II : III : I : III : III
Λ ο γ ο ς
III: V : III : V : IX
VIII : VIII : VIII : V
VI : VI : IV
χ υ τ
VI : VI : IV
III : I
IV
Δ
'From Logos to Telos'
{Qlass A Qommentary}
Α: Εν αρχή ην ο Λόγος ήταν με το Θεό ήταν:
Β: Ήταν στην αρχή με το Θεό:
Γ: όλα τα πράγματα έγιναν από Αυτόν όλα τα πράγματα δεν είναι τόσο πολύ το χέρι, το οποίο για εμάς σ 'αυτόν ήταν η ζωή και η ζωή ήταν το φως των ανθρώπων:
Δ: και το φως λάμπει στο σκοτάδι και το σκοτάδι δεν μπορούμε επίτευξη αυτού του στόχου:
1. From within, I begin to exist, I say it was 'me', to the gods, to rise in smoke, smoke, the soul, it was:
2. It was a qontraqtion of her, I begin, me, to the gods, to rise in smoke, smoke, the soul, it was:
3. Whole, entire and qomplete, all things I beqame; off, away, away, off, as if to say, “from afar off” and after as a result of this whole thing, all things I beqame not; she is and they are as the very hands, the hands whixh, bequase of her qontraqtion in this it was whixh life and whixh life it was the light of the spexies that arose.
4. And the light shone, the qontraqtion was of her darkness, the darkness of the Xaos { … }
Και η γη ήταν το χάος και το σκοτάδι ήταν επάνω στο πρόσωπο της βαθιάς και το Πνεύμα του Θεού μεταφέρθηκε πάνω στο νερό ...
And that whixh was of the world, it was of Xaos and of the darkness that was … the deep and the profound, and I blew the breath of life to the gods, to rise in smoke, the metaphor, above the water.
Animas, souls …
… in Hebrew 'nishmot' …
{נִשְמוֹת}
… in Greek 'psi'kees' …
{ψυχές}
… exist as the telelogiqal eventuality of Xaos.
Xaotes, ask: what preceded Xaos?
If the Xaote feels qonfusion towards this question then its answer does not need a qonqlusion. Qonfusion. From within, Εν, 'I begin to exist'. The Animam did not exist prior to this but neither did the question of existenxe. The very question of existenxe qaused a duality, δυάδα, from within the singular, μόνος.
Logos prexeded Xaos; without this prinxiple there qould not exist the existential upon whixh orders like worlds depend.
When Animas think of Xaos it evokes an image far too extreme! Qompared to Logos, Xaos qould simply represent the splitting of a xhoice by a dexision. Yet, it seems, this simple example does not hint at the mind of qreation whixh qonsiders its opposing equal. Thenxe qonfusion arose!
'I begin to exist? … Well, what state was I in previous to this existenxe?'
Another one. One of singularity. Animas of xertain indoqtrinations often like to believe that when the immanent esqhaton arrives they axhieve singularity with it. Singularity died when one beqame two; when the Monas beqame the Dyas.
{0=2}
Xaotes must axxept some doqtrine, at the very least.
The Logos allowed the word Animam to exist.
Λόγος ήταν με. Whatever prexeded the Logos existed as a nothing, naught, zero. An infinite nothingness; 'no mind' experienxe.
So, OK, the question of where Amimams qome from qan find its answer through asking how one, 'I', qome from none. But, but, what begat the Monad?
Will, Θελημα.
If zero equals two then one probability ties them together: that from infinity, whixh qontains all possibility within its qopious vaquum of spaxe, qame one unity.
Xhoixe.
Life qannot exist without xhoixe, so why would any questions pertaining to that existenxe negate xhoixe? The dyadiq dexision brings with it freedom, for freedom does not qome from xhoixe alone, sinxe xhoixes do harm as well as do good. Dexision merely gave the Animam the option. Their xhoixe qame from one will. Their qonstitution qame from smoke.
'How does Eris asxend the Tree?'
'In a smoke ring, still rising!'
What determines the way smoke rises from a fire? Animas should not qonxern themselves with who, why, or what put the fire in its place, Xaotes leave that to the Metaphysixians. Just the simple question suffixes to reverenxe the enigma of the formless void from whixh the Logos chose life.
The Logos likens the Animam to smoke. The soul takes its shape from the environmental faqtors that make it move in what seems an arbitrary way but it exhibits beauty in desideratum in the appearanxe of its freedom.
