Ki or Khe K*DM K*ADMOS COSMIC MAN A RHEMA/DABAR/LOGOS

Alchemy is the Anglicized Byzantine name given to what its practitioners referred to as the 'Art'. The 'Art' was always characterised as either divine, sacred or mystical.

This 'Art' has undergone many changes in the course of many thousands of years what is recognisable since the beginning of writing is a search for a method for transforming base metals to noble ones. There is also a recognisable common background in all of the writings of the 'Mystical Art' of personal transmutation/transformation of human nobility.

The name Anunnaki is derived from An, the Sumerian god of the sky. The name is variously written "da-nuna", "da-nuna-ke4-ne", or "da-nun-na", meaning "princely offspring" or "offspring of An".

The Anunnaki were believed to be the offspring of An and his consort, the earth goddess Ki. Samuel Noah Kramer identifies Ki with the Sumerian mother goddess Ninhursag, stating that they were originally the same figure. The oldest of the Anunnaki was Enlil, the god of air and chief god of the Sumerian pantheon. The Sumerians believed that, until Enlil was born, heaven and earth were inseparable. Then, Enlil cleft heaven and earth in two and carried away the earth[while his father An carried away the sky.For the scope of this work, alchemy is broadly defined as the religious and practical art of combining male and female elements to make sense of the universe and/or describe the workings of existence. All within phenomena that take place on earth (the physical plane) was thought of as taking place in the psychological, spiritual realms for as the bond that unites heaven and earth in perfecting the work of Nature, at the same time works on the him/her the self in the creation of the higher self with the grace and guidance of the universe.
Ancient Mesopotamians appear to have lived in a world where Nature was not separated from the Divine, where the events of daily life had a foundation in the skies. I quote from Zur's and Smith's The Phoenician Letters: "In the skies, signs; in fire, visions; in water, forms; on earth, words" (pg. 15) (2) to reveal the designs of heaven and earth and the fates of everything and everyone that existed. Thus, all phenomena in the physical plane had its reflection in the heights, and vice-versa. I see this intrinsic relationship between the religious and the mundane as expressed in the language of passionate heavenly metaphors or divine mating's to explain earthly phenomena from its very beginning in Sumerian mythology. Even though Eliade does not trace back these facts to the beginnings of Mesopotamian thought and Sumer,I am referring to life as a cosmic reality grounded on physical principles, or the beginnings of alchemy as a physical and spiritual discipline, based on what Mircea Eliade, the famous historian of religions, called the mythologies of traditions where the world was sexualized in a sacred manner, where the Earth was the Terra Mater or Petra Generatrix (Eliade, Mircea, The Forge and the Crucible). A worldview where life is a cosmic phenomenon that is realized in the flesh of all that breathes and lives, where sex is sacred, and where fundamentally the descent of generations of human beings has its equivalents in the sphere of divine beings and the forces of nature was the world that our Hero Hayk grew up in.
Again I quote from "The Phoenician Letters" , to show the alchemist mindset in describing nature "Consider water in its many states, mist, cloud, rain, hailstones, snow, ice, streams, rivers, seas. The one thing that is the same in all states is susceptibility to change, it is the nature of water to change. Put it into a skin and fills the skin into a pot, it takes the shape of the pot, into air, mist and cloud, snow and ice, into earth, streams and rivers. Even so it is water." (page 61). For example Enki and Ninhursag held rituals of purification along a full moon cycle. Then, a god called Geshtu-e, is sacrificed, and Ninhursag mixes Geshtu-e´s blood in clay of the sweet waters of the Great Deep, to fashion the base material to give origin to humankind. The younger gods, the Igigi, spat on the clay and womb goddesses are called to help in the operations, and together they bring forth seven men and seven women. To remind humankind of their divine essence, the spirit of the sacrificed god resonates like a drumbeat in every heart, mind, body and soul forever after. I find this myth is a wondrous metaphor of the mystery of incarnation, whereby the spirit is made flesh, and the flesh is raised to spiritual heights, and whose main mystery is devotion and love.

