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November 22, 2014

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Day 3, Genesis, Genesis 1

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Genesis 1:11

Science Rendition

And the progressively expansive, elevating power complex causes a movement within the compressive plastic power for a vegetating growth, a maturing, self-generating living substance (self-pollinating, self-germinating), and a productive, fruitful substance.

KJV: And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.

Key Words: ALHYM AMR ARTZ  MYM DSHA DSHA ESHB MZREY ZRE ESHH PHRY 

 

 

D-SH-A D-SH-A – ‘vegetating growth’

…shall-cause-to-grow …The Hebraic phrase has a delicacy and precision that is almost impossible to make understood…This turn of phrase consists…in drawing always the noun and the verb from the same root, and in repeating them under diverse modifications. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 43)

E-SH-B – ‘maturing fructification’

6212.  eh´seb; from an unused root meaning to glisten (or be green); grass (or any tender shoot):—grass, herb.

We know that the primitive root אש is applied, in general, to the elementary principle of things, and in particular, to fire. We also know that by reinforcing the initial vowel א, it suffices to increase progressively its force. Now, if the word which is the subject of this note, is composed of the contracted roots עש–אב, of which there is no doubt, it will signify not simply χορτος, dried grass, herb of the field, following the interpretation of the Hellenists, weakened by Saint Jerome; but indeed, a sharp and wasted fructification. For this is the true meaning of the word עשב. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 115)

Z-R-E – ‘yield seed, disseminate’

2232.  zara{, zaw-rah´; a primitive root; to sow; figuratively, to disseminate, plant, fructify:—bear, conceive seed, set with sow(-er), yield.

E-TZ – ‘living substance’

The root עו or עי develops every idea of growth, excresence, tumour; anything which accumulates. This sign צ which terminates it, marks the aim, the end to which all things tend. Seeing only a tree, in the word עצ , as the Hellenists or as Saint Jerome who has copied them, testifies to a geat desire to suppress the truth or to show great ignorance…The Chaldaic reads אילן, which amounts to nearly the same. It is an extensive force, an invading power; in short, matter in travail…

The mistake that the translators committed here appears to me voluntary and calculated…After having seen a garden in an intelligible enclosure that we would today name an organic sphere of activity, it was quite natural that [they] should see sensual desire in what was sentient and temporal; morning, in what was anteriority of time; a tree, in what was matter in travail, etc., etc. (The Hebraic Tongue Restored, Fabré d’Olivet,, p. 77).

Determined matter offered to the senses, according to any mode of existence whatsoever. Hieroglyphically, substance in general; in the literal or figurative sense, vegetable substance, and the physical faculty of vegetation: in a very restricted sense, wood, a tree: that which is consolidated and hardened, which appears under a constant and determined form. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 42)

E-SH-H – ‘accomplish, become, bring forth’

6213. asah, aw-saw´; a primitive root; to do or make, in the broadest sense and widest application

PH-R-Y – ‘fruit (as in natural product)'

6529. priy, per-ee´; from 6509; fruit (literally or figuratively):—bough, ((first-)) fruit((-ful)), reward.

 

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October 29, 2014

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Genesis 1:10

Science Rendition

And this substantiality forms elemental nature; while the compression of the universal fecundity more generally becomes the creative living principle of things: and this came to fruition.

KJV: And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.

Key Words: ALHYM YBSHH ARTZ  MYM YMYM ALHYM TWB 

 

NOTE:YBSHH

the dryness…Here the root אש, whose meaning I have already explained, is found preceded by the sign of interior action ב, and by the sign of manifestation and of duration י, giving evidence of the inner and continuous action of this igneous principle. Thus, it is a thing not only dried by fire, but a thing that fire continues to burn interiorly, which is revealed through the irresistible force which makes the waters tend toward a determined place. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 40)

Y-M-Y-M – ‘creative living principle’

That is to say, aqueous immensity: for the word which designates seas, is only the word מים, waters preceded by the sign of manifestation י. As to the word מים itself, the following is the history of its formation. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 41)

The root מה, מו or מי, contains the idea of passive relation, or plastic and creative movement…The Hebrews…as well as the Chaldeans and Syrians, employed the verb מוט to express the mutation of things, and their relative movement…

Yet a very singular thing…is, that, from the Chinese to the Celts, all peoples may draw from the word which, in their tongue designates water, the one which serves as indeterminate pronominal relation. The Chinese say choui, water, and choui, who, what? The Hebrews מה or מי, water, and מה or מי, who, what? The Latins aqua, water, and quis, quo, quod, who, what? The Tuetons and Saxons, wasser, water and was or wat, who, what? etc.

