hot in the gaping sockets of the Gulgalta and pierce the Masachic veil reft the supernals.

Is this like your claim that you can answer questions with astrology - that we are all waiting for on another thread?
:laughing:

I don’t know what you’re referring to. What other thread? Are you talking about Zairjas? I write about those and utilize them as well. Zairjas are occult mechanical computers that combine combinatorics, magical correspondences, the kind of ars developed as calculus by Leibniz, philosophical or constructed languages, [Hebrew itself is in fact one such “constructed” language in that, unlike all normal human languages, it isn’t arbitrary; the actual phonemes used have symbolic functions, and each letter in a word has a symbolic conceptual function, such that individual words actually represent entire concept-networks instead of merely representing sounds you make with your face hole. The language itself produces itself out of its own intrinsic semiotic code from the level of binary urs or two-letter combinations, to three letter roots, to four letter root words, and so on. I explain this in the text on the Autiot, as well as in reference to Abulafia’s meditative praxis, in which one ritualistically cycles through these levels of letter-root combinations to the point of entering a trance-like state while interpolating passages of the Testament, augmenting the meaning of the Biblical passages with potentially infinite new layers of hermeneutical additions mechanically computed by nothing more than Hebrew’s own intrinsic semiotic. In short, Hebrew is a symbolic language that functions much more like a computer program parasitizing/hijacking the human cortex and nervous system than it does any human tongue; its grammar is augmented by these baked-in functions for producing concepts out of nothing but the language’s own inherent structures. That is also why there’s so many layers of meaning in kabbalistic texts. It’s because that is how the actual language, Hebrew, naturally works. That’s why, for example, the word Leviathan, (named THELI/תלי in the Sefer Yetzirah) signifying the Bahir serpent and Dragon at the Fall of Eden, can be traced to the phrase Leviat Hem Malkut, * indicating the victory of Tiferet, a sephira associated with Beauty, on Earth and aligning with the earlier assignation of the Leviathan as the “first star to fall from Heaven”, the most beautiful angel, Lucifer. And on and on the correspondences revolve. It is said that the greatest masters, like me, can penetrate 10,000 layers of meaning in the Text, though 10,000 layers is still nothing compared to the infinitely many layers that are there, in both the Testament(s) and the Hekalot, like the Sefer Yetzirah I was writing about with regard to the Autiot, and especially the Zohar itself.] and astrological movements/the motions of the stars to mechanize reason itself and produce logical automatons that respond to questions. It is said that a certain Christian missionary, skeptical of the Arabic-built zairjas, was led to one of them, where a group of sages asked the zairja when it was created: it answered, a few thousand years ago, and “I was made by none other than Abraham himself”. They are like a medieval version of artificial intelligence, most famously developed by Ramon Lull. That’s right, they had fully functional AIs thousands of years ago. At any rate, that has nothing to do with anything I wrote here, when I boasted of my possession of vast secrets of the taanug or wisdom-delight. I meant I have innumerable secrets of the Kabbalah specifically (I just demonstrated several of them, since most of what I said in this thread is unpublished in Kabbalistic sources. Unless you can cite me another text where the reason behind the existence of the “13 levels of Dikna-Mercy” are explained, because I can’t, and I read all of them; or the text where Hebrew’s intrinsic semiotic code is explained, because I couldn’t locate that anywhere in the literature either. Though such secrets are not unknown to masters. Kabbalism still has an oral tradition: but I have not relied on that oral tradition.) when I spoke of the taanug or Delight of Wisdom; taanug is a Yetziratic concept and Hebrew word, after all. But then I have innumerable secrets about everything, because I’m omniscient. Ramon Lull wrote entire treatises on how to (quite precisely) construct zairjas that can answer questions and the Arabs have designs that incorporate the motions of the stars, if you’re that intrigued by the concept: it is not beyond you to make one yourself and question it. I sense a lot of garment seeking in you. Like I said, that bores me. And usually when I get bored, I forget about a thread I was in, (I forget to eat days at a time when I am deep in contemplation, so forgetting a thread is naturally to be expected) which is why I might need you to redirect me toward the one you’re talking about. I don’t care about garments, outward shows. And I know that no garment is convincing even to those who see only garments and are obsessed with garments and can perceive nothing through the Masachic veil: what debate ever actually changed someone’s mind, about anything? Garments and debate.