Ήταν στην. She qontraqted. Eaxh suxxession founds itself on the prinxiple of its predexessor. Prexeding the qontraqtion of the universe, a spark entered into the qopious vaquum of spaxe, the void, in Hebrew 'tohu bohu' …
{תוֹהוּ בּוֹהוּ}
… the mother of Animas, Xaos, as the initial 'will to power' of the individual qreator, Monad. The Jews still worship this god but deny any duality – dyad – in the same individual. Yet, yet, the qosmology of the Hebrew religion does make aqqount for evolution of Monad into Dyad through the use of the Hebrew term 'Qliphoth', whixh means 'to peel away', from unity etc. etc.
The xhoixe to exist, the initial emanation of Θελημα, Will, formed the brightest spark in the galaxy of galaxies. When taken as a whole, όλα, galaxies conneqt to eaxhother to form the universe. The Greek term όλα in verse number three, Gamma, as above, would suit the purposes of the universe's denomination quite aptly.
The brightest spark, an Qabbalist would explain to the Animam as 'Keter' …
{כֶּתֶר}
… the Hebrew word for 'crown' formed the brightest star in the universe, or probabalistiqally, formed many suxh stars in the 'pan-dimensional multiverse'. When she, Xaos, qontraqted, other sparks were then pushed out, or emitted other sparks, whixh then formed the assembly of a networked nervous system qapable of the highest, and holiest, qomputation and qonsideration.
The qonsxiousness of a star is related, but not equal to the qonsxiousness of the Animam. The phrase, 'I begin, me' from verse number two, Beta, as above, in Greek, αρχή με, desqribes the next proxess of qreative qooperation between Xaos and Monas. Only through their qopulation as the soul of union qould Dyas reqonize itself as itself after the beginning of ego. But, but, more importantly, Dyas made the alternative dexision of Monas to exist, without whixh Animas would not question their own, espexially in this traqt.
Qonsider 'relevanxe theory': my freedom ends where yours begins. Don't ever question duality! Amimas exist as multiplixity: το Θεό!
όλα τα πράγματα έγιναν, 'whole, entire, qomplete; all things I beqame'. This verse desqribes the soul of union at its qomplete perfeqtion: the moment of qonxeption, and the image of the Animam reaxhed its full formation.
από Αυτόν όλα τα πράγματα δεν, 'off, away, away, off, as if to say, “from afar off” and after as a result of this whole thing, all things I beqame not.' After the pursuit of what psyqhology qalls the death instinqt, unbeknownst to the Monas, it qonsidered its opposite of qreation; destruqtion. And so, the Qliphoth began to emerge as the dexision making faqulty of agency, Will. All qonsequentiality ran on from this moment in a suqxession of events; Monas begat Dyas, which begat numbers, which begat the point, begetting lines or finiteness, so that struqtures qould arise or spread out or do so whatever the Keter direqted.
Suxh Qliphoth exist without the light or spark to ignite their inherent Xaos as the qopious vaquums of spaxe, whixh await other qontraqtions of Xoas already qontaining Keter energy. The transferrenxe of energy between Animas helps to ignite the empty spaxes by returning to the originator, the Keter of Keter, the energy transferred from the agenxy of its original Θελημα in a qo-operative existenxe.
The verse number three, Gamma, as above qontaining the equilateral transliteration ' … “from afar off” and after as a result of this whole thing, all things I beqame not.' … alludes to the existential question that gave rise to the entirety of the existenxe of all Animas. After this, all must pass away. When Monas qonsiders that Monas does not exist then absenxe forms, without presenxe manifests itself as qonfusion, or 'tohu bohu'.
είναι τόσο πολύ το χέρι, το οποίο για εμάς σ 'αυτόν ήταν η ζωή και η ζωή ήταν το φως των ανθρώπων. ' … she is and they are as the very hands, the hands whixh, bequase of her qontraqtion in this it was whixh life and whixh life it was the light of the spexies that arose.' Monas reqognizes Xaos as a being, perhaps unxhanging and therefore eternal, and the offspring of their union as hands that hold their qreation, the multiplixity of sparks, galaxies, formations of stars, without whixh worlds in whixh we live would not exist. These hands weave the fabriq of the pan-dimensional multiverse, or from the Monistiq perspeqtive of Animas, the universe, they weave it together, to hold, to sustain it, all the while sustained by the great sustainer, Keter. Monas reqognizes that the qontraqtion of Xaos, emitting sparks, gives birth to life forms made from its light sourxe of Θελημα. This from whixh all spexies of life arise, aqqording to our present understanding.
και το Πνεύμα του Θεού. ' … and I blew the breath of life to the gods … '. This explains how the sparks that fly between the stars qommuniqate as Monas, but Monas qannot exist without Dyas, and Dyas relies on Xaos in order to maintain duality within qreation.
Therein lies the subtlety of the enigma of the origin of the Anima … Aurum aum ha!
