adam & eve the solar temptation chapter 5 the adam

Adam & Eve: the solar temptation

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CHAPTER 5: THE ADAM

That sees the apparition of the animals of the dry-land, which are

“made” (not created), while the ‘Adam, who was announced as to

be “made”, is created… The reader is invited to ponder on the

shadow and the image, the resemblance to ‘Elohim, and the food-

energy when “all” is food.

Creation of the ‘Adam: the Sixth Day

Gen. 1:24-25

And ‘Elohim said: “The dry-land will spurt out a living breath

towards its kind: growling [Ha-BeHeMaH1] and crawling

[ReMeSh] and livings of the dry-land towards their kind.” And it

was so.

And ‘Elohim made the living of the Dry-Land towards their kind,

and the growling towards their kind, and all crawling of the

Ha’AdamaH towards their kind. And ‘Elohim saw, as [it was]

accomplished.

At the beginning of the fifth day, we have seen the Waters MaYiM

abounding with NePheSh HaYaH: the breathing of life. It is now the turn

of the dry-land. And as before the fish and the birds were created, now

we see the animals living on the earth (Ha-BeHeMaH) or crawling on it

(ReMeSh), except that the crawling positions itself on the Ha’AdamaH:

1 The verb HeMaH means “to growl”, and is built as the “what” (MaH meaning: matter)

framed by two He signs, representing the breathing of life. Be-HeMaH can then be read

“in the growling”, and the substantive Ha-BeHeMaH is traditionally translated as “the

livestock”.


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the fertile soil. The BeHeMaH (where the word Behemoth comes from)

represents the universality of all the terrestrial animals that Job is

confronted with, before the Leviathan where we recognize our big fish

TaNiYN. The singular form BeHeMaH represents the animals that do

not swim, nor fly, nor crawl. It may be read Be-HeMaH: in the growling, in

the roaring, and it could be linked to what we see today as the “growling

sound of the origins of matter, space and time”: the 3-Kelvin-degree

radiation of the birth of the Universe. This growling and roaring of the

original life energies are what the “male” is tasked with remembering

when he performs his inseminating function2. The central Mem letter

framed by the two “breaths” He-letters show the breathing of the world,

the background noise of the universe, the cosmic music sung by the

Hindus in the Aum or Om (ॐ): God’s radiance. This sound has four

components – as the “livestock” has four legs:

The A sound, symbolizing the waking state of all beings;

The U sound, symbolizing the sleeping state with dreams. The two

vowels are pronounced immediately one

after the other to form a sound that is

close to “O”, in order to represent the

quasi-similitude of these two states of

“weak reality”;

The M sound symbolizing the deep

sleeping state, without dreams, as a state

of intuitive knowledge, or wisdom,

which is a state of “strong reality”;

The silence, still full with the resonance

of the M consonant, silence that is

illustrated by the dot in an open crescent

2 The “male” ZaKaR is the same word as the verb “to remember”.

Figure 1: The Aum Hindu

sign


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opened towards the future. This fourth state escapes any definition, it

represents “the felicity that is procured by an absolute consciousness of

the being”.

The verb HeMaH may also mean “to be agitated” or “to coo”. In the 4th

century, Basil of Caesarea states in a famous homely (I, 19):

It is an immense crowd of wild beasts that you carry within yourself…

Anger is a little wildcat when it barks in your heart. The ruse that

hides in a perfidious soul, isn’t it wilder than the Cave Bear? Hypocrisy

isn’t it a wild beast? The man with biting invectives isn’t he a scorpion?

The one who, in the dark, throws himself into revenge isn’t he more

dangerous than a viper? And the ambitious isn’t he a ravishing wolf?

What kind of beast would not be in ourselves? The one who has the

passion for women isn’t he a furious horse?

The verse 25 “And ‘Elohim makes the living of the dry-land towards their

kind…” uses the verb “to make” ‘aSaH, and for which I had said that it

was opposed to creating because the verb “to make” implies an

accomplishment in time, and what is made, or done, or formed, can be

un-made, un-done, trans-formed and re-made, unlike the creation, which

is not subjected to any dynamics of transformation. To the contrary to

the created fish and birds, the living of the dry is made towards its kind, as

they will form the “bricks” of the making of the ‘Adam (by himself),

once he is thrown into time and space3. It means that these life-breathing

animals are to be considered as pieces of information and building-block

materials that the ‘Adam will later identify (he will later give them a name)

and master (he will grow them) in order to use them in his progression to

knowledge (fill the Waters); and these pieces of information and building-

block material, as “breathing life” elements, will be subject to change, to

3 The “Garden” is a domain of eternity, it is built “in ‘Eden” where ‘Eden represents temporality. I shall show later that when the ‘Adam is sent forth out of the Garden, he falls into the ‘Eden-temporality realm.


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evolution and to amendments, thanks to the feminine productive

function of Eve (Mother of living emergences – or: Mother of the Emergents). The

fish and the birds do represent the functions to moving down (fish) and

up (birds) in order to evolve from one level of consciousness to the next:

a transmutation of the Self.

There is a shift in the text between the dry-land ‘aReTs and the

Ha’AdamaH, which receives the “creeping” animals. What is this

Ha’AdamaH, which announces by homophony the ‘Adam to come? I did

evoke the Ha’AdamaH at the beginning of this essay, as the “fertile soil”.

Chouraqui translates it by “glebe”, as he translates the word ‘Adam by

the “glebeous”; we could use the terms “humus” for the Ha’AdamaH, and

then “Homo” for ‘Adam. This fertile soil is written as ‘Adam framed by

two He letters, the sign of the breathing life (the Ha word is the

demonstrative article “the”, giving life to the things it relates to, by

opposition to the undifferentiated article “a”, which does not exist in

Hebrew). To reflect the construction of this word, I write it

“Ha’AdamaH” instead of the ‘aDaMaH. As the fertile soil, it is rich of

‘Adam’s unaccomplished growth potential (the “fruits”), and ‘Adam will

realize this potential through the “breath of life” He that frames his

name. It is the matrix of spirituality, the mother-compost wherefrom the

‘Adam springs out, and should not be confused with the “dry-land”

(‘aReTs) that is a mere territory. In other terms, the dry-land is the stage,

while Ha’AdamaH is an actor, in the manner of L’Arlésienne, the Bizet

opera: she is not to be seen, she does not show up on stage, we don’t

hear her, but the whole opera is focused on her. As a mother-compost,

she (the Ha’AdamaH) is to be married and fecundated by the ‘Adam in

order to activate her breath-of-life.

So the creeping / crawling has evolved between verse 24 and 25, and

occupies now the level of the Ha’AdamaH. This is important, as further

down the story, one of the main actors of this play will be the Serpent, as


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the guardian to the Ha’AdamaH – and a guardian to be defeated4, as

illustrated by St Georges fighting the dragon or by Pharaoh fighting the

crocodile in the marshes of the Nile Delta.

We shall make ‘Adam in our shadow (Gen. 1:26)

Gen. 1:26-27

And ‘Elohim said: “We shall make ‘Adam in our shadow, as our

resemblance; and let them dominate in the fish of the sea, and in the

fowl of the heavens, and in the growling, and in the whole dry-land, and

in any reptile crawling on top of the dry-land.

And ‘Elohim created the ‘Adam in his shadow: in ‘Elohim’s shadow

he creates him, male and female; he creates them.