Hayk's Living Spirit, Soul and Body should be seen within an Alchemical concoction, in other words he and his monomyth appear to refer to the transformation of the self through Soul Work. His living persona show an inner wisdom. A wholesome Body, Mind, Heart, Soul, and Spirit.

The legend of Hayk is as it were all offered as a matter of fact, there are no puns, no sense of metaphor or myth about it, no external objectifications can be shown within it. No evidence for the existence of a divine principle (even though Armenian can be shown to be divided into opposing principals phenomena working in harmony, there is no male and female as opposites in an anthropogenic sense) essential for the creation of a human beings. There is no evidence that can confirm the Armenians or evidence in the Armenian language that at any time  entertained revered worshiped or believed in an anthropogenic origin of Man.

The difficulty in dealing with the cultural attitudes of the ancient peoples is that scholars looking into the ancient ideas related to what we refer to say the ''spirit, soul, body, themselves projecting their own cultures onto the subject they are studying, namely their own ideas concerning the body and the soul. Only very recently, in the 1980s the first important studies finally appeared that dealt with the key aspects of the question of the 'soul' and formed the basis for the subsequent systematic treatment (Klein, 1982; Groneberg, 1985; Jacobsen, 1989) in the years that followed.The manner in which names are assigned to these things, these "multiple external souls," should not be regarded as an inflexible system of classification that did not change over the millennia. In popular thinking some traits and characteristics may have been understood differently, with certain features emphasized or played down, so that in considering Mesopotamian psychology, we should always allow a certain leeway within the elaborate structure set out here. 

Basically there are three obvious sources of information on Mesopotamian psychological ideas: (1) the anthropogeny of the Atrahasis poem and an analysis of this compared to other myths of the same sort; (2) details from exorcist rituals to banish or remove evil spirits or funerary rites; (3) the "personal god" and the literature dealing with this. At root, in order to create humankind, the gods killed a god with whose flesh and blood they mixed clay to form the new creature.

Enlil, is the name,of the king of the gods, after separating En and examining the word lil, in general terms, we find that it has been stated by Jacobsen (1989), that it is a translation of the Akkadian zaqīqu, which, as well as signifying dream soul, also means "breeze." The term lil when it appears in the name of the king of the gods, Enlil, translates as "Lord wind." 

His realm is the atmosphere, the intermediate element of the cosmos, which at one extreme touches heaven (the home of his father, An), while at its other edge touches the surface of the earth (it is not by chance that the god is called a "trader"). It permits all living beings to exist, and it is indeed the presence of a special kind of wind, the breath, that distinguishes the living from the dead. Enlil is thus closely connected with the movement of air, with the wind, with gusts, and with the breath. The god is regarded as having given life to the universe (life being considered as a breath, napištum, Sumerian zi). In addition, a specific exhalation of breath consists of a word, and it is no mere chance that this is also a feature of the medium, where the spoken word makes clear to the listener the otherwise unattainable thought of the one with whom he is speaking. This idea relates directly to the sacred nature of the word, both spoken and written, and this is what is behind the use of puns by the scribal tradition when commenting on the texts.  The interpretation of the name Enlil a personal god appears to be based on the principal of the objectification of psychological reality, this is was what Eliade (1975, vol. 1, p. 96) had stated in his description of the characteristic features of Mesopotamian religion.

For example even today in Eastern Orthodoxy, it is said that creation is united with God by grace and not by nature. This is called the Essence-Energies distinction; Orthodox Christians believe that the human person retains its individuality and is not swallowed up by the Monad while in union with God.

In layman's terms, God's essence is distinct from God's energies in the same manner as the Sun's essence and energies are distinct. The Sun's essence is a ball of burning gas, while the Eastern Orthodox hold that God's essence is incomprehensible. As the Sun's essence is certainly unapproachable and unendurable, so the Eastern Orthodox hold of God's essence. As the sun's energies on Earth, however, can be experienced and are evidenced by changes that they induce (ex. melting, hardening, growing, bleaching, etc.), the same is said of God's energies—though perhaps in a more spiritual sense (ex. melting of hearts or strength, hardening of hearts, spiritual growth, bleaching to be "white as snow," though more physical and psychological manifestations occur as well as in miracles, and inspiration, etc.). The important points being made are that while God is unknowable in His essence, He can be known (i.e. experienced) in His energies, and such experience changes neither who or what God is nor who or what the one experiencing God is. Just as a plant does not become the Sun simply because it soaked up the light and warmth and grew, nor does a person who soaks up the warmth and light of God and spiritually grows ever become God—though such may be called a child of God or "a god."

