Noahh and his sons: Shem, Hham and Japeth

8 50
Gematria: 58

Noaah: Noun-Hhayt: 50-8: existential life - archetypal unconscious/undifferentiated consciousness/energy.

Recap: In Genesis 1, Elohim creates the outer light of physical structures and sets in motion the evolutionary process. In Genesis 2, YHWH-Elohim create the inner light of consciousness and embody it in Adam, who they put in a garden and tell not to eat of a certain tree. Adam falls asleep and YHWH-Elohim extract Esha, woman from him. In Genesis 3, the serpent seduces Esha, upon whom no injunction was ever placed, who eats of the Tree of Knowledge and passes the earthly fire to Adam; then YHWH-Elohim tells them it's time to be born into the temporal. Iysch and Esha remain behind, their schematas safeguarded in the most dangerous place in the world, while Adam and Hheva (as Adam calls her as they are leaving) begin their developmental journey in existence. In Genesis 4, Hheva is mentioned for the second and last time in the entire Hebrew Bible, and YHWH is mentioned for the first time, alone, without Elohim, when Eve says "I have acquired a man who is A to Z YHWH." The conditioned existence of Hhevel (acquired from nobody) disintegrates in the face of Qaheen, Cain, unconditioned cosmic consciousness, and Hheva brings forth her third son, Set, who will populate the earth. In Genesis 5, the antediluvian generations are enumerated, seven generations through Cain, and ten generations through Set, ending in Noahh.

Genesis 5:30-31 And Lamech lived after he begat Noah five hundred-ninety and five years, and begat sons and daughters: And all the days of Lamech were seven hundred seventy and seven years: and he died.

In Genesis 6, the Sons of Elohim took the daughters of men as wives, and there were giants in the earth in those days, and much wickedness. Elohim becomes dissatified with His Creation, and decides to destroy it, telling Noahh to build a giant boat and preserve samples of every species. In Genesis 7, Noahh fills the Ark and the deluge lasts one hundred and fifty days. In Genesis 8, the waters recede and Elohim tells Noahh to leave the Ark and YHWH decides within Himself to refrain from cursing the earth and smiting mankind in the future, because "the imagination of man's heart is evil from his youth" (might have noticed that before). In Genesis 9, Noaah and his sons replenish the earth and Elohim establishes his first covenent with mankind, signed with a rainbow, and promises not to do that again. It is a new Creation. Noah marries his fire to the earth's, and produces wine. His evolutionary purpose over (he must be approached backwards so as not to face the past) and degraded in consciousness (drunk), he passes the evolutionary baton to Shem, and curses the fourth son of Hham, blessed Canaan. In Genesis 10, the world is repopulated by the descendents of Shem, Hham and Japeth who divide into Nations and a new Cycle begins, with the descendents of Shem carrying the seed of Elohim. The Book will continue for forty more Chapters, through the Abraham Cycle, ending with Joseph, carrier of the Seed of Light, dying in Egypt.

The problem, as always, is to leave infantile conceptions of these stories behind, and find their true significance, first in the "equations" of their primary characters and associated symbols, and then in their context in the psychospiritual development of mankind. We are entranced by myths we learned in kindergarten, and either go crazy trying to literally believe them, or leave them behind in some compartment of our minds. Where do you stop believing? And more importantly, when are you going to understand the archetypes and their developmental stages within yourself, where they always were?

Likewise, we will not go at length into the story of the Deluge, although the origins of this legend reveal certain elements of the conflict between the different symbols which we have been examining. The incoherence in the behaviour of a divinity who decides to suppress all life because his creation has gone sour, and who in this drastic operation carefully preserves a sample of each of his created species so that he can keep alive what he intends to destroy, is a stepping-down to the folklore level of some of the contradictions with which are are now familiar. And the picturesque Odyssey of Noahh and his Ark furnishes amusing decorations for nurseries.

The Deluge, no doubt, was really a cataclysm that was apparently the end of a world and, for those to whom it happened, it was the end of the world. Then came the surprising discovery that everything wwas beginning again. The Semitic genius grafted some interesting symbols onto these archaic memories, such as the Ark itself, the raven, the dove, and of course, all the numbers involved ... each episode merits careful study, but we shall keep to its broad lines.

After the Deluge, we leave the archetypes and enter into another domain. Here the archetypes, the framework on which the psyche builds itself, engender categories of symbols. One can follow these until the fiftieth chapter of Genesis which concludes with Joseph's death at the symbolic age of a hundred and ten years. Then one can trace the development of these symbols right through into the Gospels of Matthew and John.

