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Genesis 4:1

Science Rendition

And the dynamic aspect of the ADM-ic mind and consciousness conjugates with the elemental conceiver of life, its creative mentative power, and she conceives and gives birth to a mighty transformative power of the mind that centralizes, appropriates and assimilates all to itself; and she says, I have formed by a centralizing action a rational faculty of the same nature as the eternal living essence.

KJV: And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.

Key Words: HADM HWH ASHH QYN KNYTHY AYSH YHWH

Q-Y-N – ‘strong desire that draws all to itself; compressive and centralizing power’

The root of the name Kain, is קן, which is composed of the eminently compressive and trenchant sign ק, and that of produced being ן. It develops the idea of strongest compression and of most centralized existence. In the proper name under consideration, it is presented animated by the sign of manifested power: thus קין, can can signify the strong, the powerful, the rigid, the vehement, and also the central, that which serves as basis, rule, measure; that which agglomerates, appropriates, seizes, comprehends, assimilates with itself. It is in this last sense that Moses appears to have represented it in the verb which follows. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 122-123)

For this is the progression of the signs: ה, universal life; ח, elementary existence, the effort of nature; כ, assimilated life holding the natural forms; ק, material existence giving the means of forms. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 98)

The main root of Kain is קן, to which is added the sign of power. The root has the idea of a covetous, desiring force that seeks to draw all to itself, to compress (render material).

It contains the central force, profound basis, rule and measure of things; also the faculty which seizes, usurps, agglomerates, appropriates and assimilates with itself. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 442)

It makes sense that the first conception of the intellect is the power to materialize all thoughts into a thought-form that can be grasped and communicated, the basis for self-consciousness. This centralizing power is derived from and in the image of God Himself.

K-N-Y-TH-Y – ‘to forge, form by centripetal force’

This is the verb קנוה … by which Moses explains the name of Kain… The Arabic words…which have the same root, signify to forge, to agglomerate, to equalize, to form… in a multitude of tongues, the idea of power and of royalty has come from the root Kan, Kin, or Kain. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 123)

 

 

 

 

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Genesis 3:24

Science Rendition

So it causes the ADM-ic mind and consciousness to leave the organic sphere and it then sets up at the universal anteriority of time of the organic sphere the vast generative potential for reflexive organic life forms, and a vortex of fire, to block access to the very source of life itself (which would negate the necessary development of the ADM-ic mind and consciousness).

KJV: So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.

Key Words:HADM GN EDN KRWBYM HCHRB HPHCH ETZ CHY

K-R-W-B-Y-M – ‘crucible for organic life forms’

According to Strong’s Concordance a term of “uncertain origin”. If we examine the letter-symbols we can gain an appreciation of the meaning of this power complex:

K – crucible for reflexive, organic life

R – organic movement

W – sign of impregnation, transformation (super-imposition, conjugation)

B – conceptive power

H-CH-R-B – ‘vortex of fire’

The Hellenists who sought to restrict everything and to materialize everything, have rendered this word by that of ρομφαια, a sort of waving sword. It can be remarked that the most petty images are always the ones that they have chosen. They took pains not to see here the root חר, expressing every wild destruction, every igneous, wrathful force, modified by the active and central sign ב: a single word badly veiled would have sufficed to betray the spiritual sense that they wished to hide. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 121)

HPHCH – ‘turning, rotating’

This is the verb חפון, to turn, used according to the reflexive form, as feminine, continued facultative…preceded by the emphatic article ה, in order to take for it, the place of the modificative, and to increase its force. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 121)

Note: …The garden east of Eden is: gan beeden meqaddam (Mem-Qof-Dallet-Mem: 40.100.4-40 or 600), and its letter-numbers give such precise information concerning it that no doubt is possible. This purely symbolic garden is ahead of and beyond us, in anticipation of Adam. It is characterized by the greatest instability imaginable. The “germ” Adam is to be thrown into a state of great activity, a whirlwind which will never give him time to “fossilize” or to stay fixed in any time or circumstance.