Eastern Orthodox theologians generally regard this distinction as a real distinction, and not just a conceptual distinction. Historically, Western Christian thought, since the time of the Great Schism, has tended to reject the essence–energies distinction as real in the case of God, characterizing the view as a heretical introduction of an unacceptable division in the Trinity and suggestive of polytheism.

In Christian theology, the tripartite view (trichotomy) holds that humankind is a composite of three distinct components: body, spirit, and soul.

The texts for this position for the purpose of this thesis is the following:1 Thessalonians 5:23"And the God of peace himself sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ." (ASV) Proponents of the tripartite view claim that this verse spells out clearly the three components of the human, emphasized by the descriptors of "whole" and "completely". There is also Genesis 2:7"Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." (JPS Tanakh) does not mention body so the argument goes on and on infinitum.The Old Testament consistently uses three primary words to describe the parts of man: basar (flesh), which refers to the external, material aspect of man (mostly in emphasizing human frailty); nephesh, which refers to the soul as well as the whole person or life; and ruach which is used to refer to the human spirit (ruach can mean "wind", "breath", or "spirit" depending on the context. It is in Genesis 2:7 that the bible introduces us to the fourth element, it "rather implies than asserts the trichotomy of spirit, soul, and body" and goes on to say that the tri-union must be "illuminated by the light" which comes from the Scriptures.
The Greek philosophers, unlike the Greek poets, clearly distinguished the material from the immaterial part of man, defined the functions of the soul in more precise terms, and in general expanded the vocabulary for the parts of man. The second factor was the translation of the Septuagint. The translators of the Septuagint incorporated the linguistic developments of the Greek philosophers into the biblical revelation when they translated the Hebrew into Greek. After Plato and Aristotle, there was a richer array of words to describe the inward parts of man, particularly the mind (e.g., nous, noëma, di-anoia, and phronëma). In Timaeus 30 he also divided man into nous (mind), psychë (soul), and söma (body), with nous being the noblest part of the soul.

Higher self is a term associated with multiple belief systems, but its basic premise describes an eternal, omnipotent, conscious, and intelligent being, who is one's real self. Blavatsky formally defined the higher self as "Atma the inseparable ray of the Universe and one self.

As for the journey to the higher self, Prophet Muhammad (PBUH) said: Whoever eats a whole pomegranate God enlightens his heart for 40 days. For Muslims, the pomegranate is a symbol of beauty. The pomegranate is a metaphor for enlightenment because it is an image of both Oneness and multiplicity. As the The tree of life symbolizes the path to spiritual enlightenment. In the book Throne Carrier of God, which is about the life and thought of 'Ala' ad-dawla as-Simnani. The pomegranate is the image of the fruit of spiritual realization (as enlightenment). Many forms of knowledge use the metaphor of a pomegranate and the tree.

Carl Jung it is recorded found himself in the garden of pomegranates Kabbala's 'Pardes Rimmonim' when he was very near to death. The following is the rendering of his inner vision. “I myself was, so it seemed, in the Pardes Rimmonim, the garden of pomegranates, and the wedding of Tifereth with Malchuth was taking place. Or else I was Rabbi Simon ben Jochai, whose wedding in the afterlife was being celebrated. It was the mystic marriage as it appears in the Cabbalistic tradition. I cannot tell you how wonderful it was. I could only think continually, “Now this is the garden of pomegranates! Now this is the marriage of Malchuth with Tifereth!” I do not know exactly what part I played in it. At bottom it was I myself: I was the marriage. And my beatitude was that of a blissful wedding.” (Jung, 1961, p. 294)

The earliest evidence of Mesopotamian religion date to the mid-fourth millennium BC, coinciding with the invention of writing, and involved the worship of forces of nature as providers of sustenance. In the 3rd millennium BC objects of worship were personified and became an expansive cast of divinities with particular functions. 

