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October 22, 2015

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Genesis 4:11

Science Rendition

And the perpetual regenerative power of the ground of creative being liberates by creating an opening for the assimilation of prolific experience into unific being by means of an executive power .

KJV: And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand;

Key Words: ARR ADMH PHTZH PHH YD

PH-T-Z-H – ‘liberation, breaking free from bonds’

PHTZ Every idea of diffusion, loosening, setting forth, giving liberty. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 428)

TZH Root analogous to the root צא and develops the same ideas. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 432)

TZA …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)

PH-H – ‘speech, verbal inspiration’

This root is the analogue of the root פא; but in Hebrew particularly, it emphasizes the thing that one wishes to distinguish in time or in a fixed place; as in that very place, right here, this, that, these. In a literal sense, mouth, breath, voice, in a figurative sense, speech, eloquence, oratorical inspiration: that which presents an opening, as the mouth; which constitutes part of a thing, as a mouthful; which follows a mode, a course, as speech. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 424)

 

 

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October 22, 2015

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Genesis 4:10

Science Rendition

The future generations that were to proceed from the expansive power were now to be taken up into the primal nature of the ADM-ic mind, waiting for their eventual liberation by LIFE acting through the compressive power. [Rom. 8:22 For we know that the whole creation groaneth and travaileth in pain together until now.] .

KJV: And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the the ground.

Key Words: AMR MH DM ADMH

M-H – ‘fluid and foundational source of generation (feminine principle)’

That which is essentially mobile, essentially passive and creative; the element from which everything draws its nourishment; that which the ancients regarded as the female principle of all generation, water, and which they opposed to the male principle, which they believed to be fire.

מה, מו or מי Every idea of mobility, fluidity, passivity; that which is tenuous and impassive, whose intimate essence remains unknown, whose faculties are relative to the active principles which develop them; in a literal and restricted sense, water, in an abstract sense who? which? what is it? Some one, something. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 387)

D-M – ‘that which assimilates and becomes a homogeneous whole’

The Hellenists seeing, or feigning to see in Habel, a corporeal man, could not avoid seeing a man of blood in the word דמי: but this word, in the constructive plural, and agreeing with the facultative צעפים, should have caused Saint Jerome to think that Moses meant something else. The Chaldean paraphast had perceived it in writing this phrase thus…The-like-generations which-future-progenies were-to-proceed of-the-brother-thine, groaning-are before-me… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 132-133)

It is, at first glance, universalized sympathy; that is to say, a homogenous thing formed by affinity of similar parts, and holding to the universal organization of being.

In a broader sense, it is that which is identical; in a more restricted sense, it is blood, assimilative bond between soul and body…It is that which assimilates, which becomes homogenous; mingles with another thing: thence the general idea of that which is no longer distinquishable, which ceases to be different; that which renounces its seity, its individuality, is identified with the whole, is calm, quiet, silent, asleep. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 323)

 

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October 22, 2015

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Genesis 4:9

Science Rendition

And compressive power now is able to play its role in the game of Life. Life depends upon resistance to the indeterminate and endless flow of being, and the opposing and overcoming of Pure Being, the primordial flow of (non-)consciousness, by the compressive power; it is not to seek to preserve the expansive power in any way (‘am I my brother’s keeper?’).

KJV: And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?

Key Words: YHWH QYN HBL

 

 

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October 22, 2015

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Genesis 4:8

Science Rendition

And the strong compressive power interacts with its antithetical opposite, the expansive, liberating, spiritualizing power, when both are spread out through elemental Nature; but the compressive power increases and is elevated above the gentle expansive power, in effect predominating over it so as to carry out its mission (the actions and productions of indeterminate beings by the pure expansive power have already been saved by LIFE for another purpose and time).

KJV: And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.

Key Words: QYN HBL HYH SHDH HRG

H-R-G – ‘strong disorganizing physical force’

This verb comes from the two contracted roots הר–רג. The first, which is an intensifying of his primitive אר, designates in general, an exaltation, an height; it is literally, a mountain, and figuratively, that which is strong, robust, powerful; the second root רג, characterizes a disorganising movement. Thus, Kain displays against Habel, only the power of which he is possessor, that which results from physical force.

