In Hebrew, Satan is spelt SHEEN-TAYT-NOUN and pronounced SHAITAN. In numbers it is (300.9.700) or
(300.9.50). The latter form we will write as SHAITAN.
TAYT symbolizes a focus of this female building-up process. In living things it is the function exemplified by the cell.
NOUN (700) symbolizes the principle of indetermination or hazard, raised to the highest degree. Anything can happen.
When the archetype of all structures of potentiality (ZAYN) (7) is pojected into existence as AYN (70) it
opens up some structure of potentiality. It might well be expressed in English as "look out" when raised
to its cosmic intensity (700). An achievement of enormous signifciance become possible.
NOUN (50) signifies life projected into existence or "life in existence."
Thereare, therefore, two "Satans," just as there are two "Elohims." One, the one we shall write as
SHAITAN, is of cosmic importance and, in a real sense of the word, is good. The other,
SHAITAN, is a stumbling-block, an impediment: bad, we could say. This emerges from the letter-numbers.
It seems never to have been remotely suspected by any of the Bible translators.
The SHAITAN who is useful spells his name SHEEN-TAYT-NOUN (700). Here the TAYT is the 'cell', the focus of
constructive operations, caught between the hammer of SHEEN and the anvil of NOUN (700), acted upon by the enormous
projection of the organic movement of the whole universe (SHEEN) and producing as outcome the cosmic NOUN.
This means taht he acts as the instrument of the "cosmic breath" in expediting an outcome which is so important
taht it is hazardous to the most extreme degree. He helps the progress of the cosmic game to proceed through a
stage of development on the hightest level. What must become is helped to be, at all costs.
The SHAITAN who hinders always "settles for less." It cannot refuse to let the game he playcd because
SHEEN is a tremendous force of transformation,. but it tries to curtail the scope of fulfilment and whittle
it down to absurd dimensions. It refuses to let the game be played properly but tries to impose its own terms,
insisting perhaps on the letter in the very face of the Spirit. Through SHAITAN the sublime is made to appear
ridicuous. Many translations of and commentaries on the Bible are much imbued with the flavour of this
SHAITAN, as were the Pharisees of the New Testament and as, in a particular incident. was Saint Peter of the Gospel.
Thus when Peter rebukes Jesus, after Jesus had been trying to show the diciples inevitability of his cosmic
Passion, Peter says:
"Be it far from thee, Lord: this shall not be unto thee".
And then Jesus turns upon Peter and says to him:
"Get thee behind me. Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those
that be of men."
Peter is acting as SHAITAN. Jesus himself says so. He is trying to fit into the framcwork of ordinary existing life;
NOUN (50), where one tries to keep out of trouble, a coming event that involves tremendous hazard and uncertainty:
NOUN (700): the passion of Christ. Peter. by his rebuke, is simply getting in the way of what Jesus is trying to get
the disciples to understand. The "things of men" are NOUN (50), but the "things of G0D" are NOUN (700).
Judas on the other hand, acted at the crucial moment as the deliverer of Jesus into the hands of
the enemies who sought his destruction. It had to be done, and Judas was chosen by Christ to bring it about.
Judas was therefore good. he was SHAITAN. It is clear that this is never understood by translators
who render as betrayal the Greek word which, in the context, can only mean deliverance. Judas did what he did
on Jesus' authority, arid by virtue of this he was Jesus. In much the same way, an officer in the army is
committed to act as the agent of the Queen. He holds his commission and, in effect, is the Queen acting
when he carries out his duties as an officer. Similarly a policeman is "the arm of the law". This is made perfectly
clear in the Gospel account.
Jesus is made to say:
"Now I tell you before it comes that when it is come to pass ye may believe that I (Jesus) am he (Judas)."
It is even clearer from:
"And when he had dipped the sop, he gave it to Judas Iccariot, the
son of Simon. And after the sop, Satan entered into him. Then said
Jesus unto him, 'That thou doest, do quickly'."
Jesus himself introduces SHAITAN into Judas, but it is the 'good' Satan who enables the "things of God"
to be fulfilled, the cosmic NOUN (700).
Judas acted on behalf of the opposition at the critical moment, he became one side of the "Jews" who were,
like Judas, chosen as the collective SHAITAN in expediting the gospel drama, an episode in the Cosmic Game.
The name Judas in Hebrew is YEHOUDAH. Yehoudi in Hebrew means Jew. These names are code-names:
Jesus is spelt YOD-HAY-SHEEN-WAW-HAY, pronounced Yehshuva.
Judas is spelt YOD-HAY-WAW.DALLET-HAY, pronounced Yehoudah.
Jew is spelt YOD-HAY-WAW-DALLET-YOD, pronounced Yehoudi.
All these names are simply modifications of another word-name:
Jahweh is spelt YOD-HAY-WAW-HAY.
Jesus' name is focused on SHEEN as its central letter. He is an instrument of the "cosmic breath", the Spirit of cosmic
Judas and Jew contain the DALLET of resistance. They are manifestations of the denying force, the necessary opposition
in the playing.out of this act in the cosmic game. The YOD in the name for Jew signifies that the second life (HAY)
in the name Jahweh has turned into self-assertion of existence. DALLET-YOD means "the resistance exists".
The consonantal "D" of DALLET is the sound that begins many words signifying SHAITAN, such
as the devil of the temptations in the wilderness. (It is clear that the temptations were prepared for by Jesus.)
Suares, Cipher of Genesis, from Tree II
1 Now the serpent was more subtil than any beast of the field which the LORD God had made.
And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?
2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:
3 But of the fruit of the tree which [is] in the midst of the garden, God hath said, Ye shall not eat of it,
neither shall ye touch it, lest ye die.
4 And the serpent said unto the woman, Ye shall not surely die:
5 For God doth know that in the day ye eat thereof, then your eyes shall be opened,
and ye shall be as gods, knowing good and evil.
6 And when the woman saw that the tree [was] good for food, and that it [was] pleasant to the eyes,
and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also
unto her husband with her; and he did eat.
7 And the eyes of them both were opened, and they knew that they [were] naked; and they sewed fig leaves together,
and made themselves aprons.
Judas, or Jesus Accepted
Elaine Pagels: Origin of Satan