“Let us make Adam,” or let us make the man that relates to what the Sea-Goddess Elah Yam says in the sixth day of Genesis, which is represented in the above graphic, along with a quotation from the Iliad by Homer.
If you wonder why this quotation from the <em>Iliad</em> of Homer is combined with these verses of the Bible, it is because the <em>Iliad</em> and the <em>Odyssey</em> were books that were included in the original Bible, as well as many other books that, today, we do not find in the ordinary bibles that we buy at the store. These original bibles are found in Washington, London, and the Vatican.
We find in this graphic the goddess Thetis, a mermaid or Nereid who symbolizes the Divine Mother, related with water, and who in the Hebrew Bible is called אלה ים Elah-Yam, the sea goddess. If we observe the name of the goddess Thetis, we find that it contains the letter ט Teth of the Hebrew alphabet, which relates to the ninth Sephirah and the ninth Arcanum of the Tarot. The letters I and S at the end of her name remind us of the rune IS; this is the rune of the Divine Mother ISIS. “IS” is also at the very beginning of the word Israel in the Bible, since, as you know, the different languages that exist in the world are derived from a common primeval alphabet.
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So as we gnostically know, in the Tree of Life the letter Teth is related with the Sephirah Yesod and also with the Divine Mother Thetis. This is why we see in the graphic Zeus with Thetis along with a quotation from the <em>Iliad</em> where Thetis is asking permission from Zeus in order to act in favor of her son, the great warrior Achilles from Greek mythology, whose life story relates with the development of the true man within each one of us.
Remember that Dante Alighieri found the spear of Achilles in the Ninth Sphere when he was descending into hell. The spear of Achilles is a symbol of a masculine phallus, the main force of Yesod that relates to the Hebrew letter Teth that symbolizes the serpent.
Remember the tempting serpent of Eden and also the serpent of brass that was healing the Israelites in the wilderness. These are the symbols of the negative and positive polarities of the same force, which is the sexual force, the force of Is, the rune Is. This is why the name Thetis is the name of the goddess who in Greek mythology relates to the many tasks that the initiate has to perform.
We read at the very bottom of the graphic the Hebrew words: “Let us make Adam” which are the precise words spelled in the original Hebrew bible. Remember that we always address the Hebrew letters because the Old Testament, the Tanakh, is written with Hebrew letters. And the Gnostic esoteric mysteries are found in the Hebrew language.
Hebrew words hide wisdom. So when we learn the letters, we discover the many mysteries that we always explain in relation with Kabbalah and the Tree of Life. For instance, observe the first Hebrew word of “Let us make Adam”: נעשה, which is written in Hebrew, from right to left. In this word, after the letter נ Nun [which is fish in Aramaic] is the word עשה Assiah, which means “to make,” “perform,” “action.”
Ayin, Shin, and Hei are the letters that spell the fourth world of Kabbalah; namely, עשה Assiah. Assiah is the world of Malkuth, the physical world. This is why when in Kabbalah, in Hebrew, we read “Let us make,” we read Na-Asah which is spelled נעשה Nun-Ayin-Shin-Hei. So עשה is Assiah, the world of Malkuth, the physical world, the physical body. Na-asah, “let us make,” implies that the deity who is asking for the making of the man, Adam, is עשה Assiah, the seventh Sephirah from the seven lower Sephiroth: Chesed, Geburah, Tiphereth, Netzach, Hod, Yesod, and Malkuth in the Tree of Life.
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If we examine the Tree of Life, we find that at the very bottom is the world of Malkuth and that this Sephirah relates to the world of Assiah, action and matter. “Matter” in Latin is a word meaning “mother.” This is why we always state that Malkuth, located at the bottom of the Tree of Life, is a feminine Sephirah. Assiah is the root mixture of the other worlds which are above it; namely, the world of formation, which is related to the three Sephiroth above Malkuth—Yesod, Hod, and Netzach. So these three Sephiroth relate to the world of formation, Yetzirah in Hebrew. On top of Yetzirah we find Tiphereth, Geburah, and Chesed, which are related to the world of creation, named Briah in Hebrew. And on top of the Tree of Life we find Kether, Chokmah, Binah, the three higher Sephiroth, related to the world of God, the Logos, the world of splendors or emanations, which is called Atziluth, where we find the divine archetypes as a cause of action. Thus, we have Atziluth, archetypes; Briah, creation; Yetzirah, formation; and Assiah, Malkuth, action.
Therefore, Na-Asah, “Let us make Adam”, means “Let us make Adam here in Malkuth – the womb” which is the seventh Sephirah related with the True Man, Adam.
Remember that in Kabbalah, we count the seven bodies of the True Man from Chesed, who is the Innermost, the Spirit. So Chesed, the True Man in the Bible, is called the Ruach Elohim. The second after him is Geburah, the Divine Soul; the third is Tiphereth, the Human Soul; fourth, the mind; fifth, Hod—emotional body; sixth, Yesod—the vital body, which is the superior aspect or the life of the physical body, which is at the very bottom; Malkuth is the physical body. These are the seven Sephiroth that are related with the seven days of creation, which we have to study and that we have studied in many lectures.
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So if we count these seven Sephiroth from the top to the bottom, Chesed is the first and Malkuth the seventh; Malkuth is the seventh day. Therefore, when we talk about the seventh day, we talk about the relationship of Yesod—as the sixth Sephirah, that relates to the sixth day—with the seventh, which is Malkuth. Therefore, when we talk about the creation of the human being, which the Bible calls Adam, this implies the activity of Tiphereth, the Human Soul, through Yesod and Malkuth. This is why we are going to study the Human Soul in relation with the twenty-two letters of the Hebrew alphabet.
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<blockquote>”And (Hera) Elah-Yam said (to Zeus), Let us make Adam in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth.” – Genesis 1</blockquote>
In this graphic, we again find Zeus, this time with Hera, because in the Bible there is always a reference about two types of waters, as the second day of Genesis states:
<blockquote>”And Elohim said, Let there be a firmament in the midst of the waters and let it divide the waters from the waters. And Elohim made the firmament and divided the waters which were under the firmament from the waters which were above the firmament. And it was so. And Elohim called the firmament Heaven.”</blockquote>
The Zohar specifies that Israel is this heaven or firmament that is made between these two types of waters that are mentioned in Genesis. In the Bible, the superior waters are what Genesis calls שמים Schamayim, or “heaven,” and the inferior waters are מים Mayim, which are related to the goddess Thetis, who we have mentioned.
