| Gan-Eden |
|50 / 700
| 124 / 703
|| 53 / 774
|Gematria: 177 / 1477
And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.
The allegory of this Adam in this "garden" Eden, Ayn-Dallet-Noun 70.4.700, is very
complex and difficult to understand. One must examine it very carefully and patiently and not
advance until one has assimilated it step by step. The garden east of Eden is "gan beeden meqaddam
(Mem-Qof-Dallet-Mem: 18.104.22.168/600), and its letter-numbers give such precise information concerning
it that no doubt is possible. This purely symbolic garden is ahead of and beyond us, in anticipation of
Adam. It is characterized by the greatest instability imaginable. The "germ" Adam is to be thrown into
a state of great activity, a whirlwind which will never give him time to "fossilize" or to stay fixed
in any time or circumstance."
Suares, The Cipher of Genesis , p.110
THE ADAM AND THE GARDEN OF EDEN
The second question is: Just what is the Garden of Eden? It can be seen by reading, one by one,
all the letter-numbers which describe it, that this is one of the most dangerous places in the whole world:
Gan-Eden: Ghimel-Noun Ayn-Dallet-Noun: (3.700 70.4.700). The numbers 70 and 700 are those of the destruction
of obsolete structures. In fact, life understood totally is, in Genesis, repeatedly said to be life-death.
The life to which Adam is called is a series of destructions and new beginnings. Allegorically, life is "saying"
all the time that this "germ" of humanity must always be prevented from achieving perfect protection and shelter.
If ever it should find a fixed refuge, a comfortable stability, it would settle down lazily into a subhuman species;
it would become one of these side-shoots on the tree of life. Reflect for a moment how certain tribes have remained
undeveloped on account of a too pleasant or a too severe climate, or even from physiological or psychological causes.
Thus, as they have become fixed in their mode of living, their faculty of adaptation has ceased to function and they
are totally overwhelmed if they come into contact with the maelstrom of life in the twentieth century.
Let us consider now the phrase (in Genesis ii, verse 9), the tree of knowledge of Tov and Raa, translated good and evil.
All the Hebrew words relating to this tree (such as gan, beeden, meqaddam) convey intense movement. In fact, it is a
whirlwind destroying all that is obsolete, as well as all accumulations, which must constantly be swept away by the
totality of life that is creative and always new. This concept becomes clear to us when we realize that, in reading
the Bible as we know it, the word Tov according to its letter-numbers (Tav-Vav-Vayt: 400.6.2) expresses the continuity
of existence to which we cling as "good", and the word Raa (Raysh-Ayn: 200.70) that which upsets our static habits of
living is translated "bad".
In spite of ourselves, the meaning of our true name of Adam is safeguarded. It is preserved in all that
abolishes rigid, exclusive habits of thought and identification, as in nationalism, sectarianism and racism, etc.
All this crystallization of thought and attitude courts disaster because it is the wrong way to play the game of
living. So here is the answer to my third question:
Genesis ii, 8 is not read correctly. In this verse it is not Adam but the name Adam that is put in Eden so as to safeguard it.
The psychological structure of society teaches us to play against life, on the side of fixed continuity of existence,
as if it did not wish the floods of life to reach us. And yet what life continually proposes is that we ride the waves,
swift and overwhelming as they are.
Naturally, in order to play the game fully, we have to die and to be reborn every instant. That is, we have to accept
the death of a Rabbi called Jesus in accordance with its original intended meaning-as a symbol for the way of life-death,
and not as a substitute for our yielding to this intermittent pulsation in our own daily lives.
Suares, The Cipher of Genesis , p.108-109
See: Adam |