|Gematria: 248 / 808|
|Gematria: 243 / 803|
When the testament of an ancient, submerged civilization was brought down from the legendary Mount Ararat to the
purified plains, its message split in two.
In the East, the Aleph shone in a mythical heaven. Hypnotized in their devotion, the people meditated. This was Brahma: Bayt, Raysh, Hay, Mem, Aleph.
In the West, the Aleph penetrated into Hebrew flesh. This was Abraham: Aleph, Bayt, Raysh, Hay, Mem.
These are two contrary and complementary processes. The Aleph at the end of Brahma and the Aleph at the beginning of Abraham created two entirely different traditions.
In the Orient, the omnipresent Aleph ages on the Tree of Knowledge, dries up, decays, and is replaced by another fruit of exactly the same pattern on the same tree.
In the Occident, the Aleph dies; its fruit falls on the soil, rots, releases its seed, and produces a new tree. It is a succession of deaths and rebirths.
Abraham was born in Ur of the Chaldees, the light of the magicians. The divine Immanence gave him the order: "Leave this country! Go Lekh Lekha into yourself, into the world of conflicts!" (Genesis, 11, 12)
Abraham went, carrying in himself the unmanageable Immanence that is the creator and destroyer of new structures that grow old and go bad and fall and are replaced by new structures that grow old and go bad and fall, indefinitely on and on and on.
Has this cycle now ended? No, we are only in the beginning of its end. Can we disentangle being from never-ending conflicts? Can we now be -- each one according to his or her ability -- in the Return of the universal Cosmic Consciousness?
Listen to it! It knocks from all directions against the barriers of time, against the prisons of space.
Can we be in the Rabbi?
As an incarnation of the Cycle of Abraham with its beginning and ending, the Rabbi remained buried for two days -- for 2,000 years of our time. In other words, this event has been 2,000 years of our consciousness. The Rabbi's resurrection takes place in the dawn of the third day, the millennium.
Carlo Saures, The Second Coming of Reb Yhshwh: The Cycle of Abraham p.135-136
Abram-Brahma is found at the root of the major spiritual traditions of both the West and the East.
A man, Abram in the West, a God, Brahma in the East. The heart of both names is Ram, found
in both the East and the West, from the
to the pyramids (Egyptian: Ahrams) signifying, at the root,
essence. (Ram, in Hebrew: to rise, elevated; Ra, Egyptian: Sun God; pyra, Greek: light, fire, Sanskrit brih: expansion).
The difference is that in the East, in Brahma, the Bayt of Ram is emphasised, as a container (Bayt: house) for the essence (Ram) alive (Hay), while in the West, in Abram, Aleph enters the house of Ram (Bayt-Ram); the whole Aleph-Bayt (alphabet of creative energies) is active (in Ram). The Eastern Tradition begins with the continuity of Bayt, the Western with the discontinuity of the timeless Aleph. Dharma in the East is an unbroken chain of transmission; Revelation in the West has died and been resurrected countless times. Abram is himself a tenth generation descendant from the eponymous Sem/Shem (Semite), son of Noah, survivor of the last Deluge.
Abraham, a Semite but not a Jew, is counted as an ancestor by all three monotheistic religions. But do any of them understand their own myths? In this one, at the symbolic tenth generation of actual existence, Abram is the first potential bearer of the interior light -- the Light of Elohim in contrast to the magical light of the Magicians of Ur -- since the last world wipe-out. Thus YHWH appears to him at the symbolic age of 100, masculine perfection (Sarai becomes Sarah and is pregnant at the symbolic age of 90, feminine structure and perfection), changes his name -- Thy name shall be Abraham -- and gives him his mission: to take root in the symbolic land of Canaan, which will challenge all the evolutionary and adaptive potentials of his descendants.
The psyche would love to have a settled interpretation of its myths. Confronted with a myth about its own history, it does everything it can to avoid taking the symbols into itself directly, without interpretation. Otherwise the myth of Abraham would be recognized as an important stage of a encoded epic poem and psychohistorical narrative having to do with the evolution of consciousness (the perception/resurrection of the interior light) and the role of mankind in the universe.
According to the Qabala, all the major personages of Genesis, from Adam down to Abraham and his children, exist only as archetypes in the sphere of Emanation. The evolution of consciousness in humans will continue with Moshe/Moses in the sphere of Creation, down to the intersection of myth and history known as Yhshwh.
At this stage, in the story of Abraham, two major themes are stated, which will be developed through the rest of the Hebrew Bible and into the Christian New Testament -- the evolution of consciousness and its relationship to the transformation or liberation of feminine energy/consciousness.