The substance of this garden is named Adamah and life (YHWH-Elohim) causes this substance to bring forth, symbolically, everything that can stimulate the senses and awaken the appetite of Adam: every tree that is pleasant to the sight, and good for food (Gen. II, 9) and, in the middle, the two famous trees – of life, and of “good and evil”. The significance of this symbolism is quite logical. As stated above, what is placed in the garden is the germ, the essence, of the human being as formulated in this book. The germ of humanity can never totally come to rest, never completely become static. This germ is an essence, a movement, a dynamism constantly projected ahead of itself – which, so to speak, never overtakes itself…

Since Adam, at this stage of the allegory, is in a pre-natal state, the tree of life is not yet accessible to him. It is equally evident that if this human embryonic form, merely a potentiality and without substance other than that of Adamah, should set into motion the whole mechanism of Tov-Raa, with its chain of destruction, he would die, instantly crushed by what he had provoked. He would die, says the text, Mawt Hamawt: a dead death (without resurrection). (The Cipher of Genesis, Carlos Suares, p. 113-114)

…let us recapitulate the contents of Genesis I, II and III…

Genesis I: The anatomy of the process of intermittent energy “associated-against” a continuum of space-time. The interiorization of that energy within the continuum. The continuum becomes autonomous.

Genesis II: Consequences of the autonomy of the continuum (self-induction). This process as seen from the interior. The appearance of YHWH and of the germ in which unconditioned energy can and must rise again. Neither life in its character of discontinuous, pulsating, immeasurable energy nor life in its character of the continuum-existence would be anything, one without the other; nor could either even exist if they were not playing each against the other.

Genesis III: The anatomy of the human germ in which this interplay between existence and life takes place. The incarnation of this germ in man is centrifugal energy, buried, dormant in his very blood. This energy only expresses itself by unco-ordinated outbursts of activity. The real issue – the ressurection of organic, creative energy – depends upon the woman; the female in her, being by nature the protectress of the continuum, existence, must transform itself. Esha takes the decisive step and brings about a transformation of the animal erotic-sensorial faculties; the eating of the fruit is an allegorical representation of the blending of existence and life within the human kind of the two players.

As we shall see Genesis IV deals with the implanting of this whole process in the human psyche by means of personifications of the cosmic interplay of energy and mass, both within and without ourselves. (The Cipher of Genesis, Carlos Suares, p. 129-130)

 

 

 

 

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Genesis 3:23

Science Rendition

Therefore the creative centre of the progressively expanding power complex separates the ADMic unit of mind and consciousness from the organic sphere of temporal sensibility, so it can develop itself through unfolding/differentiation of the elemental nature out of which it has been taken (emanation).

KJV: Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.

Key Words: YHWH ALHYM GN EDN ADMH

 

 

 

 

 

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Genesis 3:22

Science Rendition

And the creative center of the progressively expanding power complex discerns that the ADM-ic mind and consciousness has gained the capacity to develop based on making distinctions between that which is resonant and not resonant to life; the danger is that it could now seek to take in the source of the elementary essence of life itself, and thereby live in eternity (in the immensity of time out of mind) negating its development by means of exercising its power of choice:

KJV: And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.

Key Words: YHWH ALHYM HADM TWB RE ETZ CHY

Note Re: TWB RE - 'ripe and unripe; agreeable and disagreeable; resonant and non-resonant'

…I trust that the etymologist will find pleasure in seeing that the word רע, by which the Hebrew text expressed evil, in this phrase, לדעת טוכ ורע, [la-dath towb wa-rawh] by knowing good and evil, is rendered in the Samaritan text by the word..pronounced bish or vish [and] is certainly the one whence is derived the Latin vitium, from which we have made vice…(The Hebraic Tongue Restored, Fabré d’Olivet, p. 119-120)

Note Re: ETZ CHYYM – ‘living substance of living beings’

I think I have made the signification of the word עץ sufficiently clear, so that I can dispense with any further detail to prove that it signifies neither wood, nor even tree; as the translators, either through ignorance or intent of purpose, had said: but what I believe should be added, is, that the text here reads החיים of lives, and not החיה ,of life, as they have translated it in their versions. This difference is very essential. …(The Hebraic Tongue Restored, Fabré d’Olivet, p. 119-120)

 

 

 

 

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Genesis 3:21

Science Rendition

And the the creative essence of the progressively expanding power complex makes for the ADM-ic mind and consciousness and its creative mentative power, sheltering, protective structures (bodies) and envelopes them with outer forms/appearances.

KJV: Unto ADM also and to his wife did the LORD God make coats of skins, and clothed them.

