Science Rendition

So it causes the ADM-ic mind and consciousness to leave the organic sphere and it then sets up at the universal anteriority of time of the organic sphere the vast generative potential for reflexive organic life forms, and a vortex of fire, to block access to the very source of life itself (which would negate the necessary development of the ADM-ic mind and consciousness).

KJV: So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.

Key Words:HADM GN EDN KRWBYM HCHRB HPHCH ETZ CHY

K-R-W-B-Y-M – ‘crucible for organic life forms’

According to Strong’s Concordance a term of “uncertain origin”. If we examine the letter-symbols we can gain an appreciation of the meaning of this power complex:

K – crucible for reflexive, organic life

R – organic movement

W – sign of impregnation, transformation (super-imposition, conjugation)

B – conceptive power

H-CH-R-B – ‘vortex of fire’

The Hellenists who sought to restrict everything and to materialize everything, have rendered this word by that of ρομφαια, a sort of waving sword. It can be remarked that the most petty images are always the ones that they have chosen. They took pains not to see here the root חר, expressing every wild destruction, every igneous, wrathful force, modified by the active and central sign ב: a single word badly veiled would have sufficed to betray the spiritual sense that they wished to hide. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 121)

HPHCH – ‘turning, rotating’

This is the verb חפון, to turn, used according to the reflexive form, as feminine, continued facultative…preceded by the emphatic article ה, in order to take for it, the place of the modificative, and to increase its force. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 121)

Note: …The garden east of Eden is: gan beeden meqaddam (Mem-Qof-Dallet-Mem: 40.100.4-40 or 600), and its letter-numbers give such precise information concerning it that no doubt is possible. This purely symbolic garden is ahead of and beyond us, in anticipation of Adam. It is characterized by the greatest instability imaginable. The “germ” Adam is to be thrown into a state of great activity, a whirlwind which will never give him time to “fossilize” or to stay fixed in any time or circumstance.

The substance of this garden is named Adamah and life (YHWH-Elohim) causes this substance to bring forth, symbolically, everything that can stimulate the senses and awaken the appetite of Adam: every tree that is pleasant to the sight, and good for food (Gen. II, 9) and, in the middle, the two famous trees – of life, and of “good and evil”. The significance of this symbolism is quite logical. As stated above, what is placed in the garden is the germ, the essence, of the human being as formulated in this book. The germ of humanity can never totally come to rest, never completely become static. This germ is an essence, a movement, a dynamism constantly projected ahead of itself – which, so to speak, never overtakes itself…

Since Adam, at this stage of the allegory, is in a pre-natal state, the tree of life is not yet accessible to him. It is equally evident that if this human embryonic form, merely a potentiality and without substance other than that of Adamah, should set into motion the whole mechanism of Tov-Raa, with its chain of destruction, he would die, instantly crushed by what he had provoked. He would die, says the text, Mawt Hamawt: a dead death (without resurrection). (The Cipher of Genesis, Carlos Suares, p. 113-114)

…let us recapitulate the contents of Genesis I, II and III…

Genesis I: The anatomy of the process of intermittent energy “associated-against” a continuum of space-time. The interiorization of that energy within the continuum. The continuum becomes autonomous.

Genesis II: Consequences of the autonomy of the continuum (self-induction). This process as seen from the interior. The appearance of YHWH and of the germ in which unconditioned energy can and must rise again. Neither life in its character of discontinuous, pulsating, immeasurable energy nor life in its character of the continuum-existence would be anything, one without the other; nor could either even exist if they were not playing each against the other.

Genesis III: The anatomy of the human germ in which this interplay between existence and life takes place. The incarnation of this germ in man is centrifugal energy, buried, dormant in his very blood. This energy only expresses itself by unco-ordinated outbursts of activity. The real issue – the ressurection of organic, creative energy – depends upon the woman; the female in her, being by nature the protectress of the continuum, existence, must transform itself. Esha takes the decisive step and brings about a transformation of the animal erotic-sensorial faculties; the eating of the fruit is an allegorical representation of the blending of existence and life within the human kind of the two players.

As we shall see Genesis IV deals with the implanting of this whole process in the human psyche by means of personifications of the cosmic interplay of energy and mass, both within and without ourselves. (The Cipher of Genesis, Carlos Suares, p. 129-130)