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November 30, 2015

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Genesis 6:11

Science Rendition

The compressive power progressively degrades and decays the phenomenal emanations of the progressively expanding power complex, and this compressive power folds in on itself increasing in density and heat.

KJV: The earth also was corrupt before God, and the earth was filled with violence.

Key Words: ARTZ SHCHTH PHNH ALHYM ARTZ CHMS

SH-CH-TH – ‘progressive degradation’

7843. shachath, shaw-khath´; a primitive root; to decay, i.e. (causatively) ruin (literally or figuratively):—batter, cast off, corrupt(-er, thing), destroy(-er, -uction), lose, mar, perish, spill, spoiler, x utterly, waste(-r).

7844. shchath, shekh-ath´; (Aramaic) corresponding to 7843:—corrupt, fault.

7845. shachath, shakh´-ath; from 7743; a pit (especially as a trap); figuratively, destruction:—corruption, destruction, ditch, grave, pit.

The root חת expresses an idea of terror, consternation, sinking, downfall; literally as well as figuratively. In this verb the root being governed by the sign of relative movement ש, characterizes a continual state of downfall and debasement, a progressive degradation. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 188)

CH-M-S – ‘compressive heat’

This is the same root הם [see Genesis 5:32, 6:10 – HM]. Its action taken in the bad sense is further increased by the addition of the circular movement ס. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 189)

CHM The sign of elementary existence, symbol of every effort and every labour, united to the sign of exterior activity, and employed as collective and generalizing sign, forms an important root whose purpose is to signify, in a broad sense, a general envelopment and the warmth which results, considered as an effect of contractile movement. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 351)

S As grammatical sign, it is that of circular movement in that which is related to the circumferential limit of any sphere. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 405)

2554. chamacç, khaw-mas´; a primitive root; to be violent…

 

 

 

 

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November 29, 2015

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Genesis 6:9

Science Rendition

The progressively elevated movement of life is extended by the equilibrium of Nature by means of very fine conceptual divisions of the rational capacity of the ADM-ic mind and consciousness, and by extensive, purposeful movement within self-contained cycles or spheres of being of the expansively elevating power complex.

KJV: These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.

Key Words: ALH THLDH NCH NCH TZDYQ AYSH THMYM⁠ DWR ALHYM 

A-L-H – ‘progressively elevated movement of life’

AL This root springs from the united signs of power and of extensive movement. The ideas which it develops are those of elevation, force, power, extent… Hieroglyphically, this is the symbol of excentric force. In a restricted sense, it is that which tends toward an end, represented by the designative or adverbial relations to, towards, for, by, against, upon, beneath, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 294)

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

TH-L-D-H – ‘generation, extension of being’

8435.  towldah, to-led-aw´; or  toldah, to-led-aw´; from 3205; (plural only) descent, i.e. family; (figuratively) history:—birth, generations.

3205.  yalad, yaw-lad´; a primitive root; to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage:—bear, beget, birth((-day)), born, (make to) bring forth (children, young), bring up, calve, child, come, be delivered (of a child), time of delivery, gender, hatch, labour, (do the office of a) midwife, declare pedigrees, be the son of, (woman in, woman that) travail(-eth, -ing woman).

TZ-D-Y-Q – ‘extremely fine division’

6662.  tsaddiyq, tsad-deek´; from 6663; just:—just, lawful, righteous (man).

6663. tsadaq, tsaw-dak´; a primitive root; to be (causatively, make) right (in a moral or forensic sense):—cleanse, clear self, (be, do) just(-ice, -ify, -ify self), (be turn to) righteous(-ness).

6664. tsedeq, tseh´-dek; from 6663; the right (natural, moral or legal); also (abstractly) equity or (figuratively) prosperity…

TZD That which is insidious, artful, double, sly, opposed, adverse, deceitful, seductive. In a literal sense, very restricted, the side; in a broad and figurative sense, a secret, dissimilating hindrance; an artifice, a snare. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 432)

DQ Every idea of division by break, fracture; that which is made small, slender or thin, by division: extreme subtlety. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 325)

TH-M-Y-M – ‘accomplished, perfected image of the universal mind’

8549.  tamiym, taw-meem´; from 8552; entire (literally, figuratively or morally); also (as noun) integrity, truth:—without blemish, complete, full, perfect, sincerely (-ity), sound, without spot, undefiled, upright(-ly), whole.