<blockquote>”It is written, ‘Let there be a firmament in the midst of the waters,’ by which is meant the interior man [Israel, Tiphereth, the human consciousness] who is receptive of the knowledge of spiritual truths (from the waters above), and of earthly or [alchemical] scientific things (transmutation of the sexual waters below)… The Scripture also says, “Let the waters be gathered together in one place”; that is, [let the archetypes of] Israel [Tiphereth, the soul] who accepted the law [of chastity be gathered together in one place], and “let the dry land or element appear” [the solar bodies].” – Zohar</blockquote>
So the second graphic relates to the superior waters, where we find Hera, related again with the word Elah-Yam in order to indicate that she is also a Sea-Goddess, but from the superior waters above, who also participates in the making of Adam, the True Man.
Now, Zeus is the root of the word Jesus, given that Zeus is the chief of the Gods or angels; thus, Zeus or Jesus—which represents Christ that enters into activity—also relates to the making of Adam. Regarding this mystery, the Bible states:
<blockquote>”The cup of salvation [Jesus or Yeshua], I lift up and the name of Jehovah [IAO] I utter.” – Psalm 116:13</blockquote>
Zeus, Iesus, Jesus is precisely represented by the letter Shin, or fiery aspect of the superior waters of divinity שמים Schamayim, or Hera that descends into our Monad as Herakles – the aura or fire of Hera – Eros.
Therefore, Hera in the superior waters is “Elah” the feminine aspect of Elohim; Hera is the Elohim who says: “Let us make Adam in our image after our likeness.” This means that Elohim is not one but two or more. “And let them” (which refers to Adam, who is androgynous) “have dominion over the fish of the sea and over the fowl of the air and over the cattle and over the Earth and over every creeping thing that creeps upon the Earth.”
<blockquote>“So Elohim created Adam in their own image, in the image of Elohim created they them, male and female, created they them.”
“And Elohim blessed them and Elohim said unto them: be fruitful and multiply and replenish the Earth and subdue it; and have dominion over the fish of the sea and over the fowl of the air and over the every living thing that moves upon the Earth.” – Genesis 1:27-28</blockquote>
The former quotation is from the sixth day of Genesis. Previously, we find the five days within which all heavenly creation was made, within the Sephiroth above Yesod. So when those five days of creation are made, then the Divine Mother Kundalini, Hera, Isis is asking now unto the Holy Spirit, who regarding creation is the masculine aspect of Elohim: Let us now make the man, Adam, in Malkuth, in Assiah, the physical world. In other words, let us now crystallize everything that we created in the superior dimensions. Let us now crystallize their image and likeness in the inferior dimensions within human beings so that they can become the Microcosmos of the Macrocosmos.
All of this implies a great activity of the superior and inferior aspects of God or Elohim. For instance, in Gnosticism, we find the reference within many apocrypha about Demiurgos, a Greek word that in English is translated as Demiurge which is that part of divinity that is active in this physical world.
The Demiurge encompasses the activity of all of those Elohim or angels in this wheel of Samsara within which we live, which is this physical world. To help us comprehend this, let us understand that it is precisely here in this physical world where the Demiurge, which is the feminine aspect of the Cosmo-Creators, is asking to the masculine aspect of the Cosmo-Creators, “Let us now make Adam, the True Man, in our superior image after our superior likeness—image and likeness that we find within the superior worlds.”
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This is the Rosy Cross with the 22 letters of the Hebrew alphabet. This rose is called in Hebrew שושנה Shoshana or Susan, which in Hebrew means “lily” or “rose.”
<blockquote>”My Self [אהיה Eheieh] is the chanting rose, the lily of the valleys. As the lily among thorns, so is my love between children.” – Chant of Solomon 2: 1, 2</blockquote>
So Shoshana or Susan is mentioned in the Bible in the first and second verses of the second chapter of the Song of Songs of Solomon, or the Chants of Solomon, a beautiful divine poem with eight chapters. In the second chapter, we read:
Eheieh, I am the rose of Sharon, the lily of the valleys.” This is how it is translated, yet in Hebrew it says: “I am Shoshana of Sharon.” Sharon is a word that also means “chanting” or “song.” Thus, when we read these verses kabbalistically, we read: “אהיה Eheieh, I am [in other words my Self is] a chanting rose.”
Self is not a reference to the <a href=”https://gnosticteachings.org/faqs/psychology/1761-what-is-ego.html”>ego</a>, but to our Inner Being. This is what אני ANI means in this verse. It is equal to Eheieh – as when Solomon talks, we have to understand that Solomon is Chesed, the Innermost, the Spirit. This is why we translated ANI as my Self.
Thus, “My true Self is a chanting rose, the lily of the valleys.” The two words “rose” and “lily” are translated in Hebrew as Shoshana or Susana. This Hebrew word has two letters Shin, which is a letter that symbolizes fire, which is the element that makes them beautiful, splendorous.
So verses one and two are kabbalistically read: “My Self is a chanting rose, the lily of the valleys. As the lily among thorns, so is my love between children.” This is because “son” in Hebrew is ben and “daughter” is bat. And in the Bible, the Hebrew word at the end of Song of Songs, chapter two, verse two is בנות banot which is commonly translated as “daughters.” Nevertheless, in banot, we see kabbalistically ben and bat which in Hebrew is “son” and “daughter.” Yet in plural, since it is related with the feminine Sephirah Malkuth; it is written banot which implies both masculine and feminine. Therefore, it is translated as “children.”
This is something that we have to understand because that Shoshana, rose or lily, that we see in the graphic carrying the 22 letters of the Hebrew alphabet, symbolizes the word of God with which the Bible was originally written. So this is why the Rosy Cross is a chanting rose whose chants or songs are written in the entire Old Testament. Yes, with these 22 letters is how the Bible was kabbalistically written in order to symbolically hide the wisdom that we need to see and that only by studying Gnostic Kabbalah we can understand.