Key Words: ADM ASHH YHWH ALHYM CHTHNWTH EWR

CH-TH-N-W-TH – ‘increasing corporeity’

It is because they have not wished to recognize the assimilative article כ that the Hellenists have interpreted garments, χιτωνσς, instead of body. The root תן, from which the plural substantive hare referred to is derived, develops every idea of added substance, or of corporeity increasing more and more. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 118)

E-W-R - ‘corporeal sphere, covering’

It is from this badly understood root that the verb to watch over the defense, to guard, is derived, and the substantive עיר, a city; that is to say, a fortified enclosure. Thence urbs, in Latin; ward in Saxon; gare, garde and even boule-vard in French: all these words express the same idea of a place destined to guard and to defend. I beg the reader to consider that this new envelope עור, in which dominates the sign of material sense ע, is substituted for the ancient גן, which has been ridiculously taken for a garden. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 118)

 

 

 

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Genesis 3:20

Science Rendition

And the dynamic aspect of the ADM-ic mind re-names the rational creative power, elementary existence, because she is the mother of all that constitutes existence for the mind in the new state of the awareness and processing of sensory experience.

KJV: And Adam called his wife’s name Eve; because she was the mother of all living.

Key Words: HADM ASHH HWH

H-W-H – ‘elemental existence’

Here is a name where the changing of the vowel into consonant has caused a strange metamorphosis. This name which, according to the allusion that Moses makes, ought to signify, and signify effectively, elementary existence, being derived from the absolute verb הוה, to be-being, by the sole reinforcement of the initial vowel ה into ח, has come to designate no more than a formless heap of matter, its aggregation, its mass; and by the hardening of the convertible sign sanctioned by the Chaldaic punctuation, serves as verb only to indicate the inert and passive existence of things. The change brought about in the derivative verb הוה, has been even more terrible in the absolute verb הוח; for this verb, destined to represent the Immutable Being, expresses only an endless calamity, as I have explained in speaking of the Sacred Name יהוה, in v. 4 ch. II. As to the reasons for the alterations undergone by this proper noun I can only refer the reader to the name of the volitive faculty, אשה which, as we have seen, had preceded that of elementary existence חיה. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 117-118)

 

 

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Genesis 3:19

Science Rendition

It will seek anxiously to apprehend the sentient world with an agitative action, until it returns to the living elemental power out of which it came; it arose as a volatile elemental motion and it shall be fully returned as the same.

KJV: In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

Key Words: ZWE APH ED SHWB ADMH EPHR EPHR SHWB

Z-W-E A-PH – ‘ anxious apprehension/comprehension’

When the Hellenists said …in the sweat of thy face, the natural inference is, that this phrase was in the Hebrew text, but it is not there. The face of Adam has never sweat physically except in the mind of the translators of Moses. The hierographic writer did not have such ideas. The word זעת comes from the root זוע which develops the idea of a restless agitation, an anxiety, a movement of fear for the future. The word which follows אף can, in truth, signify the nose, in a very restricted sense, but it expresses much more generally, not the face but the irascible part of the soul which constitutes the animistic mind, or understanding. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 115-116)

ZWE Action of being troubled, fearful, trembling in expectation of misfortune. Action of being tormented, disquieted. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 344)

APH Sign of power united to that of speech, constitutes a root, which characterizes in a broad sense, that which leads to a goal, to any end whatsoever; a final cause. Hieroglyphically, this root was symbolized by the image of a wheel. Figuratively, one deduced all ideas of impulse, transport, envelopment in a sort of vortex, etc. That part of the mind called apprehension, or comprehension. In a very restricted sense, the nose: figuratively, wrath. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 297-298)

The word which follows [APH] can in truth, signify the nose, in a very restricted sense, but it expresses much more generally, not the face, but the irascible part of the soul which constitutes the animistic mind, or the understanding. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 116)

E-D – ‘sensual, sentient’

…image of every emanation and every division, constitutes a a very important root which, hieroglyphcially, develops the idea of time, and of all things temporal, sentient, transitory. Symbolically and figuratively it is worldly voluptuousness, sensual pleasure in opposition to spiritual pleasure; in a more restricted sense, every limited period, every preiodic return. The actual time; a fixed point in time or space expressed by the relations to, until, near: a same state continued, a temporal duration, expressed in like manner by, now, while, still; a periodic return as a month; a thing constant, certain, evident, palpable, by which one can give testimony; a witness. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 414)