Traditionally, the English bibles translate “We shall make ‘Adam in our

image, after our likeness…” (King James Version), but the word TsaLeM

that is used in the text has more to do with the shade than with the

image. One could keep the word image if image was understood as the

projected image of the ‘Adam on the ground. Today in our modern

world where images are everywhere, they do not have the aspect of

projection that this word TsaLeM suggests. Today’s images with TV,

films, magazines and posters are so much like the physical reality (even

with 3D now), that the confusion between the image and the reality is

immediate, through the aspect of “immersion” that the video games

thrive on. Perhaps one could think of cartoons and shadow-theatre

plays, where true “images” are shown. The image is by nature not too

resembling: it can be inverted, shifted over, deformed and transformed,

it can be a metaphor, a silhouette. It shows nothing of the depth, the

relief, the texture. The verb TsaLaM means “to hide, to shade, to

4 We shall see that by attacking the head of the Serpent, ‘Adam will “mute” it: NaHaSh

(Serpent) becomes HaSha(H) = to mute, to silence.


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darken”, and it is built on the substantive root Tse’eL (Tsade-Aleph-Lamed)

“shade”. The term is used to designate the side of the wall that is in the

shade, and where one can sit – and this idea of “side” will be there for

‘iShaH when she is taken from ‘Adam’s side: the same root will be used,

TseLa’, with a terminal ‘Ayin rather than a Mem here.

The word ‘aDaM (‘Aleph-Dalet-Mem) may be read as the “universal

infinite force and potential” (‘Aleph letter) of the “blood” DaM, which is

related to the assimilation, the identity, the homogeneity: every part that

cannot be distinguished any more, everything that ceases to be different

and that identifies itself with the whole – everything that gets calm,

appeased, and sleeps. We can say this because the ‘Adam is appearing in

the text together with this other word built on the same root: the

“resemblance” or “likeness” DeMaH, which according to our symbolic

reading grid would translate as the “sign-of-life” (He) of the DaM

“blood” (for assimilation). The DaM is formed with Dalet representing

the “division”, the “part” (also the threshold), and the Matrix Mem that is

used as the sign of the undifferentiated commonality: the plural – as

‘Adam is plural. This link between blood and assimilation is also built on

the assimilation by the foetus of the mother’s blood during her

pregnancy, as this blood is not “lost” anymore, as it is “lost” when the

mother is not pregnant. So essentially, the foetus is assimilating all the

energies that his mother presents to him or her - undifferentiated.

‘Adam is the undifferentiated human being: there is no “according to its kind”

here, he is precisely Mankind without species nor gender, he is “them”

male and female together – and will never cease being so. The other

nouns used to designate “Man” will appear later in the text: ‘YSh first for

the “spouse”, ‘eNOSh next for the “mortal”, and GiBoR for the final

stage “hero”. ‘Adam is the whole human gender, identical and

homogenous in its principle, with the gift of assimilating the energies in

his world. The singular noun ‘Adam is built with a verb in a plural form:

the ‘Adam, they will dominate in the fish, in the birds… To render this


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more properly in the text, I deliberately choose to use plural pronouns in

my text, when referring to the plural ‘Adam.

And the text in Genesis insists in the following verse (27): “in ‘Elohim’s

shadow, He created him male and female, He created them”.

So the ‘Adam are the double human being, male and female. He is unique

as a being, they are sexually dual, and remains so, as nowhere in the text it

is said that the ‘Adam would, from a two-sex-stage, would become unisex

or male only – yes, I shall put that Eve (or ‘iShaH) does not represent the

female gender, nor the woman by opposition to the male-only ‘Adam. If Eve

were the woman, then she would be mentioned in the text for the

throwing-out of the Garden of Eden – but the text at this moment

makes it very clear that only the ‘Adam are concerned with this throwing-

out.

And – a dramatic turn of events – the verb “to make” has disappeared,

and ‘Elohim is back to creating!

In verse 26, the action that is announced is “to make” (or “do”) indeed!

And in the next verse (27), the realisation is concerned with “creating”.

Let’s repeat that the making allows an un-making and a re-making, while

the creation does not: a creation may be destroyed, but not “re-

engineered”, that would just be making (building, engineering, forming).

Here is the secret of what is traditionally considered as the “two stories

in one” for the creation of Man, when one opposes this verse to the 7th

verse of the 2nd chapter:

YHVH-Adonai ‘Elohim forms [=chisels] the ‘Adam – ‘Adam, dirt

of the Ha’AdamaH. He breathes in his nose a breath of life, and there

it is: the ‘Adam, towards a life-breathing being.

The Lamed preposition “towards” in the Hebrew text is never translated in

our vernacular bibles; it is however of a capital importance, as the ‘Adam

are not yet an accomplished life-breathing being, but only on their way to

becoming so.


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The word ‘Adam, a singular word, commands a verb in a plural form: it

is the opposite as what we have seen for the word ‘Elohim, a plural word

commanding a verb in a singular form – except here, in this verse (Gen.

1:26): “And ‘Elohim says: We shall make ‘Adam…”

We shall make: Na’aSeH third person of the plural, using an

unaccomplished mode called Qal volitive Jussive, which could be translated

also as “Let us make…”

Here is what Chouraqui says about it:

The bible exegetes, in order to escape what could be a polytheist reading

of the Bible, state that before giving its master to the Creation, Man,

‘Elohim did consult with all the ones He had already created, including

the angels. Thus the use of the plural form, immediately corrected in the

next verses with a singular form. This implosion of the plural is efficient

to underline the unique importance of Man in the hierarchies of the

universe: the totality of the real does preside to its creation.

This comment, if it sounds desperately puerile to me, has the merit of

underlining the duality between a reality and its representation – and also

goes along a characteristic of this text, which is to launch shams, “fake

beards” and pretences to the reader, for his attention and focus to be

taken away from the important details. Indeed, while exegetes go astray

on pondering this plural form and call the angels to the rescue (after all,

‘Elohim is a plural word, and the incongruity is that it normally

commands a verb in a singular form!), the same exegetes do not make

any comment on the making versus the creating, and do not see that the

creating is the work of ‘Elohim alone, while the making is the work of

YHVH-Adonai ‘Elohim5. I did start this essay with the analysis of

5 Okay, with one “making” of the growling and crawling “animals” on Day 5: I shall explain this at the end of this chapter.


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‘Elohim (God) and YHVH-Adonai6 (YHVH-Lord) precisely to be able

to focus on this point now. This plural “we” associated to the verb “to

make” clearly refers to the dual entity YHVH-Adonai ‘Elohim, a double

divine presence, made of a God-Creator aspect and a God-Maker aspect

together in the same expression – the same way as the Christians refer to

the Son and the Father, who are one, sure, but they are also two... I have

shown that this Maker YHVH-Adonai is “TOLeDOT” (the “sign of a

child”) of ‘El (see Gen. 2:4 and Chapter 2) in a time / temporality domain

and in an Earth-towards-Heavens direction, while ‘Elohim is in the

eternity/no-time domain and acts in a Heavens-towards-Earth direction.

In this essay, I consider YHVH-Adonai as the projection in time and

space, and in a human realm that can be grasped by everybody down the

street, of a ‘Elohim entity, who belongs to the no-time and remains

independent from the human forms – until the reversed passage from

YHVH-Adonai to ‘Elohim is found, which will be the object of the

Garden and the four rivers that “inundate” it, showing the roadmap and

allowing the “Son” to re-join the “Father”. But this is for later.

Why did I say that this passage has to

do with a reality and its

representation? Because, if YHVH-

Adonai is the projection of ‘Elohim in the

human realm, framed by time and

space, it is similar to the picture that

represents the real thing framed and

projected as pictured. Magritte did

capture this notion in his famous

painting representing a pipe that is

not a pipe.

6 See Chapter 2: God or Lord?

Figure 2 : The reality and its

representation, Magritte

1948.


