The Secret Doctrine of the Kabbalah: Recovering the Key to Hebraic Sacred Science by Leonora Leet

Author:Leonora Leet [Leet, Leonora]
Language: eng
Format: epub
Tags: Judaism, General, Religion, Sacred Writings, Kabbalah & Mysticism, Christianity, Traditionalism
ISBN: 9780892817245
Google: 61hpoogearsC
Publisher: Inner Traditions / Bear & Co
Published: 1999-08-14T22:00:00+00:00

The Hexagram of Creation: Recovering the Esoteric Keys to Genesis

The key to the peculiar chronological order of creation is so remarkably simple that it is a wonder it has never before been recognized. It is none other than the harmonic series of overtones or partials. In the earlier treatments of the harmonic series, most recently in chapter 5, we saw that when a tone is sounded (1), its first overtone or second harmonic will be the octave (2), followed by the fifth (3), the next octave (4), the third (5), the next fifth (6), and the minor seventh (7). This can be represented by the following solfeggio names and tones: (1) Do-C, (2) Do-C2, (3) Sol-G, (4) Do-C3, (5) Mi-E, (6) Sol-G2, (7) Tay-Bb. Now what is astonishing about this series in conjunction with the creation account is that the first, second, and fourth positions in which the Do tone is sounded are the same chronological positions in which reference is made to heavenly creation; the third and sixth positions in which the Sol tone is sounded are the same in which reference is made to earthly creation; and the remaining tones of the fifth and seventh positions relate to neither of these creation categories. Let us follow the account chronologically through the days of creation.

The first day can be associated with heaven (Do1) insofar as it involves the creation of the supernal light. In the second day, the firmament then created is specifically called “Heaven” (Do2). The third day gives us the creation of the dry land called “earth” (Sol1). The fourth day returns us to the creation of the “lights in the firmament of the heaven” (Do3). The fifth day takes us to the creation of the creatures inhabiting the flowing elements of water and air (Mi). The sixth day returns us to the earth (Sol2) with the creation of the animals and man. And the seventh day brings us to the Sabbath sanctification that may well be associated with the modulating interval of the minor seventh, what in harmonic theory is more precisely defined as that flatter interval of the septimal seventh. Thus the peculiar reversal of the third and fourth days, in terms of which the logical progression of heavenly creation is interrupted by that of earthly vegetation, can be explained and would seem to have been motivated by the overriding consideration of the parallel to the harmonic series. The importance of such a parallel would further suggest that Hebrew cosmology is like the Hindu in tracing the creation back to an original sound. For Hindu cosmology it is the sound Om or Aum; in the biblical account it is the sound produced by the voice of God, an original vibration resulting in a form of supernal energy that can be associated with light. If all of the creation is implicit in the creative activity of the first day, as the opening seven words would suggest, then this original sound, which may be what Israel is

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