Science Rendition

And the eternal creative essence of the progressively expanding power complex configures the dynamic (nether) aspect of the ADM-ic unit of mind and consciousness out of the aerial elemental (astral) principle, and enspirits it with a creative life essence; and it becomes ensouled.

KJV: And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

Key Words: YHWH ALHYM ATH HADM ETZR ADMH EPHR NPHCH NSHMA CHY HADM CHY NPHSH

E-TZ-R – ‘elementary, primary figuration’

This is one of the most difficult words in the Hebraic tongue. Its primitive root is אר, the elementary principle whose analysis I have given in v.3, ch. 1. This root, ruled by the determinative sign צ, and animated by the convertible sign ו, offers in the verb צור, the idea of figuring, forming, coordinating, fixing and binding the constitutive elements of a thing…

In the present case, Moses has used the simple root צר, which expresses coordination, elementary figuration, by giving it for initial adjunction, the sign of manifestation and duration י, thus forming the compound radical verb יצר, he substantiated, formed, fastened; and fashioned for eternity. (The Hebraic Tongue Restored, Fabré d’Olivet,, p. 74)

Note:

When all these shemata are read according to the code we see that the letter Pay or Phay (80) appears in “dust”, “breathes,” “nostrils”, and that Sheen (300) appears in “breath”. The result of the operation is Adam becoming a living Nefesh (50.80.300). No. 80 stands for all the undeveloped strata of energy. It is given life in Adam by Sheen (300), the comic metabolism…

The truth is that this Genesis, this creation of a complete Adam, has not yet taken place – although it may now be in process of becoming. We can begin to understand this allegory when – rather than imagining it as a mere myth of our remote past – we see that, potentially, the complete Adam can come into being within us now. Adam is seeking birth, but we stifle it every day in its womb. (The Cipher of Genesis, Carlos Suares, p. 108)

H-A-D-M – ‘dynamic, natural (nether) pole of man’ (Genetic Entity)

It is assuredly difficult to read attentively this verse without finding the convincing proof, that the figurative meaning given to the initial word בראסית is of rigorous exactitude, and that it is indeed, only in principle, that the [Elohim] had at first determined the creation of the heavens and the earth…It would seem that Moses, wishing to make this profound truth clearly understood, has written designedly the beginning of this chapter. In the first verse, he speaks of the natural law which must lead this creation of power in action to its highest development. He repeats carefully several times, that this creation has been made according to the efficient action of יהוה אלחים IHOAH [Elohim]. Finally he gives the word and says openly, that every conception of productive Nature had been created before Nature existed, and all vegetation, before anything had germinated; furthermore, after having announced the formation of Adam, he declared expressly that Adam did not exist, ואדם אין.

…the Hellenist translators have wished to see in the natural law…only an embellishement.. and in the conception of productive nature, only an herb of the field…as well as making [IHOAH Elohim] say…let us make man, instead of we will make Adam, נעשה אדם as is given in the original text, which is very different. The determined resolution of veiling the spiritual meaning of the Sepher, and above all of the Beraeshith, place them at every turn in difficult positions and forced them to distort the clearest phrases. A single word badly disguised would have been suficient to make their preparations crumble away. They preferred to risk the grossest mistranslations…

What, for example, could be more incoherent that what they made him say? According to their version, man, already created in v. 26 of the preceding chapter, does not exist in v. 6 of this one; and presently in v. 7, this same man comes to be created anew. How can this be?

The first creation takes place only in principle. The days, or the luminous manifestations, are only the efficient epochs, the phenomenal phases; Moses states it in a manner so precise that one must voluntarily close the eyes in order not to see its light. The conception of Nature had been created before Nature herself; the vegetation before the vegetable; Adam…, universal man had been made in power. Soon he appears in action, and it is by him that effective creation begins. Profound Mystery!… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 71)

ADM must be a spiritual entity, as we are told it was made in the image of God. HADM, in contrast, was ‘formed of the dust of the ground’ and ‘became a living soul’. HADM is ADM, but with the addition of life, H. Thus, HADM must be a particular life form connected to the earth. We could say that the first creation involved an upper ‘man’, a spiritual being, and the second a nether ‘man’, an earthly, genetic entity.

Thus, what we term ‘man’ in English consists of a profound duality of an earthly and a spiritual nature as set out symbolically in the letter-symbols of Biblical Hebrew.

If we read on, we can see clearly that the actions related to the ‘garden’ or organic sphere involve HADM. The garden is the enclosure for the activity of this nether aspect of man’s being.