8552. tamam, taw-mam´; a primitive root; to complete…

THM This root, in which the sign of signs, symbol of all perfection, is found universalized by the collective sign ם, develops the idea of that which is universally true, universally approved; accomplished image of the universal mind: thence

Perfection, integrity, either physically or morally: truth, justice, sanctity, all the virtues. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 469)

D-W-R – ‘cyclical periods’

Several ideas are attached to the root דור which forms the basis of this word. By the first, should be understood a circle, an orb; by the second, any circular habitation whatever, a sphere. If one relates the first of these ideas to a temporal duration, then the word דור signifies a cyclic period, an age, a century, a generation. If by the second, one understands an inhabited space, then the same word designates a city, a world, a universe; for I must say, en passant, that in ancient times, every duration, like every habitation, was conceived under the picture of a circle…the Greek words πδλις or πολειν, the Latin words orbis and urbs, are unimpeachable proofs. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 187-188)

 1752. duwr, dure; a primitive root; properly, to gyrate (or move in a circle), i.e. to remain:—dwell.

 1753. duwr, dure; (Aramaic) corresponding to 1752; to reside:—dwell.

 1754. duwr, dure; from 1752; a circle, ball or pile:—ball, turn, round about.

1755. dowr, dore; or (shortened), dor, dore; from 1752; properly, a revolution of time, i.e. an age or generation; also a dwelling:—age, x evermore, generation, (n-)ever, posterity.

H-L-K – ‘outward, purposeful movement’

1980.  halak, haw-lak´; akin to 3212; a primitive root; to walk (in a great variety of applications, literally and figuratively)

3212. yalak, yaw-lak´; a primitive root (compare 1980); to walk (literally or figuratively); causatively, to carry (in various senses),

HL 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)

LK …the idea of a restrained utterance, as a determined message; executing a mission, a legation, a vicarship. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 381)

 

 

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November 27, 2015

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Genesis 6:8

Science Rendition

The repose, equilibrium of Nature matures and achieves its desired end in a visible, physically manifested embodiment of the eternal creative essence.

KJV: But Noah found grace in the eyes of the LORD.

Key Words: NCH MTZA CHN EYN YHWH 

MTZA – ‘going forth, attaining its desired higher purpose’

4161. mo-tsaw´; or motsai, mo-tsaw´; from 3318; a going forth, i.e. (the act) an egress, or (the place) an exit; hence, a source or product; specifically, dawn, the rising of the sun (the East), exportation, utterance, a gate, a fountain, a mine, a meadow (as producing grass):—brought out, bud, that which came out, east, going forth, goings out, that which (thing that) is gone out, outgoing, proceeded out, spring, vein, (water-)course (springs).

4672. maw-tsaw´; a primitive root; properly, to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or acquire; figuratively, to occur, meet or be present…

MTZ This root characterizes that which attains an end, a finish; which encounters, finds, obtains the desired object. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 392)

TZA The final sign צ, as initial and united to that of power, characterizes in this root, 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)

CH-N – ‘embodiment, solidification’

This root, wherein the assimilative sign is united to the root אן, image of all corporeal circumscription, is related to that which enjoys a central force energetic enough to become palpable, to form a body, to acquire solidity: it is in general, the base, the point upon which things rest.

That which holds to physical reality, corporeal kind; stability, solidity, consistency; a fixed, constituted, naturalized thing: in a restricted sense, a plant: in an abstract sense, it is the adverbial relatives, yes, thus, that, then, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 373-374)

 

 

 

 

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November 26, 2015

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Genesis 6:7

Science Rendition

And the eternal creative essence causes the dynamic element of the ADM-ic mind to educe phenomena out of the elemental nature of that mind, in terms of temporal physical forms (emanations), both the lower and the higher, expansive ones, now that it has lovingly withdrawn from more direct intervention after all its accomplishments.

KJV: And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.

Key Words: YHWH AMR MKH HADM PHNH ADMH ADM ED BHMH ED RMSH ED EWPH SHMYM NCHM ESHH

N-CH-M – ‘set aside, release, renounce [to conserve]’

Now, the verb נוח thus generalized by the collective sign ם signifies literally, to renounce wholly, to cease entirely, to desist, to lay aside care, to abandon an action, a sentiment, etc. The meaning that should be attached to this verb, depends therefore upon the care, the sentiment, the action, whose suspension it indicates. If it is an evil act, as sin, it can indeed signify to repent, as it can also signify to be consoled, if it is a pain, an affliction: but neither sin nor pain can be attributed to God; this verb could never involve this meaning relative to him. If God renounces a sentiment, if he ceases entirely from making a thing, as the verb נוחם expresses it, this sentiment can be only love, this action can be only the conservation of his work. Therefore, he does not repent, as Saint Jerome says; but he renounces, he forsakes; and at the most is angry. This last meaning which is the strongest that can be given to the verb נוחם, has been quite generally followed by the Hebrew writers subsequent to Moses. But one must observe that when they use it, it is only as a sequence of the suspension of the love and of the conservative action of the Divinity; for this meaning is not inherent in the verb in question. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 185-186)

