Science Rendition

The physical manifestation mutates by means of a reciprocal, polaric action leading to comprehension of the vital power of the universe, of the terrible mystery of the dynamic, polaric nature of life under the influence of blind, chaotic forces, and this brings forth an ascent of suffering of the soul due to existence, and launches a turbulent journey of self-discovery.

KJV: And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.

Key Words: EYN SHNY PHQCH HM EYRM THPHR THNH ELH CHGR

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PH-Q-CH – ‘inquisitive (antithetical) action with comprehension’

PHQ That which opens and shuts; which is stirred by an alternating movement back and forth; that which is intermittent, inquisitive, exploratory, etc. Action of passing from one place to another, being carried here and there, going and coming; action of obstructing, standing in the way, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 428-429)

QCH The idea of an effort that is made toward a thing to seize it, to comprehend it. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 441)

H-M – ‘vital life, power of the universe’

Universalized life: the vital power of the universe. See הו. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 331)

HW The sign of life united to the convertible sign, image of the knot which binds nothingness to being, constitutes 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)

E-Y-R-M – ‘blind, disordered movement; turbulent passion; darkness’

It is always the root עור, containing the idea of ardour, of a vehement fire, literally as well as figuratively. Formed from the root אור, which presents the idea of luminous corporeity [light], it becomes its absolute opposite. The one is a tranquil action; the other, a turbulent passion: here, it is an harmonious movement; there it is a blind, disordered movement. In the above example, the sign of manifestation י, has replaced the sign of the mystery of nature, and in this way Moses has wished to show that this terrible mystery was unveiled in the eyes of universal man, Adam. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 101-102)

TH-PH-R – ‘bring forth, excite within’

…it is evident that the verb פרות, used here according to the reflexive form, signifies, to produce, to bring forth, to fecundate and not to sew. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 102)

TH-A-N-H – ‘mutual lamentation, agony of the soul due to existence’

As to the word תאנה, …[it] is an expression of grief not only in Hebrew, but in Samaritan, Chaldaic, Syriac, Arabic, and Ethiopic. It is formed of an onomatopoetic root which depicts the groans, sobs, pain and the anhelation of a person who suffers. This expressive root belongs to all tongues. One finds it united to the sign ת on several occasions, and especially to express a deep, mutual sorrow. It is presumable that the fig-tree has received the metaphorical name of תאנה on account of the mournfulness of its foliage, from which lactescent tears appear to flow from its fruits. However that may be…it is at first, in Hebrew…only a kind of exclamation as alas! but transformed into a verb by means of the convertible sign ו, it becomes און or אונה whose meaning is, to be plunged in grief, to cry out with lamentations. Thence אנוה, sorrow, affliction; and finally תאונה or תאנוה deep and concentrated grief that one shares or communicates. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 103-104)

AN An onomatopetic root which depicts the agonies of the soul; pain, sorrow, anhelation. The signs which compose this root are those of power and of individual existence. They determine together the seity, sameness, selfsameness, or the me of the being, and limit the extent of it circumscription. In a broader sense, it is the sphere of moral activity; in a restricted sense, it is the body of the being. One says in Hebrew, אני I; as if one said my sameness, that which constitutes the sum of my faculties, my circumscription. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 295-296)

E-L-H – ‘elevation, covering, protection; ascend, cause to ascend’

For the Hebraic word signifies neither a leaf, nor leaves, but a shadowy elevation, a veil; a canopy, a thing elevated above another to cover and protect it. It is also an elevation; an extension; a height. The root על develops all these ideas. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 103)

5927. alah, aw-law´; a primitive root; to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative

5929. aleh, aw-leh´; from 5927; a leaf (as coming up on a tree); collectively, foliage:—branch, leaf.

CH-G-R – ‘turbulent journey (back to self, of self-discovery)’

GR …a root which presents the image of every iterative and continued movement, every action which brings back the being upon itself. That which assembles in hordes to journey, or to dwell together; the place where one meets in the course of a journey. Every idea of tour, detour; ruminaiton, continuity in movement or in action. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 317)

CHG Every hard and continued action; every turbulent movement: every transport of joy; joust, game, popular fete, tournament, carousal. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 346)