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October 15, 2015

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Genesis 3:13

Science Rendition

And the eternal living essence of the progressively expanding power complex causes the creative rational faculty to take in the morphological (mutable, variable, deceptive) quality of the blind instinctive aggrandizing power (lust) and ascend towards its culmination.

KJV: And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat

Key Words: YHWH ALHYM AMR ASHH NCHSH NSHA AKL

N-SH-A – ‘instability, variability, mutability, morphological, deceptiveness’

5377. nasha, naw-shaw´; a primitive root; to lead astray, i.e. (mentally) to delude, or (morally) to seduce:—beguile, deceive, x greatly, x utterly.

5375. nasa, naw-saw´; or nacçah (Psalm 4 : 6 (7)), naw-saw´; a primitive root; to lift, in a great variety of applications, literal and figurative, absol. and rel. (as follows):—accept, advance, arise,

5378. nasha, naw-shaw´; a primitive root (perhaps identical with 5377, through the idea of imposition); to lend on interest; by implication, to dun for debt:

NSH This root which is applied to the idea of things temporal and transient, in general, expresses their instability, infirmity, decrepitude, caducity: it characterizes that which is feeble and weak, easy to seduce, variable, transitory; literally as well as figuratively. Every idea of mutation, permutation, subtraction, distraction, cheating, deception, weakness, wrong, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 405)

SHA The sign of relative movement united to that of power, constitutes a root which is hieroglyphically characterized by the arc of the circle inscribed between two radii…considered in movement or in repose; thence, the opposed ideas of tumult and of the calm which it develops. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 456)

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October 14, 2015

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Genesis 3:12

Science Rendition

And the dynamic aspect of the ADM-ic mind and consciousness causes its creative rational faculty to take in the living substance for this state of wholeness.

KJV: And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat?

Key Words: HADM ASHH ETZ AKL

Note re ASHH

I have spoken sufficiently of the word איש, whence comes the word אשה, but I beg the reader to observe closely here, with what force and what justice the cosmological ideas of Moses are connected and developed.

Universal man אדם, being unable to remain in his universality, without remaining also in the volitive homogeneity of the Being-of-beings אלהים, and consequently in a sort of relative necessity, leaves this close dependence, when receiving a new development which individualizes and makes him an intelligent being איש ; that is to say, a being susceptible of willing and choosing freely for himself. The faculty which gives him power, emanates from himself; it is his intellectual companion אשה, his creative force: for it is by it that he creates; it is by means of this volitive faculty that he realizes his conceptions. He wills; and that which he wills exists. But this faculty is not homogenous with the universal faculty of the Being-of-beings; for if it were, it would not exist, or Adam would be God. It has only the degree of force and extent that it is given it, by the degree that Adam occupies in the order of the divine emanations. It can do all, except to create itself in going back to its principle and taking possession of it. It is essential that universal man should know this important point at which his power is arrested, so that he does not lose himself through abuse of his liberty, and the retrograde movement of his volitive faculty. Moses takes the precaution of causing him to be instructed…in the form of a counsel, a paternal warning. Adam can make use of everything in the immense radius of the organic sphere which is allotted to him; but he cannot without risking his intellectual existence, touch the centre: that is to say, by wishing to seize the double principle of good and evil, upon which stands the essence of his intellectual being.

In all this, there is no question of planted garden, tree, fruit, rib, woman, or serpent, because, I cannot repeat too often, Adam is not, in the thought of Moses, a man of blood, of flesh and bones; but a man, spiritually and universally conceived, an intellectual being, of which Aishah is the creative faculty, that which realizes his conceptions in causing them to pass from power into action by his will.

…Let my readers judge whether it is not more conformable, not only to the genius of such a man as Moses, learned in all the sciences of the Egyptians, but also to simple human reason, to conceive a covetous passion, fermenting in elementary nature, which insinuates itself in the volitive faculty of the intelligent being, excites his pride, and persuades him to obtain possession of the very principle of his existence, in order to exist in an absolute manner, and to rival the Being of beings, than to see a serpent, the most subtle of the beasts of the field, crawling before a woman, seducing her and causing her to eat of the fruit of a certain tree, planted in a certain garden, so as to become equal to the gods. (The Hebraic Tonge Restored, Fabré d’Olivet, p. 106-109)

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Genesis 3:11

Science Rendition

And the creative essence of the progressively expanding power complex causes the progression and ascension of the inner ardour and the taking in of the essence of the source of knowledge of generative resonance and material degradation (polarity) causing a spiritual expansion towards a definite state of perfection, wholeness.

KJV: And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?

