Tag Archives: Cain and Abel

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October 25, 2015

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Genesis 4:16

Science Rendition

And the compressive power brings forth phenomenological manifestations from the eternal creative essence, establishing the principle of uncertainty within the realm of temporal sequentiality.

KJV: And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.

Key Words: QYN YTZA PHNH YHWH ARTZ 

YTZA – ‘make manifest, bring out’

3318.  yatsa, yaw-tsaw´; a primitive root; to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim.

TZA …that which leaves material limits, breaks the shackles of the body, matures, grows; is born exteriorly. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 431)

 

 

 

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October 24, 2015

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Genesis 4:15

Science Rendition

And LIFE ensures that whatever should resist the action of the compressive power, would only serve to increase this power: and LIFE puts a sign upon this power, lest any encountering this strong compressive power should seek to avoid its necessary action for life.

KJV: And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.

Key Words: PHNH ADMH NWE NWD ARTZ HRG

 

 

 

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October 24, 2015

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Genesis 4:14

Science Rendition

The strong centralizing power has been kept out of the phenomenal (essential) aspect of the elemental nature of the ADM-ic mind: and also from LIFE itself, and its actions shall be uncertain and agitated within the compressive power: and it shall be resisted by that which it acts upon.

KJV: Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.

Key Words: PHNH ADMH NWE NWD ARTZ HRG

 

 

 

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October 24, 2015

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Genesis 4:13

Science Rendition

The strong compressive power causes the eternal living essence to greatly incorporate, embody itself in transitory, temporal, variable and mutable forms.

KJV: And Cain said unto the LORD, My punishment is greater than I can bear.

Key Words: QYN AMR YHWH EWN NSHA

E-W-N – ‘incorporation, embodiment, produced corporeal being’

We have seen…that the root אין, [aion] which characterizes in general the produced being, time, the world, developed the most contrary ideas following the inflection given to the vocal sound: expressing sometimes being, sometimes nothingness; sometimes strength, sometimes weakness: this same root, inclined toward the bad sense by the sign ע, is now fixed there and no longer signifies anything but what is perverse. It is, as it were, the opposite of being: it is vice, the opposite of that which is good. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 134)

EN Material void embodied, made heavy, obscure, dark. In considering here the root עו, image of every superficies, every inflection, united by contraction to the augmentative sign ן, one sees easily an entire inflection: if this inflection is convex, it is a circle, a globe; if it is concave, it is a hole, a recess. A space, a gloomy air, a thick vapour, a cloud. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 419)

EWN Action of darkening, of thickening vapours, of gathering clouds; action of forming a body; of inhabiting, cohabiting; the idea of a corporation, troop, corps, people, association; of a temporal dwelling; the idea of every corruption attached to the body and bodily acts; vice: that which is evil; that which afflicts, humilates, affects; in a restricted sense a burden; a crushing occupation; poverty, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 419)

NSHA - '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 22, 2015

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Genesis 4:12

Science Rendition

The primal, elemental realm of the ADM-ic mind will not easily yield its dynamic forces to the strong compressive power, so that the actions of the creative mentative faculty can only result in a world of oscillatory agitation and dispersive uncertainty.

KJV: When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.

Key Words: EBD ADMH NWE NWD ARTZ

N-W-E – ‘oscillation, agitation’

A very remarkable root which, with the one following, assists in penetrating the nature of Kain: mysterious nature, the understanding of which would lead very far. This root used here in the continued facultative, active movement and should be written ניע. The radical verb which is formed from it, נוע, signifies to be moved about, to stagger, to wander aimlessly. One must remark here that the sign of produced being נ, is arrested by the sign ע, which is that of material sense. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 133-134)

NE This root expresses the idea of everything weak, soft, feeble, without consistency…In a more extended sense, it is every idea of movement within oneself, vacillation, trepidation, oscillation.

NWE That which is weak, without strength; that which is variable; which changes, vacillates, totters; which goes from one side to another: it is, in a broader sense, the impulse given to a thing to stir and draw it from its torpor. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 402-403)

N-W-D – ‘uncertain movement, agitation’ [Double, double, toil and trouble…]

Another facultative which should be written נוד. The radical verb נוד, which is derived from it, expresses a movement of flight, of exile; a painful agitation. The sign of division ד, replaces in this root, the sign of material sense, with which the preceding one is terminated. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 133-134)

ND From the union of the signs of produced existance and natural division, springs a root which develops all ideas of dispersion, uncertain movement, agitation, flight, trouble, dissension.

NWD That which is moved, stirred, by a principle of trouble and incertitude; that which is wandering, agitated: that which goes away, flees, emigrates, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 397)

 

 

 

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October 22, 2015

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Genesis 4:11

Science Rendition

And the perpetual regenerative power of the ground of creative being liberates by creating an opening for the assimilation of prolific experience into unific being by means of an executive power .

