KJV: Genesis 1.1 In the beginning, God created the heaven and the earth.
The first thing that strikes one in examining Genesis is the word “God.” Now, this word runs throughout scripture and sometimes you find “LORD God” and sometimes “the Lord.” If one looks at the Hebrew word being translated, we find different words used as well. The assumption is usually made that they are all referring to the same thing, just different names for the one thing we term God. However, if we accept that names have profound meaning in Biblical Hebrew, names being but a particular complex of powers, forces and energies that is unique and does something no other “name” does, then we have to look further.
One observation easily made is that Genesis 1 involves only that complex of powers termed Elohim. What exactly is meant by this term? We can accept the term “God” but this evades a deeper understanding of why this particular name is given to “God” at this point. If we look at what d’Olivet has to say, based on the roots and signs, we find that it is
…derived from the root אל, which depicts elevation, strength and expansive power…in its abstract sense only the relative pronoun he employed in an absolute manner. Nearly all of the Asiatic peoples have used this bold metaphor. הוא (hoa), that is to say, HE, is in Hebrew, Chaldaic, Syriac, Ethiopic and Arabic, one of the sacred names of the Divinity; it is evident that the Persian word Goda, God, which is found in all the tongues of the North, is derived also from the absolute pronoun, HIM-Self. It is known that the Greek philosophers and Plato particularly, designated the Intelligent Cause of the Universe in no other way than by the absolute pronoun.
[It is further] composed of the pronoun and the absolute verb היה, to be-being…The verb itself, united to the pronoun אל, produces אלוה (Eloah), that-He-who-is, the plural of which Elohim, signifies exactly HE-they-who-are…(The Hebraic Tongue Restored, p. 28)
Thus, we could say that Elohim is the expansive and elevating power of Being which is involved in the creation of a universe. For Suares, Elohim is a process wherein the very polaric principle of Being enters into existence in time (Yod – 10).
…The problem, reduced to its essential equation is: pulsation of life and cosmic resistance. (Suares, Cipher of Genesis, p. 78-79)
The second schema, Elohim (Aleph-Lammed-Hay-Yod-Mem: 1.30.5.10.40) is the process through which Aleph (1) by initiating a physiological [expansive, occupying-of-space] movement (30) in life (5) comes into existence (10) and acquires the appearance of a metamorphosis (40) which offers resistance to life and therefore gives birth to living beings. (Suares, Cipher of Genesis, p. 84)
Elohim, it will be recalled, is the evolutionary process within the duration of existence. (Suares, Cipher of Genesis, p.134-35)
The next term we need to contend with is that translated as if in a fairy tale “in the beginning.” The deeper hieroglyphic sense has to be extracted and unfolded from the rots and signs:
“The word…is a modificative noun formed from the substantive ראש , the head, the chief, the acting principle, inflected by the meditative article ב and modified by the designative ending ית …
Thus one can deduce the hieroglyphic sense…Now, what is a principle? I shall state in what manner the earliest authors of the word [resh] conceived it. They conceived a sort of absolute power, by means of which every relative being is constituted such; they expressed their idea by the potential sign א and the relative sign ש united. In hieroglyphic writing it was a point at the centre of a circle [sacred geometry]. The central point unfolding the circumference, was the image of every principle. The literal writing rendered the point by א , and the circle by ס or ש . The letter ס represented the sentient circle, the letter ש the intelligible circle which was depicted winged or surrounded with flames.
A principle thus conceived was, in a universal sense, applicable to all things, both physical and metaphysical; but in a more restricted sense it was applied to elementary fire; and according as the radical word אש was taken literally or figuratively, it signified fire, sentient or intelligible, that of matter, or that of spirit.” (The Hebraic Tongue Restored, p. 25-26)
If we look at the main characters of the word, we can see that this expresses the nature of the universe as power in principle, containing within it the polarity between the point and the periphery, or the outwardly raying (centrifugal) force and the inwardly raying (centripetal) force, being the nature of perfection and holding within it all possibilities of manifestation:
ב B – Image of active and interior action.
ר R – sign of all movement, good or bad, of the renewal of things as to their movement.
א A – The sign of power and stability, or unity and of guiding principles.
ש SH – sign of relative duration and movement – potential rising to manifestation.