Before entering the land of duality (Canaan), YHWH added the letter Hay (life) to Abraham's name and established the covenent of circumcision between Abraham and Elohim. Then He changed Sarai's name to Sarah, at the symbolic age of feminine perfection, 90, making her Yod (existence) into a Hay (life). The 90 and 100 will reappear in their son, Yitzhhaq, Isaac, spelled Yod-Tsadde-Hayt-Qof: 10.90.8.100. So reads the myth, where every detail is relevant.
In Canaan, the three-fold action of Abraham-Isaac-Jacob will overcome duality and result in another renaming -- of Jacob to the first incarnation of Israel, who saw Elohim face-to-face. At each step, the action of Sarah, Rebecca and Rachel represents a state of free feminine consciousness, where the relationship to the male is defined explicitly and emphatically as sisterhood.
And the ultimate state of sisterhood is defined as the spouse of Aleph, pregnant with action, self-reliance and freedom. See Myriam M'Gadolah, Mary Magdalene.
Frequently, over the centuries, the Qabala has been lost and rediscovered. Its traces can be found in the
period when, back from their captivity in Babylon, the Jews awoke to a new awareness of themselves, with
Ezra, Nehemiah and others.
Looking backwards in time, we can see that the Qabala was alive with Mosheh (Moses); going back further, we find it with Abram; in still more remote ages, it disappears from the sight of enquirers, but not from the perception of those who have inherited that most ancient of ancient knowledge. All through history its transmission has been kept secret. The source of the original Qabala can, however, be grasped at any time, because it is timeless. The cabalists have always said that Abram possessed it.
Ab-Ram (the father of Ram, or according to the Semitic expression, "he who possess" Ram) may have been an initiate of any country from Tibet to Egypt. In Tibet the name Ram expresses the universal essence, in the sense of "basis of the world", and is also sometimes a symbol of all that radiates as the sun. Ram, in ancient Egypt, was also a symbol for the basis of the world, manifested in the pyramids (in Arabic pyramid is Ahram). One of the most important persons in the Egyptian initiatic order was Ram Nak Hotep.
The name Ram is also linked to the Celtic world where, for the Druids, it was the symbol of the unversal essence. It was said that those who had pierced the secret of Ram could disregard all the unessentials, retaining only the essential.
In the English sense, "ram", the animal is found as a symbol in the esoteric teaching of the Prajna-Patis (lords of the Being); it pierces through all that is not essential. Its motto is: "Let us be gods and laugh at ourselves."
According the the original Qabala, Ram expresses the "cosmic dwelling", that is, the whole perceptible extant universe in its capacity for proliferation. And Avram, or Abram, is he who, having gone through the many layers of differentiation, receives the pulsation of life which transfigures that proliferation on a level with cosmic action. In simple words, the action of an Avram in his own house has a cosmic significance.
Abraham was not a believer. He recognized the presence of life as an ally and made with it a covenant. That pact was two-fold: it included (a) the Qabala, that is, a direct penetration of knowledge through comprehension, examination, vision and writing, and (b) circumscision on the eighth day, that is, direct penetration of vital energy, transmutation of animal sexuality for the benefit of a sensitivity of the entire nervous system awakened and alert.
A few pages will later be devoted to circumcision, one of the keys to the mystery of Israel. I say that there are two keys. One is for the body, the sensory apparatus, the psyche: the circumcision on the eighth day. The other is for the mind, the contained, the human and cosmic germ of life unconditioned, which can only "be" when it is indeterminate: the Qabala.
Abram possessed the Qabala as knowledge and as writing. It has been said that the document whereon was inscribed the number-code of that knowledge came from Mount Ararat, where the mythical Noah's Ark had come to rest after the Deluge. Ararat, according to an ancient tradition, is the cabalistic name for a new cycle which comes into being after a long period during which the human germ has not been able to develop. Ararat means that two worlds, the timeless and the measurable (the inner and the outer) were again ready to make a fresh start. They were close together but not in any way related because the earlier human bodies still belonged to the primitive female.
Noah's consciousness, absorbed by the wine which the female earth had engendered, had sunk to a low level. The human germ in evolution had been transferred to Shem, the eponymic ancestor of the Semites. We must here pass over Shem's ten symbolic generations and come to old Terahh, Abram's father. Their marvellous story will be told in its proper place, but we wish now to mention the place of Abram's birth: Aur Kasdeem, translated Ur of the Chaldees. Symbolically, according to the Qabala, it means: the light of the magicians. Aur in Hebrew means light, and the Kasdeems are the magicians, astrologers, diveners, who exercised great influence in those times.
The cabalists have always had a horror of the magic of the Kasdeems. Abram is the beginning of yet another era. With him, religion begins to free itself from the "light of the magicians", and to direct itself towards the perception of the inner light of YHWH. In Abram's hand is a marvellous document: the testament of a lost civilization, brought in the ark.