Key Words: AMR ERM ETZ BLH AKL-MN AKL

B-L-H – ‘spiritual development, expansion’

1115. biltiy, bil-tee´; constructive feminine of 1086 (equivalent to 1097); properly, a failure of,

1086. balah, baw-law´; a primitive root; to fail; by implication to wear out, decay (causatively, consume, spend):

BL This root should be conceived according to its two ways of composition: by the first, the root אל, which designates elevation, power, etc., is united to the sign of interior activity ב: by the second, it is the sign of extensive movement ל, which is contracted with the root בא, whose use is, as we have seen, to develop all ideas of progression, gradual advance, etc.: so that it is, in the first case, a dilating force, which acting from the centre to the circumference, augments the volume of things, causing a kind of bubbling, swelling; whereas in the second it is the thing itself which is transported or which is overthrown without augmenting in volume.

Every idea of distension, profusion, abundance; every idea of expansion, extension, tenuity, gentleness. In a figurative sense, spirituality, the human soul, the universal soul, the All, GOD. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 304-305)

LH …contains the idea of a direction given to life, of a movement without term. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 379)

A-K-L – ‘potential power of consummation, achievement, perfection, wholeness’

398. akal, aw-kal´; a primitive root; to eat (literally or figuratively):

KL This root expresses all ideas of apprehension, shock, capacity, relative assimilation, consummation, totalization, achievement, perfection. That which is integral, entire, absolute, perfect, total, universal: that which consumes, concludes, finishes, totalizes a thing: which comprises, contains it, in determining its accomplishment: the universality of things; their assimilation, aggregation, perfection; the desire of possessing; possession; a prison: the consumption of foods, their assimilation with the substance of the body, etc. Action of totalizing, accomplishing, comprising, universalizing, consummating, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 372-373).

M-N – ‘things determined, configured, formed (‘whatness’)’

4478. man, mawn; from 4100; literally, a whatness (so to speak), i.e. manna (so called from the question about it):—manna.

MN This root, composed of the sign of exterior and passive action, united by contraction to the root , symbol of the sphere of activity and of the circumscriptive extent of being, characterizes all specification, all classification by exterior forms; all figuration, determination, definition, qualification. The kind of things, their exterior figure, mien, image, that is conceived; the idea that is formed, the definition that is given to it; their proper measure, number, quota. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 391)

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Genesis 3:10

Science Rendition

And the dynamic aspect of the ADM-ic mind and consciousness hearkened unto the sound of the creative essence of the progressively expanding power complex in the organic sphere and rayed outwardly because of the ascension of the inner ardour, fire hidden mysteriously within, a power of desire and resonance.

KJV: And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.

Key Words: GN YRA ERM CHBA

Y-R-A – ‘raying outward, upward’

3372. yare, yaw-ray´; a primitive root; to fear; morally, to revere; caus. to frighten:—affright, be (make) afraid, dread(-ful), (put in) fear(-ful, -fully, -ing), (be had in) reverence(-end), x see, terrible (act, -ness, thing).

3371. yare, yaw-ray´; from 3372; fearing; morally, reverent:—afraid, fear (-ful).

RA The sign of movement proper united to that of power, forms a root characterized hieroglyphically by the geometric radius; that is to say, by that kind of straight line which departing from the centre converges at any point whatsoever of the circumference: it is, in a very restricted sense, a streak, in a broader sense, a ray, and metaphorically, the visual ray, visibility. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 446)

YR Every idea of respect, of fear, of reverence, of veneration. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 367)

Y …symbol of all manifested power. It represents the hand of man, the forefinger. As grammatical sign, it is that of potential manifestation, intellectual duration, eternity…

Plato gave particular attention to this vowel which he considered as assigned to the female sex and desgnated consequently all that which is tender and delicate. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 361)

E-R-M – ‘progression and ascension of inner ardour, rising of dynamis’

6191. aram, aw-ram´; a primitive root; properly, to be (or make) bare; but used only in the derivative sense (through the idea perhaps of smoothness)…

6192. aram, aw-ram´; a primitive root; to pile up:—gather together.

ER – This root should be carefully distinquished under two differenct relations. Under the first, it is the root עו, image of physical reality and symbol of the exterior form of things which is united to the sign of movement proper ר; under the second, it is the sign of material sense united by contraction to the root אור, image of light, and forming with it a perfect contrast: thence, first:

ער Passion in general; an inner ardour, vehement, covetous; an irresistible impulse; a rage, disorder; an exciting fire literally as well as figuratively. Secondly:

ער Blindness, loss of light or intelligence, literally as well as figuratively; absolute want, destitution, under all possible relations; nakedness, sterility, physically and morally. In a restricted sense, the naked skin, the earth arid and without verdure: a desert. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 421)

RM The sign of movement proper considered in its abstract mode, or in its different radical modifications, רא, רה, רו, רכ, רי being here universalized by the collective sign ם, designates that sort of movement or action, by means of which any thing whatsoever, rising from the centre to one of the points of the circumference, traverses or fills an extent or place, which it has not occupied previously.

