Science Rendition

The compressive, descending, densifying power is as yet only a potential within all potentiality of Being: and the power of dark energy phenomenalizes the potentiality of the depth of dynamic, resonant power. And the power of light energy of the progressively expansive, elevating power complex generates the phenomena by means of passive, plastic, creative formative movement.

KJV:: And the earth was without form, and void; and darkness was upon the face of the deep.

And the Spirit of God moved upon the face of the waters.

Key Words: ARTZ THHW BHW CHSHK PHNH THHWM  RWCH^⁠ ALHYM RHPHTH  PHNYM MYM^⁠

 

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TH-H-W B-H-W – ‘chaos; potential within all potentiality of being’

It is the famous [kaos] of the Greeks, that chaos which the vulgar have also gradually materialized…

We know that the sign is that of life. We have seen that this sign being doubled, formed the essentially living root הה, which, by the insertion of the luminous sign, became the verb, to be-being. But let is imagine now that, wishing to express, not an existence in action, but only in power, we restrict the verbal root in the sole sign of life and extinguish the luminous sign י to bring it back to the convertible ו; we shall have only a compressed root wherein the being will be latent and as it were, in germ. This root הו, composed of the sign of life, and of that which, we know, is the link between nothingness and being, expresses marvelously well that incomprehensible state of a thing when it exists no more, and when it is, nevertheless, in power of existing…

Moses…expressed a contingent and potential existence contained in another potential existence…in another seed-producing power, which must be developed in order that it may be developed. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 30)

…Aleph is buried in Eretz. To allow it to spring forth alive in us is the absolute function of every human being [objective desire]. In whomsoever the Aleph lives and functions is the very Revelation itself…The word encompassing every variety of container is Eretz, which all translators have reduced to one word, earth.

What, then, is the aspect of these container-elements in which Aleph is buried? The life in them simply swarms, uncontrolled in a state of (says the verse) “Tohu and Bohu”, which is a jumble, a confusion, a hurly-burly, a chaos. It is a fantastic whirlpool of life, not limited to the planet earth, but cosmically including all that exists in the Universe. And, at “the face of its very self”, in its very “deepness”, that chaos is totally fecund, abundant, prolifically fertile. Such is the “darkness” referred to in the accepted translation. (The Cipher of Genesis, Carlos Suares, p. 81)

CH-SH-K – ‘darkness, enchainment of inner heat by compression’ [Finsterniss]

This word is…in its figurative sense…a compressing, hardening movement; in its hieroglyphic, it is a combat, a violent opposition between the contrary principles of heat and cold. The root expressed a violent and disordered movement caused by an inner ardour which seeks to distend. The root depicts on the contrary, a sentiment of contraction and tightening which tends to centralize. In the composition of the word it is the compressive force which prevails and which enchains the inner ardour forced to devour itself. Such was the idea that the Egyptian priests formed of darkness. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 31) [darkness = desire enchained]

PH-N-H – ‘phenomenological manifestation’

6437 panah, paw-naw´; a primitive root; to turn; by implication, to face, i.e. appear, look, etc.:—appear, at (even-)tide, behold, cast out, come on, x corner, dawning, empty, go away, lie, look, mark, pass away, prepare, regard, (have) respect (to), (re-)turn (aside, away, back, face, self), x right (early).

6438. pinnah, pin-naw´; feminine of 6434; an angle; by implication, a pinnacle; figuratively, a chieftain:—bulwark, chief, corner, stay, tower.

6440. paniym, paw-neem´; plural (but always as singular) of an unused noun (h‰RnÚDp paneh, paw-neh´; from 6437); the face (as the part that turns); used in a great variety of applications (literally and figuratively)

PHN – The face of anything whatsoever, the front of a thing, that which is presented first to the view: that which strikes, astonishes, frightens: every idea of presence, conversion, consideration, observation, etc.

The aspect of a person, his countenance, face, mien, air, sad or serence, mild or irritated: action of turning the face, expressed by the relations before, in the presence of, from before, etc. Action causing the face to turn, expressed by beware! no! lest! for fear of! etc. That which imposes by its aspect: a prince, a leader, a star, a ruby, a tower, etc. That which is the cause of disturbance, of hesitation. (The Hebraic Tongue Restored, Fabré d’Olivet, p.427)

This elusive term would seem to contain the idea of taking a potentiality of being and bringing it into being, rendering it phenomenal in the sense of Heidegger’s definition of phenomenology: “to let that which shows itself be seen from itself in the very way in which it shows itself from itself.”