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I retain that:

‘Elohim and YHVH-Adonai are not the same entities: one

(‘Elohim) is the God-Unity-Principle and causal principle

transcending all forms of human thoughts, inaccessible because

infinite, transcending time, and the other (YHVH-Adonai) is the

projection, or the manifestation in time and space, and in the

human thoughts, of the first. This reflects that the human brain

works on dualities. YHVH-Adonai’s apparition in Genesis is

concomitant of ‘Adam’s apparition; and:

‘Elohim as the quality to create in a principle, that means to

extract from the nothingness, and the results of the Creation

cannot be de-created; while YHVH-Adonai’s mandate is to make,

to do, to chisel, to build, to form, to shape products that can be

re-made, un-done, re-built, trans-formed and re-shaped in a

time-and-space-dynamics, in the same way as the human

thoughts indeed do build, un-do, re-shape and de-construct the

human world and mind.

Let’s add that the Egyptians were considering that a person would not

exist without his or her shadow (Sheut, in Egyptian), and that the shadow

would not exist without the person. They were considering that the

shadow had something from that person. For this reason, the statues of

the persons or of the gods were sometimes called their “shadows”, and

were personified by a little human figure, a figure of the death, or one of

Anubis’ servants.

What then about the resemblance?

There is another detail that is not often discussed: the resemblance has

disappeared…


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‘Elohim’s project was to “make ‘Adam in our shadow, as our resemblance”

(DeMaH); and when this project becomes act, it becomes (Gen.1:27):

And ‘Elohim created the ‘Adam in his shadow: in ‘Elohim’s shadow

he created him, male and female; he created them.

Where has the resemblance gone?!

The resemblance is not there anymore: DeMaH has disappeared. And

‘Adam have become “the ‘Adam”, with the differentiated article “the”

(Ha in Hebrew), reflecting the fact that now, even though ‘Adam were

only created, they are gifted with the “breath-of-life” that their Ha

procures – and they are then ready for the dynamics of their “making of”

in time and space – but this comes a bit later, as I did explain above.

The disappearance of DeMaH could be interpreted in several ways (as

usual…):

DeMaH read Dalet as the “sign of the growth through division” +

MaH, the root referring to the “what”, the matter of the

undifferentiated matrix, mother of all matters, starting with the

MaYiM “Waters” that were created together with the ‘aReTs

“dry-land”. In English, “water” derives from the “what”, as in

German Wasser from Was (what), as in Latin aqua (water) from

quis quae quod (what): the link between water and matter principia is

a prime one. So here “the ‘Adam” gifted with their newly grown

breath-of-life are definitely separated from matter principia;

Another reading would be the “blood” DaM expressing the

principle of assimilation with the addition of the He-sign, the breath-

of-life: the capability to grow and become an “Emergent” through

assimilating the energies of the universe, all the “animal energies”

that have been made by ‘Elohim, and use them in his “making of”.

Which one would you prefer? Perhaps they are both true. Perhaps it is a

third one that I have not seen… The point though is that there is a

commonality of roots, and thus an intent, in the use of words DeMaH,


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Ha’AdamaH for the fertile soil, and the ‘Adam. Perhaps one way to

render this intent would have been to translate these words as homogeneity,

humus and Homo, respectively.

Perhaps the disappearance of the DeMaH resemblance means that this

resemblance will have to be acquired somewhere else. In other words,

what if the resemblance was part of the “making” and thus absent from

the “creating”? The acquisition process of this resemblance would be

part of the making process. This is the interpretation that I shall choose

to follow: the making of the ‘Adam, through the identification, the

mastery and the use of the animal-energies that they have at their

disposal point towards the main goal of acquiring the promised but

missing DeMaH: the total assimilation with the matter principia: fill the

Waters completely, until becoming Water themselves… and why not –

the text leaves this interpretation open – become ‘Elohim himself, which is

what the Serpent will suggest, although with a twist, later on.

Let’s notice also that there is no conjunction of coordination between

the two terms “shadow” and “resemblance”. The verse is built with the

two terms in apposition: they follow each other. ‘aDaM may only reach

DeMah if they go through the shadow path first… And in order to have

a shadow, there is a need for a presence. If ‘Elohim does not cover the

‘Adam with His shadow, then the “door” (Dalet letter of DeMaH) is open

to all sorts of abuses. This is what will happen during the episode of the

Tree in the middle of the Garden of Eden: the ‘Adam will not benefit

from ‘Elohim’s shadow (the divinity has gone for a walk… as in the Isis

and Ra Egyptian myth), and will be incapable of accessing His

resemblance.

For the moment, if the project was to make ‘Adam as ‘Elohim’s resemblance,

it has not been fulfilled. Not only is the resemblance not there, but

‘Adam have not been made, they have been created: they are “creature” –

not an Emergent, yet. Let’s remember for the rest of this analysis that the

expression “as our resemblance” seems to call for the notion of the


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assimilation of the animal-energies and perhaps even of ‘Elohim’s

infinite potential – and this capability is desperately absent.

Male and Female

The ‘Adam are created “male and female”, as opposed to “man and

woman”: why is the text using this expression when “man and woman”

would have been expected? I believe that the first reason is that we are

now at the level of the Creation that places the ‘Adam-human-being and

undifferentiated Mankind at the same rank or level as any other creature.

In the Bible, these terms apply to animals as much as humans. The terms

‘YSh and ‘iShaH traditionally translated as “man” and “woman”,

respectively7, only appear under the aegis of YHVH-Adonai: they are

definitely part of the making process: they are attached to culture8. The

name ‘iShaH expresses the “fire” ‘eSh (Aleph-Shin) in its principle, that is

to say the fire burning without any substance attached to it, with no

particular goal of cooking this or that, of burning this or that or

transforming this or that in order to make it edible. ‘iShaH’s fire burns by

itself and transforms nothing. It is a feminine fire because it represents

the function of transforming (“cooking”), so a productive function, and

all productive functions are feminine in essence. It is attached to a final

He-sign that calls for the breath-of-life – in the same manner as in

French, for instance, most of the feminine nouns end-up with an “e”

7 I translate these two terms by “male-spouse” and “female-spouse” in order to keep the accent on the functions rather than the individuals. Also, the term ‘iShaH comes first. There is a good reason for this – but for later.

8 In this essay, I shall call “culture” the notion that the human will, or to say it as Fabre d’Olivet: the “volitive faculty” of the human being, has an impact on nature, and transforms nature. I am not using this word (“culture”) in a Levy-Strauss type of sense. To me, all the transformations of nature that come from the human organization and efforts are qualified as “cultural”.


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letter, which comes from a transformation of the Hebrew He letter in the

Roman alphabet.

The word ZaKaR “male” is the same as the verb “to remember”. The

same word is used for instance in the enumeration of the “male and

female” animals that penetrate into Noah’s Ark. It is also used when

‘Elohim demands that all the males be circumcised (Gen. 17) “in

remembrance of the alliance between ‘Elohim and ‘Abraham”. So, the ‘Adam is

“male” when he remembers what he is, that is when he remembers all

the animal-energies that he is made of, in order to identify them and use

them in his making process.

A man or a woman does his or her “Male Opus” when he or she

remembers the potential in becoming of his or her being alive. It is not

remembering one’s historical past, but remembering the energies that are

deep inside, most of the time unknown or hidden, in order to call upon

them and grow. The ‘Adam do their Male Opus when “grasping in their

hand” (as the meaning of the central Kaf letter of ZaKaR) the potential of

light that they are in this other part of themselves that constitutes the

word “female”. To be male triggers the process of accomplishment: it

corresponds to the insemination of the “germ” (insemination

represented by the Zain letter , symbolizing the penetration and

insemination function of the male), before the gestation of the fruit. This

insemination proceeds from the accomplished, while the gestation female

part proceeds from the unaccomplished… until the new birth of the new

self, which is the “accomplishment of the unaccomplished”.