This is why we always insist that any Gnostic student should memorize the 22 letters of the Hebrew alphabet, which relate to the 22 Arcana of the Tarot or Torah, the 22 commandments of the Law. This is in order to understand the message that is written in the Bible, in the Old Testament, and in order to understand the messages that we receive within the internal worlds.
On a certain occasion, I received the following experience within the internal worlds: I saw a master building a house and utilizing the 22 letters of the Hebrew alphabet instead of bricks, which indeed implies a very profound symbol that will help us to understand how to build a house, our temple; that is, how to build Adam. Thus, “Let us make Adam” does not imply only something physical since all of us are already physically made. Remember that the True Man is a Microcosmos of the Macrocosmos so we have to reflect the Macrocosmos in us. This is why it is written “according to our image,” “according to our likeness”; that is, we have to reflect God, Elohim, the Macrocosmos within us. And this is precisely what we have to explain here in this lecture which is precisely the main point taught by Jesus in John, chapter three, verses three and five:
<blockquote>”Except a man be born again, he cannot see the kingdom of God. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the [Holy] Spirit is spirit.” – Jesus</blockquote>
This matter about “being born again” is the same as “let us make Adam in our image after our likeness,” which is a long alchemical process and not a matter of only believing what is written in the Bible but of doing or making Adam with water and Spirit in Assiah. That is, utilizing the forces, the archetypes that we have in the waters of our physical body in order to create that human being within each one of us in the image of Elohim.
<blockquote>”Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
“And as we have borne the image of the earthy, we shall also bear the image of the heavenly.” – 1 Corinthians 15: 46-49</blockquote>
So: “as the lily among thorns, so is my love between children.” Those children are indeed a man and a woman, husband and wife; that is, “except ye be transformed and become as little children, ye shall not enter into the kingdom of heaven” (Matthew 18:3). So we have to become as little children in order to enter into the kingdom of esotericism which Master Jesus called the “kingdom of heaven” or “kingdom of God.” In other words, this kingdom of God is related to the worlds described in Kabbalah which are made by the word of God and which are above Malkuth, the physical world.
In order to comprehend better the word of God mentioned by John in the Bible and the 22 letters of the Rosy Cross or Shoshana, let us read the Gospel of Luke:
<blockquote>”Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.
“If then God so clothe the grass, which is to day in the field, and tomorrow is cast into the oven; how much more will he clothe you, O ye of little faith?” – Luke 12: 27, 28</blockquote>
Remember that it is in the songs of Solomon where we find the lily or Shoshana mentioned by Jesus. So here Master Jesus is comparing us with lilies or with the Shoshana, the Rosy Cross. Master Jesus is not addressing only women, but men and women. Moreover, Jesus is not only addressing the physical body but the <a href=”https://gnosticteachings.org/glossary/s/2890-soul.html”>soul</a>, because we have to dress our <a href=”https://gnosticteachings.org/glossary/s/2890-soul.html”>soul</a> with Solar Bodies, and this is precisely what King Solomon explains in the verses of the Song of Songs, in a kabbalistic and alchemical manner.
Thus, let us see what the Zohar which is the spirit of the doctrine of Moses explains, since Moses, who delivered the Pentateuch (the five books of the Old Testament) taught three aspects of his doctrine: physical, <a href=”https://gnosticteachings.org/glossary/s/2890-soul.html”>soul</a>, and the spirit of the doctrine.
The physical is the Bible where we find the physical aspect of the doctrine. But if we want to know about the spirit, which is hidden within that doctrine, we have to study the spirit of the doctrine.
The spirit of the doctrine is called Zohar. Within the Zohar, we find the explanation of what we talk about here in many lectures and about Shoshana, the lily. So let us read what the Zohar explains about this Shoshana, rose, or lily. The following is what the Zohar explains regarding the Song of Solomon 2:2:
<blockquote>“As a Shoshana among the thorns” This word Shoshana—what does it mean and symbolize? It symbolizes the [cluster of archetypes named] congregation of Israel; and as a Shoshana is either red or white in color, so the members of this congregation [or initiates of <a href=”https://gnosticteachings.org/faqs/kabbalah.html”>Kabbalah</a> are affected by the qualities of judgment and mercy; or] are divided into two classes, distinguished by their rigorous justice and uprightness, or by their gentleness, kindness and compassion. These [archetypes] are environed about with thirteen ways or degrees of mercy, as the lily has thirteen leaves surrounding it on all sides. – Zohar</blockquote>
So, as a Shoshana has thirteen petals, so the cluster of archetypes named Israel is surrounded by the thirteen attributes of mercy or thirteen heavens. This of course deserves an explanation and we have to go into the Tree of Life in order to understand it, because otherwise we cannot understand it.
The Zohar states that the Shoshana is the same as Israel, so the Zohar compares this rose or this lily with Israel. The Zohar explains that Israel is a cluster of archetypes, or as it is also said: community of archetypes. We have always to emphasize that because if you read literally, you might say: “Oh, it is the people of Israel.” No, when we talk about the archetypes, we talk about all of those elements, all the archetypes that relate to that rose that we have within. So Tiphereth, as we explained in many lectures, is where we find Israel. Because in Kabbalah, we know that Chesed, Geburah, and Tiphereth are related to the three patriarchs. The first is Abraham, Chesed; Isaac, Geburah; and Jacob, Tiphereth. Those are the three patriarchs of the Hebrews. And Jacob, which is Tiphereth, is a bodhisattva, or the vehicle of the angel Israel. Thus, when we refer to Israel, we refer to all the parts of Jacob or Tiphereth. How many children did Jacob have? He had twelve, which reference or symbolize the twelve exterior petals of this beautiful rose that we are talking about.
Thus, if we place that rose in Tiphereth, we are placing it in our heart. Why in our heart? Because remember that the heart has the blood and in Hebrew, “blood” is Daleth-Mem, דם dam. This is how you say “blood” in Hebrew. And the blood in the heart is connected to the lungs where we find the oxygen, which in Kabbalah is symbolized by the letter א Aleph. So the letter Aleph, oxygen, connected to the blood (dam) makes the word Adam. That is why when we refer to Adam, the human being into the image of God, we directly point to Tiphereth which is Israel.
So the Zohar states that the Shoshana, or the rose or lily, form the children of Israel, a name that addresses those archetypes which are clustered in our heart, in the blood. Therefore if we do not know what Israel means, we lose the connection with the truth and the way in which we have to work with it.