That which is borne upward, which rises, dilates, mounts, projects, shoots up, increases rapidly, follows a movement of progression and ascension. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 451-452)

CH-B-A – ‘impregnate, take within, cherish, love’

2244. chaba, khaw-baw´; a primitive root (compare 2245); to secrete:—x held, hide (self), do secretly.

2245. chabab, khaw-bab´; a primitive root (compare 2244, 2247); properly, to hide (as in the bosom), i.e. to cherish (with affection):—love.

CHB …that which is occult, hidden, mysterious, secret, enclosed, as a germ, as all elementary fructification: if the root אב is taken in its acceptation of desire to have, the root in question here, will develop the idea of an amorous relation, of fecundation.

CHBB To hide mysteriously, to impregnate, to brood, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 346)

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Genesis 3:9

Science Rendition

And the eternal living essence of the progressively expanding power complex seeks to discern where the blind, instinctual passion has taken the dynamic aspect of the ADM-ic mind and consciousness.

KJV: And the LORD God called unto Adam, and said unto him, Where art thou?

Key Words: YHWH ALHYM HADM

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October 12, 2015

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Genesis 3:8

Science Rendition

And they (the rational faculty and its creative power) could now discern the nature of the creative essence of the progressively expanding power complex, and the dynamic aspect of the ADM-ic mind and consciousness and its creative rational power entered into the depths of the sources of generative power of the organic sphere of life.

KJV: And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.

Key Words: YHWH ALHYM GN HADM ASHH ETZ YHWH ALHYM ETZ GN

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Genesis 3:5

Science Rendition

The expansive, elevative power complex knows that in the time when it takes in the generative power it will manifest corporeally and expand and rise knowing both a resonant generation and a degradation toward materiality.

KJV: For the LORD doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.

Key Words: ALHYM YWM EYN ALHYM TWB RE

E-Y-N – ‘physical manifestation; rendered visible’

EN Material void embodied, made heavy, obscure, dark.

EYN From the idea attached to the manifestation of bodies, comes that of the eye, and of everything which is related thereunto. In a metaphorical sense, a source, a fountain, etc. See עי (The Hebraic Tongue Restored, Fabré d’Olivet, p. 419)

EY It is in general, growth, material development; accumulation.

EYN Corporeal manifestation; the eye. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 416-417)

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Genesis 3:4

Science Rendition

And the blind, instinctual aggrandizing power influences the creative rational power to undergo an indefinite expansion through a profound transformation of state.

KJV: And the serpent said unto the woman, Ye shall not surely die:

Key Words: NCHSH AMR ASHH LA MWTH MWTH

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Genesis 3:3

Science Rendition

But if it were to assimilate or even desire to take in the central source of generative power of the organic sphere of life, it would, as a result of the nature of the progressively expanding power complex of creation, result in a transformation of consciousness taking it back to the Universal Source.

KJV: But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.

Key Words: ETZ GN ALHYM AMR NGE MWTH

N-G-E – ‘merge, super-impose, possess’

5060. naga, naw-gah´; a primitive root; properly, to touch, i.e. lay the hand upon (for any purpose; euphem., to lie with a woman); by implication, to reach (figuratively, to arrive, acquire); violently, to strike (punish, defeat, destroy, etc.)

That is to say, it is not permitted you to stretch out, to aspire, to have your desires…it signifies literally, in its verbal state, to expire, to bear its soul wholly into another life. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 99)

NG This root is applied to every kind of reflected light, after the manner of a mirror; of solar refraction: thence, the ideas of opposition, of an object put on the opposite side. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 397)

GE Root analogous to the root גו, but presenting the organism under its material view point. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 316)

GH, GW, GY The organic sign united either to 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. This root which possesses the same faculties of extension and aggrandizement that we have observed in the root גא, contains the ideas apparently 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)

M-W-TH – ‘transmutation, fusion with/return to Being’

…whose literal meaning is a fusion, a sympathetic extension, a passing, a return to the universal seity… Thus, the idea that is contained in the Hebraic verb to die has no connection with anything which pertains to destruction or annihilation, as Moses has been accused of having thought; but on the contrary, to a certain transmutation of the temporal substance. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 99-100)