I am taking up here, the etymology of the word שמים heavens, because it is attached to the one I have been explaining in this article, and because it signifies literally, the waters, raised, brillaint, and glorified; being formed from the word מים , waters, and from the root , which is united to it. This root contains the idea of that which rises and shines in space, that which is distinguished and noticeable by its elevation and splendour. The Hebrew and Chaldaic שמה means happy, transported with joy… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 41-42)

General Note

We can now come to the explanation of how Eretz is formed. The English version is: And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear; and it was so. And God called the dry land Earth; and the gathering of the waters called the Seas; and God saw that it was good…These verses explain how the energy which, through entropy, having returned to the cosmic reservoir of amorphousness, re-enters into the general cycle of life.

If we keep in mind the trajectories of Aleph and Yod, we already know that we are now going to witness Aleph’s burial, that is, its factual deposition under earth.

The preceding verse has shown Yod in existence, plainly visible in Maym (40.10.40), held in between two biological resistances thrust into motion by Sheen (300) as expressed by the schema Shamaym. Those were the waters “above”, or the biosphere.

Next we come to examine the inorganic waters “below”. The Hebrew text says that they Igaoo (Yod-Qof-Waw-Waw: 10.100.6.6.) El maqom Ehhad. Iqaoo is the most rational and intelligent schema that can be constructed in the circumstance. Let us imagine symbollically the energy called Aleph falling into a Yod far below the organized life of the biosphere and yet proceeding along in a loop, upwards. The junction between Yod and Aleph is Qof, as already stated. So Qof is called for, appears and with it the double Waw which will eventually be doubly fruitful. The second schema El (Aleph-Lammed: 1.30) need hardly be explained: Aleph is born again here bearing its active quality, Lammed (30). With the next schema Maqom (Mem-Qof-Waw-Mem: 40.100.6.40) we see Qof alive and fruitful taking the place of the dead Yod or Maym (100.6 in the place of 10). The last schema Ehhad (Aleph-Hhayt-Dallet: 1.8.4) means “one”. It is the name of no. 1 and it expresses in a stupendous way the metaphysical disappearance from our sight of Aleph, as it actually is projected into 8 and 4.

We must add that the root of Maqom in Hebrew is Qom, to rise, to stand up, to arise. The scribes and translators, unaware of the test’s meaning, could not imagine the so-called waters arising in one single upright flow of energy! In consequence, the following schemata are inverted in meaning. The schemata for and let the dry land appear are only two: Vetrayeh Hayabasha.

Vetrayeh (Vav-Tav-Raysh-Aleph-Hay: 6.400.200.1.5) and Hayabasha (Hay-Yod-Bayt-Sheen-Hay: 5.10.2.300.5) say that Tav and Raysh fertilized by Vav give birth to Aleph alive, and that the life Hay in existence Yod of containers Bayt create the very cosmic breath, Sheen, which is life, Hay.

Thus is completed the round-about journey of living energy. The beauty of its being buried in Eretz (Aleph-Raysh-Tsadde: 1.200.900) which we call earth, and which is the substance of our bodies, is its perpetual potential resurrection in us. Final Tsadde of Eretz (900) stands for beauty. (The Cipher of Genesis, Carlos Suares, p. 93-94)

 

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October 18, 2014

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Genesis 1:9

Science Rendition

The progressively expansive, elevating power complex conditionally causes the densest part of the lower realm of universal passivity to be compressed into substantiality and an irresistable motive force arises to this end.

KJV: And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.

Key Words: ALHYM AMR MYM  SHMYM QWH AL MQWM YBSHH 

 

Q-W-H A-L M-Q-W-M – ‘densificaton of energy into substantiality’

These two symbol complexes share the same root, so that we have an action realized – the densification of energy into a substantiality.