So if we observe around Tiphereth, which is the first sephirah or petal among the thirteen petals of mercy, Tiphereth is located in the center of the tree of life, where we place the rose, the Shoshana, the lily – which represents the <a href=”https://gnosticteachings.org/glossary/s/2890-soul.html”>soul</a> in the heart that connects us to Christ. Around Tiphereth we find the rest of the thirteen sephiroth or the other twelve petals that the Zohar is talking about; namely, the ten Sephiroth plus the three aspects of the Absolute above them which are called Ain, Ain Soph, and Ain Soph Aur. All of them make thirteen heavens or thirteen petals of these attributes, which refer to the thirteen attributes of mercy.
Now, mercy is called Chesed, but Kether is called the Mercy of Mercies, because when we refer to our Inner Being, we talk about Chesed which is our Innermost, our Spirit, but which is nothing but an emanation of Kether which is called the Father in the Tree of Life. Because in the Tree of Life, we find Kether, Chokmah, Binah, which in Christianity are called the Holy Trinity or Tri-unity: Father, Son, Holy Spirit. So the Father is Kether, which is the Mercy of Mercies. In other words, if Chesed, our own Spirit, reflects mercy in heaven, above him is Kether, the Glorian, which is the Mercy of Mercies which has more mercy than any. But he has, according to the Zohar, 13 curls of hair. This is what you read in the Zohar when explaining about Kether which is called Zeir Anpin or the big man, Adam Kadmon. Those 13 curls that are related to Kether are related to the 13 Sephiroth because he is the head of the 10 Sephiroth which are formed in the Tree of Life of all the attributes of God. And above him, in order to make the 13 curls of hair, he has the three attributes of the Absolute. So he reflects in himself the three aspects of the unknowable divine and the 10 aspects of the knowable divine. In the addition, there are 13.
So the Shoshana, the rose, is surrounded by the light of lights, by the father of all the lights, by the father of all the archetypes, which is Kether. This is how we understand it and how we comprehend it. Therefore, when we talk about Israel, we imagine that rose, that Shoshana with all the 22 letters surrounded by the 13 attributes, which are the 13 Sephiroth in the Tree of Life, because that Shoshana is in Tiphereth, the center of the tree of life, because that Shoshana is the same Israel which is in Tiphereth which is the Human <a href=”https://gnosticteachings.org/glossary/s/2890-soul.html”>Soul</a>.
<blockquote>”Furthermore, intervening between the first and second Elohim or אלהים, mentioned in Genesis, are thirteen words corresponding to these thirteen leaves of the lily and the degrees of mercy surrounding the congregation of Israel.” – Zohar</blockquote>
Therefore, these 13 leaves of the Shoshana are the degrees of mercy surrounding the archetypes of Israel-Tiphereth. These correspond to the 13 words between the first and second mention of the name Elohim mentioned in Genesis.
If you take a Hebrew Bible and count the words between the first and second occurrences of the word Elohim (אלהים)—that is, between “in the beginning Elohim…” and “And the Ruach Elohim was floating above the waters”—you will count 13 words. The Zohar says those 13 words symbolize the lights we are talking about in relation with our heart, attributes that we have within.
This means that in order for the Monad, Chesed, the Ruach Elohim that was hovering above the face of the waters – which as we always explain are the sexual waters – to act (remember the Ruach Elohim, Chesed, is our own Spirit) he has to be in connection with the first Elohim, the Glorian, which is the father of all the lights. Because remember that the Bible says, “In the beginning Elohim created” or בראשית ברא אלהים “Bereshith bara Elohim.” And this is precisely what we find in the first words of the Bible.
<blockquote>בראשית ברא אלהים את השמים ואת הארץ
Bereshith bara Elohim at hashamayim ve’at ha’arets</blockquote>
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This image of the Hindu pantheon graphically explains “In the beginning Elohim created” or “Bereshith bara Elohim.” בראשית ברא אלהים, because בראשית Bereshith is an anagram that means בת ראשי “the daughter of my head” we have explained that the letter “Hei” of the holy name of God is the feminine aspect or Ain Soph.
The Ain Soph is the “daughter of my head” which is the feminine aspect of the unknowable divine from which Father, Son, and Holy Spirit emanated. In the graphic we see a lily or lotus flower or a lily of the waters as it is called in the Hindu pantheon. In the middle of it, we see the three aspects of the Hindu trinity which is Brahma, Vishnu and Shiva or as we say it in Christianity: Father, Son, and Holy Spirit. So, in other words, these four represent what we call the Holy Tetragrammaton, Iod-Hei-Vav-Hei, the four-lettered name of God.
So all of us in our depth have this feminine aspect which is called the Ain Soph from which the trinity emanated. Thus, these are inside: all of us kabbalistically speaking have that trinity within.
That is why when we talk about the three aspects of God within, we always refer to Brahma, Vishnu, and Shiva. As we see, Brahma is in the left side of the hands of the Shakti, or Goddess of the space, or the Sea-Goddess which in Greek is called Hera. So here you find that Brahma is always represented with four faces.
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Now let us explain why Brahma in Hinduism is represented with four faces: to begin, four is always related to the Holy Tetragrammaton or the four aspects that our particular individual God has, because everyone has those aspects within. First, if we state that Brahma is our own Spirit, we do not make a mistake because in Hebrew this Brahma is called Abraham. Same words, same letters. So this Abraham, this Brahma, is our own particular individual Spirit that emanated from the Holy Trinity as we said, our own particular individual Spirit, God, or angel is an emanation of Father, Son, and Holy Spirit. That is why Brahma is represented with four faces. Because in us, that Innermost is connected to the three aspects: Father, Son, and Holy Spirit in our own particular individual Monad. But if we address Brahma as Kether, the Mercy of Mercies, which is the top of the Tree of Life, then we arrive at the conclusion that that Brahma related to Kether represents three aspects of the trinity Father, Son, and Holy Spirit. Three. But since this Kether emanated from the Ain Soph, that is why he also has four faces.
