The Garden of Eden
A Metaphysics Point of View
For The Serious Practitioners
Dr Raven Dolick M.s.D.
Feb 22, 2016
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2016 RavenStar Enchantments
'Ancient Egypt' - "The Aarru paradise in Amenta is also the garden of the two trees, the same as the Hebrew garden of Eden. A form of Eden is undoubtedly Babylonian, even by name. According to 'the native tradition, the type was localized in Eridu, the place of the eternal tree or stalk at the centre of the circumpolar paradise, or of Eridu in the firmamental water termed "the abyss". In the mythos the Great Mother is called " the divine lady of Edin", and also "the goddess of the tree of life". As the tree she brings forth her child, the branch, the same as Hathor does in Egypt. The name of Hathor signifies the house of Horus, as the tree. So the Great Mother Zikum is the house of Tammuz, as the tree that grew in Eridu. But the Egyptian stalk of the uat or papyrus plant is indefinitely earlier than the typical tree. One fact of itself will serve to show that the biblical Eden was not derived from the Assyrian Edin, because in this garden there is but a single tree, which is apparently the tree of life. The divine lady of Edin is the goddess of the tree of life, and there is no mention of a tree of knowledge. Secondly, the serpent as a type of evil in the book of Genesis is not the Babylonian dragon Tiamat. The biblical dragon is of neither sex, whereas Tiamat is female. The Hebrew dragon or evil serpent is the Apap of Egypt from Genesis to Revelation. Apap is a water-reptile whose dwelling is at the bottom of the dark waters called the void of Apap, from which it rises in rebellion as the representative of drought. This is the serpent described by Amos: "Though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them" (Amos ix. 3). Another reason. The Hebrew Eden is in a land that was watered by a mist that went up from the ground, and where no rain fell on the earth (Genesis 2:5-6). That land above all earthly prototypes was Egypt, which assuredly did not suffer like Babylonia from the "curse of rain", from which the Akkadian month "As-an" was named. But there was a pre-solar paradise enclosure which had but one tree in it.
This as Egyptian is the paradise of Am-Khemen, which Shu uplifted with his two-pronged prop that images the pole, when he divided earth from heaven and raised the upper circumpolar paradise. Paradise, says Ibn Ezra, is the place of one tree. Mount Hetep in the northern heaven is a kind of typical one-tree-hill.
The two trees in the garden of Eden can be accounted for upon Egyptian ground, but on no other; one being the tree of the pole in the stellar mythos, the other the tree of life or of dawn in the garden eastward. The two typical trees are recognizable as Egyptian in the Book of the Dead. In one chapter (97th) they are called the two divine sycamores of heaven and earth. The sycamore of heaven is identified as the tree of Nut. It stands in "the lake of equipoise", which is at the celestial pole. The tree of earth is the tree of Hathor and of dawn. Atum-Ra, the solar god, is also described as coming forth from betwixt the two trees. "I know those two sycamores of emerald, between which Ra cometh forth as he advances over the firmament" ( ch. 109). The tree of earth, or Hathor, and the tree of heaven, or Nut, were brought on together and united in the tree of burial for the mummy. Wherever it was possible the Egyptian-coffin was made from the wood of the sycamore tree, the khat-en-ankhu, or tree of life, so that the dead might be taken in the embrace of the mother of life, who was represented by the tree. This was Hathor as bringer to birth in the mythology, and Nut the bringer of-souls to their rebirth in the eschatology. The relative positions of these two goddesses with the tree were illustrated by the pictures painted on the coffin. Hathor as a form of the mother-earth, the tree-form, is portrayed inside the coffin on the board upon which the mummy rested, taking the dead to her embrace as the mother of life. Nut, the mother-heaven, was represented on the inner part of the coffin-lid arching over the mummy as bringer of the manes to new life above. It was burial in the tree when the tree had come to be elaborately carved in the shape of a coffin. This symbolized a resurrection of the spirit from the tree of life as Horus rose again from out the tree of dawn. Now when Amenta was planted by Ptah, the father of Atum, several features of the circumpolar paradise, as before said, were not only repeated, they were duplicated. One of these was the typical tree. The tree of the pole remained as the central support of the universe, the tree of the three worlds, i.e., of Amenta, earth and heaven (Egyptian) Arali, earth and heaven (Babylonian) hell, midgard and heaven (Norse), and others that might be added. In Egypt this was almost superseded by the tat of Ptah, which is a pillar of the four corners based upon the tree as type of the pole when this was erected in Amenta. Thus, the primal paradise was the place of one tree. The paradise or garden in Amenta is the place of two trees - because the ground-rootage had been doubled in phenomena. These two trees appear in the Ritual as the tree of Hathor and the tree of Nut; the tree of earth and the tree of heaven; the tree of the north and the tree of the east.
The two trees in the garden of Eden can be accounted for upon Egyptian ground, but on no other; one being the tree of the pole in the stellar mythos, the other the tree of life or of dawn in the garden eastward. The two typical trees are recognizable as Egyptian in the Book of the Dead. In one chapter (97th) they are called the two divine sycamores of heaven and earth. The sycamore of heaven is identified as the tree of Nut. It stands in "the lake of equipoise", which is at the celestial pole. The tree of earth is the tree of Hathor and of dawn. Atum-Ra, the solar god, is also described as coming forth from betwixt the two trees. "I know those two sycamores of emerald, between which Ra cometh forth as he advances over the firmament" ( ch. 109). The tree of earth, or Hathor, and the tree of heaven, or Nut, were brought on together and united in the tree of burial for the mummy. Wherever it was possible the Egyptian-coffin was made from the wood of the sycamore tree, the khat-en-ankhu, or tree of life, so that the dead might be taken in the embrace of the mother of life, who was represented by the tree. This was Hathor as bringer to birth in the mythology, and Nut the bringer of-souls to [Page 449] their rebirth in the eschatology. The relative positions of these two goddesses with the tree were illustrated by the pictures painted on the coffin. Hathor as a form of the mother-earth, the tree-form, is portrayed inside the coffin on the board upon which the mummy rested, taking the dead to her embrace as the mother of life. Nut, the mother-heaven, was represented on the inner part of the coffin-lid arching over the mummy as bringer of the manes to new life above. It was burial in the tree when the tree had come to be elaborately carved in the shape of a coffin. This symbolized a resurrection of the spirit from the tree of life as Horus rose again from out the tree of dawn. Now when Amenta was planted by Ptah, the father of Atum, several features of the circumpolar paradise, as before said, were not only repeated, they were duplicated. One of these was the typical tree. The tree of the pole remained as the central support of the universe, the tree of the three worlds, i.e., of Amenta, earth and heaven (Egyptian) Arali, earth and heaven (Babylonian) hell, midgard and heaven (Norse), and others that might be added. In Egypt this was almost superseded by the tat of Ptah, which is a pillar of the four corners based upon the tree as type of the pole when this was erected in Amenta. Thus, the primal paradise was the place of one tree. The paradise or garden in Amenta is the place of two trees - because the ground-rootage had been doubled in phenomena. These two trees appear in the Ritual as the tree of Hathor and the tree of Nut; the tree of earth and the tree of heaven; the tree of the north and the tree of the east.
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