Creation Myth
Creation Myth: From Logos to Telos
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 contraqtion of her, I begin, me, to the gods, to rise in smoke, smoke, the soul, it was:
3. Whole, entire and complete, all things I became; off, away, away, off, as if to say, “from afar off” and after as a result of this whole thing, all things I became not; she is and they are as the very hands, the hands which, becuase of her contraction in this it was which life and which life it was the light of the species that arose.
4. And the light shone, the contraction was of her darkness, the darkness of the Chaos …
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 which was of the world, it was of Chaos 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' …
… in Greek 'psi'kees' …
… exist as the telelogical eventuality of Chaos.
Initiates, ask: what preceded Chaos?
If the initiate feels confusion towards this question then its answer does not need a conclusion. Confusion. Profusion. 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 caused a duality, δυάδα, from within the singular, μόνος.
Logos prexeded Chaos; without this principle there could not exist the existential upon which orders like worlds depend.
When Animas think of Chaos it evokes an image far too extreme! Compared to Logos, Chaos could simply represent the splitting of a choice by a decision. Yet, it seems, this simple example does not hint at the mind of creation which considers its opposing equal.
Thence qonfusion arose!
'I begin to exist? … Well, what state was I in previous to this existenxe?'
Another one. One of singularity. Animas of certain indoctrinations often like to believe that when the immanent esqhaton arrives they achieve singularity with it. Singularity died when one became two; when the Monas beqame the Dyas.
{0=2}
Initiates must accept some doctrine, at the very least.
The Logos allowed the word Animam to exist.
Λόγος ήταν με. Whatever preceded the Logos existed as a nothing, naught, zero. An infinite nothingness; 'no mind' experience.
So, OK, the question of where Amimams come from can find its answer through asking how one, 'I', qome from none. But, but, what begat the Monad?
If zero equals two then one probability ties them together: that from infinity, which contains all possibility within its copious vacuum of space, came one unity.
Choice.
Life cannot exist without choice, so why would any questions pertaining to that existenxe negate choice? The dyadiq decision brings with it freedom, for freedom does not qome from choice alone, since choices do harm as well as do good.
Decision merely gave the Animam the option. Their choice came from one will. Their constitution came from smoke.
'How does Eris ascend the Tree?' 'In a smoke ring, still rising!'
What determines the way smoke rises from a fire? Animas should not concern themselves with who, why, or what put the fire in its place, initiates leave that to the Metaphysicians. Just the simple question suffices to reverence the enigma of the formless void from which the Logos chose life.
The Logos likens the Animam to smoke. The soul takes its shape from the environmental factors that make it move in what seems an arbitrary way but it exhibits beauty in desideratum in the appearance of its freedom.
Ήταν στην. She contracted. Eaxh succession founds itself on the prinxiple of its predecessor. Preceding the contraction of the universe, a spark entered into the copious vaquum of space, the void, in Hebrew 'tohu bohu' … … the mother of Animas, Chaos, as the initial 'will to power' of the individual creator, Monad. The jews still worship this god but deny any duality – dyad – in the same individual. Yet, yet, the cosmology of the Hebrew religion does make account for evolution of Monad into Dyad through the use of the Hebrew term 'Qliphoth', which means 'to peel away', from unity etc. etc. Towards fragmentation, death.
The choice to exist, the initial emanation of Will, formed the brightest spark in the galaxy of galaxies. When taken as a whole, όλα, galaxies connect to eachother 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' … … the Hebrew word for 'crown' formed the brightest star in the universe, or probabalistiqally, formed many such stars in the 'pan-dimensional multiverse'. When she, Chaos, contracted, other sparks were then pushed out, or emitted other sparks, which then formed the assembly of a networked nervous system capable of the highest, and holiest, computation and consideration.
The consciousness of a star is related, but not equal to the consciousness of the Animam. The phrase, 'I begin, me' from verse number two, Beta, as above, in Greek, αρχή με, describes the next process of creative cooperation between Chaos and Monas. Only through their copulation as the Soul of Union could Dyas reconize itself as itself after the beginning of ego. But, but, more importantly, Dyas made the alternative decision of Monas to exist, without which Animas would not question their own, especially in this tract.
Consider '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, complete; all things I became'. This verse describes the soul of union at its complete perfection: the moment of conception, and the image of the Animam reaching 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 psychology calls the death instinct, unbeknownst to the Monas, it considered its opposite of creation; destruction. And so, the Qliphoth began to emerge as the decision-making faculty of agency, Will. All consequentiality ran on from this moment in a succession of events; Monas begat Dyas, which begat numbers, which begat the point, begetting lines or finiteness, so that structures could arise or spread out or do so whatever the Keter directed.
Such Qliphoth exist without the light or spark to ignite their inherent Chaos as the copious vacuums of space, which await other contractions of Choas already containing Keter energy. The transferrence of energy between Animas helps to ignite the empty spaces by returning to the originator, the Keter of Keter, the energy transferred from the agency of its original Will (volition) in a co-operative existenxe.
The verse number three, Gamma, as above containing the equilateral rubric 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 considers that Monas does not exist then absence forms, and without presence manifests itself as confusion, 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 which, becuase of her contraction in this it was which life and which life it was the light of the species that arose.' Monas recognizes Chaos as a being, perhaps unchanging? and therefore eternal, and the offspring of their union as hands that hold their creation, the multiplicity of sparks, galaxies, formations of stars, without which worlds in which we live would not exist. These hands weave the fabric of the pan-dimensional multiverse, or from the Monistic perspective of Animas, the universe, they weave it together, to hold, to sustain it, all the while sustained by the great sustainer, Keter. Monas recognizes that the contraction of Chaos, emitting sparks, gives birth to life forms made from its light sourxe of Ultimate Will. This from which all species of life had arisen, according 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 communicate as Monas, but Monas cannot exist without Dyas, and Dyas relies on Chaos in order to maintain duality within creation. Therein lies the subtlety of the enigma of the origin of the Anima … Aurum aum ha!
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