KJV: And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand;

Key Words: ARR ADMH PHTZH PHH YD

PH-T-Z-H – ‘liberation, breaking free from bonds’

PHTZ Every idea of diffusion, loosening, setting forth, giving liberty. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 428)

TZH Root analogous to the root צא and develops the same ideas. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 432)

TZA …that which leaves material limits, breaks the shackles of the body, matures, grows; is born exteriorly. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 431)

PH-H – ‘speech, verbal inspiration’

This root is the analogue of the root פא; but in Hebrew particularly, it emphasizes the thing that one wishes to distinguish in time or in a fixed place; as in that very place, right here, this, that, these. In a literal sense, mouth, breath, voice, in a figurative sense, speech, eloquence, oratorical inspiration: that which presents an opening, as the mouth; which constitutes part of a thing, as a mouthful; which follows a mode, a course, as speech. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 424)

 

 

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October 22, 2015

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Genesis 4:10

Science Rendition

The future generations that were to proceed from the expansive power were now to be taken up into the primal nature of the ADM-ic mind, waiting for their eventual liberation by LIFE acting through the compressive power. [Rom. 8:22 For we know that the whole creation groaneth and travaileth in pain together until now.] .

KJV: And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the the ground.

Key Words: AMR MH DM ADMH

M-H – ‘fluid and foundational source of generation (feminine principle)’

That which is essentially mobile, essentially passive and creative; the element from which everything draws its nourishment; that which the ancients regarded as the female principle of all generation, water, and which they opposed to the male principle, which they believed to be fire.

מה, מו or מי Every idea of mobility, fluidity, passivity; that which is tenuous and impassive, whose intimate essence remains unknown, whose faculties are relative to the active principles which develop them; in a literal and restricted sense, water, in an abstract sense who? which? what is it? Some one, something. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 387)

D-M – ‘that which assimilates and becomes a homogeneous whole’

The Hellenists seeing, or feigning to see in Habel, a corporeal man, could not avoid seeing a man of blood in the word דמי: but this word, in the constructive plural, and agreeing with the facultative צעפים, should have caused Saint Jerome to think that Moses meant something else. The Chaldean paraphast had perceived it in writing this phrase thus…The-like-generations which-future-progenies were-to-proceed of-the-brother-thine, groaning-are before-me… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 132-133)

It is, at first glance, universalized sympathy; that is to say, a homogenous thing formed by affinity of similar parts, and holding to the universal organization of being.

In a broader sense, it is that which is identical; in a more restricted sense, it is blood, assimilative bond between soul and body…It is that which assimilates, which becomes homogenous; mingles with another thing: thence the general idea of that which is no longer distinquishable, which ceases to be different; that which renounces its seity, its individuality, is identified with the whole, is calm, quiet, silent, asleep. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 323)

 

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October 22, 2015

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Genesis 4:9

Science Rendition

And compressive power now is able to play its role in the game of Life. Life depends upon resistance to the indeterminate and endless flow of being, and the opposing and overcoming of Pure Being, the primordial flow of (non-)consciousness, by the compressive power; it is not to seek to preserve the expansive power in any way (‘am I my brother’s keeper?’).

KJV: And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?

Key Words: YHWH QYN HBL

 

 

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October 22, 2015

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Genesis 4:8

Science Rendition

And the strong compressive power interacts with its antithetical opposite, the expansive, liberating, spiritualizing power, when both are spread out through elemental Nature; but the compressive power increases and is elevated above the gentle expansive power, in effect predominating over it so as to carry out its mission (the actions and productions of indeterminate beings by the pure expansive power have already been saved by LIFE for another purpose and time).

KJV: And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.

Key Words: QYN HBL HYH SHDH HRG

H-R-G – ‘strong disorganizing physical force’

This verb comes from the two contracted roots הר–רג. The first, which is an intensifying of his primitive אר, designates in general, an exaltation, an height; it is literally, a mountain, and figuratively, that which is strong, robust, powerful; the second root רג, characterizes a disorganising movement. Thus, Kain displays against Habel, only the power of which he is possessor, that which results from physical force.

The same allegory is found in the Pouranas of the Hindus, under the names of Maha-dewa, in place of Kain, and of Daksha, in place of Habel. Maha-dewa is the same as Siwa, and Daksha is a surname of Brahma, which can be translated by Ethereal. The Egyptians gave to Kronos of the Greeks, whom we call Saturn, after the Latins, the name of Chivan, or Kiwan; this same Kiwan was, from the most ancient times, adored by the Arabs of mecca under the figure of a black stone. The Jews themselves gave to Saturn this same name of כירן; and one can read, in a Persian book cited in the English Asiatic Researches, that the Hindus had formerly many sacred places, dedicated to Kywan, who was no other than their Siwa or Siwan, of which I have spoken above. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 130-132)

Note:

All the translators have believed that there existed before this word, a lacuna which they felt obliged to fill, by inserting…let us go out into the field, or outside.

But they have not noticed that the verb אמור [aomer] which signifies not simply to say, but to declare one’s thought, to express one’s will, has no need, in Hebrew, of this indifferent course. Kain and Habel, I repeat, are not men of blood, of flesh and bones; they are cosmological beings. Moses makes it felt here in an expressive manner, by saying, that at this epoch they existed together in nature. They existed thus no longer from the moment that the one rising in rebellion against the other, had conquered its forces. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 130)