[size=85]* Citing one of my books, in which I go into great detail on the construction of this “Leviat Hem Malut”, as this really drives home my point about how Hebrew functions like a symbolic programming language instead of a “human language”:
" This first separation of Keter-Malkut incidentally converts Binah into what the Zohar calls the womb, “the pregnant waters upon which the
spirit of God moved”,- for Binah will become, in the next world of descent, the model for feminine receptivity or Tiferet/Beauty, by which the
lower triad ‘receives’ impregnation by the supernal, as I noted above, in a metaphorical pregnancy of God’s creative-intent. Interestingly, we can
perform a gematriac abstraction here, which none have pointed out to my knowledge, save for me. The quadratic pattern in the first world is, as I
have demonstrated, Keter+Chokmah+Binah+Malkuth, but after Malkuth moves down and connects the upper and lower triads through the middle
triad, whose stabilizing form is Tiferet, you get a fractal repetition of this four-part structure within the next world of descent, that is, the second
world. Now you add the first letter of Tiferet and the first letters of the other two sephira in the middle Triad, so that you put together Shin, Tat
and Nun, which spells the word Shaitan or Satan, again- the Serpent. In the third fractal repetition, you do this over once more, as Malkuth moves
down from the Womb/Tiferet to the Shoulder of the Microposcopus and then to the genitals of the Microposcopus as Yesod, so that you add the
first letter of Yesod plus that of each of the three sephira of the lower triad, (Netzah, Hod, and Yesod) ie. Ain, Zain and Tzade, which denotes the
Bahir-serpent, ie. the word for the Leviathan. Following this pattern again, but looking at the conversions of Chokmah instead of Binah, you end
up creating the word for the Behemoth instead of the Leviathan."[/size]

Garments and debate, psh. There were a Vanity cometh before Wisdom, and one after, that would find in the poets the conclusive vestigium of the entire Prometheia of Knowledge, in modo omnium scientiarum vestigia in iis inueniantur, and that for whose observances the mortal sea hath thrown forth no inconsequential portion of itself upon the sands of the infinite, fluxum atque umbratile mortalis vitae spacium aliquo immortali opere edito fulcientes. [See Valesius, out of Franciscus Floridus Sabinus’ edition of Homer. In full: “Semper existimavi, Regum Rex praestantissime, eos homines summa laude dignos esse, qui ut magis re q nomine caeteris se animatibus praestitisse ostenderent, fluxum atque umbratile mortalis vitae spacium aliquo immortali opere edito fulcientes, aliquando se vixisse testati sunt. … cum non modo omnium scientiarum vestigia in iis inueniantur, sed ab iis omnium doctrinarum scaturigines affatim effluxisse nemo sit qui ambigat. nam ea quae ad instituendos hominum anomos pertinet, in poetis, ut si usquam in aliis, uberimme inueniutur receptumque est, no modo aetate provectiorum animos, sed etiam puerorum ora, assidua poetarum lectione esse formanda.”]

All of this concerns merely Hebrew and the Kabbalah, one aspect of a vast tapestry for whose extension the Spirogram is even more deeply self-embedded, even more amazing a symbolic language. (My own zairjas utilize the structure of the spirogram itself to mechanize creativity instead of the motion of the stars.) I don’t promise truth, since truth is cheap; I promise the infinite. Infinite creativity, an infinite source of inspiration and new ideas to be used in personal projects, infinite layers of meaning, endless Thought to dash untiringly ‘against the shore’, those sands: that’s what I teach, that’s what I promise, that’s what I bring. And it is in that infinite wellspring that I grow lost quite often and end up forgetting what I was doing here, and by here I don’t just mean this forum, I mean this planet, this reality. If you want to call it reality.