Nature worship or naturism is any of a variety of religious, spiritual and devotional practices that focus on the worship or reverence of the nature considered to be behind the natural phenomena visible throughout nature. A nature deity can be in charge of nature, a place, a biotope, the biosphere, the cosmos, or the universe. Nature worship is often considered the primitive source of modern religious beliefs and can be found in (theism, panentheism, pantheism, deism, polytheism, animism, totemism, shamanism, paganism, and sarnaism.) Common to most forms of nature worship is a spiritual focus on the individual's connection and influence on some aspects of the natural world and reverence towards it.

The Higher Self is generally regarded as a form of being only to be recognized in a union with a divine source. In recent years the New Age faith has encouraged the idea of the Higher Self in contemporary culture, though the notion of the Higher Self has been interpreted throughout numerous historical spiritual faiths. Some denominations believe that the higher self is a part of an individual's metaphysical identity, while others teach that the higher self is essentially our tie to the heavens. Similar to the notion of the soul, the higher self can be defined by many different sects, while also being a topic of interest in the scientific and philosophical fields.

Man makes the cosmos with the logos or is it the cosmos that makes the man and the logos. Adam Kadmon, Primordial Man, Most High Man, Supreme man, Cosmic Man or simply the idea the logos for the 'Higher Self'. The principle of individuation, or principium individuationis, describes the manner in which a thing is identified as distinguished from other things. The concept appears in numerous fields and is encountered in works of Leibniz, Carl Gustav Jung, Gunther Anders, Gilbert Simondon, Bernard Stiegler, Friedrich Nietzsche, Arthur Schopenhauer, David Bohm, Henri Bergson, Gilles Deleuze, and Manuel De Landa.

The word individuation occurs with different meanings and connotations in different fields. Philosophically, "individuation" expresses the general idea of how a thing is identified as an individual thing that "is not something else". This includes how an individual person is held to be different from other elements in the world and how a person is distinct from other persons.In Jungian or analytical psychology, individuation is the process by which the individual self develops out of an undifferentiated unconscious – seen as a developmental psychic process during which innate elements of personality, the components of the immature psyche, and the experiences of the person's life become, if the process is more or less successful, integrated over time into a well-functioning whole.

Self-actualization, as in Maslow's hierarchy of needs, is the highest level of psychological development, where personal potential is fully realized after basic bodily and ego needs have been fulfilled.

The archaic Armenian name HAYK and the tri-unity, of the spirit, soul, and body which one can take as aspects of the universe and our human being-ness. Our soul is what psychology studies. It is our identity, our character, our personality, and what develops and grows through our lives, as a result of nature and nurture, our inner life and our environment. The spirit, soul, and body work together very closely and are separated only at death. Together, they make up what the bible says is “a living soul”.


The second person of the Holy Trinity, the eternal word, became flesh:
And the Word became flesh
and made his dwelling among us,
and we saw his glory,
the glory as of the Father’s only Son,
full of grace and truth.

Arius Didymus wrote the following 'Concerning the Opinions of Plato'.
Ideas are certain patterns arranged class by class of the things which are by nature sensible, and that these are the sources of the different sciences and definitions. For besides all individual men there is a certain conception of man ... uncreated and imperishable.
And in the same way as many impressions are made of one seal, and many images of one man, so from each single idea of the objects of sense a multitude of individual natures are formed, from the idea of man all men, and in like manner in the case of all other things in nature.
Also the idea is an eternal essence, cause, and principle, making each thing to be of a character such as its own. 

According to Mani, the original man is fundamentally distinct from the first father of the human race. He is a creation of the King of Light, and is therefore endowed with five elements of the kingdom of light. So what is kingdom of light? The Kingdom of Light is the kingdom of intellect, ol the imagination, of the heart, of the spirit and the things of the spirit.

