Tag Archives: Enoch

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November 13, 2015

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Genesis, Genesis 5

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Genesis 5:24

Science Rendition

And the power to initiate through a disciplining, concentration of the mind moves along within the expansive, elevating power of creation, and receives therefrom its more focal volative desire function for the determination of individuated being and action.

KJV: And Enoch walked with God: and he was not; for God took him.

Key Words: CHNWK YHWH AYN LQCH

A-Y-N – ‘desire, will for the determination of an individuated existence’

אין .369  ayin, ah´-yin; as if from a primitive root meaning to be nothing or not exist; a non-entity; generally used as a negative particle:—else, except, fail, (father-)less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare 370

אין .370 aiyn, ah-yin´; probably identical with 369 in the sense of query (compare 336):—where? (only in connection with prepositional prefix, whence):—whence, where.

AY אי Power accompanied by manifestation, forms a root whose meaning, akin to that which we have found in the root *או, expresses the same idea of desire, but less vague and more determined. It is no longer sentiment, passion without object, which falls into incertitude: it is the very object of this sentiment, the centre toward which the will tends, the place where it is fixed. A remarkable thing is, that is the root או is represented in its most abstract acceptation by the prepositive relation or, the root אי is represented, in the same acceptation, by the adverbial relation where.

The Arabic expresses…the acton of being fixed in a determined place, choosing an abode, being united voluntarily to a thing; etc.

AYN אין Absence of all reality. See **אן (The Hebraic Tongue Restored, Fabré d’Olivet, p. 292)

*AW אוThe potential sign united to the universal convertible sign, image of the mysterious link which joins nothingness to being, constitutes one of the most difficult roots to conceive…all ideas of appetence, concupiscible passion, vague desire: in proportion as it is restricted, one discerns only a sentiment of incertitude, of doubt, which becomes extinct in the prepositive relation or. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 290)

**AN אן An onomatopoetic root which depicts the agonies of the soul; pain, sorrow, anhelation. The signs which compose this root are those of power and of individual existence. They determine together the seity, sameness, selfsameness, or the me of the being, and limit the extent of its circumscription. In a broader sense, it is the sphere of moral activity; in a restricted sense, it is the body of the being. One says in Hebrew, אני I; as if one said my sameness, that which constitutes the sum of my faculties, my circumscription. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 295-296)

L-Q-CH - 'receive instruction'

3947. laqach, law-kakh´; a primitive root; to take (in the widest variety of applications):—accept, bring, buy, carry away, drawn, fetch, get, infold, x many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win.

3948. leqach, leh´-kakh; from 3947; properly, something received, i.e. (mentally) instruction (whether on the part of the teacher or hearer); also (in an active and sinister sense) inveiglement:—doctrine, learning, fair speech.

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November 11, 2015

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Genesis 5:22

Science Rendition

And the power to initiate through a disciplining, concentration of the mind moves along within the expansive, elevating power of creation resulting in the manifestation of an abundance of new unities of embodied concepts/thoughts out of existing polarities.

KJV: And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters.

Key Words: CHNWK YHWH YLD MTHWSHLCH SHLWSH MAH SHNH YLD BN BTH

M-TH-W-SH-L-CH – ‘transformation into visible elementary existence’

4968.  Mthuwshelach, meth-oo-sheh´-lakh; from 4962 and 7973; man of a dart; Methushelach, an antediluvian patriarch:—Methuselah.

4962. math, math; from the same as 4970; properly, an adult (as of full length); by implication, a man (only in the plural)

4970. mathay, maw-thah´ee; from an unused root meaning to extend; properly, extent (of time); but used only adverbially (especially with other particle prefixes), when (either relative or interrogative):—long, when.

7973. shelach, sheh´-lakh; from 7971; a missile of attack, i.e. spear; also (figuratively) a shoot of growth; i.e. branch:

MTH If one considers this root as composed of the sign of exterior action, united to that of reciprocity, or this same sign joined by contraction to the root את image of the ipseity, the selfsameness of things, it will express either a sympathetic movement, or a transition; a return to universal seity or sameness. Thence the idea of the passing of life; of death. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 394)

SHL Hieroglyphically, it is a line traced from one object to another, the stroke which unites them; it is expressed by the prepositive relations from, at. That which follows its laws; that which remains in its stright line; that which is tranquil, happy, in good order, in the way of salvation. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 460)

LCH Every movement directed toward elementary existence and making effort to produce itself, to make its appearance. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 380)

 

 

 

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November 10, 2015

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Genesis 5:21

Science Rendition

And the power to initiate through a disciplining concentration of the mind results in a harmonious compression of forms, and gives rise to a mature power to penetrate into physicality/materiality.