SH-W-B – ‘restitution; return to source (after journey)’

7725.  shuwb, shoob; a primitive root; to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again:

The verb שוב comes from the root שב which develops the idea of a restless agitation, an anxiety, a movement of fear for the future. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 116)

Action of coming back, or returning to its first state; or remaking what has been already made. Metaphorically, the action of growing old; that which is on the wane; an old man. The Hebraic Tongue Restored, Fabré d’Olivet, p. 457)

E-PH-R – ‘volatile elemental movement’

Although I have already spoken several times of this important word, I cannot refrain from referring to it again here, because it is to the wrong interpretation of the translators, that one must impute the accusation of materialism brought against Moses; an accusation from which it was impossible to clear him as long as one had only the version of the Hellenists, or that of their imitators. For, if man is drawn from the dust, and if he must return to the dust, as they make him say, where is the immortality? What becomes of his spiritual part? Moses says nothing of it, according to them. But if they had taken the trouble to examine the verb שיב they would have seen that it expressed not a material return, but a restitution to a place, to a primordial state, a resurrection, in the sense that we give today to this word; they would have seen that this place was, not the earth, properly speaking, ארץ ; but the similitude of man, his original, homogenous country, אדמה, and they would have seen finally, that this was neither the dust of the one, nor the mire of the other, to which he must return; but the spiritual element, principle of his being. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 116-117)

The Samaritan renders [it] a volatile essential spirit…[elemental?]

The word עפר here in question offers the two roots united עוף–אר, the first of which עוף contains the idea of all rapid, volatile, aerial movement; the second, as we have already seen, is applied to the elementary principle. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 74-75)

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Genesis 3:18

Science Rendition

And torn, partial, separated, imperfect and disordered productions (conceptions) shall the creative mentative power bring forth; and it shall feed upon arid reflections and representations of elementary nature rather than the fullness of reality.

KJV: Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;

Key Words: KTZ DRDR ESHB

K-T-Z – ‘tear, cut off, separate’

The root קוץ expresses the action of cutting, cutting off, tearing. It is impossible not to feel the effect of the compressive and cutting sign ק united to the terminative sign ץ. (The Hebraic Tongue Restored, p. 114)

D-R-D-R – ‘disorder, rupture, liberation’

The root דר furnishes the idea of circuit, of order, period, age and circular habitation; but in doubling the last character, which is that of movement proper, one opens, as it were, the circle, and obtains the intensive root דרר, which signifies license, a rupture of order, an invasion. It is this last word that is derived from the one which makes the subject of this note, and by which one expresses in general, all unruly productions, whether literal or figurative. The Hebraic genius derives liberty, in the good sense, from the word דרר, which is license or evil liberty, by simply inserting the intellectual sign ו, as is seen in the word דרור. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 114-115)

 

 

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Genesis 3:17

Science Rendition

And because the ADM-ic mind now follows the ‘voice’ of the creative cognitive power and feeds on substance, it will henceforth face a strong regenerative movement within the elemental, primal ground and resistance to perceiving the reality (essence) of the unity of creation in the eon of organic life.

KJV: And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;

Key Words: ADM ASHH ETZ ARR ADMH ETZBWN YWM CHY

 

 

 

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Genesis 3:16

Science Rendition

And the creative mentative power will face increased resistance to the execution of its desire to know, and its creative potential; and only through a painful process of resistance will it generate conceptions. It will have to follow the laws of the rational nature of the ADM-ic mind, which is ruled by representations.

KJV: : Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.

Key Words: ASHH ETZBWN HRWN ETZBWN THYLDY BNYM THSHWQH AYSH MSHL

E-TZ-B-W-N – ‘travail, toil, labor’

The word עצב employed twice in this verse merits a particular attention. It springs from the two contracted roots עץ–צב. The first עץ, should be known to us. It is the same one which forms the name of that mysterious substance whose usage was forbidden to intellectual man. It is not difficult to recognize in it, sentient, corporeal substance, and in general, the emblem of that which is physical, in opposition to that which is spiritual. The second צב contains the idea of that which is raised as hindrance, swells with wrath, arrests, prevents a thing, opposes with effort, etc.

