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October 8, 2015

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Genesis 2:15

Science Rendition

And the eternal creative essence of the expansive, elevating power complex takes the dynamic aspect of the ADM-ic unit of mind and consciousness and puts it in the space-time continuum of existence to densify, materialize particulate existence in the continual renewal of etheric space.

KJV: And the LORD God took the man, and put him in the garden of Eden to dress it and to keep it.

Key Words: YHWH ALHYM HADM GN EDN EBD SHMR

E-B-D – ‘dense, material particulate existence’

5647. abad, aw-bad´; a primitive root; to work (in any sense); by implication, to serve, till, (causatively) enslave, etc.:—x be, keep in bondage, be bondmen, bond-service, compel, do, dress, ear, execute, + husbandman, keep, labour(-ing man, bring to pass, (cause to, make to) serve(-ing, self), (be, become) servant(-s), do (use) service, till(-er), transgress (from margin), (set a) work, be wrought, worshipper (Strong’s Concordance).

EB The sign of material sense united by contraction to the root אב, symbol of all covetous desire and all fructification, constitutes a root which hieroglyphically characterizes the material centre: it is, in a less general sense, that which is condensed, thickened; which becomes heavy and dark. Every idea of density, darkness; a cloud, a thick vapour; a plank, a joist. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 413)

BD …ideas of separation, isolation, solitude, individuality, particular existence. From the idea of separation comes that of opening; thence that of opening the mouth which is attached to this root in several idioms, and in consequence, that of chattering, babbling, jesting, boasting, lying, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 302)

SH-M-R – ‘renewal of the movement of ethereal space’

8104. shamar, shaw-mar´; a primitive root; properly, to hedge about (as with thorns), i.e. guard; generally, to protect, attend to, etc.:

See SHM ‘ethereal space’

R …the sign of all movement proper, good or bad…of the renewal of things, as to their movement. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 446)

 

 

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October 7, 2015

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Genesis 2:14

Science Rendition

And the nature of the third (synthesizing) emanating principle is speed which creates directional temporality (speed of light and sound): and the fourth (increase, multiplication) principle is fecundation, fertilization.

KJV: And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.

Key Words: SHLSHY NHR HDQL QDM ASHR RBYEY NHR HWA PHRTH

H-D-Q-L – ‘diffusion, speed’

This name is formed of two words הדה, emitting, propagating, and קל light, rapid. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 81)

HD Like the root אד, of which it is only a modification, it is attached to all ideas of spiritual emanation, the diffusion of a thing absolute in its nature, as the effect of sound, light, voice, echo. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 328)

QL Every idea of lightness, rapidity, velocity: that which is attenuated, slender, thin… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 442)

A-SH-R – ‘forward, lawful direction’

804. Ashshuwr, ash-shoor´; or Ashshur, ash-shoor´; apparently from 833 (in the sense of successful)…

833. ashar, aw-shar´; or asher, aw-share´; a primitive root; to be straight (used in the widest sense, especially to be level, right, happy); figuratively, to go forward, be honest, proper:—(call, be) bless(-ed, happy), go, guide, lead, relieve. (Strong’s Concordance)

ASH In a very broad sense it is every active principle, every centre unfolding a circumference, every relative force. In a more restricted sense it is fire considered in the absence of every substance. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 299) See also SHR.

H-W-A PH-R-TH – ‘that which fecundates, fertilizes’

The Hellenists having seen the Tigris in [Hiddekel]…have not failed to profit here, by a slight resemblance in the sound spoken of by Moses to see the Euphrates, in הוא פרת, that which fecundates; without concerning themselves with what they had said of the two preceding rivers: but only a little attention is needed to see that הוא is a masculine pronoun which governs the nominal verb פרת , the action of fecundating. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 82)

 

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October 6, 2015

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Genesis 2:13

Science Rendition

And the nature of the second (anti-thetic, mutating, transmuting) principle of emanation is that formative organizing power that  encompasses completely the compressive power of the expansive, assimilative warmth principle.

KJV: And the name of the second river is Gihon: that which encompasseth the whole earth of Kush.

Key Words: SHNY NHR GYCHWYN ARTZ KWSH

N-H-R – ‘formative force, movement (that provides a bright, reflective, outer appearance)’

5102. nahar, naw-har´; a primitive root; to sparkle, i.e. (figuratively) be cheerful; hence (from the sheen of a running stream) to flow, i.e. (figuratively) assemble:—flow (together), be lightened.