A few survivors had been able to preserve, in a series of ideograms, all that men had ever known, all that men will ever know, concerning the vocation of mankind in the presence of the impenetrable mystery of being.
Of these survivors, Genesis says (vi,4) that the sons of Elohim came in unto the daughters of men, and they bare children to them. In the time of Shem, they had disappeared from memory, but they had bequethed their knowledge orally and had entrusted their precious document to safe hands.
According to the esoteric tradition, Abram was the first really to understand the deep significance of their message. The human seed had to disentangle itself from the magic of the Kasdeem where it was being held in bondage, and had to be thrust into the world of conflict, of uncertainty, of hope and utter despair, of wild joy and anguish, of obstinate reconstructions and impending disasters. Any refuge, any protecting shelter had to be denied to it because were it ever to remain immobile in any peaceful surrounding, it would become static in an immature, pre-human sub-species.
That land of strife and joys and pain is called, symbolically, Canaan. Abram was sent into that land to take root and to conquer.
The biblical narrative, from there on, is a vast epic poem where all the themes of the myth reappear in a common adventure through such names as Abraham and Sarah, Isaac and Rebecca, Jacob, Leah, Rachel, Esau, etc.
The subject of that epic poem is the description of the implanting of the human seed in the symbolical Canaan, or, on another level, it shows how duality is conquered by the threefold movement of life, in humanity-to-be.
Carlo Saures, Cipher of Genesis, p.1-6
|The Sons of God, benei elohim, are the Nephilim.|
As a guide for the journey, the symbolic meaning of the numbers 1, 2 and 3 must be kept firmly in mind. Number 1, Abraham, symbolizes the arising or upsurge of the unconditioned germ on its way towards its totally realized human maturity. Number 2, his son Isaac, sumbolizes the rooting of this germ in a conditioning which if allowed to act, would cause it to come to birth prematurely. Number 3, Isaac's son, Jacob, symbolizes the moving forward, biologically, of the germ. In the 1,2,3 sequence of this forward movement, the number 2 of the germ, Isaac, is in a very dangerous position! We must grasp this symbolism if we intend to have a notion of what this epic poem conveys. Also, we must remember all the themes which have been expounded from the very outset of this allegory.
The theme of this vast epic poem is the implanting of the human seed, of which the eponymic ancestor is Sem, in the mythical land of Canaan. When YHWH became, through Moses, a tribal deity and the Hebrews forgot the original Revelation, they mistook Canaan for an actual country and waged ruthless wars to conquer it. This is one of the countless examples of the perils inherent in local-temporal interpretation of Scriptures that are universal and timeless in their original import.
Carlo Saures, Cipher of Genesis, p.149
Genesis xi. Among the innumerable messages that can be decoded from the Bible's "calculator" the story of Abram is so important that the three so-called "monotheistic" religions dutifully consider this personage to be their ancestor. Sem, the eponymic ancestor of the Semites, is said to have begotten a son at the age of one hundred (the number symbolizing the perfection of manhood). The time was two years after the Deluge, number 2 signifying the "dwelling" or container that the new seed must build for itself. After the eumeration of Sem's descendants, we come to old Terahh, Abram's father, who was of the ninth generation that issued from Sem.
Terahh, with his family and his flocks, lived in "ur of the Chaldees", and it was in this land that Abram was born. Special importance attaches to the name of Abram's birthplace. This is because the word Ur is, essentially, Awr. As you will remember, Awr means light; and the Chaldeans (Kasdeems) were magicians. So it was in a place that the Bible qualifies as "light of Magicians" that Abram grew up. The ancient light of magic handed down from primitive civilizations had come to a point where it could give birth to a bearer of the inner light. So far, the light was still uncertain. It did not prove strong enough for the immediate birth of Elohim's Light. So it was inevitable that Abram, who was to receive this new Light, should be removed from Ur.
Carlo Saures, Cipher of Genesis, p.150-151
Abram and Sarai are obliged to "go down" into Egypt, the name of which is Mitsraim, symbolizing (as shown by its letter-numbers) the fat, female earth with its rich, physiological substance. Now we come to Abram's apparently insane statement that Sarai is his sister. She is kidnapped by Pharaoh; and when Pharoah learns that she is Abram's wife, he gives her back to him and exclaims (paraphrased): "Why did you say she is your sister and not your wife? I would have left her alone! Now take her, and go away, both of you!"
Here again we see that it is in the most absurd passages that we may find the most important lessons. Abram wishes to elevate woman to the free rank of "sister"; he wishes her status to equal his, so that she can become his companion, fully collaborating with him. He does not wish woman to remain merely at the level of a concubine in a harem. Sarai, however, does not understand; and in the land of carnal appetites, she yields in the manner of a mere creature of the flesh.