This word, which Moses uses after the verb קוה, holds to the same root…In this instance, the root קו which expresses the tendency toward a goal, the force which drives with power in action, produces at first the verb קוה, which depicts the movement toward that goal: this one taking on the character ם as collective sign, becomes the verb קום whose meaning is, to substantialize, to establish in substance, to drive with power in action. This same verb, being inflected in its turn by the sign of exterior action , becomes the very place, the goal of the movement, the action resulting from the power.

Thus, the waters, moved in the centre by an expansive and rarefying force which tends to make a separation of the subtle parts and of the densest parts; the waters, image of universal passivity, rise from the one side to form ethereal space, and fall on the other to be united in the gulf of the seas.

[This relates] to the system of two opposed forces, admitted not only by the ancients, but also by the moderns: forces which Parmenides called ethereal fire and night; Heraclitus, the way upward and the way downward; …Plato himself and that which is not him; Descartes, movement and resistance; Newton, centrifugal force and centripetal force, etc.” (The Hebraic Tongue Restored, Fabré d’Olivet, p. 39-40)

Y-B-SH-H – ‘irresistible motive force’

Here, the root אש is the power of movement, the elementary principle, fire, considered in the absence of all substance…] is found preceded by the sign of interior action ב, and by the sign of manifestation and of duration י, giving evidence of the inner and continuous action of this igneous principle. Thus, it is a thing not only dried by fire, but a thing that fire continues to burn interiorly, which is revealed through the irresistible force which makes the waters tend toward a determined place. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 40)

 

 

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October 17, 2014

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Day 2, Genesis, Genesis 1

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Genesis 1:8

Science Rendition

And the progressively expanding, elevating power complex thereby renders the ethereal element (ether) expansive and progressive in nature; this constitutes the second phenomenological cycle (Eon), involving the powers of transmutation, transformation.

KJV: And God called the firmament Heaven. And the evening and the morning were the second day.

Key Words: ALHYM RQYE SHMYM  ERB BQR SHNY YWM 

 

 

SH-N-Y – ‘mutation, transformation of state’

II. שן, שני or שנים two. The root שן, composed of the sign of relative duration ש, and that of produced being or growth ן, contains all ideas of mutation, of transition, of passing from one state to another, of redundancy. Thus the name of this number in bringing diversity, change and variation, is the opposite in everything from the preceding number, which, as we have seen, arrests division and tends to immutability. The feminine is שתי, שת and שתים. (d’Olivet)

 

2 General Note

These verses apparently relate the creation of a firmament in the midst of the waters to divide the waters which were above the firmament. And the translation goes on to say: and God called the firmament heaven. (In some texts; expanse for firmament).

It is true that Maym (Mem-Yod-Mem: 40.10.40) in colloquial Hebrew means “waters”. The Qabalists (and alchemists) have always considered Maym as a symbol of the biochemical sphere’s attributes, because analogically the waters are the natural environment for epigenisis.

Let us not forget that we are dealing with a treatise on thermodynamics. We have seen in Genesis 1,1 a double equation of energy as Aleph and Yod (as infinite animation and as its own physical casting). Awr is the equation of their symbolic wedlock (Raysh, 200 being the symbol of the entire cosmic physical support). We have then seen Yavdel as the biosphere’s process which originates two trends of structures in each of the two aspects of energy, Awr and Hhosheykh. In Genesis 1, 6-8, which we are now considering this entire process as seen from the point of view of Bayt (2), so-called the second “day”; Bayt being the symbol of all containers. The protagonists, Raysh and Aleph must be expressed now as they appear in existence. But we know that Aleph does not possess the quality of existence in duration. Therefore its symbol must perforce be Qof (100) because, as we have already stated, Qof is symbol of cosmic Aleph in existence, both Aleph and Yod, blending the opposites, timelessness and time. Raysh and Qof assert their existence Yod. But what is the result of this wedlock? It obviously is Ayn (70), the principle of indetermination, which is the common stake of both parties. The equation thus formed, Raysh-Qof-Yod-Ayn (200.100.10.70): reads Raquiy, and is an energy which, not being fixed in extent, has the intrinsic quality of expansion. Energy in expansion: that is the definition of space according to Qabala. It is in expansion because, as its own container, energy cannot cope with itself. It cannot but be perpetually its own overflowing.

