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October 14, 2015

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Genesis, Genesis 3

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Genesis 3:11

Science Rendition

And the creative essence of the progressively expanding power complex causes the progression and ascension of the inner ardour and the taking in of the essence of the source of knowledge of generative resonance and material degradation (polarity) causing a spiritual expansion towards a definite state of perfection, wholeness.

KJV: And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?

Key Words: AMR ERM ETZ BLH AKL-MN AKL

B-L-H – ‘spiritual development, expansion’

1115. biltiy, bil-tee´; constructive feminine of 1086 (equivalent to 1097); properly, a failure of,

1086. balah, baw-law´; a primitive root; to fail; by implication to wear out, decay (causatively, consume, spend):

BL This root should be conceived according to its two ways of composition: by the first, the root אל, which designates elevation, power, etc., is united to the sign of interior activity ב: by the second, it is the sign of extensive movement ל, which is contracted with the root בא, whose use is, as we have seen, to develop all ideas of progression, gradual advance, etc.: so that it is, in the first case, a dilating force, which acting from the centre to the circumference, augments the volume of things, causing a kind of bubbling, swelling; whereas in the second it is the thing itself which is transported or which is overthrown without augmenting in volume.

Every idea of distension, profusion, abundance; every idea of expansion, extension, tenuity, gentleness. In a figurative sense, spirituality, the human soul, the universal soul, the All, GOD. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 304-305)

LH …contains the idea of a direction given to life, of a movement without term. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 379)

A-K-L – ‘potential power of consummation, achievement, perfection, wholeness’

398. akal, aw-kal´; a primitive root; to eat (literally or figuratively):

KL This root expresses all ideas of apprehension, shock, capacity, relative assimilation, consummation, totalization, achievement, perfection. That which is integral, entire, absolute, perfect, total, universal: that which consumes, concludes, finishes, totalizes a thing: which comprises, contains it, in determining its accomplishment: the universality of things; their assimilation, aggregation, perfection; the desire of possessing; possession; a prison: the consumption of foods, their assimilation with the substance of the body, etc. Action of totalizing, accomplishing, comprising, universalizing, consummating, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 372-373).

M-N – ‘things determined, configured, formed (‘whatness’)’

4478. man, mawn; from 4100; literally, a whatness (so to speak), i.e. manna (so called from the question about it):—manna.

MN This root, composed of the sign of exterior and passive action, united by contraction to the root , symbol of the sphere of activity and of the circumscriptive extent of being, characterizes all specification, all classification by exterior forms; all figuration, determination, definition, qualification. The kind of things, their exterior figure, mien, image, that is conceived; the idea that is formed, the definition that is given to it; their proper measure, number, quota. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 391)

 

 

 

 

 

 

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October 13, 2015

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Genesis, Genesis 3

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Genesis 3:10

Science Rendition

And the dynamic aspect of the ADM-ic mind and consciousness hearkened unto the sound of the creative essence of the progressively expanding power complex in the organic sphere and rayed outwardly because of the ascension of the inner ardour, fire hidden mysteriously within, a power of desire and resonance.

KJV: And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.

Key Words: GN YRA ERM CHBA

Y-R-A – ‘raying outward, upward’

3372. yare, yaw-ray´; a primitive root; to fear; morally, to revere; caus. to frighten:—affright, be (make) afraid, dread(-ful), (put in) fear(-ful, -fully, -ing), (be had in) reverence(-end), x see, terrible (act, -ness, thing).

3371. yare, yaw-ray´; from 3372; fearing; morally, reverent:—afraid, fear (-ful).

RA The sign of movement proper united to that of power, forms a root characterized hieroglyphically by the geometric radius; that is to say, by that kind of straight line which departing from the centre converges at any point whatsoever of the circumference: it is, in a very restricted sense, a streak, in a broader sense, a ray, and metaphorically, the visual ray, visibility. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 446)

YR Every idea of respect, of fear, of reverence, of veneration. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 367)

Y …symbol of all manifested power. It represents the hand of man, the forefinger. As grammatical sign, it is that of potential manifestation, intellectual duration, eternity…

Plato gave particular attention to this vowel which he considered as assigned to the female sex and desgnated consequently all that which is tender and delicate. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 361)

E-R-M – ‘progression and ascension of inner ardour, rising of dynamis’

6191. aram, aw-ram´; a primitive root; properly, to be (or make) bare; but used only in the derivative sense (through the idea perhaps of smoothness)…

6192. aram, aw-ram´; a primitive root; to pile up:—gather together.