IT IS not for me to enter the domain of religion, nor to trench upon ground occupied by men who have been specially called to the work the 'Art', I speak only of the life that now is; how its highest compensations can be won, its rewards, if you please, attained; its sorrows mitigated, and its joys increased and multiplied.

And this is the lesson that I would give : Dwell in the Kingdom of

Light. And where is that Kingdom? What are its boundaries? What cities are builded within it ? What hills and plains, and mountain slopes gladden the eye of its possessors? Be patient, my fellow Phantoms. Do not hasten to search for it. It is here. The Kingdom of Light, like the Kingdom of God, is within you. And what do I mean by the Kingdom of Light? I mean that realm of which a quaint cid peet sang those quaint old lines :

My mind to me a kingdom is,— Such perfect joy therein I find, As far exceeds all earthly blisis.

I mean that invisible commonwealth which outlives the storms of ages; that state whose ai naments are thoughts; wdiose weapons are ideas, whose trophies are the pages of the wor'd’s great masters.

The Kingdom of Light is the kingdom of intellect, ol the imagination, of the heart, of the spirit and the things of the spirit.

A* DM K*DM, Ki*Da*Mu*

In theology, divine light (also called divine radiance or divine refulgence) is an aspect of divine presence perceived as light during a theophany or vision, or represented as such in allegory or metaphor.

In Lurianic Kabbalah, the description of Adam Kadmon is anthropomorphic. Nonetheless, Adam Kadmon is divine light without vessels, i.e., pure potential. In the human psyche, Adam Kadmon corresponds to the yechidah, the collective essence of the soul.

The term "light" has been widely used in spirituality and religion. Various local religious concepts exist:illumination on the path to theosis in Eastern Orthodox theology during theoria – a form of Christian contemplation.In Jungian theory, the Cosmic Man is an archetypal figure that appears in creation myths of a wide variety.  

Cosmic Man contains aspects of an archaic identity put together from Ideas and emotional values which have become part of our collective unconscious. The logos of the 'primordial man' has created a primordial bond between us humans, and the rest of nature, which it is argued has in effect separated us.  Robert Graves considered Tiamat's death by Marduk as evidence for his hypothesis of an ancient shift in power from a matriarchal society to a patriarchy which I consider to be the cause of the fall of humanity. Carl Jung contrasted the critical and rational faculties of logos with the emotional, non-reason oriented and mythical elements of eros. In Jung's approach, logos vs eros can be represented as "science vs mysticism", or "reason vs imagination" or "conscious activity vs the unconscious".
For Jung, logos represented the masculine principle of rationality, in contrast to its feminine counterpart, eros.

Slicing Tiamat in half, he made from her ribs the vault of heaven and earth. Her weeping eyes became the sources of the Tigris and the Euphrates, her tail became the Milky Way. With the approval of the elder male deities, he took from Kingu the Tablet of Destinies, installing himself as the head of the Babylonian pantheon. Everything is made up from the pieces of an older structure, order which serves as the seed for the creation of a new beginning of a new order. 

When we come to read the legend of Hayk the progenitor of the Armenians, the logos who left Babylon 5500 years ago with the intention of starting afresh a new culture, we find that his story is set in a time after a first origin - the story is the account of a new beginning, establishing of new human institutions within all within a preexisting universe in the heart of nature, the institutions, laws, rules, social conventions and norms are the ones that go on to shape and constrain individual behavior which are all freely agreed upon. Outside of an Abrahamic context, the Cosmic Man is also an archetypical figure that appears in creation myths of a wide variety of cultures.

The primary institution of the Armenian has been the family. The family is the center of the child's life thus the future of any community. The family teaches children cultural values and attitudes about themselves and others and the family that extends into the future must have a linear strategy. In the case of the Armenian the strategy from the onset has been a patriarchal and patrilinear. 

Cosmic Man is a symbol of Self in the Jungian archetypes and is part of the goal of individuation for the individual and the collective. The process of individuation in cosmic man is often part of creation. So if one, by one I mean the author, the creator, the scribe, (the ararich in Armenian) of the word, the logos, the rhema, or as the Jews have it the dabar adopts the idea of Cosmic man where parts of the cosmos became the main man, the primordial man, which he names Hayk and creates a monomyth. 