E-TZ-B – ‘withdrawal into self, return to the centre of being’

The meaning of the term translated as ‘grieved’ is more an action of returning to the centre, a withdrawal into one’s self. This is consequent on the action of letting go of a thing. That is to say, that the Being of beings withdrew into his own heart. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 187)

 

 

 

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November 25, 2015

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Genesis 6:6

Science Rendition

And the eternal creative essence releases its action guiding the dynamic aspect of the ADM-ic mind acting within the compressive power and withdraws into itself.

KJV: And it repented the LORD that he had made man on the earth, and it grieved him at his heart.

Key Words: NCHM⁠ YHWH HADM ARTZ ETZB

N-CH-M – ‘set aside, release, renounce [to conserve]’

Now, the verb נוח thus generalized by the collective sign ם signifies literally, to renounce wholly, to cease entirely, to desist, to lay aside care, to abandon an action, a sentiment, etc. The meaning that should be attached to this verb, depends therefore upon the care, the sentiment, the action, whose suspension it indicates. If it is an evil act, as sin, it can indeed signify to repent, as it can also signify to be consoled, if it is a pain, an affliction: but neither sin nor pain can be attributed to God; this verb could never involve this meaning relative to him. If God renounces a sentiment, if he ceases entirely from making a thing, as the verb נוחם expresses it, this sentiment can be only love, this action can be only the conservation of his work. Therefore, he does not repent, as Saint Jerome says; but he renounces, he forsakes; and at the most is angry. This last meaning which is the strongest that can be given to the verb נוחם, has been quite generally followed by the Hebrew writers subsequent to Moses. But one must observe that when they use it, it is only as a sequence of the suspension of the love and of the conservative action of the Divinity; for this meaning is not inherent in the verb in question. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 185-186)

E-TZ-B – ‘withdrawal into self, return to the centre of being’

The meaning of the term translated as ‘grieved’ is more an action of returning to the centre, a withdrawal into one’s self. This is consequent on the action of letting go of a thing. That is to say, that the Being of beings withdrew into his own heart. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 187)

 

 

 

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Genesis 6:5

Science Rendition

And the eternal creative essence discerns a degradation towards materiality of the dynamic aspect of the ADM-ic mind and consciousness due to the increase of the compressive power, and a manifestation of the power of elementary figuration (the creation of concepts by the ADM-ic mind) in dynamic intentionality, consciously expanding the descent to materiality.

KJV: And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.

Key Words: YHWH RE HADM RB ARTZ YTZR CHSHB LB RQ RE YWM

R-B – ‘propagation, increase’

The sign of movement proper, united to that of interior activity, or by contraction with the root אב, image of all fructification, constitutes a root whence are developed all ideas of multiplication, augmentation, growth, grandeur: it is a kind of movement toward propagation, physically as well as morally. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 447)

R-Q – ‘expansion, diffusion’

While explaining the word רקיצ, rarefaction, ethereal expansion, v. 6 ch. I, I stated that the root רק contained the idea of expansion, of diffusion. Moses in using it here as verb, gives it no other meaning. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 183)

Y-TZ-R – ‘manifestation of the power of elementary configuration’

TZR If this root is considered as composed of the final sign united by contraction to the elementary root אר, one perceives all universal ideas of form, formation, co-ordination, elementary configuration: but if it is considered as result of the union of the same final sign with that of movement proper, one perceives only the idea of a tight grasp, an oppression, an extreme compression. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 436)

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. This character, remarkable in its vocal nature, loses the greater part of its faculties in becoming consonant, where it signifies only a material duration, a refraction, a sort of link as , or of movement as .

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 Hebraist grammarians…attribute to it the virtue of expressing at the beginning of words, duration and strength; but it is only a result of its power as sign. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 361)

CH-SH-B – ‘thought, intention, desire to act’

4284.  machashabah, makh-ash-aw-baw´; or  machashebeth, makh-ash-eh´-beth; from 2803; a contrivance, i.e. (concretely) a texture, machine, or (abstractly) intention, plan (whether bad, a plot; or good, advice):—cunning (work), curious work, device(-sed), imagination, invented, means, purpose, thought.