KJV: And Enoch lived sixty and five years, and begat Methuselah:

Key Words: CHNWK CHMSH SHSH SHNH YLD MTHWSHLCH

M-TH-W-SH-L-CH – ‘transformation into visible elementary existence’

4968.  Mthuwshelach, meth-oo-sheh´-lakh; from 4962 and 7973; man of a dart; Methushelach, an antediluvian patriarch:—Methuselah.

4962. math, math; from the same as 4970; properly, an adult (as of full length); by implication, a man (only in the plural)

4970. mathay, maw-thah´ee; from an unused root meaning to extend; properly, extent (of time); but used only adverbially (especially with other particle prefixes), when (either relative or interrogative):—long, when.

7973. shelach, sheh´-lakh; from 7971; a missile of attack, i.e. spear; also (figuratively) a shoot of growth; i.e. branch:

MTH If one considers this root as composed of the sign of exterior action, united to that of reciprocity, or this same sign joined by contraction to the root את image of the ipseity, the selfsameness of things, it will express either a sympathetic movement, or a transition; a return to universal seity or sameness. Thence the idea of the passing of life; of death. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 394)

SHL Hieroglyphically, it is a line traced from one object to another, the stroke which unites them; it is expressed by the prepositive relations from, at. That which follows its laws; that which remains in its stright line; that which is tranquil, happy, in good order, in the way of salvation. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 460)

LCH Every movement directed toward elementary existence and making effort to produce itself, to make its appearance. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 380)

 

 

 

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November 10, 2015

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Genesis 5:19

Science Rendition

The power to descend further into physicality greatly accumulates embodied concepts/thoughts.

KJV: And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:

Key Words: YRD YLD CHNWK SHMNH MAH  SHNH BN BTH

YRD – ‘descent; bring down’

ירד .3381 yarad, yaw-rad´; a primitive root; to descend (literally, to go downwards; or conventionally to a lower region, as the shore, a boundary, the enemy, etc.; or figuratively, to fall); causatively, to bring down (in all the above applications):

 

 

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November 9, 2015

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Genesis 5:18

Science Rendition

The power to descend into physicality extends itself through a harmonious transition of state of being, and gives rise to the power to exist separately, independently through a disciplining of the mind.

KJV: And Jared lived an hundred sixty and two years, and he begat Enoch:

Key Words: YRD SHNY SHSH MAH  SHNH CHNWK

YRD – ‘descent; bring down’

ירד .3381 yarad, yaw-rad´; a primitive root; to descend (literally, to go downwards; or conventionally to a lower region, as the shore, a boundary, the enemy, etc.; or figuratively, to fall); causatively, to bring down (in all the above applications):

 

 

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October 26, 2015

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Genesis, Genesis 3, Genesis 4

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Genesis 4:18

Science Rendition

And the waking consciousness gives rise to a persistent inner activity of mind to seek to know, which leads to the capacity for expression of the products of the mind, resulting in a knowledge of the outer form of things (natura naturata), but a separation from their inner essence (natura naturans), which leads to the binding or relative permanence of the products of the waking consciousness.

KJV: And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.

Key Words: CHNWCH EYRD MCHWYAL MTHWSHL LMK

E-Y-R-D – ‘indefinite inner ardour’

This noun is formed from two roots עור and רד: the first עור, offers the idea of all excitations, ardour, interior passion: the second רד, depicts proper, indefinite movement, as that of a wheel, for example.⁠ (The Hebraic Tongue Restored, Fabré d’Olivet, pp. 137-138)

M-CH-W-Y-A-L – ‘emanate, unfold’

This is the verb חוי, to manifest, to announce, to demonstrate, employed as a facultative, according to the intensive form, by means of the initial character מ and terminated by the root אל, which adds the idea of strength and unfoldment.⁠ (The Hebraic Tongue Restored, Fabré d’Olivet, pp. 138)

M-TH-W-SH-A-L – ‘separation from living reality’

This noun comes from two distinct roots. The first מות, designates death: the second שאה, characterizes every emptiness, every yawning void, every gulf opened to swallow up. In the hieroglyphic formation of the word מתושאל, the convertible sign of the first root ו, has been transposed to serve as liason with the second, to which has been joined by contraction, the syllable אל whose signification I have given.⁠ (The Hebraic Tongue Restored, Fabré d’Olivet, pp. 138-139)