Female is NeQeBaH, derived from NaQoB , which itself comes from

a root meaning “to pierce” (make a hole), and also “to designate, to

name”. This word NaQoB designates essentially a container that is found

again in the root QoB, a 2-litre measure of volume. The first Nun letter

being the symbol of the mutating and evolving individuality, the term

NeQeBaH designates this mutating and evolving individuality that is


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receiving a “container” in which to mutate and evolve… In the centre of

the female NeQeBaH word is the Qoph letter, symbolizing the umbilical

cord (otherwise the “needle”, and more specifically the hole of the

needle9) that connects to the womb of the Creation, wherefrom the

“son” BeN will come forth (after his “turning over” / Shabbat) – the NaB

root being the one of the elevation, the instruction, the intelligence, the

prophet (NaBiY). As this word refers to the female as much as to

“name”, the ‘Adam will only discover his or her Name10 if they penetrate

that womb, in marrying their own feminine side, and in naming the

energies that constitute it – and they will be taught to do it soon.

These two terms are built on the notions of “leading to” (the Qoph

female cord) in order to grasp with the hand (the Kaf letter):

ZaKaR = to take with the hand in order to grasp the dimension

of (Kaf central letter)… ZaR: the “scattering”, the “dispersion”

but also the verb “to winnow”, to sieve the grains in a

winnowing shovel or a riddle to sort them out or clean them11:

this corresponds to the “energy-identification” component of

the growth process, it goes in a top-down direction;

NaQoB = the central Qoph leading-cord to the NaB “elevation”

and “intelligence”. This corresponds to the “gestation of the

new Self” component of the growth process, it goes in a

bottom-up direction.

9 This “cord” with a hole corresponds in the human body to the pharynx / larynx

complex, where the food (actual food or spiritual food) is ingested. The Qoph (I also

write it Qof) carries the value of 100, which is akin to “perfection”.

10 The expression HaSheM means “the name” and is one of the ways to refer to YHVH-Adonai. So, in discovering his “name” through his feminine side, the ‘Adam is also discovering HaSheM: YHVH-Adonai.

11 This “cleaning” aspect will be developed when the ‘Adam’s first son, Cain, kills his avatar Abel. See Chapter 17.


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If the ‘Adam do not “remember” their energetic potential created by

‘Elohim, if his male part does not become “scattered” as the dirt or the

dust of the Ha’AdamaH that constitutes him, then he will inseminate the

external world of external women, without any internal gestation

process. He will shag like a rabbit with an overflowing energy, everything

that carries a female sex around. If the ‘Adam only listen to their female

potential without doing their own internal male opus, then she is an

empty and hollow womb, and has nothing to engender. The ‘Adam

becomes “a crocodile”, as my Arab friends say, eating anything that is

alive and looks appetizing in the vicinity. No germ, no future sons. This

is referred to in the 6th chapter of Genesis, at the time of Noah, when

“the ‘Adam were multiplying on the Earth and were bearing girls only…”

As we forget that the divine order that the ‘Adam will receive at the next

verse is to “grow, multiply, and fill”! We multiply alright… Do we

grow…? We thrive to grow… economically. And we don’t understand

the filling anyhow. The humanity of Noah’s time was multiplying in its

animal qualities: it was “female” only. However, in order to multiply, as

Annick de Souzenelle notices it, they obviously had as many men as

women, more or less…! These men and those women were all “female”,

not fecundated, not gravid with the germ.

Son of the Male or Son of the Female?

The New Testament follows-up on the story, when Christ names himself

“the Son of Man12” and he names John-the-Baptist “the Son of the Woman”

(both expressions are to be understood as “son of male” and “son of

female” in this context); this is in Matthew 11:11. John’s father, Zakary,

carries the name of the “male” (ZaKaR). However he remains “dumb

and unable to speak” because “he would not believe” that his very old

12 The Greek expression is ὁ υἱὸς τοὺ ἀνθρώπου: literally “the man’s son”.


17

wife Elisabeth could bear him a son (Luke 1) as the Gabriel angel was

telling him. So Zakary’s “male” function is silenced here, it is muted by

the absence of faith, and does not express itself. In this respect, John

remains the son of the female function, as he is not a product (a son, a

progeny, a fruit) of the faith inseminating and fecundating male function

– represented here by Christ.

I shall develop this story further when discussing the Serpent, as

Gabriel’s speech to Zachary with respect to John’s conception, and

Gabriel’s speech to Mary with respect to Jesus’ conception do present a

particularly clever twist, related to the Serpent, in order to align the two

characters on the lunisolar calendar – the sun representing the male

radiant principle and the moon the female generative principle.

For now, let’s remember that the creation of the ‘Adam on the sixth day

brings them both male and female functions, that he / she has the

capability to penetrate and inseminate while “scattering” himself or

herself in so many particles that will break his or her unity as a creature

and that he or she will be winnowed (that is the male Black Opus), and

then will re-construct himself or herself in a gestation and production

dynamics towards a new level through intellect (that is the female White

Opus) before reuniting the dualities (the Red Opus). The remaining part

of the text tells us about the roadmap that the ‘Adam will have to run in

order to achieve a properly human level, “alive”, that is to say a carrier of

consciousness, spirituality, and eventually capable of transcending the

dualities of the sensible world.


18

The Benediction and the Domination (Gen. 1:28)

Gen. 1:28

And ‘Elohim blesses them, and said to them: Fructify, multiply and fill

the Dry-Land, subdue it and have dominion [descend] in the fish of the

sea and in the bird of the Heavens and in all crawling living above the

Dry-Land.

‘Elohim blesses them: the verb is

BaRaK, which is the same term

as the “knee” (BeReK), and one

has to figure that the blessing

goes along kneeling, so does the

dubbing of the knight. The

word may be decomposed as

Be-RaK: “in” (Beit, root of the

internalizing paternal action)

the “tenderness” or “fragility”

(RaK), the term is also used to

designate the tender meat that

lets itself be cut easily, and that

is also used to talk about the

heart that is moved with

emotion13. BaRaK takes the

sense of “making sensitive,

making fragile”, render the self “porous” in order that it is impregnated

with the energies of the ground it lays upon – the energies of the fertile

and humid Ha’AdamaH that will inundate the one who knees on it (or

on her…)14.

13 For instance, see 2Kings 22:19: “your heart was moved”.

14 I say “humid” because later, a dew will come up from the Ha’AdamaH.

Figure 3: Dubbing of a knight.

Document BNF (Paris)


19

In English, German, Greek and in French, the knee, Knie, gonato

(γόνατο) and genou actually carry the root letters of the “knowledge”

(Gnosis in Greek and Latin

languages), representing the

“envelope” of the little

“wheel” – the knee-cap

producing the walking and

the marching, in the same

way as the Greek GuNe

(woman) is the life-producing

feminine envelope. The knee

as a sign of acquiring

knowledge, intelligence,

wisdom and a higher

consciousness is illustrated

by wise men and scholars

uncovering their knees, as a

sign of illumination.

During the dubbing ceremony, the knight receives the sword and the

large shoulder belt, which is the equivalent of a shield he wears on

himself. He has to sworn to protect the widow (the female-spouse

without a male-spouse) and the orphan, the young son or daughter

growing on his or her own, without guidance. The ceremony is

traditionally taking place at Easter or at Pentecost – feasts of the new

light cycle. During that ceremony, the knight receives a slap in the face,

which is a blow from the hand (YaD in Hebrew, for Yod YHVH-Adonai

as a guide to knowledge) on the head (Ro’Sh in Hebrew, for Resh the

“principle” and mental intelligence or rationality), symbolizing the fact

that the head has to “swivel round”, in the same way as the dove swivels

round its head on Mary’s heart (see photo in Chapter 1). This slap in the

Figure 4: Wise men uncovering their

knees: Santillana del Mar, Spain, 14th and

15th centuries. Photo PE.

http://traduction.sensagent.com/%CE%B3%CF%8C%CE%BD%CE%B1%CF%84%CE%BF/el-el/


20

face is still present today in the Christian communion ceremonies, where

the local priest properly slaps the child facing him15.

