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October 15, 2015

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Genesis, Genesis 3

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Genesis 3:14

Science Rendition

And the creative essence of the progressively expanding power complex caused the blind, instinctive aggrandizing power to form a power for the perpetual regeneration of organic life within the progressive, sustained movement of natural life forms, and the spiraling of the volatile elemental movement will accumulate living forms.

KJV: : And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.

Key Words: YHWH ALHYM AMR NCHSH ARR BHMH CHY SHDH GCHN EPHR AKL YWM CHY

A-R-R – ‘perpetual regenerative power’

AR This root and the one which follows [ASH] are very important for the understanding of the Hebraic text. The signs which constitute the one in question here, are those of power and of movement proper. Together they are the symbol of the elementary principle, whatever it may be, and of all which pertains to that element or to nature in general. Hieroglyphically אר was represented by the straight line, and אש by the circular line. אר , conceived as elementary principle, indicated direct movement, rectilinear; אש relative movement, curvilinear, gyratory. [= spiral movement – Kreiselwelle]

That which belongs to the elementary principle, that which is strong, vigorous, productive. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 298-299)

This is a primitive root containing the idea of power א, that has a doubly powerful intense organic movement of regeneration, RR. Sign of all movement proper, good or bad: original and frequentive sign: image of the renewal of things as to their movement. (d’Olivet) Rayesh (200), the cosmic container of all existence, has its roots in the intense organic movement of the universe. (The Cipher of Genesis, Suares)

G-CH-N – ‘twistings, turnings’

It was quite natural that those who had seen only a serpent in an insidious passion, should see only a belly where they ought to see the turnings, the inclination, of this same passion…The word גחך holds to the root גך …The Hebrew verb גחוך, which is derived from it, signifies to bend, to incline…As to the verb following תלך, thou-shalt-grovelling-proceed, which all the translators have believed to be from the verb תלוך to go and come, to walk up and down, it is derived from the compound-radical לבוך or from the radical לוך, both of which signify literally to get dirty, to wallow, and figuratively, to behave iniquitously, basely. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 110)

 

 

 

 

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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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October 12, 2015

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Genesis 3:7

Science Rendition

The physical manifestation mutates by means of a reciprocal, polaric action leading to comprehension of the vital power of the universe, of the terrible mystery of the dynamic, polaric nature of life under the influence of blind, chaotic forces, and this brings forth an ascent of suffering of the soul due to existence, and launches a turbulent journey of self-discovery.

KJV: And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.

Key Words: EYN SHNY PHQCH HM EYRM THPHR THNH ELH CHGR

PH-Q-CH – ‘inquisitive (antithetical) action with comprehension’

PHQ That which opens and shuts; which is stirred by an alternating movement back and forth; that which is intermittent, inquisitive, exploratory, etc. Action of passing from one place to another, being carried here and there, going and coming; action of obstructing, standing in the way, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 428-429)

QCH The idea of an effort that is made toward a thing to seize it, to comprehend it. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 441)

H-M – ‘vital life, power of the universe’

Universalized life: the vital power of the universe. See הו. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 331)

HW The sign of life united to the convertible sign, image of the knot which binds nothingness to being, constitutes one of the roots most difficult to conceive that any tongue can offer. It is the potential life, the power of being, the incomprehensible state of a thing which, not yet existing, is found, nevertheless, with power of existing. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 329)

E-Y-R-M – ‘blind, disordered movement; turbulent passion; darkness’

It is always the root עור, containing the idea of ardour, of a vehement fire, literally as well as figuratively. Formed from the root אור, which presents the idea of luminous corporeity [light], it becomes its absolute opposite. The one is a tranquil action; the other, a turbulent passion: here, it is an harmonious movement; there it is a blind, disordered movement. In the above example, the sign of manifestation י, has replaced the sign of the mystery of nature, and in this way Moses has wished to show that this terrible mystery was unveiled in the eyes of universal man, Adam. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 101-102)

TH-PH-R – ‘bring forth, excite within’

…it is evident that the verb פרות, used here according to the reflexive form, signifies, to produce, to bring forth, to fecundate and not to sew. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 102)

TH-A-N-H – ‘mutual lamentation, agony of the soul due to existence’

As to the word תאנה, …[it] is an expression of grief not only in Hebrew, but in Samaritan, Chaldaic, Syriac, Arabic, and Ethiopic. It is formed of an onomatopoetic root which depicts the groans, sobs, pain and the anhelation of a person who suffers. This expressive root belongs to all tongues. One finds it united to the sign ת on several occasions, and especially to express a deep, mutual sorrow. It is presumable that the fig-tree has received the metaphorical name of תאנה on account of the mournfulness of its foliage, from which lactescent tears appear to flow from its fruits. However that may be…it is at first, in Hebrew…only a kind of exclamation as alas! but transformed into a verb by means of the convertible sign ו, it becomes און or אונה whose meaning is, to be plunged in grief, to cry out with lamentations. Thence אנוה, sorrow, affliction; and finally תאונה or תאנוה deep and concentrated grief that one shares or communicates. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 103-104)

AN An onomatopetic 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 it 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)

E-L-H – ‘elevation, covering, protection; ascend, cause to ascend’

For the Hebraic word signifies neither a leaf, nor leaves, but a shadowy elevation, a veil; a canopy, a thing elevated above another to cover and protect it. It is also an elevation; an extension; a height. The root על develops all these ideas. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 103)

5927. alah, aw-law´; a primitive root; to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative

5929. aleh, aw-leh´; from 5927; a leaf (as coming up on a tree); collectively, foliage:—branch, leaf.

CH-G-R – ‘turbulent journey (back to self, of self-discovery)’

GR …a root which presents the image of every iterative and continued movement, every action which brings back the being upon itself. That which assembles in hordes to journey, or to dwell together; the place where one meets in the course of a journey. Every idea of tour, detour; ruminaiton, continuity in movement or in action. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 317)

CHG Every hard and continued action; every turbulent movement: every transport of joy; joust, game, popular fete, tournament, carousal. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 346)