L-M-K – ‘binding, association’

The roots of this name are clear and simple. It is, on the one part, לו, which contains all ideas of cohesion and agglutination, and on the other מוך, which develops all those of liquefactions, dissolution, prostration, submission, etc. Therefore, this name characterizes the kind of bond which prevents a thing, at first, vehement, violent, and now subdued, softened, cast down, ready to be dissolved, from being dissolved and from being wholly dissipated. (The Hebraic Tongue Restored, Fabré d’Olivet, pp. 139)

 

 

 

 

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October 25, 2015

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Genesis, Genesis 3, Genesis 4

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Genesis 4:17

Science Rendition

And the compressive power, acting through its creative mentative capacity, precipitates out determinate entities, concepts, that build up an awareness of mind of the physical world, a waking consciousness, and which are symbols of the visibility of the physical world and symbols of the creations of determinate existence.

KJV: And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.

Key Words: QYN ASHH CHNWCH SHM EYR SHM BN CHNWCH

CH-N-W-CH – ‘fixed, determined existence’

Enoch is a state of being/consciousness that is narrow and dense, leaving little room for flexibility, giving rise to fixed forms out of thoughts and concepts.

2585. Chanowk, khan-oke´; from 2596; initiated; Chanok, an antediluvian patriach:—Enoch.

2589. chanak, khaw-nak´; a primitive root; properly, to narrow (compare 2614); figuratively, to initiate or discipline:—dedicate, train up.

…composed of the two roots חן and אך. The first חן, characterizes proper, elementary existence: it is a kind of strengthening of the analogous root הן, more used, and which designates things in general. The second אך, contains the idea of every compression, of every effort that the being makes upon itself, or upon another, for the purpose of fixing itself or another. The verb which comes from these two roots, הנון signifies to fix, to found, to institute, to arrest any existence whatsoever.

It is from a composition quite similar, that the personal pronoun אנוכי, myself, in Hebrew, results; that is to say, אן or הן, the finished, corporeal being, און, founded, י, in me. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 137-138)

SH-M – ‘ethereal space; symbol, sign’

…involves the sign of relative duration and movement with that of exterior action, creating “the idea of that which is distinguished exteriorly by its elevation, its splendour, its own dignity…In its broadest acceptation, it is ethereal space…the sublime, the splendid, the radiant, etc.”⁠ (The Hebraic Tongue Restored, Fabré d’Olivet, p. 170)

Hieroglyphically, it is the circumferential extent, the entire sphere of any being whatever, the total space that it occupies; it is expressed by the adverbial relations there, in that very place, within, inside there. The name of every being, the sign which renders it knowable; that which constitutes it such: a place, a time, the universe, the heavens, God Himself: glory, éclat, splendour, fame, virtue; that which rises and shines in space; which is distinguished, sublime, remarkable. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 461)

We can see similarities with the three offspring of ADM.

SHM corresponds to HBL

CHM corresponds to QYN

YPHTH to SHTH.

Both triads represent the three constituent principles of their respective unities, giving us a pro-thesis (ADM or NCH) and then a thesis-antithesis (HBL-QYN or SHM-CHM) with an intermediary meso-thesis (SHTH or YPHTH), allowing for resolution in a new synthesis or dynamic unity.

With YPHTH (Japheth – willing), that which extends, the separative agent is the generative power. With CHM (Ham – feeling), that which heats, the separative agent is the action of repulsion and attraction, and with SHM (Shem – thinking), that which raises and glorifies, the separative agent is the meditative principle, or the action of the mind itself.⁠ (The Hebraic Tongue Restored, Fabré d’Olivet, p. 295)


E-Y-R – ‘render visible, awaken to physical world’

5892. iyr, eer; or (in the plural) rDo {ar, awr; or rÅyDo {ayar(Judges 10:4), aw-yar´; from 5782 a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)

5782. uwr, oor; a primitive root (rather identical with 5783 through the idea of opening the eyes); to wake (literally or figuratively):

EYR That which manifests a physical impulsion; a common centre of activity, a supervision… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 417) See ER

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)

EYR (same as EWR) Action of inflaming the fire of passions, depriving of physical and moral light… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 421)

B-N – ‘creation (of a creative being)’

The word which follows בנים, is also very far from signifying simply children. It characterizes, in general, the analogous creations of a creative being, whatever it may be. (The Hebraic Tongue Restored, p. 113)