The blessing with the sword penetrating matter together with the slap

bending the rationality form a very powerful duet. In legends, the stone-

matter, the rock, is often found near a pond, a lake, a Lady-in-the-Lake, a

fountain – anything representing the feminine Waters-from-Below, and near

a large oak representing the mutation of the germ into a fruit, symbol of

the king in the dubbing ceremony, and it materialises the location of the

fight. The Excalibur sword is stuck into this stone, and can only be taken

out by the “young son”, orphan if possible, who later becomes a king

himself. So is Durandal, Roland’s sword fighting the infidels, which is at

first Charlemagne’s sword given to his spiritual son Roland (who “rolls”).

Roland dies in the Pyrenees in Roncevaux (“Valley of the thorns16”), and in

order to not submit his sword to the infidels, he tries to break it on a

rock – but the sword would not break, and Roland throws it away in

Heavens, and it flies through the mountain by slicing it in two parts, and

after a leap of 200 km or so, ends-up stuck in a cliff in Rocamadour…

15 Now, the intensity of this slap is a matter of personal appreciation… Some priests actually just lay their hand on the child’s face and push it in order to turn it around, as for the child to look behind his or her shoulder.

16 Durandal would also be related to these “thorns” through Dorn-Thal “thorn-valley” in German (Charlemagne was speaking a German dialect). I shall discuss these thorns later, as they also show-up in the Creation Myth of Genesis and on Christ’s head at the time of his martyr.

Figure 5: Roland’s breach in the Gavarnie Circus, Pyrenees, France.


21

In this passage of Genesis, let’s take note of the order of the worlds that

the ‘Adam will master: the fish of the sea first, representing a descent into

the feminine watery Abyss, then the bird in the Heavens, presenting the

growth upwards in spirituality, which should allow the mastering of the

next “crawling on the Dry-Land”: the next Serpent or dragon to fight in

order to repeat the cycle and grow deeper and higher.

The fragility and the sensitivity brought by the blessing are then a

preamble to the “dominion” or mastering of the animal energies, and

here is why: the verb “dominate” is RaDaH, formed from the root R-D,

the proper movement united to the sign of the growth by division and

elementary abundance, which expresses an expansion in an undefined

movement coming back on itself, as the one of a wheel17. This verb

RaDaH is conjugated here at the plural form, unaccomplished tense We-

YiRD-Wu . It presents the form YRD meaning “to go down, to

descend”, framed by the two verticalizing Wav letters. This dominion

on the animal energies is a descent in the self in a vertical movement.

Here is the wheel, the rotule (knee-cap) of the ‘Adam going down in him-

and herself, on his way to knowledge.

Annick de Souzenelle stresses it quite well:

Only who has gone down within… shall be able to dominate upon…

This is also rendered in the name of the Jordan River: YaRDeN in

Hebrew: descent within the Nun: the mutating individuality. Actually, many

rivers carry this notion of being the frontier (the “door”, the “threshold”

Dalet) to the humid descent into the self: Jordan, but also Don, Danube,

Dnieper, Dniester18.

17 The English wheel expresses the way, the path (wgh root of weg), while the Latin languages have kept the RD root in rouet, roda, rota, rotatif, rond, etc.

18 Linguists do differ as to where these names come from. Some do relate them to the Danu goddess of Hinduism, mother of Danavas, having to do with the “primeval Waters”. I would tend to see them as Celtic, together with other scholars, because the


22

The “dominion” over the animals then has nothing to do with a brutal

domination of projecting on a divine order our physical strength, for

slavery, for submission, for labour or meat production purposes. Rather,

it represents the key to the ontological relationship that Man can enjoy

with his interior cosmos, itself becoming the key to the relationship that

he and she will enjoy with his or her exterior cosmos and world. It has to

do with the assimilation of the energies (fish, birds, growling and roaring

livestock – and crawling serpents) that will have been identified (named),

penetrated and married, in order for these energies to become

constitutive of their own selves.

Since the flourishing of the Earth Observation satellites, we acknowledge

that Mankind may have to fundamentally change its relationship to the

planet – which is our ‘aReTs, our framed and limited-in-space-and-time dry-

land “territory” in which our domination is materialized, however with

such a wrong reading on this divine order that it is our ‘aReTs itself,

which has become fragile and to the point of break-down… The

identification of our own destructive energies on our fertile and internal

Ha’AdamaH has been transformed into the salting of our external ‘aReTs.

In the process of acquiring consciousness and mastering energies, the

identification is a most important process – just because an improper

identification means that no mastery is ever possible. The corresponding

energy, the one that has to be mastered and married, needs to be

“brought forward into the vision”: unveiled, as a new bride. Without the

light enlightening this vision, it will remain in the darkness, in the

confusion, in the Tenebrae – and this process will be the subject of the

second chapter of Genesis. It is equally the passage from

oriental Celts in Anatolia, Scythe and Phrygia were used as mercenaries in the Egyptian armies, and did bring with them a number of Middle-Eastern notions when invading the Western part of Europe. I can’t see, for instance, the names of Gaul, Galicia, Wales or Portugal not coming from the GaL originally Hebrew root for the meeting of the dry-land with the waters…


23

unaccomplished (no mastery) to the accomplished (mastery), which will

be learnt by the ‘Adam in their own world, as it is the main principal

engine of the Creation by ‘Elohim in the setting-up of the stage on

which the large play of the unfolding world takes place:

And ‘Elohim sees, indeed [it was] accomplished.

One knows the popular image of the saints, or the wise men, or the

hermits, who live in a peaceful relationship with wild beasts: they have

“descended” into these wild beasts that were roaring in themselves, have

mastered their energies and have “revolved” them, turned them around

from the Tenebrae into the light – that very light with which the

Creation starts, and that has nothing to do with the light of the sun. If, in

the arena, the lions go and lick the martyrs’ feet, or are indifferent to the

victim as in Daniel’s story in the lions’ den19, it means that these martyrs

have turned around their internal lions as “king of the animals” into a

force of love and peace. This is the path of the ontological law that

applies to all elements of the Creation.

However, for the moment, the ‘Adam are a mere creature among others,

and YHVH-Adonai has not shown-up yet. It was however necessary to

introduce Him at the beginning of this essay, in order to make sense of

this “We shall make…” that was not made at all, and that closes the first

chapter of Genesis. Now come the tools that will be brought forward by

‘Elohim, in order for the ‘Adam to be later in a position to make themselves.

These tools are named “food” in the text.

19 Daniel 6


24

ALL is Food (Gen. 1:29)

Gen. 1:29

And ‘Elohim said: “Behold, I have given to you [plural form] all the

greenery seeding a seed, which [is] on the face of the whole dry-land, and

all the tree [= the vegetative substance], which [has] in itself a fruit,

substance seeding a seed; to you [plural form] it shall be for food.

And to all the living emergences of the dry-land and to all the fowl of

heavens, and to all crawling upon the dry-land, in whom life is

breathing; [I have given] all green greenery for food”. And so it was.

And ‘Elohim saw all, which He had made, and behold: much

accomplished. And [there is] an evening, and [there is] a morning: the

sixth day.

What is striking in this passage is the insistence with which the totality of

the energies of the world is brought forward to Man: all the green grass,

all the living, all the fowl, all the crawling… all, in effect, is given for

food.