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)

RM The sign of movement proper considered in its abstract mode, or in its different radical modifications, רא, רה, רו, רכ, רי being here universalized by the collective sign ם, designates that sort of movement or action, by means of which any thing whatsoever, rising from the centre to one of the points of the circumference, traverses or fills an extent or place, which it has not occupied previously.

That which is borne upward, which rises, dilates, mounts, projects, shoots up, increases rapidly, follows a movement of progression and ascension. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 451-452)

CH-B-A – ‘impregnate, take within, cherish, love’

2244.  chaba, khaw-baw´; a primitive root (compare 2245); to secrete:—x held, hide (self), do secretly.

2245. chabab, khaw-bab´; a primitive root (compare 2244, 2247); properly, to hide (as in the bosom), i.e. to cherish (with affection):—love.

CHB …that which is occult, hidden, mysterious, secret, enclosed, as a germ, as all elementary fructification: if the root אב is taken in its acceptation of desire to have, the root in question here, will develop the idea of an amorous relation, of fecundation.

CHBB To hide mysteriously, to impregnate, to brood, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 346)

 

 

 

 

 

 

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October 12, 2015

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Genesis, Genesis 3

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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)

 

 

 

 

 

 

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October 11, 2015

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Genesis, Genesis 2

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Genesis 2:25

Science Rendition

And the dynamic aspect of the ADM-ic mind and consciousness and its creative rational power do not yet possess an outer form or membrance, so they are capable of indefinite expansion and progression (open orgonomes).

KJV: And they were both naked, the man and his wife, and were not ashamed.

Key Words: ERWM HADM ASHH LA BWSH

E-R-W-M – ‘blind passion leading to barreness, destitution’

6174. arowm, aw-rome´; or MOrDo {arom, aw-rome´; from 6191 (in its original sense); nude, either partially or totally:—naked.

6191. aram, aw-ram´; a primitive root; properly, to be (or make) bare; but used only in the derivative sense (through the idea perhaps of smoothness)

ER This root should be carefully distinguished under two different relations. Under the first, it is the root ער 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: Passion in general; an inner ardour, vehement, covetous; an irresistible impulse; a rage, disorder; an exciting fire literally as well as figuratively. Secondly: 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)

RWM Action of rising by expanding, of filling space; action of being lifted up, in speaking of anything whatever; state of being in effervescence; the superior part of a thing; height, sublimity. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 452)

L-A – ‘indefinite expansion’

This root is the symbol of the line prolonged to infinity, of movement without term, of action whose duration is limitless: thence, the opposed ideas of being and nothingness, which it uses in developing the greater part of its compounds. It is in general, an indefinite expansion, an absence without term expressed in an abstract sense by the relations, no, not, not at all. Definite direction, that is to say, that which is restrained by means of the assimilative sign כ, is opposed to it. See כה or כן. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 377)

B-W-SH – ‘delay, turning from path’

954. buwsh, boosh; a primitive root; properly, to pale, i.e. by implication to be ashamed; also (by implication) to be disappointed or delayed:

BSH This root, considered as being derived from the sign of interior activity ב, united to the root אש which characterizes fire, expresses every idea of heat and brightness: but if it is considered as formed of the root בא which denotes every progression, and of the sign of relative movement ש, then it indicates a sort of delay in the course of proceeding.

BWSH Action of blushing: experiencing an inner sentiment of modesty or shame: action of delaying, diverting one’s self, turning instead of advancing. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 309)

Note

These [last] two verses appear to me to be the reflection of some commentator, written at first on the margin of the text…They bear neither the style nor the form of Moses…and above all that they have not come from the Egyptian sanctuary. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 93)