So behold here the four faces of Kether and the four faces of Chesed. So the four faces of Kether, Brahma—the first aspect of the trinity—reflect the trinity itself plus the Ain Soph from which the trinity emanated. And this is why when we address Brahma sometimes we address him as Kether, yet, sometimes we address him as Chesed, our own Innermost. So, we have to know how to place these forces kabbalistically. It is not that our Innermost has four faces; this is just a symbol in order for us to understand it. So comprehend that, because God itself has no form but is the outcome of forces, and this is how Brahma must be understood.
Now Vishnu, which is the second aspect, represents the multiplicity of the unity. Vishnu is the Son, and as Vishnu is within Brahma, as Vishnu is within the Ain Soph, Vishnu is within everything. It is a universal entity. That is why when we talk about Vishnu (which in Christianity is called Christ, the Son) we do not place it in a specific place, but in different places; not in one place, but everywhere. This is because Vishnu in us is the same Vishnu in you, in Jesus, etc. Christ, the Son, is the same one in the depth of every one of us— Vishnu is made by many rays of light which are symbolized in one light; this is only possible to understand and comprehend when we experience Chokmah.
<blockquote>All beings are indeed one in the Lord. Many rays bud in the ‘Christ-Light’, and from the ‘Christ-Light’. Each Logoic Ray is of a diverse type and distinct class. However, all the Rays in themselves constitute the Logos [Chokmah]. – Samael Aun Weor, <a href=”https://gnosticteachings.org/books-by-samael-aun-weor/the-pistis-sophia-unveiled.html”>The Gnostic Bible: The Pistis Sophia Unveiled</a></blockquote>
Thus the lily, the Shoshana, is connected to Chokmah. This is how we have to see Christ: universal; connected to our own Brahma, but also to the whole universe.
Shiva is on the right; he represents the Holy Spirit in Christianity. Shiva is individual in each one of us. If you concentrate on your own divinity, you can talk with your own particular Shiva, your own particular Holy Spirit; again, the Holy Spirit is individual in each one of us. This is what we have to understand and comprehend: what the Holy Trinity is. We have explained the trinity in many lectures but now we are synthesizing, you can ask questions later in order to emphasize more of what we have explained here and what is written.
“The daughter of my head created these in the Sea”—because the word Aleph-Lamed-Hei which forms the word אלה of Elohim means Elah or Eloah which in English means “Goddess,” and the word Iod-Mem ים yam of אלהים means “sea.” ים Yam also means “west” which relates to Malkuth. The word אלה Elah also means Aleh which means “these,” a word that addresses the archetypes. So when we say “these”, we are talking about these aspects of the Holy Trinity, these archetypes related with Israel, which are all the lights, all the forces of what we call Elohim within each one of us. This is why “Bereshith bara Elohim at hashamayim ve’at ha’arets” can be also read: Bath Rashi (The Daughter of my Head) Bara Aleh-Yam (created these in the Sea) With the names and with the earth. – Genesis 1: 1
“Created these [archetypes] with their names;” these names are made with the Hebrew letters. That is why in synthesis we always state that the word את At – Aleph and Tav – found in the first verse of Genesis, is the symbol of the first and the last letters of the Hebrew alphabet:, which encompasses the whole alphabet of Kabbalah, the 22 letters of the Hebrew alphabet, the 22 leaves of the rose of Sharon, the Shoshana. So if you observe why Aleph is the first, it is because Ain begins with Aleph. Ain Soph and Ain Soph Aur also begin with “A.”
The word “light” in Hebrew is Aur אור, pronounced “Or.” It is in Ain Soph Aur, which is before Bereshith “the beginning.” Thus the light of Bereshith “in the beginning” as you see is unknowable in the Abstract Absolute Space. That is why the word “creation” or “Briah” that comes from the abstract into the concrete does not begin with Aleph but with Beth which is the second letter of the Hebrew alphabet. Bereshith is the first word in the bible. The word Bereshith as an anagram means many things, has many symbols that we explain in many lectures. Bereshith—why with a Beth? Because it is “Briah” the creative world; because the unknowable is Aleph. That is why the letter Aleph is silent, means no sound, no physical sound; it implies the breath that enters into the activity.
And the last letter Tav is the last letter of Malkuth, which is the very bottom. And also Klipoth—if you want to include hell in creation—because in the last synthesis, everything that exists, even hell, exists because of the Absolute.
<blockquote>Justice moved my supreme maker:
I was shaped by divine power,
By highest wisdom, and by primal love.
Before me, nothing was created,
That is not eternal: and eternal i endure.
Forsake all hope, all you that enter hell. – Divine Comedy</blockquote>
So, hell is Klipoth, the World of Shells, empty shells, empty of את “AT,” which is the Divine Logos; this is why Klipoth ends with Tav, the letter Tav of Klipoth. The Zohar explains it as follows:
<p class=”p1″>It is written in Genesis 3: 24: “So he expelled the man” [ויגרש את־האדם], literally, “Va ‘Yod’ expelled – את ‘AT’ – the Adam.”</p>
Do we know who expelled who, or who it was that which was expelled, whether the Holy Spirit or not?
The words are: ‘va-i-garesh ath’ (‘Va’ ‘Yod’ expelled ‘ath’). Who was this ‘Vav’ ‘Yod’ which expelled ‘AT’? The scripture states immediately ‘Hei-Adam’ (the man).
After sinning it was [‘Vav’] Adam who [in Yesod-Sex] expelled [through his ‘Yod’ – Phallus] here below [in Malkuth] who is here called ‘את – AT’ [the Logos]. Therefore Scripture previously informs us that the Lord God [Iod-Havah Elohim – Binah] expelled Adam [Tiphereth] from out of [Daath] the [upper] Garden of Eden, as Adam had already expelled here below [in the lower Garden of Eden – Yesod] the ‘את – at’ (the Logos or Substance Christ) when Eden became closed to him, and the path leading to it obliterated or hidden. – Zohar</blockquote>
<p class=”p1″>Thus, only through את “AT,” the Logos in Tiphereth, we enter into the upper Garden of Eden again, as Revelation explains it:</p>
<blockquote>And he laid his right hand upon me, saying unto me, Fear not; I am [Aleph] the first and [Tav] the last: I [“AT”] am [the Word] he that lives, and was dead; and, behold, I [the Logos] am alive forevermore, Amen; and have the keys of hell [Klipoth] and of death. – Revelation 1: 17, 18</blockquote>
Now we see why the word את “AT” is very significant and important wherever we find it written in the Bible. That is why the word את “AT” implies the shoshanna, the 22 letters in heaven or the names made in heaven, Schamayim. Because השמים Ha-Schamayim means “the heavens” and also means “the names,” Ha Shemim, “the names” in masculine plural. Shem-singular is Shemim-plural.