We are very far indeed from the “firmament” which is supposed to translate Raquiy, and further still from its other name “heaven” of the canonical text.

Shamaym (the schema which is translated “heaven”) is simply the impact of Sheen (300), the cosmic metabolism, upon Maym. The elements of Maym that bear the impact are stirred by the Ayn (70) of Raquiy and they set into motion their own metabolism Lammed (30). The schema thus obtained is Mem-Ayn-Lammed which is read Me-aal (40.70.30) and is translated “from above” or “which were above”, according to the traditional English version. The elements of Maym that do not bear the impact become unavailable for conversion into functional work and in that state of entropy, they return to Tav (400) in which the undifferentiated Hhayt (8) restores the resistance of Tav (400). The schema of that part of Mem is therefore: Mem-Tav-Hayt-Tav (40.400.8.400). It is read Metahhat and is translated “from under” or “which were under”.

Thus is seen the separation of the “living waters” and of the “dead waters”, from the viewpoint of Bayt (2), said to be the “second day”. It is an explanation of the mechanism by which, in Genesis 1,1, Shamaym is formed. (The Cipher of Genesis, Carlos Suares, p. 91-92)

 

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October 12, 2014

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Genesis 1:7

Science Rendition

The progressively expanding, elevating power complex then acts on the ethereal expanse resulting in a distinction between the lower faculties (resistance and contraction – ‘fear’) of the universal passive, plastic, creative movement from the higher faculties (expansion and resonance – ‘love’).

KJV: And God made the firmament and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.

Key Words: ALHYM ATH RQYE MYM THCHTH RQYE MYM EL RQYE 

 

A-TH – ‘active, objective existence’

The root את contains the idea of reciprocity, self-sameness or objectivity. It contains the idea of active or objective existence (‘I’), compared to the root אן, which contains the idea of passive or relative existence (‘thee’), or subjectivity. So, here we have the idea expressed that the thing-in-itself, the true object, in this case, the power of dissolution, is being applied so as to divide the ‘waters’ – universal passiveness (Existence) – between the realm of love and of fear, of positive and negative, of expansion and compression, of ‘heaven’ and ‘earth’ (see ‘above’ and ‘below’).

TH-CH-TH – ‘inferior, nether’

8430 Towach, to´-akh; from an unused root meaning to depress; humble;

8478. tachath, takh´-ath; from the same as 8430; the bottom (as depressed); only adverbially, below (often with prepositional prefix underneath), in lieu of, etc.:

…The first has the root מתהת, containing every idea of shock, terror, restraint. This root, governed by the sympathetic sign ח, becomes in an abstract sense, the expression of that which is worn out and inferior. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 38)

E-L – ‘superior, upper’

The root of the second of these relations is, on the contrary על, which draws with it every idea of distension, and of sentient exaltation. It is the reinforcement of the root הל, which develops a sentiment of joy and merriment. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 38)

Shamaym (the schema which is translated “heaven”) is simply the impact of Sheen (300), the cosmic metabolism, upon Maym. The elements of Maym that bear the impact are stirred by the Ayn (70) of Raquiy and they set into motion their own metabolism Lammed (30). The schema thus obtained is Mem-Ayn-Lammed which is read Me-aal (40.70.30) and is translated “from above” or “which were above”, according to the traditional English version. The elements of Maym that do not bear the impact become unavailable for conversion into functional work and in that state of entropy, they return to Tav (400) in which the undifferentiated Hhayt (8) restores the resistance of Tav (400). The schema of that part of Mem is therefore: Mem-Tav-Hayt-Tav (40.400.8.400). It is read Metahhat and is translated “from under” or “which were under”.

Thus is seen the separation of the “living waters” and of the “dead waters”, from the viewpoint of Bayt (2), said to be the “second day”. It is an explanation of the mechanism by which, in Genesis 1,1, Shamaym is formed. (The Cipher of Genesis, Carlos Suares, p. 91-92)

 

 

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Genesis 1:6

Science Rendition

And the progressively expanding, elevating power complex causes an ethereal space at the center of the creative, plastic movement, so that this movement can divide itself from itself (basis of phenomenal manifestation).