Carlo Saures, Cipher of Genesis, p.152-153
We now come upon a second episode dealing with a kidnapped woman: And Abraham said of Sarah his wife, She is my sister; and Abimelekh King of Gerar sent and took Sarah (Gen. xx, 2).
But womanhood has progressed and , in contrast to her experience with Pharaoh, Sarah successfully passes the test. Abimelekh has a dream in which Elohim says to him: Thou are but a dead man, for the woman which thou has taken: for she is a man's wife. So he does not come near her.
Genesis, xx, 12: Abraham reveals, or suggests, that Sarah is his sister because they both have the same "father". But -- adds Abraham -- she is not Imi's daughter. In a restricted sense, Imi means "my mother." Abram however, according to Qabala, declares himself here, Ben-Adam, son of Adam, just as Jesus did at a much later date. And the very important fact is that he includes Sarah in that denomination, thereby acknowledging her spiritual elevation.
Let us now consider the schemata Abram and Abraham, Sarai and Sarah. In Genesis xvii, 5 (5 is Hay) Abram had been given an extra life Hay (5) when a convenant was established between him and YHWH. This means that the Aleph-Bayt (Ab) of Ab-Ram, representing the entire Alphabet of that initiate's knowledge, became creative. Its action upon Ram became alive as shown by the Hay (5) being introduced between Raysh and Mem. So whereas Abram is 184.108.40.206, Abraham is 220.127.116.11.40, thus allowing the final Mem to become 600. The perfect Abraham is therefore 18.104.22.168.600.
In Genesis xvii,15 (3x5) Sarai became Sarah. The schema Sarai: 300.200.10 was transformed into 300.200.5, which means that the existential Yod (10) of Sarai is, in Sarah, the Hay of life.
Carlo Saures, Cipher of Genesis, p.160-161
Sister, half-sister, what's the difference? If we don't fall asleep in the myth, we can penetrate deeply into its core within ourselves, where it is taking place. Abraham says he and Sarah have the same father but not the same mother -- which they do in Adam. That makes Abraham Ben-Adam, and includes Sarah in the classification.
In Hebrew, five of the twenty-two letters of the alphabet have "final" values, completing the 100's level after Tav/400 (500-900). In the myth, these energies function on the level of cosmic significance, and can only occur in man. When YHWH adds life to Abram, he becomes Abraham and his final Mem can transmute to the level of cosmic significance, in this case, fertilization and proliferation.
Sarai's transformation is similar. Her powerful Sheen-Raysh (both cosmic-level letters) was only existent (Yod) in Sarai. It is now alive in Sheen-Raysh-Hay.
Genesis xxvi, 1-12: the ontological meaning. The key to this "sisterhood" is in the schema Ehhot (Aleph-Hhayt-Tav: 1.8.400) which means "sister", although in the Hebrew language, sister is spelt Aleph-Hhayt-Waw-Tav (22.214.171.1240). This addition of Waw converts the schema into a purely physical classification.
Ehhot is a simple formula. Its 8, between Aleph and Tav is everything that Aleph must impregnate. We must keep in mind Aleph in fullness (Aleph-Lammed-Phay: 1.30.80). Its action is the biosphere's metabolism. It is the creation of living beings following cosmic nuptials, always referred to by Qabala either as Awr (light) in physical appearance, or otherwise.
In the metaphysical sphere of our present narrative, we use a direct relationship between the 10.90.8.100 of Yitzhhaq and the 1.8.400 of Ehhot, and we have come to understand that ontologically Ehhot is not a sister, but Aleph's spouse. Aleph is timeless, Ehhot is of time. To become spiritually pregnant means, for her, initiative, action, freedom, self-reliance. The centrifugal male energy can sow the seed of illumination; its structure depends on the centripetal energy building it in its right direction. Then the "spouse" is "sister."
Carlo Saures, Cipher of Genesis, p.166-167
In Hebrew, every letter is a letter-number with both qualitative and quantitative meanings and values. Additionally, each number has a spelling, with masculine and feminine genders. Suares calls these biological (Aleph/1) and anatomical (Ah'at/One) views of the same energy. The biological energy of Aleph "lives" in the anatomical structure of Ah'at.
Aleph-Ah'at is a complete loop and statement of the total process as a two-way flow from Aleph to Tav and back -- the end is in the beginning and the beginning is in the end.
In Hebrew, the word for "one" in the feminine gender is Ah-at, Aleph-Hayt-Tav, while the word for "sister" is Aleph-Hayt-Waw-Tav, Ehhot. As Suares says, the additional Waw is a modifier. The feminine "one" is the "sister." Aleph's counterpart or spouse is Ehhot/Ah'at, sister.
|The Abraham Cycle|