_
He’s inferring that you are Pezer/Pzr/Pedro/FilmSnob etc., and many more besides… shall we list the names?

Who he tho…? :-k

Wait what, I’m Pezer? That guy writes willy-nilly and doesn’t have the respect for grammar/spelling/language that I do, the formality of it. You see how many times I edit all my posts? Also his knowledge is like a grain of sand on my shores. And from what I recall he’s a Nietzschean, whereas I am vehemently anti-Nietzschean.

Astrology. If he wasn’t referring to what I have said elsewhere concerning the art of the zairja, I would just say, more generally, that astrology, like all magickal arts, concerns what Jungians call synchromysticsm. You know what synchronicity is Sculptor? Actual astrology, and by that I do not mean the kind of pop-culture debased astrology, is about systematizing synchronicity, it’s about deliberately creating, manipulating, bringing about- synchronicities.

Continuing with my last post here.

Having explained how the Hebrew language distinguishes itself in possessing an “intrinsic semiotic code”, which no other surviving human language possesses, I would continue elaborating on the ramifications of such a transcendental language by defining several levels of paradox, drawing from the classifications made by Michael Chorost. Aleph-1 level paradox is where words/concepts/sentences/expressions inside of one language are in contradiction. Like the famous Cretan paradox, eg. the following sentence: “This sentence is lying.”

Aleph-2 is where the contents of one language are contradicted by the contents of another language, namely a higher-order language: that is the subject of Godel’s incompleteness theorem, where we are given to understand that no logical system can be proven to be complete using its own set-theoretic axioms. Then there’s Aleph-3, where multiple logical systems are contradicted by … and so on. You can continue on in this manner ad infinitum, recursively defining higher and higher levels of paradox- but you are going in the wrong direction if you are looking to understand the most profound kind of paradox.

Aleph-null is the deepest level of paradox. This is where meaning itself contradicts itself; where language contradicts itself. Not any one logical system, but the logos itself. By the very nature of what aleph-null is, this level of paradox cannot be accessed by any “normal” human language, by any one logical system. It can only be accessed by a transcendental language, a language not subject to the Heideggerian critique of ousia. One of Heidegger’s essential theses is that Being cannot be delimited and circumscribed by any signifying mode, that Being is given prior to any signification per transcendentiam, such that there exists an irreparable separation, an abyss, (a separation Heidegger understood as Dasein, the “Horizon of Meaning”, deeply connected to the phenomenology of Time) between Being and all systems of metaphysical presence, by which the presence of Being is communicated by a Sign, by a language. In a transcendental language, by contrast, the “Being” signified by the language is the very sign/s out of which that language is constituted: the Being the language talks about is the very Being which that Language itself is. Do you follow? For a transcendental language, the USE-MENTION distinction has ceased to have any meaning. The thing the language describes is the very system of signs out of which it is constructed and through which it “describes”. That is what Schelling calls a tautegory. Where human languages operate on the basis of the metaphor-function, whereby one thing is understood in terms of another thing, a transcendental language operates through the function of the tautegory, whereby one thing (Being par excellence, which is identical to the mode of that Being’s signification) is understood in terms of itself: thus, to read such a language is to instantly experience the thing the language is saying/describing. If one were to articulate in this language the concept of “madness”, of incommunicability, then the person to whom this articulation was transmitted would automatically experience this madness, that is, become mad themselves.

At any rate, ecstatic Hebrew is precisely one such transcendental language, or at least the vestigial remainder of a proto-Aramaic, Semitic ancestor to what has been preserved of the original transcendental language of humanity.

The myth around the tower of Babel and the fracturing of tongues is not a myth: this was actually accomplished, when someone articulated in the transcendental language (which was a lost proto-Aramaic version of what became Hebrew) an aleph-null paradox. By doing so, he created a “lethal text” that, when communicated, automatically destroyed the ability for the listener to any longer access the transcendental ground of meaning. That lethal text irreparably separated for the person who was infected by the aleph-null the “Thing” and the “Name”. After that happened to enough people on a larger scale, languages began to evolve through multiple lineages, until we got to where we are now, with innumerable tongues.