The same allegory is found in the Pouranas of the Hindus, under the names of Maha-dewa, in place of Kain, and of Daksha, in place of Habel. Maha-dewa is the same as Siwa, and Daksha is a surname of Brahma, which can be translated by Ethereal. The Egyptians gave to Kronos of the Greeks, whom we call Saturn, after the Latins, the name of Chivan, or Kiwan; this same Kiwan was, from the most ancient times, adored by the Arabs of mecca under the figure of a black stone. The Jews themselves gave to Saturn this same name of כירן; and one can read, in a Persian book cited in the English Asiatic Researches, that the Hindus had formerly many sacred places, dedicated to Kywan, who was no other than their Siwa or Siwan, of which I have spoken above. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 130-132)

Note:

All the translators have believed that there existed before this word, a lacuna which they felt obliged to fill, by inserting…let us go out into the field, or outside.

But they have not noticed that the verb אמור [aomer] which signifies not simply to say, but to declare one’s thought, to express one’s will, has no need, in Hebrew, of this indifferent course. Kain and Habel, I repeat, are not men of blood, of flesh and bones; they are cosmological beings. Moses makes it felt here in an expressive manner, by saying, that at this epoch they existed together in nature. They existed thus no longer from the moment that the one rising in rebellion against the other, had conquered its forces. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 130)

 

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October 21, 2015

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Genesis 4:7

Science Rendition

If the compressive power expands the generative power indefinitely, it will achieve a deep foundation; and if it does not do so, it will miss its goal. And it (the rarification power) will incline towards the compressive power, which shall govern it.

KJV: If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.

Key Words: HLWA TWB SHATH CHTAH SHWQ

H-L-W-A - ‘indefinite expansion of life’

It is generally the manner of Moses to be lavish with ellipses when making the Divinity speak. At first, it is here the negative relation לוא, not, which, animated by means of the sign ו, and inflected substantively by means of the determinative article ה, makes the entire phrase a single word issuing simultaneously from the mouth of God. It seems, by an effect of this boldness, that the divine thought is substantialized, as it were, so as to be grasped by man. (The Hebraic Tongue Restored, p. 129) See LA – ‘indefinite expansion’

Y-T-W-B – ‘make generatively fruitful’

3190. yatab, yaw-tab´; a primitive root; to be (causative) make well, literally (sound, beautiful) or figuratively (happy, successful, right):

SH-A-TH – ‘deep foundation’

What could be more rapid than this figure? The pronominal article ש, united without intermediary to the designative pronoun את, does it not depict with an inimitable energy, the rapidity with which the good that man does, leaves its imprint in his soul? This is the seal of Moses. The translation of the Hellenists here is wholly amphilogical. These are words which are related one with another without forming any meaning. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 129-130)

SHTH …indicates the place toward which things irresistibly incline, and the things themselves which incline toward this place: thence, The depths, the foundations, literally as well as figuratively; the place where the sea is gathered; the sea itself; every kind of depth; every kind of beverage. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 465)

CH-T-A-H – ‘miss the mark, non-resonant action’

2398. chata, khaw-taw´; a primitive root; properly, to miss; hence (figuratively and generally) to sin; by inference, to forfeit, lack, expiate, repent, (causatively) lead astray, condemn:

2403. chattaah, khat-taw-aw´; or chattacçth, khat-tawth´; from 2398;

SH-W-Q – ‘desire, inclination’

SHQ All ideas of tendency, of sympathetic inclination to possess: that which seeks and joins; that which acts through sympathy, envelops, embraces, absorbs. That which is united, which attracts reciprocally: action of soaking up, pumping water, sucking up. See SHWQ (The Hebraic Tongue Restored, Fabré d’Olivet, p. 463)

 

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October 21, 2015

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Genesis 4:6

Science Rendition

And LIFE causes the strong compressive power to produce an inner radiating fire and generative germ.

KJV: And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?

Key Words: YHWH AMR QYN CHRH PHNH NPHL

CH-R-H – ‘inner radiating ardour, fire’

2734.  charah, khaw-raw´; a primitive root (compare 2787); to glow or grow warm; figuratively (usually) to blaze up, of anger, zeal, jealousy:—be angry, burn, be displeased

2734. charar, khaw-rar´; a primitive root; to glow, i.e. literally (to melt, burn, dry up) or figuratively (to show or incite passion:

CHR …a root which develops, in general, the idea of a central fire whose heat radiates. It is in particular, a consuming ardour, literally as well as figuratively. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 354)

N-PH-L – ‘glorious radiation of a germinal energy’