NR …a root whose purpose is to characterize that which propagates light, literally as well as figuratively: A lamp, a beacon, a torch: a sage, a guide; that which enlightens, shines, is radiant…(The Hebraic Tongue Restored, Fabré d’Olivet, p. 404)

NH This root is the analogue of the root נא, and as it, characterizes that which is fresh, young, recent: thence;

NWH State of being young, alert, vigorous, pleasing; in consequence, action of forming a colony, founding a new habitation, establishing one’s flock elsewhere, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 397)

NA Every idea of youth, newness; every idea of freshness, grace, beauty; every idea springing from that which is formed of a new production, of a being young and graceful. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 395)

G-Y-CH-W-N – ‘new organizing force’

Consult again the Rad. Vocab. for the root גה. This root is employed here in the intensive verbal form with the augmentative syllable ון. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 80)

[GE, GW and GI – The organic sign united either with that of life, or to that of universal convertible force, or to that of manifestation, constitutes a root which becomes the symbol of every organization…every idea opposed to envelopment and development, according to the point of view under which one considers the organization. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 311-312)]

1518. ghee´-akh; or (shortened) goach, go´-akh; a primitive root; to gush forth (as water), generally to issue:—break forth, labor to bring forth, come forth, draw up, take out.

1519. ghee´-akh; (Aramaic) or (shortened)  guwach (Aramaic), goo´-akh; corresponding to 1518; to rush forth:—strive.

1521. Giychown, ghee-khone´; or (shortened) Gichown, ghee-khone´; from 1518; stream; Gichon, a river of Paradise; also a valley (or pool) near Jerusalem:—Gihon.

K-W-SH – ‘expansive, assimilative warmth’ [that power which draws things to one and 
integrates based on resonance]

The elementary root אש, which signifies in general, the igneous principle, being verbalized by the signs ו or י has produced the word איש or איש; that is to say, fire, physical or moral: and this word contracted by the assimilative sign כ, has given rise to the one of which we are speaking. This name which is found in the sacred books of the Brahmans, and whose origin is consequently very ancient, has been rendered by that of AEthi-ops, which is to say, the sympathetic fire of the globe. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 80-81)

KSH This root is applied in general to the idea of a movement of vibration which agitates and expands the air.

KWSH That which is of the nature of fire and communicates the same movement. Figuratively, that which is spiritual, igneous. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 376)

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October 4, 2015

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Genesis 2:12

Science Rendition

And the source of luminous reflection within the compressive power is resonantly fruitful: filled with separation and the building up of living individualized entities.

KJV: And the gold of that land is good: there is bdellium and the onyx stone.

Key Words: ZHB ARTZ TWB BDLCH ABN SHHM

B-D-L-CH – ‘separation’

916. bdolach, bed-o´-lakh; probably from 914; something in pieces, i.e. bdellium, a (fragrant) gum (perhaps amber); others a pearl:—bdellium.

914. badal, baw-dal´; a primitive root; to divide (in variation senses literally or figuratively, separate, distinguish, differ, select, etc.):

A-B-N – ‘build’

68. eben, eh´-ben; from the root of 1129 through the meaning to build; a stone:

1129. banah, baw-naw´; a primitive root; to build (literally and figuratively):

SH-H-M – ‘individuation of life’

7718. shoham, sho´-ham; from an unused root probably mean to blanch; a gem, probably the beryl (from its pale green color):—onyx.

If we examine the letter-symbols, we get the idea of the building, putting together of that which is full of life tending to individuation.

SHM involves the sign of relative duration and movement with that of exterior action, creating “the idea of that which is distinguished exteriorly by its elevation, its splendour, its own dignity…In its broadest acceptation, it is ethereal space…the sublime, the splendid, the radiant, etc.”⁠ (The Hebraic Tongue Restored, Fabré d’Olivet, p. 170)

SHM Hieroglyphically, it is the circumferential extent, the entire sphere of any being whatever, the total space that it occupies; it is expressed by the adverbial relations there, in that very place, within, inside there. The name of every being, the sign which renders it knowable; that which constitutes it such: a place, a time, the universe, the heavens, God Himself: glory, éclat, splendour, fame, virtue; that which rises and shines in space; which is distinguished, sublime, remarkable. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 461)

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October 3, 2015

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Genesis 2:11

Science Rendition

The nature of the first (thesis, highest, unifying) emanating principle is the fullest extent of physical substantiality of being; that which encompasses the compressive power of spiraling movement into materiality, from which comes the source of luminous reflection (radiant energy).

