Nahash / Nahhash / Nachash: Serpent
| Nahash |
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| 300 |
8 |
50 |
| Gematria: 358 |
Suares calls Nahash "The Old Man of the Mothers."
The serpent plays an important part in many ancient myths. He appears in several cosmogonies as being present at the origin of
creation, and at times as encompassing the earth. He has multiple meanings dealing with the general evolution of life, as well
as with that of the individual in both body and psyche. In certain theosophies his name is Kundalini, and he springs from the
genitals and ascends the spine. His "fire" is initiatory and becomes knowledge through transmutation of sex into creative
intelligence. Factually, the serpent is phallic and nakedly so. (Genesis III, 1 ought not to read, now the serpent was more
subtle than any beast, but more "naked.")
Hidden and coiled inside hollows and cavities of the earth, he suddenly darts out with swift swinging blows. He is therefore
considered mythically as being the son of Earth, the male energy born into the primordial Mothers. Is he not that Phallus, the
very ressurrection of Aleph from its eartly entombment? Is he not the best possible resurrection of Aleph,
according to Eretz's capacity at the time?
Somewhere in the background of our ancestral memory we have a fossilized stratum recalling that the earth put
forth great and successive efforts in order to engender beings that could stand upright. The biblical serpent
who appears upright is the symbolic descendent of the great saurians of early geological epochs, creatures that
occupied the planet for millions of years prior to man's appearance. This serpent is then the symbol of the
most alive creature that earth was able to produce until a certain epoch.
Suares, Cipher of Genesis p.123
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Genesis 3:13
And the LORD God said unto the woman, What is this that thou hast done? And the woman said,
The serpent beguiled me, and I did eat.
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50 |
1 |
10 |
300 |
5 |
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300 |
8 |
50 |
5 |
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The misunderstandings with which we have grown up are too numberous to be dealt with in one small volume.
Here, however, is another vital example. We have seen with the episode of
Jacob wrestling with
Elohim that
the process of evolution in time is satisfied only when overcome and "conquered." Thus
Esha, in plucking
the apple, understands and integrates the Elohimic process and it is satisfied. An extraordinary thing then happens
to Esha. When she is questioned concerning this event, she does not -- as the translations assert -- reply,
The serpent beguiled me (Genesis III, 13),. What the true reading gives is far more significant. The Hebrew
phrase Hanahhash Hashayiny as is so often true in the most beautiful passages, is impossible to translate
in two or three words. It has to do with the action of the letter Sheen which we met with after Adam's so-called
sleep. Sheen (300), it is remembered, stands
for the cosmic breath of life, and we have seen that the
true meaning is not that they were "naked" and "not-ashamed" (which has nothing to do with the letter-numbers of the text),
but that they were left without Sheen. Now Hanahhash Hashayiny simply means that Nahash, the serpent,
"Sheens" her: that is, he blends his earthly fire with her lost heavenly fire, which thus comes to life again.
Some traditions have identified this Sheen (300) with the mythical
"Spirit of God."
Suares, Ciper of Genesis p.119
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So here we are at the very beginning of the myth of evil, which, if really understood, would set us free.
Almost nothing, of course, of what we have been taught as part of the psychological conditioning of our evolutionary
past, is true.
Our primitive and moralistic interpretations of "original sin" and the role of femininity in the development of consciousness
block us from the true meaning of the revelation.
"The misunderstandings with which we have grown up" must be overcome and "conquered" in the land of
space-time and duality, Canaan.
If we resist both being entranced by infantile stories suitable for Bronze Age psyches or dismissing the story
as yet another creation myth and irrelevant to modern minds, we can make one important observation --
the plot -- as dynamic action -- starts here. Everything before Genesis 3:13 is stage-setting.
Hanahhash Hashayiny begins the story of human development.
This development, at every stage, is dependent on the transformation of the feminine elements in the human
psyche, and we will see it elaborated throughout the Hebrew Bible, from
Adam and
Eve through the
Abraham Cycle to
Moses and Zifforah and beyond.
Hanahhash Hashayiny is both the beginning and the end. The Breath from Below (Nahhash's Sheen)
blends with the Breath from Above (Esha's Sheen) and results in a Yod-Aleph in a factual life (Noun)
in existence (Yod) -- an incarnation (at least potentially) of the two Partners
(Aleph/Intemporal and Yod/Duration) in the
Great Game of Life in existence.
Some have noticed
the reverse similarity of (Ha)Nahash and Shekinah.
| Ha Nahash |
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| 300 |
8 |
50 |
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5 |
| Gematria: 363 |
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| Shekinah |
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| 5 |
50 |
10 |
20 |
300 |
| Gematria: 385 |
Remember, Nahash is representive of the highest development that the earth was capable of before man.
His energy (Sheen) is from the earth, as we see the progression (5)50-8-300 toward the cosmic.
The energy of Shekinah goes in the opposite direction: 300-20-10-50-5: from the Cosmic (300) into
the individual body (20) in existence (10) with both an existential (50) and an archetypal (5) life.
So the difference between the two is not just their letters (Kaf-Yod for Hayt) but also the direction
of the energy: from below (Nahash) and from above (Shekinah). Shekinah brings the two lives of YHWH
into existence, as signified by the change to an existential life (Hay/5 becomes Noun/50 in existence)
and its in-dwelling (Kaf-Yod).
This is only possible in man, who was the potential to free himself from psychological conditioning and instinctual
automatisms, thanks to Hanahhash Hashayiny, the blending of Nahash's earthly fire with Esha's lost heavenly
fire, and become the dwelling in the flesh of Sheen, the Cosmic Breath.
Note that 363+22=385. Ha-Nahhash + the Aleph-Bet = Shekinah.
Similarity and difference.
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Nahhash, the carrier of all the memories of time, of all forgotten wisdom, now has the mission of transmitting duration to these two new beings; for until
they possess the totality of time, they will not be wholly incarnate. They cannot exist unless this last link is provided. They must consume
the past and be its fruition. Within them, as they are presented in this story, there already exists the intermittent pulsation of life-death-life-death.
They must become the whole game of life, not only this discontinuous element but the continuous as will. The mission of Nahhhash, the serpent, is to
plunge them into what one can, in a sense, call evolution. He must transmit his life to them; he must join the "earth" fire to their fire from "heaven."
He cannot transmit this to Adam who is as unstable as if he had been knocked on the head. But the serpent tentatively addresses Esha: "Has
Elohim really said: You shall not eat of every tree?" The answer should have been: "No, it was YHWY-Elohim, not Elohim, who said some such thing --
not to me, but to Adam. And he said it because at that time Adam was alone and if he had eaten of that tree, he would not have survived a single instant.
That is why YHWH-Elohim created me -- so that Adam could eat of that tree without dying." Had Esha thus responded with the true facts, this
story would never have become so widely accepted as it is. Why? If we are not afraid, we can find the answer to that question.
CoG 115-116
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"The Kohen Brothers were the first who actually made the connetion between the gematria of "Nahash" (serpent)
and the gematria of "Mashiah" (messiah) = 358."
The Treatise on the Dragons
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See: Hheva/Eve
Nehushtan - Wikipedia, the free encyclopedia
Amazon.com: The Serpent Symbol in the Ancient Near East: Nahash and Asherah: Death, Life, and Healing (Studies in Judaism): Books: Leslie S. Wilson
shekhiNah and haNachash
The story of the Serpent, ha-nachash - YouTube
Reptiles/Serpents/Lizards in History/Mythology/Religion
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