The Garden of Eden Part I: Adam the Aryan Cuckold

Genesis tells an interesting tale that is drawn from preexisting examples. Here it seems we find some odd conflation of Vulcan’s expulsion and the creation of men as the two myths appear in the Greco-Roman cosmology. Though certainly early Sumerian myth are influential here.

As far as it concerns the creation of men, in the Greco-Roman myth, Vulcan is involved with this as a creator. He is credited with creating Pandora and the “race” of women. There, Prometheus, a Semitic Fire God with important similarities to Vulcan, is understood as creating man.

In Genesis, likewise, it appears possible multiple Jewish Gods are also understood as creating Adam and Eve. Here the term Yahweh Elohim, יהוה אלהים is used. Yahweh is certainly a Jewish identifier as this study will explicate. Elohim is a plural form of El, אל. As indicated elsewhere in this study, ancient sources reveal the title El, while commonly a generic title meaning God in Northwest Semitic use, was used frequently to identify chieftain Gods.

On the other hand, in Phoenician mythology El becomes the equivalent of the Jewish or proto-Jewish Cronus or Saturn. Though here, as in Sumerian and Greek myth, it seems possible that the Jewish Gods that are understood as having created Adam and Eve are a more specific set of Gods than the Gods that created the larger world.

To wit, the term Elohim alone is used to describe the creation of the larger world including the creation of mankind. Yet when the specific tale of Adam and Eve is told, beginning in Genesis 2:4, God becomes Yahweh Elohim, typically translated “Lord God.”   It is Yahweh Elohim who creates Adam, warns him about the Tree of Knowledge and expels him from the Garden. Hence we may see a distinction here, as appears in the Greek and Sumerian myths, where lesser Gods perform the task of creating man, yet are not responsible for creating the world.

That it takes six days to create the earth is also interesting. Again, the numerology clearly indicates six not only as the “number of creation” but as a number indicating the solar element, to wit, the Aryan element. Seven, again, indicates the proto-Jewish or Jewish. Here Saturday or Saturn day will develop to represent this day of rest.   Hence possibly we gain a sense here of something akin to the Aryan wolf Benjamin providing, while the Jewish lion Judah inherits or takes and “rests.” The narrative, particularly as it describes Adam and Eve’s fall from Eden, suggest a Saturnian triumph over Aryan figures as this study will explicate.

Regardless, In Genesis, by hook or crook, “man” becomes Aryan and “God” becomes Jewish. Here the effort is to invert the classical understanding, where the founding Aryan, represented by Apollo, for example, is the God, while the Semite, the mortal. Here as well the psychological intent is to cause Aryans to experience the rejection from “God” that Jews or “Vulcan” felt from an Aryan God. Likewise, it seems, conforming to a Semitic Bride Gathering prerogative in JEM, the tale has an interest in depicting Aryan man as the cuckold to a Semitic “Serpent.”   The goal here, as it is with JEM generally, is to establish this pattern in reality.

However, outside of the narrative pattern found here that is mirrored throughout JEM, what is the evidence Adam is Aryan? Indeed, ostensibly there is some evidence that he is not. After all, like the first men appearing in the Greek and Sumerian creation stories, he is made from the earth. This would seem to suggest an earthly, Semitic or Chthonic identity. It is even frequently posited that there is a play of words were earth ‘adamah’, אֲדָמָה is equated to Adam, אדם.

On the other hand, the forming of Adam from earth is perhaps simply a convention. To wit, it may simply be used to reference earlier myths where man is developed from clay or earth. Hence, arguably, it is a rewriting of the tale, whereby the Aryan is made mortal, earthen. We will certainly find examples in JEM where Aryans or at least “Gentiles” are understood as Golem. Here the Golem is typically understood as earthen.

