Cipher of Genesis

Chapter 2 of The Cipher of Genesis, by Carlo Suares, Weiser, 1970

"The Challenge"

HEBREW writing has no numerals to indicate numbers. These are expressed by the letters of the Hebrew alphabet, each letter corresponding to a number. The origin of these numbers, so we believe, goes back to an epoch long prior to history, and ancient tradition purports to show their significance, which is that each number has a meaning in relation to cosmic forces. A similar tradition is found at the origin of the civilization of ancient Egypt. None can say whence it arose. Gradually it was lost in the course of the centuries, and the deep significance that each number was intended to convey has disappeared. Only the significance of each letter, itself composed of several alphabetical characters, has remained but in a state of degraded meaning. As an example, we have Bayt = House; but the numbers are not understood beyond their numerical meaning. The principal reason for this is that the correct reading of these numbers as they occur in word sequence is difficult, to say the least. It inflicts an unwanted exercise upon the mind crystallized by habit and inertia

Our ordinary thinking process is concerned with descriptions of things and not with the things themselves. If we are speaking of movement we do not transmit a movement, but only the idea of movement. If we speak of music, of colour, of all that one can feel or see, we evoke in another person the images, the feelings, the symbols which have attached themselves to something similar which they remember or already know (thus producing comparison). If we say, for instance, (Gen. 1:2) that Darkness was upon the face of the deep, we evoke a familiar image of night and a thought of obscure spaces. Thus what is given us is not darkness itself nor do we create a great abyss; we only call upon imagination, and each person proceeds to imagine what he wishes to imagine or what he is capable of imagining!

When communication purports to convey the Revelation such ambiguity can only lead to one or another of the multifarious religious interpretations which obstruct the immediate perception of the fact that the very existence of a speck of dust is in very truth the first and the last mystery. No mystery is greater than any other: the Qabala has always known it, and has therefore never raised the question as to whether God exists. For those of the Qabala, for Abraham, Moses or Jesus, the un- knowable unknown is a presence. The knowing of that presence is the unknown. There is no other revelation. It is therefore and above all necessary to reject all interpretations, explanations, creeds and dogmas, all faiths and moral laws, all traditions, philosophies and theologies, so as to allow the unknown to operate directly in our minds. Then thought is free to observe the interplay of life and death and existence because it moves along with it, having shattered its fetters. The Qabala postulates that knowledge is not a formulation but a cosmic energy imparted to the mind by the letter-numbers.

Thus it is useless for the mind to try to formulate ideas about transcendence, which is totally beyond comprehension or measure. Whatever ideas of it one may think one has attained one can have only a notion of greater, better, etc. In the first place, any notion of perfection and timelessness we may form is bound to be invalidated by our inveterately dualistic mode of thought. Our whole idea of progress is based on the idea that the good is simply that which awaits us at the opposite end of a continuum which starts with the not good. Imperfection and time do not merely enter our thoughts; they are our thoughts. Like any other mere tool, the mind as we use it is functionally identical with its products. The chicken and the egg of the mind produce and reproduce one another ad infinitum, ad nauseam.

As long as we are not in direct contact with that which transcends the human mind, the fundamental significance of life escapes us. But that primordiality invades us as soon as we decipher the first letter of the first schema of the Revelation, and the witnessing of it is the part of having it revealed, because, after all, the revelation is always there but for its being witnessed.

There is no transcendence other than our intimacy with the unknown as the unknown. Seeking it is avoiding it. It is everlastingly present in an ever present genesis. Let us therefore reread that Book, not as an archaic attempt to describe an un- witnessed creation of the world by a soliloquizing deity but as a penetration of vital energies at work in ourselves.

In the present book, we wish to show that the original tradition of the Book of Genesis was a correct presentation of a certain trend of thought; that this tradition was subsequently lost; that the Rabbi Yhshwh better known as Jesus, knew it; that he tried in vain to expound his truth (was it not written that his disciples understood him not?); that his teaching was submerged by paganism; that the Christian religion is but a modified form of paganism; that the Jewish religion has degenerated into a practice of prescribed ritual; that Islam, which claims to be a revival of Abraham's revelation, is rather a social and political phenomenon; and that the cabalists and the Jewish mystics have searched for and, each in his own way, have found the true primordial plan. Finally we believe that the exact meaning of the original tradition can be made apparent today. This discovery may indeed be occurring at the right time. We are at a turning point of history. We are faced with a change of cycle calling for a renewal of man, requiring that he be bathed in the Source. Thus a many dimensional challenge confronts us. What is first of all demanded of us is -- ather than a search for absolute truth -- a rooting out of past errors, a relinquishing of long cherished illusions.

To think erroneously regarding a subject of vital importance is to think erroneously in all domains of existence. The prime objective of this Qabala is to show that all the versions of the Bible (particularly of Genesis), including the Hebrew, are in error, and that the original text is marvelously intelligible and intelligent. It has been the source of many civilizations preceding ours and it is the source out of which the future must inevitably be born.

We hope that the meaning of the biblical text will become apparent from chapter five onwards. We shall have to proceed step by step because the key of its Revelation is not to be snatched from a code but can only operate when constantly recreated by its very usage. The unceasing reading through centuries of disordered translations has made it difficult indeed to effect a new beginning in the texture of thought where religion is concerned.

After having somewhat transcribed Genesis we will in a later part of the book attempt an approach to Gnosticism and to one or two sections of the Gospels of Matthew and John, the evidences of which will, we hope, be a contribution to the understanding of essentials.

See: Hypertext Hebrew Alphabet | Comparative Semantics/Numerology of the Hebrew Alphabet | Qaheen/Cain | The Cipher of Genesis Tree 2 /

22 Autiot Yassod + Finals
Hypertext Hebrew Alphabet