KJV: And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.

Key Words: ALHYM AMR RQYE THWK MYM BYN 

 

R-Q-Y-E – ‘ethereal space’

This version grossly misinterprets Moses, who never thought that ethereal space was either firm or solid…; on the contrary, the root רק,…contains the idea of tenuity and expansion.

The verb רוק or ריק , which comes from it, signifies to be rarified or rendered void… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 36)

RQ – Every idea of tenuity, rarity, expansion, giving way. That which is attenuated, rarified; which gives way, physically as well as morally: in a figurative sense, time. See ריק (The Hebraic Tongue Restored, Fabré d’Olivet, p. 454)

RYQ – Ethereal space, the void. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 451)

YE – Everything hollow, empty and fit to receive another, as a vessel, a shovel, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 366)

These verses apparently relate the creation of a firmament in the midst of the waters to divide the waters which were above the firmament. And the translation goes on to say: and God called the firmament heaven. (In some texts; expanse for firmament).

It is true that Maym (Mem-Yod-Mem: 40.10.40) in colloquial Hebrew means “waters”. The Qabalists (and alchemists) have always considered Maym as a symbol of the biochemical sphere’s attributes, because analogically the waters are the natural environment for epigenisis.

Let us not forget that we are dealing with a treatise on thermodynamics. We have seen in Genesis 1,1 a double equation of energy as Aleph and Yod (as infinite animation and as its own physical casting). Awr is the equation of their symbolic wedlock (Raysh, 200 being the symbol of the entire cosmic physical support). We have then seen Yavdel as the biosphere’s process which originates two trends of structures in each of the two aspects of energy, Awr and Hhosheykh. In Genesis 1, 6-8, which we are now considering this entire process as seen from the point of view of Bayt (2), so-called the second “day”; Bayt being the symbol of all containers. The protagonists, Raysh and Aleph must be expressed now as they appear in existence. But we know that Aleph does not possess the quality of existence in duration. Therefore its symbol must perforce be Qof (100) because, as we have already stated, Qof is symbol of cosmic Aleph in existence, both Aleph and Yod, blending the opposites, timelessness and time. Raysh and Qof assert their existence Yod. But what is the result of this wedlock? It obviously is Ayn (70), the principle of indetermination, which is the common stake of both parties. The equation thus formed, Raysh-Qof-Yod-Ayn (200.100.10.70): reads Raquiy, and is an energy which, not being fixed in extent, has the intrinsic quality of expansion. Energy in expansion: that is the definition of space according to Qabala. It is in expansion because, as its own container, energy cannot cope with itself. It cannot but be perpetually its own overflowing.

We are very far indeed from the “firmament” which is supposed to translate Raquiy, and further still from its other name “heaven” of the canonical text. (The Cipher of Genesis, Carlos Suares, p. 91-92)

TH-W-K – ‘midst, central point’

…in the sympathetic and central point of universal passivity; which agrees with a rarifying and dilating force such as Moses understood. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 37)

8432. tavek, taw´-vek; from an unused root meaning to sever; a bisection, i.e. (by implication) the centre:

 

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Genesis 1:5

Science Rendition

Then the progressively expansive, elevating power complex transforms the principle of light (en-lightenment) into a state of consciousness and the hardening, enchaining forces (darkness) into a polaric unifying negation of things (anti-thetical unity into which things dissolve, to re-emerge); this inner dynamic function of ceaseless renewal constitutes the first stage of consciousness, the summit of a polaric creation.

KJV: And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

Key Words: ALHYM QRA AWR YWM CHSHK LYLH ERB BQR ACHD  

Q-R-A – ‘to characterize, signify; evoke as visual, radiating symbol’

7122. qara, kaw-raw´; a primitive root: to encounter, whether accidentally or in a hostile manner:—befall, (by) chance, (cause to) come (upon), fall out, happen, meet.