2803. chashab, khaw-shab´; a primitive root; properly, to plait or interpenetrate, i.e. (literally) to weave or (gen.) to fabricate; figuratively, to plot or contrive (usually in a malicious sense); hence (from the mental effort) to think, regard, value, compute:—(make) account (of), conceive, consider, count, cunning (man, work, workman), devise, esteem, find out, forecast, hold, imagine, impute, invent, be like, mean, purpose, reckon(-ing be made), regard, think.

CHSH Every violent and disordered movement, every inner ardour seeking to extend itself; central fire; avarice and covetous principle; that which is arid. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 355)

SHB This root has two expressions according to its composition; if it is considered as composed of the sign of relative movement and of duration, joined to that of interior activity, it contains every idea of return toward a point of departure; if it is regarded as formed by the same sign united to that of the root אב, image of paternity, it designates the capture of a whole tribe, its captivity, its deportation outside the country: thence

The idea of any kind of reestablishment, of return to an original state, to a place from which one had set out; a restitution, a reformation: thence,

Every state of captivity, of separation from one’s country: a deportation; a capture. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 456-457)

L-B – ‘vitality; dynamic’

…a root whence emanate all ideas of vitality, passion, vigour, courage, audacity: literally, it is the heart, and figuratively, all things which pertain to that centre of life; every quality, every faculty resulting from the unfolding of the vital principle. The heart, the centre of everything whatsoever from which life radiates; all dependent faculties: courage, force, passion, affection, desire, will, sense. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 378)

 

 

 

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Day 4, Genesis, Genesis 1

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Genesis 1:17

Science Rendition

TAnd the progressively expansive, elevating power complex establishes these in the ethereal expanse of the ascending, elevating, en-lightening power to provide illumination within the descending, compressive, densifying power.

KJV: And God set them in the firmament of the heaven to give light upon the earth,

Key Words: ALHYM RQYE SHMYM AWR ARTZ

 

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Genesis 1:15

Science Rendition

And allow these to be the manifest illumination in the ethereal expanse of the expansive, ascending, en-lightening power to generate en-lightenment within the compressive, descending, densifying power.

KJV: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.

Key Words: AWR RQYE SHMYM LHAYR ARTZ

L-H-A-Y-R – ‘generate en-lightenment’

This is the root איר, light, or hieroglyphically, intellectual corporeity, which, having become verb, is employed here according to the excitative form: so that it appears evident by the text of Moses, that this hierographic writer regarded the celestial luminous centres, as sensible lights destined to propagate intellectual light and to excite it upon the earth. Physics of this kind offers much food for reflection. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 46)

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Genesis 1:4

Science Rendition

The progressively expansive, elevating power complex envisions the principle of light (en-lightnement) as resonantly generative dividing the principle of light from the darkness [Finsterniss] by means of the indeterminacy principle operating according to individuation.

KJV: And God saw the light, that it was good: and God divided the light from the darkness.

Key Words: ALHYM RAH AWR TWB ALHYM BDL AWR BYN CHSHK ⁠

 

R-A-H – ‘envision’

Moses continues to make the Being of beings, the universal Creator, speak in the future, by turning the expression of his will into the past by means of the convertible sign. The verb ראות which is used by Moses on this occasion, signifies not only to see, but to ken, by directing voluntarily the visual ray upon an object. The root רו or רי …develops every idea of of a stroke or ray…It is joined to the root או or אי , expressing the goal, the place, the object toward which the will inclines…and forms with it the compound ראי , ראת or ראית , that is to say, the vision, the action of seeing and the very object of this action. (The Hebraic Tongue Restored, Fabré d’Olivet p. 34)

T-W-B – ‘resonant generation’

The sign of resistance united to that of interior action, image of all generation, composes a root which is applied to all ideas of conservation and central integrity: it is the symbol of healthy fructification, and of a force capable of setting aside every corruption. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 356)

B-D-L – ‘action of separating, distinguishing, particularizing’

The verb springs from two contracted roots   בד–דל. By the first בד, should be understood every idea of individuality, of peculiarity, of isolation, of solitary existence: by the second דל, every kind of division, of opening, of disjunction. So that the verb here alluded to, signifies literally the action of particularizing, of isolating one from another, of making solution of things, distinguishing them, separating them. etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 34)

B-Y-N – ‘indeterminancy principle based on individuation’

The schema Beyn or Veyn (2.10.700) does not mean “divide” in Hebrew, but “between” or rather “among”, and according to the code it has a far greater significance. Its letter-numbers show that 2 and 10 (containers in existence) unfold a cosmic 700 which is the first and ultimate principle at stake in the universe: the freedom of indetermination. This is granted by the action Yavdel to both Awr and Hhosheykh…

This “darkness” is swarming with all that could be, and its living power transcends all human thought. From it, the action of Yavdel Veyn, in time, order and measure, gives birth to all that can become and be.