Those archetypes, as we explained here, are the “Shemim” “names” in heaven, Tiphereth and “Shemoth” “names” in Earth, Malkuth, the physical body. That means that all the archetypes of Elohim which are above in heaven are also here in our own physicality, in our own physical body, but in potentiality—not in activity. So every single person in the world has the 22 archetypes of that shoshanna in potentiality. And that is why the Divine Mother in Malkuth, in Assiah, says to the superior archetypes: “Let us make Adam,” said the Sea Goddess (Elah-Yam), “since the archetypes are here in (Schemayim, heaven), and as we made them in the superior dimensions within all the hosts of angels above, let us now make Adam with the archetypes that are in this physical body of man and woman. Let us make the Microcosmos with them so to reflect our image and likeness on all of them.” And this is why it is stated: “And let them be.” “Let them” means man and woman, the two polarities. Let them be the kings and queens over the fish of the sea, the birds of heaven, the cattle on the Earth, and every creeping creature that creeps on the Earth.
“Let them have dominion over the fish of the sea, and over the birds of the sky, and over every living thing that moves on the earth,” means to dominate nature. Yes, to dominate nature, not to pollute nature. Understand this, because only the intellectual animal, called Adam (or “human being” by mistake), pollutes nature. The true Adam, the True Man into the image of God, is a king of nature—controls the forces, never pollutes them. That is why we have to learn how to become that Adam into the image of God, or as Jesus says “to be born again.”
Let us now go again into the Shoshana or what is called the Rosy Cross. Remember that in many lectures we explained that the letter Aleph, which is in the very center, relates to Kether, the Father. And that the letter Shin relates to Chokmah, the Son. And the letter Mem refers to the Holy Spirit. So we have here the three primary colors: blue, red, and yellow, from which all the colors emanate. That is why these three primary letters, also called mother letters, relate to the Law of the Triamatzikamno, the law that creates, the Holy Trinity. And that is what we call the Word of God, the three primary forces, the divine forces, the three letters that represent air (Aleph), fire (Shin), and water (Mem). These are the three elements that relate to the Earth. We are the Earth. We are Assiah, Malkuth. So in Hebrew, on the seventh day is when Elohim is making Eve from Adam or, in other words, is separating Adam from Eve, because Adam was androgynous but then Elohim took Eve out of Adam and Adam became masculine and Eve became feminine, separating sexes. But in the beginning they were in one body. So this man in one body is called איש ish in Hebrew. You find in the Bible that the word Adam refers to that creature that is being made from the power of the blood and the oxygen in us, which is in the heart and the lungs, and that through them descends into the sexual organs.
Let us read what the Zohar states about this:
<blockquote>”Thereafter, the divine name Elohim אלהים is mentioned again, and wherefore? In order to show the symbolic meaning of the five strong leaves which surround the Shoshana, the occult meaning of which has reference to the five ways of salvation, [five aspects of the Divine Mother Shoshana] corresponding to five gates of mercy. Regarding this mystery of five, it is written:
“The cup of salvation [Jesus or Yeshua], I lift up and the name of Jehovah [IAO] I utter. – Psalm 116:13
“This cup of salvation is the cup of blessing, and which must stand or repose upon five fingers only, similar to the Shoshana supported and sustained by five strong leaves. – Zohar</blockquote>
Five leaves or five Hebrew letters, because in order to write Shoshana in Hebrew, you write it with five letters. So those five letters are represented here by the five petals that we find in the very center of the Shoshana, the Rosy Cross. This is how you write Shoshana שושנה: Shin-Vav-Shin-Nun-Hei, Shoshana—five letters of the Hebrew alphabet which represent the five leaves in the center of the cross.
What we in Gnostic Christianity call INRI, encloses the meaning of the cross; INRI is heavenly fire that is why “INRI” is written on top of the cross; INRI in Latin means,—Ignis Natura Renovatur Integra: the fire renews nature incessantly. That is one of the meaning of the <a href=”https://gnosticteachings.org/faqs/prayers.html”>mantra</a>, INRI. And it also refers to the four letters of the name of God, Iod-Hei-Vav-Hei. That is why at the very center of the Shoshana, that is, at the very center of the rose, is the cross that surrounds the five petals, which are, symbolically, those five aspects of our female divinity, which form a heart.
So when you write the letters Aleph and Shin together you spell “אש esh” which is fire in Hebrew. Yet if you want to say “man”, “male” in Hebrew, you just add the letter Iod in between, the letter Aleph, and the letter Shin. And then you form the word שיא Ish.
Ish שיא is a man but why is it sometimes written ish and not Adam in the Bible? When God was separating Eve from Adam, Adam said when addressing Eve: “Now she is flesh of my flesh and bone of my bones. She shall be called now אשה isha.” It does not say she shall be called Eve, but אשה isha which is another female word in other biblical verses. In order to write אשה isha in Hebrew, you just add the letter Hei at the end of “Esh,” and read it “Isha,” which means woman, since Ish is man. Thus, she is called Isha, because she was taken from Ish. So it does not say that she was taken from Adam.
So behold here the mystery of the fire that we are talking about right now, because the mystery of this [ish-rael] is the mystery of the fire, the archetypes in our heart that we have in order to build Adam.