Moses employs first the word עצבון, after having added the tensive syllable ון, wishing to indicate the general obstacles which shall be opposed henceforth to the unfoldment of the will of intellectual man, and which shall multiply its conceptions, forcing them to become divided and subdivided ad infinitum. He then makes use of the simple word עצב to depict the pain, the torment, the agony which shall accompany its least creations. This hierographic writer would have it understood, that the volitive faculty shall no more cause intellectual conceptions to pass from power into action, without intermediary; but that it shall experience, on the contrary, deviations without number and obstacles of all sorts, whose resistance it shall be able to overcome, only by dint of labour and of time.

It is not necessary to say how the Hellenists have interpreted this verse. It is well known in what manner the ideas of Moses were materialized, and how the volitive faculty having been transformed into a corporeal woman, the physical hindrances opposed to the exercise of the will, have been no more than the pain which accompany childbirth. But one cannot accuse the Hellenists entirely of this charge. It was an inevitable consequence of the corruption of the Hebraic tongue, of its total losss and of the wretched inclination of the Jews to bend everything to their gross ideas. Moreover the vulgar translation seems to offer at first some appearance of reason. Only a moment of reflection, nevertheless, is necessary to discover the error…

In the first place, it is not true that Moses made the Being of beings say, that he will multifply the sorrows and the conceptions as the Hellenists translate it λυπας και ζεναμοις ; but that he will multiply the number of the obstacles and the conceptions, as Saint Jerome has not been prevented from seeing, “aerumnas et conceptus.” …

Now I ask in the second place how the Being of beings could have said to the corporeal woman that he would multiply the number of her conceptions or her pregnancies, as one understands it, since it would in such a manner shorten her life? Would he not rather have said that he would diminish the number, by rendering them more and more painful and laborious? But the Hellenists only abandoned it to follow the Samaritan version, because they saw plainly that it exposed the spiritual meaning, as indeed it does. For, while it is in accordance with reason and experience, to think that the volitive conceptions increase in proportion to the obstacles which are opposed to their realization and which force them to be divided, it is absurd and contradictory to affirm it of the pregnancies of physical woman, which are necessarily diminished with the pains, maladies and sufferings which accompany and follow them. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 111-113)

H-R-W-N – ‘conception’

2032. herown, hay-rone´; or  herayown, hay-raw-yone´; from 2029; pregnancy:—conception.

2029. harah, haw-raw´; a primitive root; to be (or become) pregnant, conceive (literally or figuratively):—been, be with child, conceive, progenitor. (Strong’s Concordance)

Y-L-D B-N-Y-M – ‘give birth to creative beings’

The compound radical verb ילוד comes from the root לד, which, formed by the union of the signs of directive movement and of natural abundance, expresses all propagation, all generation, all extension of being. This verb is employed in Hebrew, literally as well as figuratively, as much in relation to the generation of spirit, as to that substance, without any distinction of sex: so that it is wrong when one has wished to restrict the meaning to a corporeal childbirth. 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)

TH-SH-W-Q-H – ‘desire, resonant tendency’

This is an ellipsis of such boldness that the Hebraic tongue is the only one that permits it. The verb שק signifies to have a movement, a tendency toward a determined end, as water, for example. Now, in what manner does Moses express the tendency which the volitive faculty shall submit to its intellectual principle? He takes this verb, and after having employed it according to the positive form of the second person future, feminine singular, he makes abruptly a constructive noun of it, by means of the sign ת, which he adds to it; in this state he joins the nominal affix ך , as if to say in an hieroglyphic manner, that the dependence in which the will shall be with regard to its principle, shall take away nothing of its liberty and shall be as a result of its own tendency. I know of no other tongue in the world where this ellipsis could be rendered. (The Hebraic Tongue Restored, p. 114)

M-S-H-L – ‘symbol, archetype’

The verb משול, which means equally to rule, and to be represented, to be expressed by symbols, is used with purpose in this passage, to conceal no doubt a mystery which is not my purpose to penetrate…(The Hebraic Tongue Restored, p. 114)

…it is evident that the sun and the moon rule over the day and night. Indeed, Moses would be but little understood if one were to stop at an idea so trivial. The verb משול means, it is true, to be ruler, judge, prince; but it signifies much oftener to be the model, the representation, the symbol of something; to speak in allegories, in parables; to present a similitude, an emblem, a figure. This verb is produced from the root שו which containing in itself every idea of parity, similitude and representation, is joined to the signs מ and ל, to express its exterior action and its relative movement…[and] invested with the continued facultive of the sign מ, which doubles the force of its action. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 47)