Go back to the Sumerians, whose myths and history have been explored in relationship to the Biblical myths for a long time, filled with one-to-one correspondences with them as they are: where the Bible speaks of the fracturing of tongues and the tower of Babel, the Sumerians write about the use of “nam-shubs”: incantatory meme-magic/memetic-warfare by which one person would infect another person’s brain and compromise their ability to access the transcendental ground of meaning in which the Sign and the Thing were unified, on which account the Sumerians too understood the evolution of separate languages, the confusion of tongues. Those who heard a lethal text are unable to communicate what they learned: like the song of the Sirens, they are left in a state of apparent madness, unable, like Cassandra, to any longer communicate.

All this being said, one of the goals of contemplating the Yetziratic cipher and the “intrinsic semiotic code” implied by it, as I have explained them, is to reconstruct, from what we have preserved in Hebrew, the ancestral, proto-Aramaic transcendental language from which it descended as the sole surviving fragment prior to the scattering and confusion of tongues. In fact, that is the point of kabbalah in general: to regain this higher linguistic form, a consciousness not separated from the world of Being by the metaphysics of presence. By re-acquiring that consciousness and its higher language, one gains a source of infinite creativity and knowledge- (In the Beginning was the Word, and the Word was with God, and the Word was God.) in fact, the source of all creativity and knowledge.

There’s pros and cons to man’s pre-bicameralist state. (Note that, while not adhering to James’ precise formulation of the bicameral consciousness, the idea of bicameralism itself is nonetheless quite useful in our present context.) The transpersonal logos grounded the Being of language but it restricted the autonomous functions of the central nervous system and cortex, sort of hijacking the human brain and co-opting its processes; thus Enki was honored as a culture-hero for creating the first counter-meme, the nam-shub by which the brain was separated from the Logos and man was disconnected from the transcendental source of linguistic meaning, inaugurating the Viconian circulus of history through which the universal forms (Vico’s imaginative-universal) within the Logos were entered into a relationship of mediation with Mythos at the dawn of the inscribed word,- the written word at odds with the immaterial logoi,- the incept of our historical records at the passage from the mythological (Mythos+Logos; the dialectic of History) to “modern” era. Yet, following the confusion of tongues, man’s autonomous brain functions became more and more estranged from any Grund,- alienated by the metaphysics of Presence through which we were forced to reconstitute arbitrary value-systems in place of any real equivalence between the Platonic True and Good, ontos and ethos. The model of the episteme(s) is meant to allow the transpersonal and personal logos to function in tandem, without compromising each other.