Hence here, as other clues will indicate, Adam is an Aryan golem formed by a Jewish master.   Maybe this also does indicate him Semitized or Judaized. Certainly it symbolizes an effort to form Aryan man, particularly psychologically. Here again we understand the Hebrew Bible as a heavily encoded, outwardly facing work and not merely the story of the Jews intended, initially, only for a Jewish audience. With Genesis in particular this is made obvious by the fact that it depicts the creation of the earth and mankind writ large. Again, theoretically, the story of the Jews only begins with the tribe of Judah. That’s, of course, a shallow reading of the Hebrew Bible, as this study will explicate. Nevertheless.

Thus, in the very least, Adam may be understood as a model for Aryan man if not for all mankind. This becomes particularly true through an Aryan adoption of Christianity when Adam is, indeed, understood as the first man. Yet, as is commonly the case in JEM, whether in the ancient or contemporary context, here name or word meaning is likely more important than a phonetic similarity to other words. Indeed, it is by Adam’s name we especially verify his Aryanness.

Adam the Red

 

The name Adam, אדם, means “to be red.” Perhaps the clearest Aryan figure in the Hebrew Bible, next to Japheth, is Esau, אַדְמוֹן. Esau’s name means “Redskin.” Esau is the ancestor of a land in the Hebrew Bible known as Edom, אֱדוֹם, that Jewish esotericists conflate with Rome. Indeed, in the Hebrew Edom, אֱדוֹם, also means “Rome.” Yet Edom also means “Red.” Edom certainly describes an Aryan realm perhaps chosen in Biblical parables primarily for its name meaning.

In the name Adam we may also find something of a portmanteau. To wit dam, דם means blood, whereas ah, א, means “first.” Hence the word may mean something akin to “first blood.” As we shall explicate, the Aryan “First born” losing out to the Semitic “Second born” is an important theme in the Biblical works.

Strong’s Exhaustive Concordance translates the name Adam to mean: “To show blood (in the face), i.e. Flush or turn rosy — be (dyed, made) red (ruddy).” Again, the word dam דם, meaning blood, is very close to Adam, אדם. Hence, there is the suggestion of “flush” skin, embarrassment, shame.

It has been pointed out that this would mark Adam as fair and Aryan. To wit, here we see Aryan man, in contrast to the swarthier races, unable to conceal shame. By the same trait he is less able to deceive. Hence he is vulnerable especially to a darker, “unblushing” deceiver. And, of course, shame becomes the central theme of Adam’s expulsion from the Garden.

Yet the color red in general is a central symbol in JEM. Red we will come to understand as associated not merely with blood but with the intermixture of blood specifically between Aryan and Semite. Thus that Rome, Edom, Adam and Esau are associated with red suggests as well that they are in a sense racially wounded, open to admixture.

Here blood is “spilled” as it were, at least in the breeding sense. Likewise, by this process and the means to it, they are made ashamed, “reddened.” The earth itself from which Adam is formed as it appears in Genesis, hadamah, הָ֣אֲדָמָ֔ה, translates in modern Hebrew as “reddening.”

Indeed, in Zephaniah 1:17 we find the use of the same symbolism in the context of a Jewish God punishing “mankind.” There it says: “I will bring such distress on mankind that they will walk like the blind, because they have sinned against the LORD. Their blood will be poured out like dust and their flesh like dung.” Blood here is damam, דָּמָם֙. In the modern Hebrew it translates as “bleeding” or “hemorrhaging.” Again, the “bleeding”, “hemorrhaging” or degenerate Aryan may be a good way of understanding the related terms of Adam, Esau or Edom.

Speculatively, in Adam’s name, we find a reference to Greek mythology. For example, in Hesiod the term “Adamant” is used to describe the metal of Saturn’s sickle. There it describes a metal of mythical strength and hardness. It will become a term appearing in Greek mythology and derivative literature describing this. Yet in Hesiod, undeniably, it sees a salient, early, definitive use.

Adamant is derived from the word Adamas, ἀδάμας, meaning “untameable.” This term Adamas has persisted as well in the mysticism of Gnosticism as a reference to a “form of Adam.” This latter phenomenon cannot be considered irrelevant. Rather it possibly points to a knowledgeable and intelligent continued use of the term that would go toward corroborating this theory. Thematically this would, of course, be consistent with the idea of Adam representing a castrated or cuckolded Aryan which is made clear through various other clues.