Observe the three primary letters in the very center of this rose, Rosy Cross, and comprehend why the letter Iod is the first letter of the holy name of God. The holy name of God is Iod-Hei-Vav-Hei. Why is Iod the first? It is because Iod is a first spark. Iod is like a flame that appears from the unknowable divine. From that which we call the Ain Soph Aur, the light. The first spark is just a little flame that symbolizes the letter Iod. And that is why the letter Iod in the Hebrew alphabet is the number 10, because it symbolizes the 10 Sephiroth. But Kether, which is symbolized by the letter Iod, is also symbolized by the letter Aleph, because the letter Aleph contains three Iods—Aleph is Father, Son, and Holy Spirit, and that aspect of the Absolute which is also three. That is why when we refer to Kether, we say Aleph, but we understand that within that Aleph is the letter Iod. But in other Kabbalist books; for instance in the Book of Yetzirah, Book of Formation, it says that Father, Son, and Holy Spirit is also represented by Shin, and the letter Shin also has three Iods on top. And that letter Shin symbolizes fire. That is why in Hebrew, אש esh Aleph and Shin together make or spell the world fire. And that is why the name “man” is spelled Aleph-Iod-Shin, because that trinity in the heart and that trinity in heaven is united to our own particular flame, that Iod, Ish. So Ish is in relation to fire in the man and Isha with the fire in the woman.
But listen here: if you add the letter Iod in between the three primary letters, the three mother letters (Aleph, Shin, and Mem)—if you add the letter Iod in between—then, you form the word Ishim. Iod between Shin and Aleph, and Iod between Aleph and Mem. The word Ishim kabbalistically means “souls of fire,” or it is also translated as “human beings” in Malkuth. When you study Kabbalah, you find that the word Ishim refers to Malkuth, the very bottom of the Tree of Life. So these Ishim are those initiates that have the Holy Trinity within themselves as fire, and that is why when we talk about Ishim, we are naming Father, Son, and Holy Spirit in creation, the three primary forces. Thus, the masters that are Self-realized are Ishim. The children of the fire—Ishim, the Holy Trinity.
This is why it is written in the book of Genesis that Eve was taken from Ish, not from Adam. Adam said: “She shall be called Isha, because she was taken out of Ish.” This means that she, the Hei-Malkuth, was taken out from Iod-Kether, who as Aleph is in Esh, fire in the Holy Trinity; thus by adding the letter Iod and Hei to “Esh” the Holy Trinity, represented as fire in Aleph and Shin, we find then the Holy Tetragrammaton, in heaven and earth.
Around the three petals representing the three mother letters, we find the seven double letters. They are Beth, Daleth, Gimel, Kaf, Tav, Peh, and Resh. These are the seven, and they are called double letters in <a href=”https://gnosticteachings.org/faqs/kabbalah.html”>Kabbalah</a>. Why are they called “double”? Because where they are pronounced in Hebrew, there are double ways of pronouncing them. But kabbalistically, they are called double because they refer to the seven spirits which are in front of the throne of God, according to the book of Revelation, of seven Cosmo-Creators that relate to the three primary forces.
When we talk about the three, the Law of Three, we talk about the Holy Triamatzikamno, the law that creates. The law that creates is related to Seven Cosmo-Creators of this Shoshana or Rosy Cross. So the three primary forces (Father, Son, and Holy Spirit) relate to each one of the Seven Cosmo-Creators, which also have names in Hebrew.
<img class=”alignnone size-full wp-image-2261 aligncenter” src=”https://illuminism.us/wp-content/uploads/2020/02/luma8.jpg” alt=”” width=”478″ height=”564″ />
We find here the image of the Seven Cosmo-Creators, from William Blake. It is a drop of semen where we find the seven forces, represented by three angels on the left, three angels on the right, and our inner Monad in the center, who symbolizes the ray to which we are connected, because in our depth, our own particular Spirit is connected to one of the seven. And that is why the elder in the center represents our own Innermost and that particular ray to which our own spirits belong, who is as Master Jesus said in the Bible, “Our Father who art in heaven, hallowed by Thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven.” The Father in heaven relates to the Holy Trinity, relates to the law of seven, is our Innermost; he relates to the seven petals around the Holy Trinity in the Shoshana.
If we make the multiplication of the three primary forces by the seven Cosmo-Creators, how much do we have? 21, isn’t it? Three multiplied by seven equals 21. But since they are double letters, that means we have to double the 21. So how much do we have? 42, isn’t it? So now let us read what the Zohar says in order to understand what we are explaining here.
<blockquote>”For this reason the lily symbolizes the cup of blessing, as there are five words between the second and the third Elohim mentioned in the Book of Genesis. One of these words is A U R, meaning light.” – Zohar</blockquote>
It is written: “And Elohim said let there be light.” So after Elohim are the four words יהי אור ויהי־אור “let there be light and there was light” and thereafter: “And Elohim saw.” which is the fifth word and the third Elohim. So the word Aur is the main point here in these verses of the book of Genesis.
<blockquote>”This light was treated and became enclosed as an embryo [sperm or ovum] in the Berith [the sexual organ], or [the word Bereshith – Berith Esh, related with the circumcision in the Judaism religion which is the] covenant.” – Zohar</blockquote>
Visualize that. The letter Aleph, which represents the Holy Trinity, oxygenates the blood, which is dam—Adam in the heart which is Israel, which is the Shoshana. It is the light which we are explaining here that comes from the Ain Soph Aur and that through Kether or “Iod” descends and enters into our “Hei” or physicality through our own particular Innermost which is connected to the seven Cosmo-Creators.
<blockquote>”And, entering into the Shoshana [which is in our heart] as a principle of life [of Malkuth], made it [our physicality] fruitful, and this [physical body] is what is called in Scripture “fruit tree, yielding fruit whose seed [semen] is in itself”; Gen. 1:29. – Zohar</blockquote>
We repeat, “fruit tree” is what the physical body is. Yes, the physical body of each one of us is a “fruit tree yielding fruit whose seed is in itself.” That seed is precisely where we have the archetypes descending from our blood into our own sexual glands. They are deposited there. And as this life principal enters into the sexual organs.
<blockquote>”And as this life principle, entering into the Berith, caused itself to become manifested in forty-two kinds of second matter, so has it produced the Shemhamphorash, the great and ineffable divine name of God, composed of forty-two letters, which operated in the creation of the world.”</blockquote>
Other scriptures states that [Shem Ham-mephorash] the name of God has 72 letters which has another meaning but let us stay here: 42 letters. This is what the Zohar says. [Shem Ham-mephorash], the great and ineffable divine name of God. How do you find those names, the 42 names of God? The number 42 implies the variety of forces related with the seven spirits before the throne of God within which each one of us is connected to our own Innermost.