The same action of Yavdel Beyn upon Awr bestows to such elements of Awr as can be stirred into organic motion the blessed bounty of undetermined freedom.

How, when and where this liberality is taken advantage of is explained in the following chapters of Genesis…What we need to know at this point of our reading is the contradictory characters, which appear in Yavdel, of Dallet (4) and Lammed (30). Dallet expresses the resistance that any given structure opposes to that which tends to destroy it. Lammed is the organic movement that results from the overthrowing of obsolete structures. All organic structures have a necessary quality of resistance which deteriorates into rigidity and self-preservation. Evolution, according to Qabala, is a series of simultaneous destruction-construction or resistances, the biosphere being an interplay between structured and unstructured energies (analogically Awr and Hhosheikh). (The Cipher of Genesis, Carlos Suares, p. 89)

995 biyn, bene; a primitive root; to separate mentally (or distinguish), i.e.(generally) understand:—attend, consider, be cunning, diligently, direct, discern, eloquent, feel, inform, instruct, have intelligence, know, look well to, mark, perceive, be prudent, regard, (can) skill(-full), teach, think, (cause, make to, get, give, have) understand(-ing), view, (deal) wise(-ly, man).

996. beyn, bane; (sometimes in the plural masculine or feminine); properly, the constructive form of an otherwise unused noun from 995; a distinction; but used only as a prep, between (repeated before each noun, often with other particles); also as a conjunction, either…or:—among, asunder, at, between (-twixt…and), + from (the widest), x in, out of, whether (it be…or), within.

 

 

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Genesis 1:3

Science Rendition

And the progressively expansive, elevating power complex causes the formation of the potential for mind and consciousness and this potential now is.

KJV: And God said, Let there be light: and there was light.

Key Words: ALHYM AMR HYH AWR⁠

 

A-M-R – ‘conditioning creative causality; plastic, formative faculty’

As the judicious Maimonides said, it is necessary to spiritualize the sense of this word and to guard against imagining any sort of speech. It is an act of the will and as indicated by the hieroglyphic composition of the verb אמור, a power which declares, manifests and reflects itself without, upon the being which it enlightens. (The Hebraic Tongue Restored, Fabré d’Olivet p. 32)

AM …a root which develops all ideas of passive and conditional causality, plastic forces, formative faculty, maternity. Mother, origin, metropolis, nation, family, rule, measure, matrix. In an abstract sense it is conditional possibility expressed by the relation if. But when the mother vowel א, gives place to the sign of material nature ע, then the root loses its conditional dubitative expression and takes the positive sense expressed by with. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 295)

MR …a root whose purpose is to characterize that which gives way to its impulsion, which extends itself, usurps or invades space: but when this same sign is linked by contraction to the root אר symbol of elementary principle, then the root which results is applied to all the modifications of this same element. That which extending and rising, affects the empire, the dominion; as a potentate: that which exceeds the limits of one’s authority; as a tyrant, a rebel: that which is attached to the idea of elementary principle, as an atom, a drop. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 393)

H-Y-H – ‘allow to come into being’

1961 hayah, haw-yaw; a primitive root (compare 1933); to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary):

This is an example of changing the future into the past tense using the convertible sign, in this case to depict the birth of light, the symbol of higher consciousness “with an animation that no modern tongue can render except the Chinese.”

[Moses] writes first ירי–אור there-shall-be-light; then repeating the same words with the single addition of the convertible sign .ו, he turns suddenly the future into the past, as if the effect had sustained before-hand the outburst of the thought וירי–אור and there-(shall be)-become light.

This manner of speaking figuratively and hieroglyphically, always comes from the primitive meaning given to the word בראשית: for the heavens and the earth created in principle and passing from power into action, could unfold successively their virtual forces only as far as the divine will announced in the future, is manifest in the past. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 33)

A-W-R – ‘elemental principle of light (en-lightenment)’

I cannot repeat too often that all words of the Hebraic tongue are formed in such a way as to contain within themselves the reason of their formation. Let us consider the word אור light: it is derived directly from the word אור fire. The only difference between them is, that in the word which designates fire, it is the universal convertible sign ו which forms the link between the sign of power א, and that of movement proper ר: whereas in the second it is the intelligible sign וֹ. Let us proceed further. If, from the words אור and אוֹר , one takes away the median sign ו or וֹ there will remain the elementary root אר composed of power and movement, which in all known tongues signifies by turns, earth, water, air, fire, ether, light, according to the sign joined thereunto. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 33)