Science Rendition

And this substantiality forms elemental nature; while the compression of the universal fecundity more generally becomes the creative living principle of things: and this came to fruition.

KJV: And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.

Key Words: ALHYM YBSHH ARTZ  MYM YMYM ALHYM TWB 

NOTE:YBSHH

the dryness…Here the root אש, whose meaning I have already explained, is found preceded by the sign of interior action ב, and by the sign of manifestation and of duration י, giving evidence of the inner and continuous action of this igneous principle. Thus, it is a thing not only dried by fire, but a thing that fire continues to burn interiorly, which is revealed through the irresistible force which makes the waters tend toward a determined place. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 40)

Y-M-Y-M – ‘creative living principle’

That is to say, aqueous immensity: for the word which designates seas, is only the word מים, waters preceded by the sign of manifestation י. As to the word מים itself, the following is the history of its formation. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 41)

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 , 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)

General Note

We can now come to the explanation of how Eretz is formed. The English version is: And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear; and it was so. And God called the dry land Earth; and the gathering of the waters called the Seas; and God saw that it was good…These verses explain how the energy which, through entropy, having returned to the cosmic reservoir of amorphousness, re-enters into the general cycle of life.

If we keep in mind the trajectories of Aleph and Yod, we already know that we are now going to witness Aleph’s burial, that is, its factual deposition under earth.

The preceding verse has shown Yod in existence, plainly visible in Maym (40.10.40), held in between two biological resistances thrust into motion by Sheen (300) as expressed by the schema Shamaym. Those were the waters “above”, or the biosphere.

Next we come to examine the inorganic waters “below”. The Hebrew text says that they Igaoo (Yod-Qof-Waw-Waw: 10.100.6.6.) El maqom Ehhad. Iqaoo is the most rational and intelligent schema that can be constructed in the circumstance. Let us imagine symbollically the energy called Aleph falling into a Yod far below the organized life of the biosphere and yet proceeding along in a loop, upwards. The junction between Yod and Aleph is Qof, as already stated. So Qof is called for, appears and with it the double Waw which will eventually be doubly fruitful. The second schema El (Aleph-Lammed: 1.30) need hardly be explained: Aleph is born again here bearing its active quality, Lammed (30). With the next schema Maqom (Mem-Qof-Waw-Mem: 40.100.6.40) we see Qof alive and fruitful taking the place of the dead Yod or Maym (100.6 in the place of 10). The last schema Ehhad (Aleph-Hhayt-Dallet: 1.8.4) means “one”. It is the name of no. 1 and it expresses in a stupendous way the metaphysical disappearance from our sight of Aleph, as it actually is projected into 8 and 4.

We must add that the root of Maqom in Hebrew is Qom, to rise, to stand up, to arise. The scribes and translators, unaware of the test’s meaning, could not imagine the so-called waters arising in one single upright flow of energy! In consequence, the following schemata are inverted in meaning. The schemata for and let the dry land appear are only two: Vetrayeh Hayabasha.

Vetrayeh (Vav-Tav-Raysh-Aleph-Hay: 6.400.200.1.5) and Hayabasha (Hay-Yod-Bayt-Sheen-Hay: 5.10.2.300.5) say that Tav and Raysh fertilized by Vav give birth to Aleph alive, and that the life Hay in existence Yod of containers Bayt create the very cosmic breath, Sheen, which is life, Hay.

Thus is completed the round-about journey of living energy. The beauty of its being buried in Eretz (Aleph-Raysh-Tsadde: 1.200.900) which we call earth, and which is the substance of our bodies, is its perpetual potential resurrection in us. Final Tsadde of Eretz (900) stands for beauty. (The Cipher of Genesis, Carlos Suares, p. 93-94)