It is coming into my mind, the book of Relevation states: “And I saw the lamb with seven horns and seven eyes and the seven spirits of God before the lamb.” The number seven is really very interesting here, but the Lamb of God represents Christ, as we know, which is light, which is fire. It is not a person, because the ram which is the lamb is a symbol of Aries and Aries is a symbol of fire. So therefore, we find that that lamb in us represents the three primary forces in our three brains: our intellectual brain, our emotional brain, and our motor-instinctual-sexual brain. Those are the three primary forces related to the three primary letters: Aleph, Shin, and Mem; air in the head, fire in the heart, and water, Mem in the sex. And those three primary forces are the ones that we have to control in order to create because the law of three creates but creates through the seven.
That is why we have to develop in our spinal medulla the seven chakras or the seven Shoshanas, lilies. They have to sprout in us in order for us to have an access to the internal worlds. That is why it is written that we have to put those flowers into activity within us.
The flowers mentioned in the Book of Genesis appear on the third day. Three days, which refer to the astral body. And that is why Master Samael Aun Weor emphasized the necessity of putting into activity the seven roses, the seven lotus flowers, the seven lilies, because each one of these seven chakras or seven lilies relates to the seven spirits of God that have to be active in order to create with the law of three, which is related to our three brains.
So that is why, in one of his books, Master Samael advises us to combine the sound of the five vowels in order to put the chakras into activity. We must put these chakras into activity in our astral body, because they are astral senses, or spiritual senses that awaken and put us into contact with the internal bodies.
Now, in the Hebrew language, the letter ח Chet is similar to the letter ה Hei; the difference is that the letter Hei has a gap on the top, but the letter Chet does not have the gap, only an opening on the bottom. Hei is with a gap and Chet is without a gap. “Chet” is pronounced as in החנוכ Chanukah, and Hei is pronounced like a sigh, as in the English word Ham.
That is why Master Samael and other masters like Krumm-Heller stated: Chet means to speak, to talk. Do you want to put the word into activity in your chakras? Vocalize: CHHHIIISSSSS, because the S puts the fire into activity. CHES, CHOS, CHAS. Pay attention, because when you read that <a href=”https://gnosticteachings.org/faqs/prayers.html”>mantra</a>, CHIS, CHES, CHOS, CHUS, CHAS, it is written with “ch”. That is how the letter Chet is translated into English. “Ch,” yet we must read it as in Chanukah. Do not pronounce the letter “Chet” as in “chess” because that is wrong. Do not say “CHEES” when you read the <a href=”https://gnosticteachings.org/faqs/prayers.html”>mantra</a> CHIS. In English or Latin letters, the mantra C-H-I-S is read HIS not CHEES. “Cheese” is what you eat with bread, but here you say “HHIIISSS, HHEEESSS, HHOOOSSS, HHUUUSSS, HHAAASSS.” You see, the power of the word, the sound of the speech, because the letter Chet means “to speak.” The sound power of Chet is HHHHH, which comes from the throat and not from your teeth.
So by pronouncing CHHIIIIISSSSS, you put the chakra of clairvoyance into activity. You send the power of the throat, the sound of the word, to the Shoshana on your head, which opens your clairvoyance. Chet opens your clairaudience. Chot opens your intuition. Chat opens your memory of past lives. And Chut puts the chakra of telepathy into activity. That is the first thing that we have to do in order to work with that Shoshana, with those five central petals of the rose.
But why double? Well, remember that. You can awaken the chakras negatively or positively. It depends on your actions. If you rotate them clockwise, it is positive. If you rotate them counterclockwise, it is negative. Always remember that double aspect of those seven letters which are around the Holy Trinity of the three primary letters of the Rosy Cross. And around the seven are the 12 simple sounds or letters of the Hebrew alphabet that you find there, but of course, begin with the letter Hei: Hei, Vav, Zayin, Chet, Teth, Iod, Lamed, Nun, Samech, Ayin, Tzadi, Kaf—the last. These are the 12. Twelve letters; this is how we form the complete Shoshana. These 12 simple letters relate to the 12 zodiacal signs.
<img class=”alignnone size-full wp-image-2262 aligncenter” src=”https://illuminism.us/wp-content/uploads/2020/02/luma9.jpg” alt=”” width=”314″ height=”313″ />
The 12 signs symbolize the 12 tribes of Israel. In the center, is “IS” (the moon) and “RA” (the sun), with “EL” in between them. So in other words, through our heart, through the twelve exterior petals or 12 simple letters of the Shoshana, we channel the twelve zodiacal forces, and this is how our “EL” is related to the universe, through our own particular blood.
So when we said “Let us make Adam”, we are addressing these archetypes which are related to Tiphereth in the Tree of Life. Because in Tiphereth, in the Tree of Life, is synthesized all creation, all the lights, represented in the forty-two letters, which operate in the creation of the world, in the world of Briah, because the word Briah means creation. Briah relates to 10 Sephiroth; the world of Yetzirah, world of formation, relates to 10 Sephiroth; and the world of Assiah, which is our physicality, also relates to 10 Sephiroth. We have explained that we physically have the 10 Sephiroth in us. So Briah, Yetzirah, and Assiah make 30 Sephiroth, or 30 lights, and by adding the forty-two letters which operate in the creation of the world, we find the 72 names of God. So, when we develop all of these in us, then we understand how we develop all of the lights of the heart in us. And this is what is called “Let us make Adam.” Remember that. “Let us make Adam” is what the Bible says, “in our image after our likeness.” Because the forces of Elohim are spread in all the universe, and this is how you explain the 72 names of God and the 42.
So to be or to call yourself a human being in the image of God implies all of that: the activity of all of that through Yesod, the ninth sphere, because 7 + 2 is 9, and 9 is the ninth sphere, Yesod, the sexual force with which we have to work in order to follow the Divine Mother, and to let us make Adam in our image so we have dominion over the fish of the sea, over the fowl of the air, and over the cattle, and over all the Earth, and over every creeping thing that creeps upon the Earth.
That is why the Book of John, the Gospel of John, states: “In the beginning was the Word. The Word was with God and the Word was God… All things were made by the Word of God.” We want to make Adam. Well, we have to use the Word of God, and the Word of God is light, is fire, symbolized in the 22 letters of the Hebrew alphabet, which are Israel, the archetypes within each one of us that we have to develop by putting Thetis, the Sea-Goddess, into activity.