5307.  naphal, naw-fal´; a primitive root; to fall, in a great variety of applications (intransitive or causative, literal or figurative)…

NPH Every idea of dispersion, ramification, effusion, inspiration; of movement operated inwardly from without, or outwardly from within: distillaiton if the object is liquid, a scattering if the object is solid. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 403)

PHL …a root which develops all ideas of distinction, privilege, choice, election, setting aside: thence – Some thing wonderful, precious which is considered a mystery: a miracle: a distinguished, privileged man whom one reveres; a noble, a magistrate; that which is set aside, hidden in all fruits, the germ; literally, a bean. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 426)

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October 21, 2015

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Genesis 4:5

Science Rendition

But LIFE does not take up the centralizing power of mind and its manifestations of outer form equally, and as a result, the mighty compressive power generates an inner radiating ardour and imbues the manifesting phenomena with a germ of radiant glory.

KJV: But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.

Key Words:  QYN CHRH PHNH NPHL

CH-R-H – ‘inner radiating ardour, fire’

2734.  charah, khaw-raw´; a primitive root (compare 2787); to glow or grow warm; figuratively (usually) to blaze up, of anger, zeal, jealousy:—be angry, burn, be displeased

2734. charar, khaw-rar´; a primitive root; to glow, i.e. literally (to melt, burn, dry up) or figuratively (to show or incite passion:

CHR …a root which develops, in general, the idea of a central fire whose heat radiates. It is in particular, a consuming ardour, literally as well as figuratively. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 354)

N-PH-L – ‘glorious radiation of a germinal energy’

5307.  naphal, naw-fal´; a primitive root; to fall, in a great variety of applications (intransitive or causative, literal or figurative)…

NPH Every idea of dispersion, ramification, effusion, inspiration; of movement operated inwardly from without, or outwardly from within: distillaiton if the object is liquid, a scattering if the object is solid. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 403)

PHL …a root which develops all ideas of distinction, privilege, choice, election, setting aside: thence – Some thing wonderful, precious which is considered a mystery: a miracle: a distinguished, privileged man whom one reveres; a noble, a magistrate; that which is set aside, hidden in all fruits, the germ; literally, a bean. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 426)

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October 21, 2015

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Genesis 4:4

Science Rendition

And the expansive spiritualizing power causes the archetypes of its sphere of indeterminate being, and their quintessence, to manifest; and LIFE redeems the expansive spiritualizing power and its essential productions, taking them up into itself for a later purpose.

KJV: And Abel, he also brought of the firstlings of his flock and of the fat thereof. And Yahweh had respect unto Abel and to his offering.

Key Words:  HBL BKR TZAN CHLB YHWH YSHE HBL

B-K-R – ‘firstling, archetype’

The word בכר comes from the two roots בא–כר of which the first בא develops every idea of progression, of gradual progress, of generative development: the second כר, designates all apparent, eminent things which serve as monument, as distinctive mark; so that, by בכר, should be understood, that which, in a series of beings, takes precedence, dominates, characterizes, announces, presages, etc. This word has important relations with בקר, [idea of cycles, ceaseless renewal] (The Hebraic Tongue Restored, Fabré d’Olivet, p. 127).

CH-L-B – ‘ extraction of essence’

The Hellenists having interpreted a flock, for a world, have been obliged necessarily, in order to be consistent, to interpret first-born instead of firstlings, and the eminent qualities of these same firstlings, as fat. Such was the force of the first violation of the text. All of these base and ridiculous ideas spring one from another…the word חלב signifies fat only by an evident abuse made by the vulgar, and that the two roots חל and לב, of which it is composed, being applied, the one, to every superior effort, and the other, to every quality, to every faculty, resulting from this effort, the word חלב, ought to characterize every extraction of essential things…(The Hebraic Tongue Restored, Fabré d’Olivet, p. 128)

YSHE – ‘redeem, save’

The verb שעוה has been taken by all translators in the sense of having regard, of respecting; but it should here be in the sense of redeeming, of saving, of leading to salvation. It is from the root שע, containing in itself all ideas of preservation, salvation and redemption, which come, on the one hand, from the compound radical verb ישע and on the other, from the compound שעוה, whose signification is the same. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 128-129)

 

 

 

 

 

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October 21, 2015

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Genesis 4:3

Science Rendition

And from the very periphery of phenomenal manifestations, the mighty compressive force causes the productions of the primal nature of mind to come to a focus and rise up into existence as part of LIFE.