TH-H-W-M – ‘depths of dynamic, resonant power’

This is the root הו [being] modified now by the reciprocal sign ת, and endowed with the collective sign ם, which develops its power in infinite space. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 31) [idea of all desire, creative force]

HW …one of the roots most difficult to conceive that any tongue can offer. It is the potential life, the power of being, the incomprehensible state of a thing which, not yet existing, is found, nevertheless, with power of existing. (The Hebraic Tongue Restored, Fabré d’Olivet, p.329)

HWM This is the abyss of existence, the potential power of being, universally conceived. (The Hebraic Tongue Restored, Fabré d’Olivet, p.329)

TH This character as consonant, belongs to the sibilant sound. The ancient Egyptians in consecrating it to Thoth, whose name they gave it, regarded it as the symbol of the universal mind. As grammatical sign in the Hebraic tongue, it is that of sympathy and reciprocity; joining, to the abundance of the character ד, to the force of resistance and protection of the character ט, the idea of perfection and necessity of which it is the emblem…(The Hebraic Tongue Restored, Fabré d’Olivet, p.465-466)

8415. thowm, teh-home´; or thom, teh-home´; (usually feminine) from 1949; an abyss (as a surging mass of water), especially the deep (the main sea or the subterranean water-supply):—deep (place), depth.

1949. huwm, hoom; a primitive root (compare 2000); to make an uproar, or agitate greatly:

R-W-CH – ‘lightness, release of inner heat by expansion’

It is figuratively a movement toward expansion, toward dilation. Hieroglyphically, it is strength opposed to that of tenebre. And if the word [darkness] characterizes a compressive power, a compression, the word רוח will characterize an expansive power, an expansion. In both will be found this eternal system of two opposed forces, which the sages and savants of all the centuries…have seen in Nature, and signalized by different names…

…contains all the ideas of expansion and exaltation, of ethereal breath, inspiration, animation, etc… (The Hebraic Tongue Restored, Fabré d’Olivet, p.31)

R-CH-PH – ‘generation, prolific agitation’

…the sign פ which terminates [ruah – breath] now, adds the idea of active generation…to dilate, to expand, to agitate prolifically. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 32)

M-Y-M – ‘principle of mutation, morphology; passive, plastic, creative movement’

The root מה, מו or מי, contains the idea of passive relation, or plastic and creative movement…The Hebrews…as well as the Chaldeans and Syrians, employed the verb מוט to express the mutation of things, and their relative movement…

Yet a very singular thing…is, that, from the Chinese to the Celts, all peoples may draw from the word which, in their tongue designates water, the one which serves as indeterminate pronominal relation. The Chinese say choui, water, and choui, who, what? The Hebrews מה or מי, water, and מה or מי, who, what? The Latins aqua, water, and quis, quo, quod, who, what? The Tuetons and Saxons, wasser, water and was or wat, who, what? etc.

I am taking up here, the etymology of the word שמים heavens, because it is attached to the one I have been explaining in this article, and because it signifies literally, the waters, raised, brillaint, and glorified; being formed from the word מים , waters, and from the root שם, which is united to it. This root contains the idea of that which rises and shines in space, that which is distinguished and noticeable by its elevation and splendour. The Hebrew and Chaldaic שמה means happy, transported with joy… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 41-42)

The so-called “heaven” in the first verse, the name of which is Shamaim, contains a Yod between two Mem. This sequence indicates the cosmic movement of Sheen acting against Mayim, the so-called waters: the two Mem (40) between which Yod is playing against its partner Aleph in the game of existence versus life…and it plays against its very destruction. And that which plays against it is the so-called Spirit of God, which is the tremendous vital energy of Sheen originated by Aleph…

Yod must always be in possession of two contrasting qualities; strength and softness…If Yod insists on one of these qualities against the other, what happens is a “dead death”. (This expression, Mawt-Hamawt, will be used in a later description of Adam in Eden).

Thus, the so-called Spirit of God acts like a steam roller every time Yod does not play the game properly. And that action is one of the facts of life that we know best: wars, destruction, disasters of all sorts…frustrations and failures; the annihilation of our achievements; and the terrible refusal of life in response to our hopes and our projects. But from these ruins, these misfortunes, rise the triumphs of ever-fertile life…(The Cipher of Genesis, Carlos Suares, p. 81-82)