That the name Adam is a reference to blood, in the Hebrew, and perhaps blood spilt from the heavens to the earth, may also serve to suggest this connection. Perhaps it is meaningful this Adamant sickle is understood as given to Saturn by his mother, the earth Goddess Terra. In any case, as Venus is formed from the Aryan Sky God Caelus’ severed genitalia perhaps so also is Adam. All of this would be thoroughly consistent with themes appearing in JEM. It’s striking, of course, to consider Adam not merely as a cuckold but as a symbol of Aryan castration incarnate.

Here it seems, potentially, we find a striking expression of the theory that to emasculate and feminize, is to make golem-like, malleable, servile, shapeable, subordinate and controllable. Here also one is made mortal and ephemeral in contrast to a Jewish Yahweh or an Aryan Apollo.   This metaphor of Adam, as it concerns JEM, is, of course, elementary in importance. The symbol of a first man itself is, of course, a signal toward the elementary importance of this metaphor. Jewish Esotericists unfailingly understand this. Here symbols carry the greatest importance in the early books of the Hebrew Bible where a symbol language is established. Thus in JEM, we find the understanding established here replicated throughout.

In Hebrew we find this fascinating expression, Meretz Chasar Radom Adam, אָדָם רָדוּם חֲסַר מֶרֶץ. It means two things, “Zombie” and “A red man without race.” Is this a reference to Adam? This seems possible if not probable. Another translation renders it “A sleepy sleepless man.” Remarkably this may describe the “sleeping”, racially unconscious, deracinated Aryan. In Genesis, as we will discover, the Jewish God will cause Adam to sleep before drawing what will become Eve out of his flesh.

There is further symbolism that may suggest Adam Aryan. For instance, Mars was known, astronomically, as the “red planet.” In the color symbolism of alchemy, Mars is associated with red. The name Mars, again, likely means “man.” Mars, in any case, is certainly understood to mean “Aryan man” by Jewish esotericists as our study will reveal. Perhaps this is significant. As Mars developed in Rome, in particular, he became an agricultural figure.

Adam likewise becomes an agricultural figure in the Genesis story, a gardener while in Eden and a farmer after his expulsion. The clearly Aryan Esau too, while a “skillful hunter” was also “a man of the field.”[1] Enkimdu, the Sumerian figure which clearly inspired Adam, at least in part, is likewise both a farmer and Aryan as this study explicates.

Hence the eternal conflict Adam experiences with the serpent after his expulsion may be seen as well in the sexual competition between the Aryan Mars type and the Semitic Bacchus or Mercury type as depicted in the Greco-Roman world. The latter are both associated with serpents. Again, that Adam is understood as a tragic figure who is esoterically indicated as bested by a Semitic sexual competitor by itself strongly suggests Adam as an Aryan figure. After all, this is a consistent theme found in JEM as this study explicates. More we will find clearly Aryan figures in contemporary JEM developed as references to Adam.

 

Aryan Eve as proof of Adam’s Aryanness

 

We assume Eve and Adam are of the same race. After all, Eve, famously, is derived from Adam’s rib. This is important in establishing Adam an Aryan because Eve is certainly an Aryan figure.   Indeed, here in Genesis 2:21 when the rib is removed and the flesh is closed, the word for flesh is basar, בָּשָׂ֖ר. Basar also mean “blood relation” and “kindred” in Hebrew. In the ancient Hebrew we also understand it, remarkably, to mean “male genitalia.”

Here, buttressed by other clues, we are, again, given a strong sense of the castration of the Aryan sky god Caelus where, like the rib, a phallus becomes woman or Venus. Regardless here there is a sense Eve has become material or resource and Adam the material from whence she is drawn.