KJV: And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.

Key Words:  MQTZ YMYM QYN EBD ADMH YHWH

M-Q-TZ Y-M-Y-M – ‘from the periphery of phenomenal manifestations’

The translators of Moses, either accustomed to see in Adam, a material and limited man, or conforming in this to the vulgar ideas of their time, have been forced either to see men of flesh, blood and bones, in Kain and Habel, or feign to see them, making it impossible to render the clear and simple signification of this verse. For how could it be said that a man, such as they conceived him in Kain, made an offering to IHOAH from the end of the seas? They have easily substituted the expression of days for that of seas, because the Hebraic word does not differ; but what could they do with מקץ which can absolutely signify only from the end, the extremity, the summit?…They have said…It came to pass after many days… Now according to the thought of the hierographic writer, Kain, being a cosmological being, very different from a man properly so-called, can, without the least incongruity, cause to ascend to IHOAH, an offering from the end of the seas, or from the superficies of phenomenal manifestations, if one would fathom the hieroglyphic meaning of the word ימים. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 126-127)

 

 

 

 

 

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October 19, 2015

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Genesis 4:2

Science Rendition

And the creative mentative (conceptive) power bore (without any divine impulse) its antithetical opposite, an expansive, spiritualizing power; and this power is the preserve of archetypes and forms for the corporeal world; and the strong compressive force is the densifying, materializing of particulate existence of the primal nature of the ADM-ic mind (within which it labors and out of which it brings forth determinate essences).

KJV: And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.

Key Words: HBL TZAN QYN EBD ADMH

H-B-L – ‘dilation, tenuity, rarification’

This root is בל which, composed of the sign of interior action ב, joined to that of expansive movement ל, expresses all ideas of expansion, dilation and tenuity. Therefore, if we have understood that the compressive force could be characterized by the root קן, we shall understand now that the expansive force can be characterized by the root בל; consequently, every time one has seen strength, power, density, possession, in the name of Kain, one has also seen weakness, rarity, surrender, in that of Habel.

But it must not be believed that this force and this power, which the name of Kain characterizes, have always been taken in the good sense. Very far from it: for the majority of the peoples have attached to it only a blind fatality, and Kain has been for them only the genius of Evil. In this case, the contrary attributes contained in the name of Habel, are adorned with more favourable shades: the weakness has become gentleness and grace; the rarity, spiritual essence; surrender, magnanimity: Habel, in short, has been the genius of Good. These singular contrasts exist in the tongues of the Hebrews and of the Chaldeans; for if the word בל signifies the mind, and the soul which is its source; this same word also offers the negative relation, no: and if one finds יבול , to express ideas of abundance, profusion and even of inundation, one finds also the word בלי, to express those of lack, want, absolute nothingness. The emphatic sign ה, added to this singular root, can be likewise, in the name of Habel, the emblem of that which is noblest in man: thought and meditation; or of that which is vainglorious, the illusions of pride, and vanity itself.

It is the same with the qualities expressed in the name of Kain, which become good or bad, according to the manner in which they are considered. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 124-125)

TZ-A-N – ‘indefinite being, archetype’

The root of this word, as the one of which I have just spoken, has the singular property of the same contradictory ideas… און, whose proper meaning is indefinite-being, world, time, as can be recognized in the Greek word αιων [aion] which is derived from it, has characterized at the same time, in Hebrew, being and nothingness, weakness and virtue, riches and poverty; because this is again a consequence of the degradation of its vocal sound of which I have spoken sufficiently…For the sign of final movement צ, being united with the root אן or אין , produced being, has made it in general צאן, indefinite being; in particular, a body. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 125–126)

6629. tsone; or tsaown (Psalm 144:13), tseh-one´; from an unused root meaning to migrate…

TZA …that which leaves material limits, breaks the shackles of the body, matures, grows; is born exteriorly.

TZAN Flocks and herds; in a broader sense, a productive faculty. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 431)

E-B-D – ‘serve, bond-service’

5647. abad, aw-bad´; a primitive root; to work (in any sense); by implication, to serve, till, (causatively) enslave, etc.:—x be, keep in bondage, be bondmen, bond-service, compel, do, dress, ear, execute, + husbandman, keep, labour(-ing man, bring to pass, (cause to, make to) serve(-ing, self), (be, become) servant(-s), do (use) service, till(-er), transgress (from margin), (set a) work, be wrought, worshipper (Strong’s Concordance).