7121. qara, kaw-raw´; a primitive root (rather identical with 7122 through the idea of accosting a person met); to call out to (i.e. properly, address by name, but used in a wide variety of applications):—bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(-ation), pronounce, publish, read, renowned, say.

QR The compressive sign united to that of movement proper, constitutes a root which develops the idea of that which is incisive, penetrating, firm, straight; that which engraves or which serves to engrave ; every kind of engraving, character, or sign fitting to preserve the memory of things. From the idea of character and writing contained in this root, has come that of reading, and from reading, that of every oratorical discourse spoken aloud; thence the divers expressions of crying out, exclaiming, speaking, proclaiming, reading, naming, designating a thing by name, by expedient sign; to convoke, evoke, etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 444-445)

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 stright 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)

Y-W-M – ‘consciousness’

The root ים contains every idea of heap, of gathering, pike… [and] provides by restriction, the name of the sea, and denotes then the mass of waters, the piling of the waves. But if the luminous sign ’ו is inserted in this root, it is no longer the mass of waters that it expresses; it is, so to speak, the mass of light, the gathering of the intelligible element [consciousness]; it is י’ום the universal manifestation, day. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 35)

L-Y-L-H – ‘tendency to association

It is the amalgamation of these three roots [לל, לו, לא] that forms the word in question. The words naught and knot, holding to the same root as the word night, portray very felicitously the figurative and hieroglyphic sense attached to the Hebrew word לילה. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 35)

לל

The sign of extensive movement being opposed to itself, composes a root that gives the idea of circular movement…from two opposite forces, one drawing to the centre, the other drawing away from it.

לא

This root is the symbol of the line prolonged to infinity…the opposed ideas of being and nothingness…

לו

Every idea of liason, cohesion, tendency of objects toward each other. The universal bond. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 382)

E-R-B – ‘West; evolution; desire; abundance’

…It always recalls to the mind something obscure, distant, out of sight…It signifies the occident, and all ideas which are related to it…[that of change, transfomation] (The Hebraic Tongue Restored, Fabré d’Olivet, p. 35)

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)

RB – …a root whence are developed all ideas of multiplication, augmentation, growth, grandeur: it is a kind of movement toward propagation, physically as well as morally. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 447)

[Re ‘raven’] I am well aware that the Hellenists, and after them, the author of the Latin Vulgate, have see in Ereb, that famed Ereb of ancient cosmogonies, only a simple raven: transforming thus a vast and mysterious idea into an idea petty and ridiculous: but I am also aware that these same Hellenists who worked upon the version which bears the name of Septuagint, Essenses, and consequently initiates in the oral law, penetrated the hieroglyphic meaning of the Sepher deeply enough not to be dupes of such a metamorphosis. One cannot read them with any kind of attention without discovering their perplexity. Not knowing how to disguise the periodic returns of this alleged bird, and fearing that the truth might shine forth in spite of them, they decided to change completely the original text and be delivered of this Ereb which perturbed them, by saying that the raven being sent forth returned no more…

It must be remembered that to reveal the depth of this hireoglyphic expression, this Ereb was not set at liberty, and did not take this periodic movement until after the release of the nocturnal light referred to in the preceeding verse. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 230-231)

B-Q-R – ‘ceaseless renewal’

..indicates a thing whose course is regulated, and which presents itself ever the same; a thing which is renewed unceasingly…The English words over and back hold to the same roots as the Hebraic words [bokor] and vividly express the figurative sense. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 36)

A-CH-D – ‘#1; summit, end point of division’

I. אחך , one. The root חך, from which this word is formed, and which is sometimes taken for unity itself, particularly in Chaldaic, signifies literally, a point, a summit, the sharpest part of a thing; the top of a pyramid. It is division arrested, subjugated by a sort of effort; as the two signs ד and ח which compose it, indicate. In the feminine it is written אחת. (d’Olivet)

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October 12, 2014

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Day 1, Genesis, Genesis 1

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Genesis 1:4

Science Rendition

The progressively expansive, elevating power complex envisions the principle of light (en-lightnement) as resonantly generative dividing the principle of light from the darkness [Finsterniss] by means of the indeterminacy principle operating according to individuation.

KJV: And God saw the light, that it was good: and God divided the light from the darkness.