KJV: The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;

Key Words: ACHD PHYSHWN ARTZ CHWYLH ZHB

PH-Y-SH-W-N – ‘fullest extent of physical substantiality’

This is the root יש, which, formed by the signs of manifestation and of relative movement, expresses every idea of reality and of physical substantiality. It is governed by the emphatic sign of speech פ, and is terminated by the augumentative syllable ון, which carries to its highest degree, the extent of every produced being. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 78-79)

PHSH …That which seeks fot extend, to put itself in evidence. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 430)

CH-W-Y-L-H – ‘spiral, twisting motion outward (Keiselwelle)’ [producing materiality]

Here the root הל, הול or היל, is related to the idea of effort, of tension, or virtual travail, or trial, etc. This root is used as continued facultative, with the emphatic article ה. Refer to the Rad. Vocab. concerning this root, and the preceeding one. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 79)

[HEL. The sign of life, united by contraction to the root אל, image of force and of elevation, gives it a new expression and spiritualizes the sense. Hieroglyphically, the root הל is the symbol of excentric movement, of distance; in opposition to the root הן, which is that of concentric movement, of nearness: figuratively, it characterizes a sentiment of cheerfulness and felicity, an excitation; literally, it expresses that which is distant, ulterior, placed beyond.

That which is exalted, resplendent, elevated, glorified, worthy of praise; that which is illustrious, celebrated, etc.

That which attains the desired end, which recovers or gives health, which arrives in or conducts to safety. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 331)]

CHWL or CHYL Action of suffering from the effect of a violent effort made upon one’s self; action of being twisted, stretched, action of being confined, bringing into the world; being carried in thought or action toward an end; producing ideas: action of tending, attending, hoping, placing faith in something; action of disengaging, resolving, dissolving, opening, milking, extracting, etc.

CHYL Elementary virtuality. See CHY [Elementary life] (The Hebraic Tongue Restored, Fabré d’Olivet, p. 351)

2341. Chaviylah, khav-ee-law´; probably from 2342; circular; Chavilah, the name of two or three eastern regions; also perhaps of two men:—Havilah.

2342.  chuwl, khool; or chiyl, kheel; a primitive root; properly, to twist or whirl (in a circular or spiral manner), i.e. (specifically) to dance, to writhe in pain (especially of parturition) or fear; figuratively, to wait, to pervert:

Z-H-B – ‘brightness, effervescence’

2091.  zahab, zaw-hawb´; from an unused root meaning to shimmer; gold, figuratively, something gold-colored (i.e. yellow), as oil, a clear sky:—gold(-en), fair weather.

ZB The idea of reflected movement…united by contraction to that of all generating propagation…forms a root whose object is to depict every swarming, tumultuous movement, as that of insects; or every effervescent movement as that of water which is evaporated by fire. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 339)

 

 

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Genesis 2:10

Science Rendition

And a luminous emanation flows from the sphere of sensible time to give life to the organic sphere; and thence it divides and becomes, according to the quaternary power of existence (bi-polarity), four foundational principles.

KJV: And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.

Key Words: EDN GN ARBEH RASH

A-R-B-E-H – ‘four-fold, bi-polarity’

The root of this mysterious number is רב, which, formed of the sign of movement proper ר, and that of generative action, contains all ideas of grandeur and of multiplication…But in the above example, it begins one part with the sign of power א, and terminates with the emphatic article ה, which attaches to it the hieroglyphic meaning of the four-fold power or quaternary. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 78).

R-A-SH – ‘principles of action’

RSH The sign of movement proper, united to that of relative movement, constitutes a root which is hieroglphyically symbolized by a point at the middle of a circle: it is the centre unfolding the circumference: the fundamental principle.

RASH Every acting principle, good or bad; a venemous poison, a very bitter pill, gall; that which is primary, initial; the origin, summit, top; the culminating point of all things; the head of man or of anything whatsoever; the leader of a people, a captain, a prince, a king. (The Hebraic Tongue Restored, Fabré d’Olivet,, p. 455)

 

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Genesis 2:9

Science Rendition

And the eternal creative essence of the progressively expanding power complex causes every vegetative (generative) source that is resonant and fruitful for nourishment to emanate: including the generative source of life in the centre of the organic expansive, receptive enclosure, and also the generative source of the knowledge of what is resonant and fruitful and that which is degraded (and non-resonant).