All is food.

Let’s spend a moment on this “all”: KoL, Kaf-Lamed.

And then the word “food”: a’KoLaH: Aleph-Kaf-Lamed-He, which is

related to the verb “to feed”: ‘aKoL: Aleph-Kaf-Lamed: we see “all” in the

middle, right there.

The Kaf letter carries a value of 20, and it is a power of the Beit letter

(value 2), also with a form of a container. The Kaf derives from the

hieroglyph of the open palm of the hand, grasping something, and it

represents the notion of taking in one’s hand the dimension of… In the text, it

is translated as the preposition “as”, or “like”: it essentially corresponds

to the sign of the analogy, which is the path to “making sense of…”,

building a relationship, a connection – which is intellect, as opposed to

rational intelligence.


25

The Lamed letter derives from the hieroglyph of the human arm, and

expresses the notion of something extending in the direction of some

remote place, that deploys itself, that elevates itself. Lamed carries the

value 30, and is then a power of the value of the Gimel : 3. The sense of

the Lamed is fully expressed in the word LaYLaH the “night”. “The

night”, with the article, is written HaLaYLaH and takes the Yod, central

divine spark of the faintest light of consciousness, to elevate it as

remotely as possible with two framing Lamed letters, in the breath-of-life

of the two He letters. The full potentialities of the Lamed letter is in its

root Aleph-Lamed : that which elevates in the infinitely remote direction of ‘eL,

‘Elohim20. As a preposition, the word ‘eL is translated as “towards”,

sometimes “for”, “in order to”.

I had introduced the Gimel letter as the “Guide in the Dry” within the

Waters-from-Above and towards the Waters-from-Below. The Gamal word in

Hebrew (and Arabic) is the “camel” (the English derives directly from

it), who carries his water with him. My Arabic friends tell me that, in a

caravan crossing the desert, not only Man is transported, but he is

actually guided by the camel, who finds the way to the next oasis by

himself. It is not at all as a rider on a horse, as the rider guides the horse.

But Gimel is the guide through the dry towards the water.

In the same manner, Lamed is the guide in the humid, in the Waters-from-

Below towards the Waters-from-Above, and through the dark side of the

feminine watery abyss – where the gestation takes place.

Together, the Gimel-Lamed root form the word GaL: the wave. The

corresponding verb GaLL (Gimel-Lamed-Lamed) means “to roll”. The

20 The reversed root Lamed-Aleph is the opposite of the full deployment of the infinite

potentialities of ‘eL: it means “no” when attached to a verb. For instance, when the Serpent tells ‘iShaH “No, you will not die…” literally he says “Lo’ MOT” (= “no-dying”). English as well as French (and other Latin languages) do present this commonality between the infinitely remote in the dark and the negation, as in night, no, nil, null, naught.


26

wave GaL carries the value 3+30=33 and represents the full cycle of the

dry and the humid together in a rolling cyclic motion. And I see the

traditional duration of Christ’s teaching on Earth (3 years) together with

his alleged age on the Cross (33 years old) as a direct reference to this

symbolic value of completing the cycle, where the dry and the humid

meet and reunify with each-other. As Christ, he has become the guide

throughout the dry and the guide throughout the humid, he has

accomplished and fully become wave “cycle” himself: the hero’s journey

by excellence.

That root Gimel-Lamed is also the root of the word “exile”: GeLaH,

which is inferred to Abraham by YHVH-Adonai: Abraham’s

descendants will be “strangers in a land that is not theirs” (Gen. 15:13), and

Abraham’s first son is Ismael, whom he got from Sarah’s servant HaGaR,

and HaGaR means “the stranger, the foreigner”.

The passage from Gimel to Lamed and reversely from Lamed to Gimel is

Gimel-Wav-Lamed, GWL: the verb “to rejoice”.

KoL “all” corresponds then to the “taking in the hand the dimension of” (Kaf

letter) the Lamed, the guide guiding through the dark feminine abyss of

the Waters-from-Below.

I can illustrate this notion with a somewhat damaged huge wall mosaic

image in the Bardo Museum in Tunis (Figure 6). The whole scene is in

the Waters. A woman is there riding a dolphin “fish” (the dolphin is the

male fish, inseminating the Waters-from-Below with his air-breath from the

Waters-from-Above21); she has a rope in her hands, which she extends

between two “doors”. One of these doors, the right one, corresponds to

the cosmic insemination of the feminine watery night.

21 In Greece, Delphi is the “Omphalos of the World” (umbilicus) because of a play on

words with Delfi, the dolphin. It is in French, the “dauphin”, the king’s heir, on

his way to kinghood.


27

Figure 6: The feminine watery world of the Waters-from-Below. 1st

century AD, Bardo Museum, Tunis. Photo PE.

The right door is dark (at least when compared to the other one, on the

left, which has light in it), and next to it is a powerful deer, who

represents the autumn equinox, when the sun penetrates into the

feminine lunar realm and transfers his cosmic force to the moon. The

deer loses his staghorn every year over the winter, and they grow again

starting at the spring equinox, in such a way that the deer represents the

entering into the dark winter.


28

The foot of the woman is attacked by an animal that would be the

equivalent of the Genesis Serpent attacking ‘iShaH on her heel later on.

Another very large pavement mosaic in the same museum and of the

same epoch also represents the autumn male deer in one of its

medallions, which energy is this time explicitly mastered by the feminine

‘iShaH function:

Figure 7: Feminine medallion, Bardo Museum, Tunis. Photo PE.

This KoL “all” corresponds to the grabbing of the dimension of the Lamed as

the link in the woman’s hands, the line, the lead (all words using the

Lamed L letter) that unites the energies from the male Waters-from-Above

to the feminine Waters-from-Below. This link is, as food, the identification

of the force that connects the ‘Adam with their own telluric energies in a

dynamic of deployment, of relative assimilation, of totalling-up, of

achievement, of perfection – of accomplishment. This dynamic takes the

full power and the infinite potentialities of the ‘Aleph when it becomes

“food” ‘aKoL: ‘Aleph-Kol-Lamed.


29

And I propose to look back now at these animal-energies of the Dry-

Land that the male ‘Adam is surrounded with, with another mosaic from

Carthage in the Bardo Museum of Tunis, dating from the same time:

Figure 8: The male 'Adam with the animal energies of the dry-land.

Bardo Museum, Tunis, Photo PE.

We can see on this mosaic bulls (“livestock”) attacked by wild boars and

bears22 – and a lizard-like reptile heading for ‘Adam’s foot (his right foot,

on the centre-left) occupying the role of the Serpent, and then a leopard

on his left foot, as the future “hero” that he or she will become. He

holds a long stalk of grain symbolizing the accomplishment, the ripening

of the grain, and the Tree of Lives stands on his left with grape fruits.

Left is the feminine side, because corresponding to the North when the

‘Adam is oriented to the Orient. The Tree of Knowledge would be

symbolized by the dark grapes pointing down and floating around, an

image of the “scattering” that this Tree of Knowledge implies. The bulls

22 Boars and bears carry the same energies as the deer: the boar is an animal of the deep dark forest, and the bear hibernates over the winter. They are both animals of the “hidden” (feminine) side. As for the bulls, the link to the virility and fertility is still present today in the expression “being horny”.


30

being symbols of male virility, the scattering of the bulls mean that the

‘Adam is about to lose his virility to enter into his feminine world –

similar to the deer losing his staghorn in winter, while at the same time

multiplying his production capacity or fertility (production of fruits). The

male ‘Adam is wearing a bright-red tunic, probably a chlamydia woven as a

one-piece garment, as Christ will wear as well (no stitching, so

representing the unity), the red colour being representative of the

“blood” aka assimilation with all this food.