We have already shown the keys to the understanding of these stories. The general tenor of them is as follows: the principle themes are the allegories of
  • (a) Aleph in the blood and Aleph's inveitable resurrection;
  • (b) the earth (soil) as Adamah -- the female of Adam -- and Adam as being mankind;
  • (c) Elohim seen as the life-process of Aleph and Aleph as pulsating discontinuity life-death, Elohim being its movement and its projection into the continuity of existence;
  • (d) the story of Esha and Eesh, being archetypes of "fiery" womanhood and manhood;
  • (e) the nature of YHWH as being the double life (inner and outer) of all lives which can only come into being in mankind where the two lives fertilize each other;
  • (f) the interplay between life and existence (life as life-death--life-death operating upon the existence of all that exists;
  • (g) the perpetual delaying of the birth of the human germ, always prevented from settling down into any fixed or permanent conditioning as is the case for the germs of life in the animal kingdom;
  • (h) the wrestling between Elohim and YHWH;
  • (i) the conflict between YHWH and Adamah, hence the conflict of their so-called "sons" -- in other words, between the offspring of YHWH through Adam and the offspring of the Mothers (Adamah);
  • (j) finally, and most important to full understanding, the process of womanhood's sublimation.

         Suares, Cipher of Genesis, p.139

See Ten Themes. (g) and (j) are especially important as dynamics in the whole myth. Can we think intelligently about our own myths and symbols? Noahh is a symbol for the preservation and transmission of consciousness across a cataclysm, and his name means exactly that: existential life -- unstructured consciousness (his "Adamic," undeveloped quality), designed for one evolutionary purpose: to carry human consciousness forward with all its potentials in an undeveloped state.

Genesis 5:32 And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.

Noahh's son's are born before the deluge. Noahh carries cosmically significant life with him to the next world.

Instead of thinking in terms of ancient history, for which where is little or no historical evidence for anything in the Old or New Testaments, we need to get used to thinking in terms of the psycho-developmental or psycho-historical significance of their characters and symbols. This is equivalent, of course, to finding their energies within ourselves.

Everything in Genesis "happens" on an archetypal level. The myth will begin to engage with history a little farther down the line, in Exodus and later. The figures and symbols of the first nine chapters of Genesis are pure archetypes, in contrast to the "categories of symbols" that begin after the deluge in Chapter 10. The myth of Noahh is the end of a cycle, a transitional symbol carrying the Elohimic seed of human consciousness and knowledge of a prior world, which will eventually fall into Abraham's hands, as the myth takes root in Canaan.

Before considering the psychodynamic action of Genesis 9, we need to take a closer look at the core equations of the names themselves and their formative meanings. Noah and his sons are all simple formulations of basic energies, two letter names with the exception of Japeth, who is really no exception.

8 50

Noah: Noun-Hayt: 50-8: life-in-existence -- unstructured consciousness: carrier of unevolved potentials for human consciousness.

Shem: Sheen-Mem: 300-40: Cosmic Movement/Breath-of-God -- biosphere: name (of God).

Hham: Hayt-Mem: 8-40: unstructured/unconscious potentials -- biosphere: Hham, number 2, is part of the fallen (no longer capable of evolution) energies of Noahh. He is the second son (see Isaac) and his fourth son Canaan (the territory where the descendents of Shem will dwell) gets Noahh's "curse."

Japeth: Yod-Pay-Tav: 10-80-400: existence -- actual potentials -- cosmic resistance. Elohim "enlarges" Japeth as shown with material (400) potentials (80) in existence (10). Japeth's two letters are Pay-Tav/80-400, the same as Hham's 8-40, but a level down, and in existence (Yod/10). The enlargement in the material is a symbol of the opposite in the psychological, and Japeth's name is all undeveloped material potentials.

Japeth will "dwell in the tents of Shem" (see below) which means that Shem will absorb all human potentials. We can see that the transmission Noahh-Hham results in Noun-Hayt-Mem, 50-8-40, which remains at the same undeveloped level as Noahh. Noahh-Shem, however, is Noun-Hayt-Sheen (-Mem), our good friend Nahash, signifying the descent of the transmission through Hheva: hence, "YHWH is the Eloh of Shem." This means that the seed of human psychological evolution has been passed down, through the Deluge, to Shem, eponymous ancestor of the Semites.

40 300
Gematria: 340
40 8
Gematria: 48
400 80 10
Gematria: 490
Gematria: 878

After the Deluge, there is another Genesis: in other words, evolution has ceased because of world destruction and must start again out of a state of primordial life. Noahh, the human germ, symbolically plunged into non-differentiated life, is therefore obliged to re-cover the ground it lost in the Deluge ...

Aonther biological concept that Genesis often presents is that the human "germ" must be constantly prevented from stabilizing itself in a static form of conditioning. Thus it appears tht the first-born are the youngest from the standpoint of evolution, because they are the least mature; and conversely, it is the latest born who are endowed with the greatest maturity. If we assimilate this point of view, we will cease to think of our ancestors as pillars of wisdom and maturity. We will think of them, instead, as prepresenting a younger, more primitive humanity than ours; and we will bestir ourselves to make valid our own more mature vantage point and begin to search for Revelation in ourselves.      Suares, Cipher of Genesis, p.143

Genesis 9:18 And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan.

Genesis 9:20-27 And Noah began to be an husbandman, and he planted a vineyard: And he drank of the wine, and was drunken ; and he was uncovered within his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness. And Noah awoke from his wine, and knew what his younger son had done unto him. And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. And he said , Blessed be the LORD God of Shem; and Canaan shall be his servant God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.