KJV: And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

Key Words: ADMH YHWH ALHYM ETZ CHY GN TWB RE

E-TZ – ‘living substance’

The root עו or עי develps every idea of growth, excresence, tumour; anything which accumulates. This sign צ which terminates it, marks the aim, the end to which all things tend. Seeing only a tree, in the word עצ , as the Hellenists or as Saint Jerome who has copied them, testifies to a geat desire to suppress the truth or to show great ignorance…The Chaldaic reads אילן, which amounts to nearly the same. It is an extensive force, an invading power; in short, matter in travail…

The mistake that the translators committed here appears to me voluntary and calculated…After having seen a garden in an intelligible enclosure that we would today name an organic sphere of activity, it was quite natural that [they] should see sensual desire in what was sentient and temporal; morning, in what was anteriority of time; a tree, in what was matter in travail, etc., etc. (The Hebraic Tongue Restored, Fabré d’Olivet,, p. 77).

Determined matter offered to the senses, according to any mode of existence whatsoever. Hieroglyphically, substance in general; in the literal or figurative sense, vegetable substance, and the physical faculty of vegetation: in a very restricted sense, wood, a tree: that which is consolidated and hardened, which appears under a constant and determined form. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 42)

R-E – ‘degrade towards materiality’

7489.  raw-ah´; a primitive root; properly, to spoil (literally, by breaking to pieces); figuratively, to make (or be) good for nothing, i.e. bad (physically, socially or morally):

7451. rah; from 7489; bad or (as noun) evil (natural or moral):

The term translated as ‘wickedness’ is perhaps one of the most difficult to come to understand.

First, it contains the elementary root אר which contains the symbol for power and for movement. This root can be used to signify any element, light, fire, water and earth depending on the additional symbol joined to it.

This elementary root is contained in the term translated ‘formed’ in Genesis 2:6 – ‘and the LORD God formed man from the dust of the ground’ – WYYTZR, וייצר. This verb, YTZR, has the idea of “figuring, forming, coordinating, fixing and binding the constitutive elements of a thing.” In its simple form ZR, it has the sense of elementary figuration, that is, creation in the mind out of elementary existence. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 74)

We have seen the movement principle, acting from the centre to the circumference, modified in turn, but light, fire, water, air, ethereal fluid, according to the roots רא, רה, רו, רח, רי : now, here is this same movement departing from the root רו and degenerating more and more toward the material sense, to become in the root רע, the emblem of that which is terrestrial, obscure and evil. This is worthy of the closest attention. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 452-453)

 

 

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Genesis 2:8

Science Rendition

And the eternal living essence of the expansive, elevating power complex appoints an expansive, receptive sphere of organic activity within the sphere of temporality, extracted from the universal anteriority of time, and there places the dynamic aspect of the ADM-ic unit of mind and consciousness which it has configured.

KJV: And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.

Key Words: YHWH ALHYM GN MYQDM EDN ATH HADM

G-N – ‘expansive receptive container’

Here is the hieroglyphic etymology of the word גן. This mysterious word comes evidently from the root גו , expressing every idea of an object, enveloping and containing without effort, opening and extending itself to contain and to receive, and which terminates with the final, extensive sign ן. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 76)

M-Y-Q-D-M – ‘anterior eternity’

It is always the root עד which precedes and which is used according to the usage of Moses, but considered under another relation and modified by the initial sign of the greatest agglomerating and compressing force ק, and by the final collective sign ם. It must be stated here that the Egyptian priests conceived two eternities: קדם , that of this side of time, and עולם, that of the other side of time: that is to say, anterior eternity and posterior eternity. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 76-77)

E-D-N – ‘temporality, transience’

The root from which it springs is evident: it is עיד, which expresses every kind of limited period. Thence, עד and עדן the actual time, the temporal; things sentient and transitory, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 76)

 

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Genesis 2:7

Science Rendition

And the eternal creative essence of the progressively expanding power complex configures the dynamic (nether) aspect of the ADM-ic unit of mind and consciousness out of the aerial elemental (astral) principle, and enspirits it with a creative life essence; and it becomes ensouled.