Figure 9: 'iShaH mastering the animal energies (Bardo Museum) Photos PE.

Also, we should notice that all the bull-livestock animals have a sort of

stole on their backs, most probably representing the notion that they are

mastered, as the ‘iShaH in the Waters-from-Below does master tigers,


31

stallions and other wild bulls with a leash, a line, a lead (Figure 9). The

lizard-Serpent and the Hero-leopard23 do not have stoles, but there

seems to be a leash to the lizard. The leopard does not require a leash:

the male ‘Adam will just become a leopard when reuniting himself with

his feminine side. Then, these bulls have spots on them, unlike the bears

or other boars attacking them. I suggest that these spots are the germs of

the assimilation principle between the two Waters: light and darkness,

above and below, day and night, masculine and feminine as a path to

knowledge, accomplishment and unity of the self. They also and at the

same time may be representations of “eyes”, ‘Ayin, which are the

“source” of knowledge – think of the third eye in the middle of the

forehead in Hinduism. The ‘Ayin letter symbolizes the total materiality

and the total temporality, which is also the “source” (same word: ‘aYiN

fully spelled), in which the knowledge is rooted. The “principle” of this

source of knowledge is Resh (symbol of the proper movement, the

“principle”) + ‘Ayin (“source”) = Ra’, meaning “unaccomplished”, and

from which all the rest evolves. So these spots on these bulls may also

represent “eyes” as so many sources of knowledge in the

accomplishment process, when such animal-energies are “assimilated”.

The Green Green Grass

The first of the foodstuff that is presented to the ‘Adam is “all grass seeding

a seed, and all tree which [has] in it fruit-of-the-tree seeding a seed”.

23 The leopard is the hero animal. Leopard in Hebrew is NeMeR, and the first

hero in the Bible is NeMRoD. The leopard, with his gold colour and black spots,

represents the reunification of the masculine day and the feminine night in a

unique Light-of-the-World. In Africa, the great sorcerer wears a leopard skin on his

shoulders.


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But does Man really eat “grass”?! Like the cows and other livestock?! And

does Man really eat trees – even with fruits on them?!

The noun “grass” ‘eSeB means also “pasture” (‘Ayin-Sin-Beit pronounced

“esev” as the B is a soft one) and presents a double play on words,

depending on how it is read:

‘eSeB may be formed as the reunion of the letter ‘Ayin as the symbol of

the total materiality and temporality (as seen above), together with the

root Shin-Beit, which is the “turning around”, the revolving dynamics,

the “Shabbat” built on this same root. In this sense, the “grass” as

“food” is a call to swivel and turn around all aspects of materiality

and temporality, and grow towards spirituality and eternity.

The second play on words would be to read the grass ‘eSeB as formed

from the root ‘eS (‘Ayin-Sin) together with the added letter Beit B, sign

of the interior dynamics. This ‘eS root is the same as the one forming

the verb “to make” ‘aSaH. This root expresses the idea of conformation

through the aggregation of parts, through the action of assembling things

according to an intelligent movement, a combination, or a plan

formed ahead of time from the will (volitive faculty). In this sense, the

“grass” presents the idea of conformation: to make with… to make

ensembles, to make links, to establish relationships, to make

connections and combinations – all of this in an interior direction,

towards a “centre”, the Beit actually the sign of the heart24. This would

be the first step of “making”, an analogous process that will bear

fruits.

So, the ‘Adam eat pasture grass – and not “grain”, “wheat” or “cereals”,

DaGaN or BaR or HiTaH (which are all pretty common nouns in the

Old Testament).

24 The word “heart” in Hebrew is Lamed-Beit, LeB (pronounced Lev like “love”), which may be read “towards the [radiant] centre”.


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The Fruit Seeding Semen

The other word on which the text insists is the “seed”, the “germ” or the

“semen”: ZaRa’ Zain Resh ‘Ayin, which is also the verb “to seed” used in

the same sentence: ZoRea’. The Zain letter at the beginning is the sign

of the male sex “weapon” (the word ZaYiN means “weapon”), the one

penetrating and inseminating the feminine Waters25 – so my reference to

“semen26”, as valid as “seed” or “germ”. The idea is the one of

penetration, of breaking through in a dynamics of production. When

discussing the male ZaKaR, I was pointing out that this term could be

read as the “capacity to take the dimension of” (Kaf central letter) the ZaR

root: the “scattering”, the “dismemberment”, the explosion of the self

into dust… We have here, in the word Za-Ra’ as “seed”, the same

penetrating male weapon that penetrates and inseminates Ra’ (Resh-

‘Ayin): the “unaccomplished”, the yet-to-be-accomplished…

This “seeding germ” ZeRa’ may be at the origin of our “zero”

inseminating the universe27… The traditional etymology connecting it to

the Arabic Zifr is not very convincing… as this Zifr giving the words

“chiffre” (French) and “cipher” (English) does not carry the sense of

seed, germ, or semen that the zero carries.

This Zain letter will also structure how the ‘Adam will later name their

feminine side ‘iShaH at first: Zo’T “this”. As the neutral demonstrative

article, it renders the abstract notion of the link which points to,

designates and unites things.

25 To “fornicate” is ZaNaH.

26 The actual male semen is ZeReM from the same root. To be noted that the word “semen” in English (or French: seminal) comes from the Hebrew SheMeN for “oil” (and olive oil at first, as “olive” is ZeYT).

27 Origin proposed by Annick de Souzenelle.


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The Tree and the Fruit

The last foodstuff given to the ‘Adam is the “tree, which has in himself a fruit,

substance seeding a seed”: not only the ‘Adam eat pasture grass, but they also

eat trees. The interesting thing is that the tree quite explicitly referred to

here is a process of growth, centred on the fruit as a substance seeding a

seed. The spelling of the word “tree” actually renders this notion quite

well, as I have already shown in Chapter 1: ‘Ayin-Tsade “’eTs”. The

letter ‘Ayin is there again, as if this passage in Genesis was emphasizing

very much the reference to the most basic level of things: the “source”,

materiality and temporality, the degree-zero of the path from which all

further steps would have to rise later on.

The word “tree” refers to this rise from the lowest possible level, from

the “source” (‘Ayin letter) representing the lowest possible level of matter,

which is transformed and mutated towards a finality (Tsade letter). The

Tsade letter is one that may not come from a hieroglyph, although some

scholars want to see it related to the “hook” hieroglyph. It is more likely

that it is related to the Ti Sumerian cuneiform sign, which represents the

passage through a surface (and as such: vomiting), a change of state, a

mutation, a transformation from a “side” towards another “side” and

always with a particular goal or term (and as such, this letter is found in

words referring to laws, ordnances, orders, status, leadership). It carries

the value of 90, and as such is a “life-giving” sign as terminating a

production cycle (all the 9 figures are related to pregnancy and end-of-

cycle and birth notions).

The verb for “flower” or “blossom” is TsOuTs (Tsade-Wav-Tsade). The

root Tsade-Resh TsoR is the “oppression”, the “cutting”, the “slicing”, and

the “scissor”. The verb YaTsaR that is used when YHVH-Adonai

“makes” the ‘Adam means properly “to chisel”, “to sculpt”.

Associated to the ‘Ayin, the Tsade in a final position (the “tree”: ‘eTs)

renders the idea of a “mutating substance” with a finality, towards a


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particular goal, and as such, represents the evolving vegetative flourishing

matter. It has been translated in our vernacular bibles as “wood” as much

as “tree”.

The fruit, I have already discussed it. It is the word PeRiY Pe-Resh-Yod,

and may be read as the opening (Pe letter) of the root Resh-Yod standing

for a fluid emanation, the ether, the spirit, an exhaling odour.