If we believe this confused story, we have internalized a psychotic father who punishes innocent family members for his own exhibitionism and alcoholism. Perhaps because it is so familiar that we nod our heads and move on. Or else this is another reason not to believe anything God says. Either way, we miss the significance of the archetypes in our own psychological evolution.

As usual, the devil is in the details, which we probably stopped paying attention to when we exercised our previous options. Remember, Genesis 9 is a new Genesis; the going out from the Ark repeats the action of Adam and Hheva leaving Eden. Here we have another psychogenesis as the evolutionary potentials for the development of conscious (the Hayt of Noahh) are passed down through a genetic choke-point. Having emerged into a new world, Noahh's mission is accomplished, and human life must re-enter the evolutionary process. Noahh becomes a "husbandman" and drinks the blood (wine) of the earth and desublimates.

Having drunk, Noahh -- as is expected if his name Noun-Hhayt, is understood -- loses his adamic quality and sinks into an unevolved state. The relationship between him and Adamah is all to Adamah's advantage. Noahh's consciousness now lapses into the unconsciousness of undifferentiated cosmic life and "uncovers" the true significance of this Noahh whose numbers reveal that he is a life not yet entered into the process of evolution (he falls asleep with his genitals uncovered).      Suares, Cipher of Genesis, p.147

Noahh is naked and reveals his true nature (Noun) as unevolved potentials (Hayt). It is time for his sons (the next generation/evolutionary stage) to carry those potentials forward and develop them.

Getting back to the details, you probably didn't notice what God did in the passages above. He named the sons as Shem, Hham and Japeth. Then He told us that Japeth is very large materially (youngest in maturity), and then He told us that the younger (Qatan: Qof-Tayt-Noun: youngest, smaller, insignificant) son was the one who saw Noahh naked. Hham, named number 2, though youngest, is actually placed second in evolution. That leaves Shem, whose Eloh is YHWH, as the carrier of the Seed of Light into the next world.

Almost like He did that on purpose to make us think about it.

Genesis 8:4   And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.     Ararat, "the curse reversed: precipitation of curse."

Google doesn't seem to know what that means, though it does indicate ambivalence and seems to point toward Ararat being related to Arawr. Raysh is a world or cosmic container. Both words have two of them. In Ararat, Aleph-Raysh-Raysh-Tav, they live between Aleph and Tav, the Beginning and the End, the Spiritual and the Material. Ararat is the symbolic "peak" where the spiritual and material worlds meet and intersect. All life will descend from this "point" as as the world is repopulated after the Deluge.

Arawr is spelled Aleph-Raysh-Waw-Raysh, light with an extra Raysh. It is this "curse" that Noahh lays on the fourth son of Hham, Canaan, where the sons of Sem will symbolically dwell. Since the "curse" is kind of non-specific, we might wonder what is really going on, unless we fell asleep in a story that didn't make any sense a long time ago. We have to look past the myth into its psychological structure and encoded elements. The idea of a cursing deity is the end of rational thought, but we can go beyond this hallucinatory end and into the actual meaning of the word/equation. Look again: Arawr is 1-200-6-200. The two worlds are not next to each other, but copulatively (Waw) related as material and spiritual containers for Aleph, infinite, intemporal consciousness: 1-(200-6-200). As might be expected as a presumed utterance of God, there are no existential-level (times 10) letters in curse, it is all archetypal and cosmic (1-9, 100-900).

So for the curse to come into existence and, you know, actually have an effect in space-time, its Aleph/1/Intemporal must become Yod/10/Existence, and the twin cosmic containers, Raysh/200/World (the spiritual and the material) become alive (Hay/5). YHWH is His Curse.

400 200 200 1
Gematria: 801

200 6 200 1
Gematria: 407

5 6 5 10
Gematria: 26

When the correct backward direction is taken, Noahh does not really "curse" Canaan (the fourth son of Hham). The word awawr, which has always been translated as "curse", is an extra Raysh projected upon awr, the word for light. The reinforced resistance is a multiple of already resistant 2. It is the number 4. Noahh projects this onto Hham's fourth son, Canaan, who (symbolically) is thus destined to become the "territory where Sem must develop.

Mount Ararat, where Noahh's legendary Ark is said to have landed, also has two Raysh, meaning two worlds: the temporal and the invisible. In Arawr they are copulatively related. It is in this double world, so complex, and difficult to grasp (with its doubled resistance) that the human seed entrusted to Sem is sown and must evolve. It implies many deaths but also many stubborn resurrections, many disasterous errors but a tenacious survival.

This biological law is always apparent in the so-called curses of the Bible. It is important to recognize this because once we have freed our mind from the fear of a cursing deity, life stands a chance of being understood. *

* When the "curse" Arawr -- -- comes into existence, its Aleph (1) becomes 10 and Raysh (200) is alive with Hay (5); thus the Scheme becomes YHWH. This identity of a so-called curse and a so-called deity is revealing of the state of psychological fear which underlies the ecclesiastical tradition.      Suares, Cipher of Genesis, p.147

See: Hhan-Kior

Genesis IX Contents