י I – Image of potential manifestation: of spiritual duration, of eternity of time and of all ideas relating thereunto
ת TH – Sign of reciprocity, the idea of perfection of which it is the symbol.
If we examine the letter-number configurations we get much the same concepts:
Bayt (2) Raysh (200) Aleph (1) Sheen (300) Yod (10) Tav (400).
Bayt (2): …This whole duality of existence – and of our own thought – is conveyed by no. 2.
Raysh (200): As 2 multiplied by a hundred, Raysh represents the totality of the universe, or interstellar space, of the myriads of stars and al the planets… It includes the totality of nature, all existence…Raysh (spelt Raysh-Yod-Sheen) gives birth to Sheen, the great cosmic breath that is everywhere and in everything…
The non-thinkable has for its symbol the Aleph (1). The Aleph is always itself and never itself. It is every recurring though never the same. Aleph creates, it is creation, it is not created, yet it exists…Aleph itself is beyond all consciousness, human or cosmic…beyond the reach of our thought, beyond the reach of our mind.
Sheen (300): Prodigious cosmic motion. Movement of everything that exists. All organisms live through Sheen (300), either through or against its action, because Sheen is similar to the powerful breath which vivifies and carries away. Only the most extreme weakness can elude or oppose it.
Yod (10): Existence which both betrays and satisifies life….Yod is the manifested existence in time of Aleph, the timeless, the immeasurable.
Tav (400): Tav is the cosmic resistance to the life-breath which animates it. Without this resistance of Tav (400), life could not come into existence. This resistance to life is that which enables life to produce its prodigiously varied manifest forms.
Such is the first glimpse of the untranslatable Bereshyt. (Suares, The Cipher of Genesis, p. 66)
In essence, the term contains in germinal form all that is of existence, and the rest of Genesis and scripture is an unfolding of this existence in potential. Just as the seed contains the whole of the later plant, so Bereshith contains the whole of creation about to be created by the exalted and exalting expansive, occupying-space complex of power known as Elohim.
In fact, if the word signified simply, in the beginning…why did not the heavens and earth, created at that epoch, still exist at that time [when light and dark were created in verse 2]; why should there be need of a successive development; why should they have rested an eternity in darkness; why should the light have been made after the heavens and before the sun…? [Bereshith means] in principle; that is to say, not yet in action but in power; as Saint Augustine interpreted it. This is the thought of Moses, profound thought… in which he depicts with a masterhand that state of a thing, not only in contingent power of being, but still contained in another power of being; in short, without form, in germ in a germ. (The Hebraic Tongue Restored, p. 29-30)
So then we are left with the final two terms translated as “heaven and earth” – Ha Shamaim Vay Et Ha Eretz
The manifestation is twofold: there is the existence of that which contains and the life of that which is contained…External circumstances and interior life…The whole of existence is always in the grip of two forces…
Existence is the continuing factor: vegetation and the animal kingdom. In all these existences, the pulsation of creative life – discontinuous, timeless – is so profoundly buried and hidden away that it seems to be absent…
…In this game between existence and life, the text already implies that whereas the fixed role of the vegetable and animal kingdom is existence-versus-life, the role of man is to change sides in the game: to be Aleph against Yod. From the amoeba up to man, all life is within the realm of continuity. Man, says the Book of Genesis is called upon to enter into that which transcends continuity and time. Reciprocally, when Elohim is entwined with YHWH, the process of life enters into existence…(Suares, The Cipher of Genesis, p. 79-80)
Thus, we have in verse 1, the beginning of being in the universe as potential, the two tendencies of powers: that of an outwardly manifesting or expanding, expansive power (“heaven”) and one of an inwardly developing or concentrating, compressive power (“earth”). This is the essence of the universe as existence, that is, creation. Here we have the mathematical language of point/center and circle/plane/circumference.
KJV: Genesis 1.1 In the beginning, God created the heaven and the earth.
My Rendition: 1.1 The beginning of the universe lies in the elevating, expansive power complex of Being creating in principle (the potential existence of) the primoridal polarity of an expansive, outward manifesting, centrifugal power (Heaven) and a compressive, inward manifesting, centripetal power.
Alethia Eleutheroo 