It is to be noted that ‘Elohim, when giving food to the animals, does not

give them the “tree”, but only the “grass”. There are no “fruits” for the

animals either (thus no seed either), the fruit being constitutive of the tree.

The reason will be detailed later – but it is already possible to guess that

the animals, remaining at their level of animal creatures, will make no use

of the fruits…

It should also be noted that there is no animal food in the diet given to the

‘Adam: this diet is resolutely vegetarian – and even no milk and no eggs!

Could anyone believe this?!

Then, the other interesting aspect is that the products of the sea are off-

limits: no mention of any steamed, grilled or barbecued fish! The domain

of the feminine Waters are not to be touched – and this will be

emphasized at the end of chapter 3 of Genesis, when the ‘Adam are sent

forth out of the Garden, for fear that they could raise their hand and eat

the Tree of Lives – and, as a consequence, live forever in perpetuity

without reaching the level of eternal life.

The Colours of the Ark of the Covenant

At the end of the Creation, it is interesting to notice that the elements

created by ‘Elohim prefigure already the Ark of Alliance, which will be

established between Noah and the dry-land (Gen. 9:13): “I place my ark in

the heavens, and it shall become as a sign of alliance between me and between the dry-

land (‘aReTs).” I comment rapidly on these correlations.


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The colours of the rainbow are violet or purple (a mixture of red and

blue), blue, green, yellow, orange (mixture of yellow and red), and red. In

the antique symbolic system, white, as all the colours together, is the 7th

colour.

On the first day, the “violet” as a mixture of red and blue is represented

by the two elements created together, the red Earth and the blue Heavens.

The second day “blue” is placed under the sign of the Waters MaYiM.

The third day sees the “green” with the apparition of the green grass.

The fourth day sees the “yellow” with the apparition of the Great

Luminary (the yellow sun).

By construction, the fifth day should see the “orange” being between the

yellow and the red – however there is no orange on that day. The fifth

day deals with the fish, the birds and the “livestock”, and none of these

seem to be related to any sort of orange.

The sixth day sees the “red” with the ‘AdamaH (“red” as a derivative

sense of the red “blood” DaM).

And the “white” could come on the seventh day, however this would

require the orange, which is absent. So instead, it seems that the Shabbat

would correspond to a rather “black day”, with ‘Elohim “retreating”.

So where has the orange gone?!

Well, I propose something:

Actually, “orange” in Hebrew is called “apple” – right, we have to get

here an orange apple: TaPOuHeY, a word relatively common in Joshua, in

the Song of Songs, where the apples are associated to the “perfume of the

breath28” of the beloved, to the “support for the disease of love”, to the “apple-

tree, where you mother did bring you forth, [she] bare you”, and again Proverbs

28 The apple TaPOuHeY is related to the perfume breath because the verb POuaH means “to blow, to breathe”, and the perfume of the fruit causes the exhalation of the Garden.


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25:11 mentions: “Golden apples in silver figures: spoken epiphany words”. These

golden apples make me think of the Fruits of the Garden of the Hesperides29,

and the apples in this context take the sense of the generic “fruit” or

“product” – and specifically the child.

So the orange apple being half-way between the yellow and the red, it

may be considered, perhaps, as the “fruit” of the yellow in the direction

of the red – that is, if we associate a solar symbolic value to ‘Elohim, that

“fruit” in between ‘Elohim and the red ‘Adam would be YHVH-Adonai

himself! (See Chapter 2 for YHVH-Adonai considered as ‘Elohim’s

“child”) This association is reinforced by the association between the

apples and the gold (Golden apples and silver figures…), gold being a solar

symbol of eternity, while the silver figures would refer to the waning and

changing lunar temporality – getting black over time, as silver does.

Then, on the fifth day of the Creation Myth, the living animals are made

as opposed to being created, and I have shown above that this was an

exception in ‘Elohim’s actions, as ‘Elohim normally creates things –

except here. YHVH-Adonai is responsible for the making of the ‘Adam –

thus the connection between YHVH-Adonai, this fifth day where

animals are made, and the missing “fruit” being the orange apple on this

particular day… Finally, the Song of Songs reference to the apple-tree

goes as follows (Song 8:5):

Who [is] this that cometh up from the desert, leaning upon her

beloved? I raised thee up under the apple-tree, there you mother did

brought thee forth, there [she] brought thee forth, [she] bare you…”

The feminine moon leans upon her beloved (the sun) at the autumn

equinox and gets penetrated, inseminated and fertilized; and at this time

29 These golden apples are the gift of Zeus to his spouse Hera (or else, from Gaia to Hera for her wedding day). To pick them constitutes the 11th of Hercules’ works. In order to succeed, he will have to kill the serpent Ladon, guardian of the Garden. The word Hesperides designates the three daughters of Atlas and Hesperia, meaning the sun-set, the occident.


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the moon has gone through the “dry” of the summer months, the

“desert”, and YHVH-Adonai is “brought forth” in the sun-set, the

‘evening’, the orange waning sun in the Occident, the time of the apple-tree,

which in Genesis is referred to as the Tree of Knowledge, the inseminating

Tree of the scattering of the self.

So the orange indeed is absent from the Creation, because the orange is

the YHVH-Adonai “apple”, not yet there at the 6th day – but with a nod

in His direction from His mighty Father-to-become, with the making of the

animals. Indeed, there is no possibility yet to have the full spectrum of

the white colour: the state of “purity”, of “totality” is short by the

orange-fruit-apple, which is to come at the beginning of the 2nd chapter

of Genesis with the appearance of YHVH-Adonai.

To isolate these two chapters under the pretext that one talks about

‘Elohim, so is “‘Elohist”, while the other would be “Yahvistic”, leading

to two independent accounts of the creation of Man that would have

been concatenated with no respect for the reader, this does not seem

right to me. Even if these texts are rooted in independent stories

belonging to different people and times, the way they are presented to us

is understandable – provided that the correct reading grid is used.

The Creation ends here

The Creation ends here, after covering six archetypal steps leading to the

creature ‘Adam: a dual animal creature, male and female, who will stay

male and female together for the duration of the myth. The stage of the

world is in place, the tools are in place, the setting is complete and the

‘Adam will soon start to operate the engine of their own making –

although in a somewhat clumsy manner – perhaps because, like a baby-

born, they will spend most of their time sleeping.

The manifestation of the ‘Adam’s consciousness in the world of time and

space is YHVH-Adonai, director of the symphony to be played soon


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with fish-cellos, bird-clarinets and bull-drums. The dynamic of the mutations

of this consciousness is expressed by the Nun, and the cosmic energies

that ‘Elohim has put in place will manifest themselves throughout the

‘Adam’s body: the mouth for the aperture Pe, the extending arms Lamed,

the breathing lung He, the efforts in growing through the diaphragm

Heit, the mutating vision through the eye ‘Ayin, the intelligence and

rationality through the head Resh, the swallowing and ingestion towards

either the air or the stomach through the throat Qof and Tsade, the

penetration with the male sex-weapon Zain, the heart-protection shield

with Tet on the sternum, the capacity to comprehend and grasp the

dimension of all these energies with the palm of the hand Kaf. The whole

body of the ‘Adam reflects, as in a mirror, the cosmic energies that are all

here for food – ready to be identified, harvested and assimilated in a

dynamic of growth, towards the acquisition of knowledge on a

wandering path of trials and errors.

In this dynamics, the discovery of their own feminine side will be the key

process.

The next chapter will discuss what happens on the 7th day, where

‘Elohim withdraws from His opus to let his orange-fruit son of YHVH-

Adonai perform the tasks He is good at: transform the ‘Adam into a life-

breathing being.

But first, YHVH-Adonai needs to appear.

adam & eve the solar temptation chapter 5 the adam

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