This sense that they are of the same substance is emphasized in Genesis 2:23. “And the man said: ‘This is now bone of my bones and flesh of my flesh; she shall be called ‘woman,’ because she was taken out of man.” In fact, the rib that is taken from Adam may itself corroborate the Aryanness of both Adam in Eve. To wit, the word for rib here, tsela, צֵלָע, may also mean “beam” in Hebrew. The Kings James Bible will also translate this word as “boards” “planks” and “leaves.”

In my estimation this likely suggests an arboreal nature to the pair, identifying them as Aryan in a broader JEM. Indeed, here they are part and parcel of a treed Garden or orchard, dryads if you will. Regardless, here it is certainly meaningful that a Jewish God is responsible for the separation or splitting of Aryan man and woman. Here he becomes as the Semitic figures Saturn or Enlil, separating primordial Sky Fathers from Earth Mothers, as Vulcan, separating Aryan man from woman.

Here the Jewish God causes Adam to fall asleep before proceeding. This may suggest deception, theft or antagonism. In a way, as well, it may suggest the resting of Aryan Gods on a seventh day when a Semitic element becomes active. Though, in this description, occurring in 2:22 we are ostensibly revisiting events occurring on the sixth day described in Genesis 1:27 where it is said: “So Elohim created man in His own image; in the image of God He created him; male and female He created them.” There, however, Yahweh is not specified.

In any case, the idea that Adam is losing or sacrificing something with the loss of the rib is emphasized In Genesis 2:23. Here the standard translations indicate that Adam declared that this new creature, because she was taken out of the flesh of man, shall be called “woman.” Yet the word for women here is ishsheh, אִשָּׁ֔ה. This is the only occurrence of this word in the account. In modern Hebrew it also means “burnt offering” and “sacrifice.”

 

Eve as Composite Aryan Goddess & “mother of all the living”

 

The Aryanness of Eve and therefore Adam also might be corroborated in another way. To wit Eve might also be understood as a “Composite Goddess,” containing references to the important Aryan Goddesses, Inanna, Venus, Psyche and Kore. For instance, Inanna appears in Sumerian myth as the Aryan love interest of Enkimdu, a clear inspiration for Adam. She also appears to the proto-Jew Sargon of Akkad in a “garden of the Gods.”

Likewise, we know that the Aryan Venus, an equivalent of Inanna, like Eve, was also a Goddess of Gardens and “Apples.” We’ll remember that Venus was awarded the “Apple of Discord” by Paris. She is also remembered as bestowing “golden apples” upon Hippomenes in his effort to win Atalanta.

This remains meaningful even if it is true the “forbidden fruit” of Eden was a reference to the pomegranate as we will discuss. After all, the so call “Apple of Discord” appearing in The Iliad was likely, as well, an ancient species of fruit closer to the pomegranate. Regardless, with Adam and Eve, we may see something akin to the Mars and Venus pairing appearing in Rome.

The Hebrew name for Eve, Chavah, חַוָּה means “farm”, “farmstead”, “statement” and “ranch.” This may be suggestive of the Aryan agricultural figure of Kore whom is understood as having been abducted by the Semitic Pluto. It connects her as well to Adam who, again, is understood as a gardener and farmer. Hence she becomes the Aryan “farmer’s wife.”

Compellingly Chavah, חַוָּה is often thought derived from the closely related hayah, הָוָה, which means “to breathe” in the ancient Hebrew. This might make Eve a reference to the clearly Aryan figure of Psyche whose name means “Soul” or “Breath of Life.” It would also make sense in the context of this creation story. Here we see, for example, a reference to Prometheus’ creation of man where, for instance, the Aryan figure Minerva is understood as breathing life or soul into man.

Here, interestingly Eve, who may be a synonym for Psyche, is removed from Adam in the form of a rib. Hence to the extent Eve is synonymous with “spirit” or “soul”, she is added, by at least one of the Gods described as Yahweh Elohim, then removed, perhaps by another going by the same unspecific name. Psyche’s story also involves her extraction or seduction at the hands of the Semitic figure of Cupid or Eros as this study explicates.