Gen. 2:8 And the LORD God planted a garden eastward in Eden; and there he put the HADM whom he had formed.

Gen. 2:15 And the LORD God took the HADM, and put him into the garden of Eden to dress it and to keep it.

Gen. 2:16 And the LORD God commanded the HADM, saying, Of every tree of the garden thou mayest freely eat:

Gen. 2:18 And the LORD God said, It is not good that the HADM should be alone; I will make him an help meet for him.

E-PH-R – ‘elementary aerial (astral) principle’

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)

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)

N-PH-CH – ‘enspirit’

This root is פא, or פי, which signifies literally the mouth and the breath which it exhales; figuratively, speech and intelligence which is its source. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 75)

N-SH-M-A – ‘(upper) astral impulse’

This is the verb שמוה, whose root שם expresses that which is exalted, employed according to the enunciative form, passive movement, as continued facultative, feminine construction. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 75)

5395. asham, naw-sham´; a primitive root; properly, to blow away, i.e. destroy:—destroy.

5397. nshamah, nesh-aw-maw´; from 5395; a puff, i.e. wind, angry or vital breath, divine inspiration, intellect, or (concretely) an animal:—blast, (that) breath(-eth), inspiration, soul, spirit.

CH-Y N-PH-SH – ‘living (three-fold) soul’

Genesis II, 7. YHWH-Elohim forms Adam of the “dust” of Adamah and breathes the breath of life into his nostrils.

When all these shemata are read according to the code we see that the letter Pay or Phay (80) appears in “dust”, “breathes,” “nostrils”, and that Sheen (300) appears in “breath”. The result of the operation is Adam becoming a living Nefesh (50.80.300). No. 80 stands for all the undeveloped strata of energy. It is given life in Adam by Sheen (300), the cosmic metabolism…

The truth is that this Genesis, this creation of a complete Adam, has not yet taken place – although it may now be in process of becoming. We can begin to understand this allegory when -rather than imagining it as a mere myth of our remote past – we see that, potentially, the complete Adam can come into being within us now. Adam is seeking birth, but we stifle it every day in its womb. (The Cipher of Genesis, Carlos Suares, p. 108)

Science Rendition

And the progressively expanding power complex reaches the fullest extent and expression of its lawful authority and returns to its original state of perfection through having completed the fullness (curved Space-Time) of the phenomenal cycle of expansion and contraction.

KJV: And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.

Key Words: SHBE YWM ALHYM MLAKH SHBTH

M-L-A-K-H – ‘sovereign work’

The Samaritan is the sole translator who has understood that this word…signifies a sovereign work accompanied with all royal majesty. The Hebrew word is obviously derived from the verb to rule, whose etymology I have explained sufficiently in my Grammar (ch. VII #2). (The Hebraic Tongue Restored, Fabré d’Olivet, p. 65)

SH-B-TH – ‘return to state of perfection’

This is the root שוב, containing in itself the idea of every kind of re-establishment, of return to a primitive state, united to the sign ת, which is that of sympathy and of reciprocity, sign par excellence, and image of perfection. The translators who have seen in this verb the idea of resting, have not understood the Hebrew. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 65-66)

SH-B-E – ‘cyclical completion, fulfillment, curvature of space-time’

This is the number of complete restitution, of cyclic fullness…the idea of the consummation of things and of the fullness of times. One of the roots of which it is composed שוב…expresses the idea of return to the place from which one had departed, and the one which is joined to it by contraction עו, indicates every kind of curve, or inversion, of cycle. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 66).

Science Rendition

And thus are the expansive, ascending, en-lightening power and the compressive, descending, densifying power brought from principle to the point of power, and all the organizing laws and forces pertaining thereto necessary for their emanation and evolution.

KJV: Thus the heavens and the earth were finished, and all the host of them.

Key Words: SHMYM ARTZ KLH TZBAM

K-L-H – ‘from power into action’

…containing the idea of that which is raised, stretched to infinity, without limits. It is important to observe here the future tense turned to the past. This trope is hieroglyphic.

…and marks a successive development, a passing from power into action. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 64)

TZ-B-A-M – ‘organizing Idea/Law’

This remarkable word has not been understood by any of the translators…

The roots of the Hebrew word employed in this place by Moses, are צו, which contains within itself every idea of order, of commandment, of direction impressed toward an end, and אב, which expresses every organizing and efficient will. The entire word צבא is related to law, to innate, principiant force, to universal nature finally, which being developed with the universe, must lead it from power into action, and raise it from development to development to its absolute perfection [emanation and evolution]. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 64-65).