KJV: And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

Key Words: YHWH ALHYM ATH HADM ETZR ADMH EPHR NPHCH NSHMA CHY HADM CHY NPHSH

E-TZ-R – ‘elementary, primary figuration’

This is one of the most difficult words in the Hebraic tongue. Its primitive root is אר, the elementary principle whose analysis I have given in v.3, ch. 1. This root, ruled by the determinative sign צ, and animated by the convertible sign ו, offers in the verb צור, the idea of figuring, forming, coordinating, fixing and binding the constitutive elements of a thing…

In the present case, Moses has used the simple root צר, which expresses coordination, elementary figuration, by giving it for initial adjunction, the sign of manifestation and duration י, thus forming the compound radical verb יצר, he substantiated, formed, fastened; and fashioned for eternity. (The Hebraic Tongue Restored, Fabré d’Olivet,, p. 74)

Note:

When all these shemata are read according to the code we see that the letter Pay or Phay (80) appears in “dust”, “breathes,” “nostrils”, and that Sheen (300) appears in “breath”. The result of the operation is Adam becoming a living Nefesh (50.80.300). No. 80 stands for all the undeveloped strata of energy. It is given life in Adam by Sheen (300), the comic metabolism…

The truth is that this Genesis, this creation of a complete Adam, has not yet taken place – although it may now be in process of becoming. We can begin to understand this allegory when – rather than imagining it as a mere myth of our remote past – we see that, potentially, the complete Adam can come into being within us now. Adam is seeking birth, but we stifle it every day in its womb. (The Cipher of Genesis, Carlos Suares, p. 108)

H-A-D-M – ‘dynamic, natural (nether) pole of man’ (Genetic Entity)

It is assuredly difficult to read attentively this verse without finding the convincing proof, that the figurative meaning given to the initial word בראסית is of rigorous exactitude, and that it is indeed, only in principle, that the [Elohim] had at first determined the creation of the heavens and the earth…It would seem that Moses, wishing to make this profound truth clearly understood, has written designedly the beginning of this chapter. In the first verse, he speaks of the natural law which must lead this creation of power in action to its highest development. He repeats carefully several times, that this creation has been made according to the efficient action of יהוה אלחים IHOAH [Elohim]. Finally he gives the word and says openly, that every conception of productive Nature had been created before Nature existed, and all vegetation, before anything had germinated; furthermore, after having announced the formation of Adam, he declared expressly that Adam did not exist, ואדם אין.

…the Hellenist translators have wished to see in the natural law…only an embellishement.. and in the conception of productive nature, only an herb of the field…as well as making [IHOAH Elohim] say…let us make man, instead of we will make Adam, נעשה אדם as is given in the original text, which is very different. The determined resolution of veiling the spiritual meaning of the Sepher, and above all of the Beraeshith, place them at every turn in difficult positions and forced them to distort the clearest phrases. A single word badly disguised would have been suficient to make their preparations crumble away. They preferred to risk the grossest mistranslations…

What, for example, could be more incoherent that what they made him say? According to their version, man, already created in v. 26 of the preceding chapter, does not exist in v. 6 of this one; and presently in v. 7, this same man comes to be created anew. How can this be?

The first creation takes place only in principle. The days, or the luminous manifestations, are only the efficient epochs, the phenomenal phases; Moses states it in a manner so precise that one must voluntarily close the eyes in order not to see its light. The conception of Nature had been created before Nature herself; the vegetation before the vegetable; Adam…, universal man had been made in power. Soon he appears in action, and it is by him that effective creation begins. Profound Mystery!… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 71)

ADM must be a spiritual entity, as we are told it was made in the image of God. HADM, in contrast, was ‘formed of the dust of the ground’ and ‘became a living soul’. HADM is ADM, but with the addition of life, H. Thus, HADM must be a particular life form connected to the earth. We could say that the first creation involved an upper ‘man’, a spiritual being, and the second a nether ‘man’, an earthly, genetic entity.

Thus, what we term ‘man’ in English consists of a profound duality of an earthly and a spiritual nature as set out symbolically in the letter-symbols of Biblical Hebrew.

If we read on, we can see clearly that the actions related to the ‘garden’ or organic sphere involve HADM. The garden is the enclosure for the activity of this nether aspect of man’s being.

Gen. 2:8 And the LORD God planted a garden eastward in Eden; and there he put the HADM whom he had formed.