Suppose the name Hayk an earthling, a hero, a giant amongst men, his first son Arman, and his grandson Kadmos were consciously given names loaded with the attributes of a primal cosmic man, then we could say that one has created a triad of Men Cosmic. 

If the meaning of the names of the Heros can be shown to represent, say the 'spirit, soul and body as one, within the oneness of the universe. 

Hayk represents the 'Higher Self', for the author by the creation of the name, in effect has created or defined the 'HIGHER SELF'. The Cosmic Man archetype it is said by Jung combines masculine and feminine or Anima and Animus. Hayk's physical features are of a primordial cosmic giant that goes through the process he calls individuation. 

Again from Mandaism we have the hidden Adam is also called Adam Qadmaiia (The First Adam) which means the soul of the first man and the soul of every human. Adam Kasia shows many similarities with the Jewish idea of Adam Kadmon.

The creation of the dabar Adam from Sumerian Ki/Dust.
A recurring literary motif is the bond between Adam and the earth (adamah): God creates Adam by molding him out of clay in the final stages of the creation narrative.
In some Jewish legends, Adam was created from dust from the four corners of the Earth, and, when bent down, his head was the East and his feet the West. In another legend, he contained the soul of everybody who would ever be born. In Genesis 2, God forms "Adam", this time meaning a single male human, out of "the dust of the ground" and "breathed into his nostrils the breath of life" (Genesis 2:7). God then places this first man in the Garden of Eden, telling him that "Of every tree of the garden thou mayest freely eat. The soul of Adam is the image of God, and as God fills the world, so the soul fills the human body: "as God sees all things, and is seen by none, so the soul sees, but cannot be seen; as God guides the world, so the soul guides the body; as God in His holiness is pure, so is the soul; and as God dwells in secret, so doth the soul." According to Jewish literature, Adam possessed a body of light, identical to the light created by God on the first day, and the original glory of Adam can be regained through mystical contemplation of God.

In the teachings of Kabbalah, such a primordial man is referred to as Adam Kadmon. In Mandaism, the primordial man is known as Adam kasia, or "the hidden Adam."A great place to start for the origin of the word Adam, is the ancient Gnostic text On the Origin of the World, where Adam originally appears as a 'primordial being' born from light poured out by the aeon known as forethought. (In many Gnostic systems, various emanations of God are known by such names as One, Monad, Aion teleos (αἰών τέλεος "The Broadest Aeon"), Bythos (βυθός, "depth" or "profundity"), Proarkhe ("before the beginning", προαρχή), Arkhe ("the beginning", ἀρχή), and Aeons.) Accordingly, his primordial form is called Adam of Light. But when he desired to reach the eighth heaven, he was unable to because of the corruption mixed with his light. Thus he creates his own realm, containing six universes and their worlds which are seven times better than the heavens of Chaos. 

All these realms exist within the region between the eighth heaven and the Chaos beneath it. But when the archons saw him, they realize the chief creator of the material world (Yaldabaoth) had lied to them by claiming he was the only god. However, they decide to create a physical version of Adam in the image of the spiritual Adam. But Sophia later sends her daughter Zoe (the spiritual Eve) to give the physical Adam life before leaving the physical Eve with Adam and entering the Tree of Knowledge. However, according to the Hypostasis of the Archons, a spirit descends on the physical Adam and gives him a living soul. In the different systems these emanations are differently named, classified, and described.The Gnostic Anthrôpos, or Adamas, as it is sometimes called, is a cosmogonic element, pure mind as distinct from matter, mind conceived hypostatically as emanating from God and not yet darkened by contact with matter. This mind is considered as the reason of humanity, or humanity itself, as a personified idea, a category without corporeality, the human reason conceived as the World-Soul. The same idea, somewhat modified, occurs in Hermetic literature, especially the Poimandres. 