And to go back to the original post in this thread, about superimposing four sephirotic trees centered on Keter-Tiferet in order to discover the other resonances between individual sephira as the Tree re-engraves itself on the Masach-veil as the Light of the Vessels descends through the four worlds of emanation, distilled out of God’s infinite series of tzimtzum contractions: it is not just the sephirot that resonate through the four worlds, but the whole Tree. So the Paths that connect those sephirot on the tree resonate other Paths between other sephirot in the other descended worlds as well. The Tarot then is useful here, as the Tarot IS the kabbalah, but mapped to a one-dimensional universe through a linear sequence of cards (in computational-theoretic terminology, to a series of purely symbolic transformations of unitary tokens) instead of a 2-dimensional, height-width tree-diagram, ie. the Tree of Life. They, and by they I mean the Hermetic cabalists, wanted to pair the 22 paths of the kabbalistic Tree to archetypal images that could be stochastically reconfigured as an oracle and a tool for the production of archetypal stories, (such stories inherently provide psychological insight; this is the source of the tarot’s oracular potency,- of its ability, in the hands of someone actually learned in the true theory behind it,- to strike at something deep and personal in your soul through the lens of such archetypally-informed stories, such mythemes) hence the 22 major arcana in the Tarot. The 22 paths on the kabbalistic Tree of Life ARE the 22 entries in the major arcana of the Tarot, in other words. As the sephira Daath becomes Yesod through resonance within lower descended worlds, which I earlier demonstrated, one Tarot card connects to another (the tarot, as an archetypal collection of images, tells mythical stories through these connections between cards: the story of transformation, of the movement of the supernal to the lower world of mundane reality, is revealed in these resonances of the Paths) as the path associated to it on the Tree becomes some other path through resonance in a lower descended world. Go work out all those transformations on your own, mapping the transformation of one kabbalistic path to another through the cards, so that you can reconstruct one of the primal archetypal stories contained latently within the Tarot: the story of the Descent itself, of Light toward mute, unthinking, and blind Matter, of God toward the World. The path that connects the Tarot’s Empress and the Tower cards, to give you one example, is mathematically transformed into the path that connects the Emperor to the Moon, when you work out its resonance in the manner I proscribed. The male emperor trying feverishly to conquer the moon, perhaps influenced by its tides of madness, moves to the next scene: the female empress sitting a’ top the tower successfully mounted, which is doubly a phallic image in this male/female entanglement and power struggle,-- this is a very deep mytheme, and there’s 10,000 ways to interpret the meaning of such a series of images and events. But this is only one path-to-path transformation within the sephirotic resonances of the Four Worlds. When you work through the whole sequence and put the entire story together: there’s your homework assignment. I could sit and write down for you all of these transformations, but I feel that communicating the actual reason why it works and how to actually do it is more constructive. Using this, we see that the path connected to the Tower, when moving up through a resonance of paths and sephirot in a higher world of descent, becomes the Moon card, and then moving up again, the Sun card, as the Empress becomes the Emperor becomes, and so on. Tower-Moon-Sun; Empress-Emperor… You think that sequence, which emerges when applying my purely mathematical algorithm, is a coincidence? Read what I wrote about how the words Leviathan and Behemoth are constructed in Hebrew. Is that? That’s like 40 levels of coincidence piled on top of one another then. It is very clear, what I have been writing about: this intrinsic semiotic code, this “self-construction” of those systems built on the foundation of an otherwise proto-Semitic transcendental language,- the lost ‘first language’ of humanity, by means of which consciousness was first brought into the world for our species in a pre-bicameralist state, that is, prior to the freeing of the nervous system to an independent ego,- an intrinsic semiotic I identify with a kind of transpersonal Logos.

And if you wonder why I disappear for days, weeks, sometimes months at a time: it’s because I am convening with that Logos. “Meditation”, “Contemplation”, those aren’t just words to me: they mean I am allowing this foreign intelligence, this external semiotic construct, this alien presence, to take control of my cortical functions for some period of time over which I have little control, whose duration is out of my hands, so that I can learn from it; so that I can learn from it all that I cannot learn from another human. Though as I emphasized at the end of my last post: this transpersonal logos is both a source of inspiration, and a kind of enemy, of man, insofar as it both supplies an infinite source of creative energy, a transcendental Grund of meaning, while also attempting to fully absorb the ego and coopt the human cortex, taking away our autonomous intelligence,- the kind of autonomy championed by culture-heroes like Enki, who shattered the hold of the logos with his nam-shub, or Ulysses, who stopped his ears with wax before the approach of the Sirens. And so I have as many ways of pushing it back and defending against it as I do ways of drawing energy from it and connecting to it,-- both a Left and a Right hand wisdom, so to speak. Though none of you have any need for the Left-hand stuff. You have to interface with it in the first place before you need to worry about counter-hacking it and maintaining your autonomous ego. No need to study the Qlippoth if you don’t understand the Sephiroth. No need to summon chronodemons out of the Achamoth and study profane antignosis, when you haven’t found Sophia and the gnosis of the final aeon. No need to stock up on wax for your ears, before you’ve made it to the Sirens’ shores.