Gen. 2:15 And the LORD God took the HADM, and put him into the garden of Eden to dress it and to keep it.

Gen. 2:16 And the LORD God commanded the HADM, saying, Of every tree of the garden thou mayest freely eat:

Gen. 2:18 And the LORD God said, It is not good that the HADM should be alone; I will make him an help meet for him.

E-PH-R – ‘elementary aerial (astral) principle’

The word עפר here in question offers the two roots united עוף–אר, the first of which עוף contains the idea of all rapid, volatile, aerial movement; the second, as we have already seen, is applied to the elementary principle. (The Hebraic Tongue Restored, Fabré d’Olivet,, p. 74-75)

Although I have already spoken several times of this important word, I cannot refrain from referring to it again here, because it is to the wrong interpretation of the translators, that one must impute the accusation of materialism brought against Moses; an accusation from which it was impossible to clear him as long as one had only the version of the Hellenists, or that of their imitators. For, if man is drawn from the dust, and if he must return to the dust, as they make him say, where is the immortality? What becomes of his spiritual part? Moses says nothing of it, according to them. But if they had taken the trouble to examine the verb שיב they would have seen that it expressed not a material return, but a restitution to a place, to a primordial state, a resurrection, in the sense that we give today to this word; they would have seen that this place was, not the earth, properly speaking, ארץ ; but the similitude of man, his original, homogenous country, אדמה, and they would have seen finally, that this was neither the dust of the one, nor the mire of the other, to which he must return; but the spiritual element, principle of his being. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 116-117)

N-PH-CH – ‘enspirit’

This root is פא, or פי, which signifies literally the mouth and the breath which it exhales; figuratively, speech and intelligence which is its source. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 75)

N-SH-M-A – ‘(upper) astral impulse’

This is the verb שמוה, whose root שם expresses that which is exalted, employed according to the enunciative form, passive movement, as continued facultative, feminine construction. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 75)

5395. asham, naw-sham´; a primitive root; properly, to blow away, i.e. destroy:—destroy.

5397. nshamah, nesh-aw-maw´; from 5395; a puff, i.e. wind, angry or vital breath, divine inspiration, intellect, or (concretely) an animal:—blast, (that) breath(-eth), inspiration, soul, spirit.

CH-Y N-PH-SH – ‘living (three-fold) soul’

Genesis II, 7. YHWH-Elohim forms Adam of the “dust” of Adamah and breathes the breath of life into his nostrils.

When all these shemata are read according to the code we see that the letter Pay or Phay (80) appears in “dust”, “breathes,” “nostrils”, and that Sheen (300) appears in “breath”. The result of the operation is Adam becoming a living Nefesh (50.80.300). No. 80 stands for all the undeveloped strata of energy. It is given life in Adam by Sheen (300), the cosmic metabolism…

The truth is that this Genesis, this creation of a complete Adam, has not yet taken place – although it may now be in process of becoming. We can begin to understand this allegory when -rather than imagining it as a mere myth of our remote past – we see that, potentially, the complete Adam can come into being within us now. Adam is seeking birth, but we stifle it every day in its womb. (The Cipher of Genesis, Carlos Suares, p. 108)

 

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September 28, 2015

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Genesis, Genesis 2

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Genesis 2:6

Science Rendition

But a virtual emanation arises from out of the compressive power, and infuses the dynamic elements (phenomena) with a fluid (etheric) capacity.

KJV: But there went up a mist from the earth, and watered the whole face of the ground.

Key Words:  AD ARTZ PHNH ADMH

A-D – ‘virtual emanation’

This expression, in the figurative sense in which it must be taken, indicates every kind of force, of faculty, by means of which any being whatsoever manifests its power exteriorly; a good power if it is good, and bad if it is bad…

The Hebrew also says יד the hand: this word, ruled by the sign of power and stability א, becomes איד, that is to say, every corroboration, every virtual emanation, every faculty, good or evil, according to the being by which it is produced.

If one takes this last word איד, and in order to give it any hieroglyphic sense, eliminates the sign of manifestation י, the word אד, preserving all the acceptations of the radical איד will become purely intelligible; it will be, as I have translated it, a virtual emanation… But this sense, too sublime to be easily understood, is materialized…The word in its degeneration, signifies no more than a smoke, a vapour, a mist, a cloud. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 73-74)