|Gematria: 45 / 605|
"Thus, symbolically, the essence of Adam in Eden is masculine in in character, and the feminine element within him is the substance of Adamah from which arise everything that is capable of developing him sensorially. You will see that this fact is important. In the midst of this sensorial develpment in Adam, in the very heart of it, are the two "trees" similar in appearance; for the tree of "life" is that of life-death, the non-continous pulsation of life; and the tree of "good and evil" on another level, is the tree of Tov-Raa, the tree of fixation-destruction. The latter dominates every phase of this Adam's life and every aspect of the institutions and societies man has created. In short, the tree of life is that state in which the full pulsation of life can be attained at Adam's maturity. The other tree is that state in which Adam, not yet mature, not yet really born (the condition of Humanity at present), is caught in a continuous series of catastrophes. Everything that Adam wishes to build, whether in himself or outside of himself, crumbles to pieces."
Carlo Suares, Cipher of Genesis, Shambhala, 1970
AdamThe name ADAM is spelt ALEPH-DALLET-MEM and can signify either the schema (1.4.40) or (1.4.600). In Hebrew DAM, spelt DALLET-MEM (600) is the word for blood. Hence the name signifies "ALEPH in the blood," literally the incarnation of ALEPH. As the "living image" of ELOHIM he is "made flesh."
This is, of course, a timeless, mythical, sacred concept. It is beyod time and number. There is not the connotation of one, single historical personification of this role of ADAM . That notion belongs to ordinary secular history. Sacred history transcends ordinary history. Myth transcends fact. From the very first moment that life managed to evolve to the point at which the ADAM could arise to become the projections of ELOHIM, all men and every man had, within, the potency for the transformation of ADAM (1.4.40) into ADAM (1.4.600).
When written with MEM (40), ADAM symbolizes a structure whose significance as a resistance to ALEPH terminates in the biosphere, going no further. This is the life or ordinary men, who repsond to the challege by words and acts whose outcome is to further the ends and purposes of the everyday. They do what others have done already -- perhaps better, perhaps worse, and what they do dies with them. They do not transform their experience any more than an animal does in living out its life by hereditary instinctive patterns. This life carries on by its own momentum until thta is exhausted, or repeats its own achievements again and again, the image of ELOHIM.
It is the ADAM written with MEM (600) who is the true image of ELOHIM in the microcosm: the projection of ELOHIM into one, single man. The achievements of such a man live because they are "cosmically" fruitful. They transcend the significance of ordinary life. This is the 'perennial philosophy' of all the great religious traditions, the scriptures and monuments of which are alike works of this kind. The Qabala unlocks for us the door into the living tradition of ABRAHAM. The archetypal ADAM can live a creative life, forming a further cycle of ALEPH which is not broken when the DAM , the blood of the body, is spent.
ABRAM came out of Ur of the Chaldees, which, whatever other meaning it may have, was in the land anciently know as Mesopotamia. "Meso" signifies midway between, "potamia" means the rivers. (Tigris and Euphrates). It is a Greek translation of the ancient name. Now 'the rivers' or 'the streams' would have been, in Semitic, 'the Waters.' The letter MEM, when it becomes a word in Hebrew with that sound, is included in 'the waters' that are spelt MEM-YOD-MEM. Its schema is 40.10.600). YOD signifies existence. Hence the word MAYM does indeed express, by its construction, two waters separated from each other by a kind of barrier. With the perennial floods of Mesopotamia, one would expect the word for waters to reflect accurtately the irrigation problem. But this is not the point. The Qabala reveals the sacred significance of this ancient word. We have to choose between two waters: the waters of creative meaning (600) and of confused ordinary meaning (40). They are distinct and separated, as if by a barrier, and to choose one is to reject the other. We cannot sit on the fence. The seeming precision of ordinary language conceals a confusion of tongues, the language of reality is multiple, sacred, symbolic, like the Qabala.
We have within us the potentiality to become "as gods, knowing good and evil." If we know what is good for us, we will strive to resurrect the ALEPH in us, "in our blood." If we know only what is evil for us, the ALEPH will be smothered, can die, can be drowned in 'blood.' In the very centre of ADAM and ADAM is DALLET, the archetype of resistance, resilience, response to challenge. Both can achieve something in one way or another. But if the ALEPH disappears the names disappear with it, leaving only a bag of blood unable, because unwilling, to become anything other whan what it is: a man no longer.
Suares, Cipher of Genesis, from Tree II