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October 28, 2015

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Genesis, Genesis 3, Genesis 4

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Genesis 4:25

Science Rendition

And the ADM-ic mind again knows the creative rational faculty, and she produces a foundation for mutation – change derived from the expansive, elevating power – to allow for second emanation of the gentle expansive, spritualizing force, which the centralising, compressive force had previously dominated.

KJV: And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.

Key Words: ADM ASHH BN SHTH YHWH AMR ZRE HBL QYN HRG

SH-TH – ‘foundation, basis of mutations, transitions’

In Genesis 4:25, we are told that ‘Seth’ (SHTH) is the replacement for HBL (‘Abel’). SHTH is the next incarnation or development of HBL, the purely spiritual power, one that becomes the foundation for the generations of ADM on the expansive side. It also signifies the number two in its feminine form in Hebraic, emphasizing the earth aspect of this deeper incarnation of HBL.

The signification of this name is of the utmost importance for those seeking to penetrate the essence of things…First, let us examine the root. The two signs which compose it are ש, sign of relative duration and of movement, and that of reciprocity, of mutual tendency, of the liason of things, ת. United by the universal, convertible sign, they form the verbal root שות , which is related to every action of placing, disposing, setting, founding. Considered as noun, the root שת, signifies foundation, in all of the acceptations of this word, and depicts the good as well as the bad, the highest as well as the lowest of things…[descent and ascent]

But not only does the word express at once, the foundation of things, and the element which inclines to it, but it also serves in Hebrew, to designate the number two, in its feminine acceptation… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 146).

This root, composed of the signs of relative and reciprocal movement, indicates the place toward which things irresistibly incline, and the things themselves which inclince towards this place: thence – The depths, the foundations, literally as well as figuratively; the place where the sea is gathered; the sea itself; every kind of depth; every kind of beverage. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 465)

 

 

 

 

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October 21, 2015

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Genesis, Genesis 3, Genesis 4

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Genesis 4:4

Science Rendition

And the expansive spiritualizing power causes the archetypes of its sphere of indeterminate being, and their quintessence, to manifest; and LIFE redeems the expansive spiritualizing power and its essential productions, taking them up into itself for a later purpose.

KJV: And Abel, he also brought of the firstlings of his flock and of the fat thereof. And Yahweh had respect unto Abel and to his offering.

Key Words:  HBL BKR TZAN CHLB YHWH YSHE HBL

B-K-R – ‘firstling, archetype’

The word בכר comes from the two roots בא–כר of which the first בא develops every idea of progression, of gradual progress, of generative development: the second כר, designates all apparent, eminent things which serve as monument, as distinctive mark; so that, by בכר, should be understood, that which, in a series of beings, takes precedence, dominates, characterizes, announces, presages, etc. This word has important relations with בקר, [idea of cycles, ceaseless renewal] (The Hebraic Tongue Restored, Fabré d’Olivet, p. 127).

CH-L-B – ‘ extraction of essence’

The Hellenists having interpreted a flock, for a world, have been obliged necessarily, in order to be consistent, to interpret first-born instead of firstlings, and the eminent qualities of these same firstlings, as fat. Such was the force of the first violation of the text. All of these base and ridiculous ideas spring one from another…the word חלב signifies fat only by an evident abuse made by the vulgar, and that the two roots חל and לב, of which it is composed, being applied, the one, to every superior effort, and the other, to every quality, to every faculty, resulting from this effort, the word חלב, ought to characterize every extraction of essential things…(The Hebraic Tongue Restored, Fabré d’Olivet, p. 128)

YSHE – ‘redeem, save’

The verb שעוה has been taken by all translators in the sense of having regard, of respecting; but it should here be in the sense of redeeming, of saving, of leading to salvation. It is from the root שע, containing in itself all ideas of preservation, salvation and redemption, which come, on the one hand, from the compound radical verb ישע and on the other, from the compound שעוה, whose signification is the same. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 128-129)

 

 

 

 

 

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October 19, 2015

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Genesis, Genesis 3, Genesis 4

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Genesis 4:2

Science Rendition

And the creative mentative (conceptive) power bore (without any divine impulse) its antithetical opposite, an expansive, spiritualizing power; and this power is the preserve of archetypes and forms for the corporeal world; and the strong compressive force is the densifying, materializing of particulate existence of the primal nature of the ADM-ic mind (within which it labors and out of which it brings forth determinate essences).

KJV: And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.

Key Words: HBL TZAN QYN EBD ADMH

H-B-L – ‘dilation, tenuity, rarification’

This root is בל which, composed of the sign of interior action ב, joined to that of expansive movement ל, expresses all ideas of expansion, dilation and tenuity. Therefore, if we have understood that the compressive force could be characterized by the root קן, we shall understand now that the expansive force can be characterized by the root בל; consequently, every time one has seen strength, power, density, possession, in the name of Kain, one has also seen weakness, rarity, surrender, in that of Habel.

But it must not be believed that this force and this power, which the name of Kain characterizes, have always been taken in the good sense. Very far from it: for the majority of the peoples have attached to it only a blind fatality, and Kain has been for them only the genius of Evil. In this case, the contrary attributes contained in the name of Habel, are adorned with more favourable shades: the weakness has become gentleness and grace; the rarity, spiritual essence; surrender, magnanimity: Habel, in short, has been the genius of Good. These singular contrasts exist in the tongues of the Hebrews and of the Chaldeans; for if the word בל signifies the mind, and the soul which is its source; this same word also offers the negative relation, no: and if one finds יבול , to express ideas of abundance, profusion and even of inundation, one finds also the word בלי, to express those of lack, want, absolute nothingness. The emphatic sign ה, added to this singular root, can be likewise, in the name of Habel, the emblem of that which is noblest in man: thought and meditation; or of that which is vainglorious, the illusions of pride, and vanity itself.

It is the same with the qualities expressed in the name of Kain, which become good or bad, according to the manner in which they are considered. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 124-125)

TZ-A-N – ‘indefinite being, archetype’

The root of this word, as the one of which I have just spoken, has the singular property of the same contradictory ideas… און, whose proper meaning is indefinite-being, world, time, as can be recognized in the Greek word αιων [aion] which is derived from it, has characterized at the same time, in Hebrew, being and nothingness, weakness and virtue, riches and poverty; because this is again a consequence of the degradation of its vocal sound of which I have spoken sufficiently…For the sign of final movement צ, being united with the root אן or אין , produced being, has made it in general צאן, indefinite being; in particular, a body. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 125–126)

6629. tsone; or tsaown (Psalm 144:13), tseh-one´; from an unused root meaning to migrate…

TZA …that which leaves material limits, breaks the shackles of the body, matures, grows; is born exteriorly.

TZAN Flocks and herds; in a broader sense, a productive faculty. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 431)

E-B-D – ‘serve, bond-service’

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).