A portion of these Gnostic teachings, when combined with Zoroastrian mythology, furnished Mani with his particular doctrine of the original man. He even retains the Jewish designations "Adam Kadmon" (= אדם קדמון) and "Nakhash Kadmon" (= נחש קדמון), as may be seen in the Fihrist.[citation needed] But, according to Mani, the original man is fundamentally distinct from the first father of the human race. He is a creation of the King of Light, and is therefore endowed with five elements of the kingdom of light.

Not to be confused with Aion (Greek: Αἰών) which is a Hellenistic deity associated with time, the orb or circle encompassing the universe, and the zodiac. The "time" which Aion represents is perpetual, unbounded, ritual, and cyclic: The future is a returning version of the past, later called aevum (see Vedic Sanskrit Ṛtú).

God himself took dust from all four corners of the earth, and with each color (red for the blood, black for the bowels, white for the bones and veins, and green for the pale skin), created Adam. The soul of Adam is the image of God, and as God fills the world, so the soul fills the human body: "as God sees all things, and is seen by none, so the soul sees, but cannot be seen; as God guides the world, so the soul guides the body; as God in His holiness is pure, so is the soul; and as God dwells in secret, so doth the soul." According to Jewish literature, Adam possessed a body of light, identical to the light created by God on the first day, and the original glory of Adam can be regained through mystical contemplation of God.

In Mandaeism, Adam is considered the founder of the religion and the first prophet. He heralds manda (knowledge) and the true path of enlightenment. He is viewed as the propagator of kushta or divine truth.: 31, 45  According to the Mandaean calendar, 2021–2022 CE in the Gregorian calendar would correspond to the Mandaean year 445391 AA (AA = after the creation of Adam).

Hayk's sons,in the legend are listed as his direct descendants from Hayki to Armenaki to Kidamuhi.  

Adam is Manu in (Sanskrit: मनु) iit s a term found as various meanings in Hinduism. In early texts, it refers to the archetypal man, or to the first man (progenitor of humanity). The Sanskrit term for 'human', मानव (IAST: mānava) means 'of Manu' or 'children of Manu'. The first established Armenian traditions are directly connected to the cardinal points like the summer and winter solstices, as well as the spring and autumn equinoxes.

KDMN: The original logos that represents "Primordial Man", "Most High Man", "Supreme Man" the third of three words that came into being after the contraction of the infinite light.

In the entire Hebrew Bible Adam appears only in chapters 1–5 of the Book of Genesis, with the exception of a mention at the beginning of the Books of Chronicles where, as in Genesis, he heads the list of Israel's ancestors. The majority view among scholars is that the final text of Genesis dates from the Persian period (the 5th and 4th centuries BCE)God creates Adam by molding him out of clay in the final stages of the creation narrative. The "earthly" aspect which is a component of Adam's identity, seems to describe humankind's divided nature of being earthly yet separated from nature.

The word (ki ) is used in Genesis for man's creation from "dust" to his "return" of his beginnings, to the ground reads, since (kî ) from it you were taken, for (kî ) dust you are and to dust (ki) you will return.

In the Pistis Sophia the Aeon Jeu is called the First Man, he is the overseer of the Light, messenger of the First Precept, and constitutes the forces of the Heimarmene. In the Books of Jeu this "great Man" is the King of the Light-treasure, he is enthroned above all things and is the goal of all souls.

According to the Naassenes, the Protanthropos is the first element; the fundamental being before its differentiation into individuals. "The Son of Man" is the same being after it has been individualized into existing things and thus sunk into matter.

The Gnostic Anthrôpos, therefore, or Adamas, as it is sometimes called, is a cosmogonic element, pure mind as distinct from matter, mind conceived hypostatically as emanating from God and not yet darkened by contact with matter. This mind is considered as the reason of humanity, or humanity itself, as a personified idea, a category without corporeality, the human reason conceived as the World-Soul. The same idea, somewhat modified, occurs in Hermetic literature, especially the Poimandres.

Inanna (Pisces) and Tammuz (Aries).

Inanna was associated with the eastern fish of the last of the zodiacal constellations, Pisces. Her consort Dumuzi was associated with the contiguous first constellation, Aries.