In modern Hebrew hayah, הָוָה, also means “passion”, “nonce”, “present tense”, “present”, “being” and “existing.” There is a sense of ephemerality here that may suggest the Aryan woman or women in general, from the Jewish perspective, as a medium more than an abiding figure. This is consistent with the idea of a woman as a consumable resource or fuel like a “burnt offering.”

Likewise Chavah is considered related to chayah, חיה, on the premise the latter means “to live.” This may connect Eve to the “Tree of Life” in the narrative, which is distinct from “the Tree of the Knowledge of Good and Evil.” The first tree, as this study explicates, may be understood as Aryan, the second, essentially a Tree of Death, is Semitic.

Chayah, חיה, may also be translated as “animal”, “beast”, “brute”, “spirit of life”, “life”, “midwife”, “tribe” and “crowd.” Here we get a sense, not merely of Psyche, but of an animalized breeding stock not necessarily of one’s “own tribe.” Indeed, possibly the sense of “tribe” here is related to Goy, גוי, meaning “nation”, “Gentile” and “non-Jew.” With Goy, the connation is, of course, genetic.

Indeed, with the word chayah we encounter a revealing conflation of “body” and “spirit.” This may be related to the notion that Psyche or “Spirit” actually represents “flesh” or Aryan breeding stock as this study will reveal. Goy, on the other hand, is often considered related to Go, גְּו, meaning “body.” Finally it should be said, once we accept Eve as an Aryan figure, we understand that she too indicates an Aryan primogenitureship as well as an elemental breeding stock. To wit, in Genesis 3:20 it is said: “And Adam named his wife Eve, because she would become the mother of all the living.”

 

Garden of Eden: a Paradise of Aryan Genes

 

What is clear is that the Garden of Eden represents an Aryan “gene Garden.” Consider: in Hebrew we will find the word Gina, גִנָה which means “garden”, “grove”, “orchard” and “genetics.” Here we begin to approach the real significance of the metaphor of the “sacred grove” in the ancient Religions wherein dwelt Aryan nymphs and Dryads. In Genesis, the word Gan גן is used to describe the Garden of Eden. It means “garden” or “orchard.” The closely related form of the word Gan גֵן, means “garden” and “gene.” But how do we know these are Aryan genes and not Jewish genes?

Firstly, there is some similarity between the words Gan גֵן and Goy גוי. But this by itself, of course, suggests little. In light of other information, however, it may be meaningful. Truly we know the Garden of Eden to be a reference to Aryan genes by the nearly ubiquitous arboreal metaphors we encounter in JEM. Here Aryans are equated with trees, gardens and enclosures as this study explicates.

Jews are occasionally equated with trees but only of a specific type, those identified with Chthonic Gods in the ancient symbolism. Likewise, as this study explicates, we find a “Jewish Tree” in the Garden of Eden, namely the “Tree of Knowledge.” Indeed, we know the Garden of Eden to be a symbol of Aryan genetics for the same reason we understand the serpent, the vine or Bacchus as Jewish signifiers. Again, because these correlations are made frequently in JEM as this study explicates.

Thus it has to be asked, if the word “gene” itself is understood as an Aryan element in Hebrew and Jewish symbolism, how could we not categorize Jews as a Semitic Bride Gathering Cult at least in intent? Here, astonishingly, it is understood that their genes are not their own, but rather chayah, ephemeral, brutish, beastly, animalistic “midwives” through which the Jew comes into existence.

Adam was tasked “to dress it and to keep [the Garden].”[2] Hence with Adam’s departure from Eden we see a severance from “genes” caused by an intervening serpent. Thus the Serpent, a clear Jewish figure, is credited with creating dysgenic conditions, through the seduction of Eve.   This becomes an esoteric confession of guilt that Jews play a harmful and dysgenic role vis-à-vis Aryan societies. But this is obvious in the modern world where the very notion of eugenics has been demonized by a Jewish dominated media and academia as “evil.”

Below is a discussion of these topics on “The Apollonian Transmission.”

 

[1] Genesis 25:27

[2] Genesis 2:15