Key Words: ALHYM RAH AWR TWB ALHYM BDL AWR BYN CHSHK ⁠

 

R-A-H – ‘envision’

Moses continues to make the Being of beings, the universal Creator, speak in the future, by turning the expression of his will into the past by means of the convertible sign. The verb ראות which is used by Moses on this occasion, signifies not only to see, but to ken, by directing voluntarily the visual ray upon an object. The root רו or רי …develops every idea of of a stroke or ray…It is joined to the root או or אי , expressing the goal, the place, the object toward which the will inclines…and forms with it the compound ראי , ראת or ראית , that is to say, the vision, the action of seeing and the very object of this action. (The Hebraic Tongue Restored, Fabré d’Olivet p. 34)

T-W-B – ‘resonant generation’

The sign of resistance united to that of interior action, image of all generation, composes a root which is applied to all ideas of conservation and central integrity: it is the symbol of healthy fructification, and of a force capable of setting aside every corruption. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 356)

B-D-L – ‘action of separating, distinguishing, particularizing’

The verb springs from two contracted roots   בד–דל. By the first בד, should be understood every idea of individuality, of peculiarity, of isolation, of solitary existence: by the second דל, every kind of division, of opening, of disjunction. So that the verb here alluded to, signifies literally the action of particularizing, of isolating one from another, of making solution of things, distinguishing them, separating them. etc. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 34)

B-Y-N – ‘indeterminancy principle based on individuation’

The schema Beyn or Veyn (2.10.700) does not mean “divide” in Hebrew, but “between” or rather “among”, and according to the code it has a far greater significance. Its letter-numbers show that 2 and 10 (containers in existence) unfold a cosmic 700 which is the first and ultimate principle at stake in the universe: the freedom of indetermination. This is granted by the action Yavdel to both Awr and Hhosheykh…

This “darkness” is swarming with all that could be, and its living power transcends all human thought. From it, the action of Yavdel Veyn, in time, order and measure, gives birth to all that can become and be.

The same action of Yavdel Beyn upon Awr bestows to such elements of Awr as can be stirred into organic motion the blessed bounty of undetermined freedom.

How, when and where this liberality is taken advantage of is explained in the following chapters of Genesis…What we need to know at this point of our reading is the contradictory characters, which appear in Yavdel, of Dallet (4) and Lammed (30). Dallet expresses the resistance that any given structure opposes to that which tends to destroy it. Lammed is the organic movement that results from the overthrowing of obsolete structures. All organic structures have a necessary quality of resistance which deteriorates into rigidity and self-preservation. Evolution, according to Qabala, is a series of simultaneous destruction-construction or resistances, the biosphere being an interplay between structured and unstructured energies (analogically Awr and Hhosheikh). (The Cipher of Genesis, Carlos Suares, p. 89)

995 biyn, bene; a primitive root; to separate mentally (or distinguish), i.e.(generally) understand:—attend, consider, be cunning, diligently, direct, discern, eloquent, feel, inform, instruct, have intelligence, know, look well to, mark, perceive, be prudent, regard, (can) skill(-full), teach, think, (cause, make to, get, give, have) understand(-ing), view, (deal) wise(-ly, man).

996. beyn, bane; (sometimes in the plural masculine or feminine); properly, the constructive form of an otherwise unused noun from 995; a distinction; but used only as a prep, between (repeated before each noun, often with other particles); also as a conjunction, either…or:—among, asunder, at, between (-twixt…and), + from (the widest), x in, out of, whether (it be…or), within.

 

 

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Genesis 1:3

Science Rendition

And the progressively expansive, elevating power complex causes the formation of the potential for mind and consciousness and this potential now is.

KJV: And God said, Let there be light: and there was light.

Key Words: ALHYM AMR HYH AWR⁠

 

A-M-R – ‘conditioning creative causality; plastic, formative faculty’

As the judicious Maimonides said, it is necessary to spiritualize the sense of this word and to guard against imagining any sort of speech. It is an act of the will and as indicated by the hieroglyphic composition of the verb אמור, a power which declares, manifests and reflects itself without, upon the being which it enlightens. (The Hebraic Tongue Restored, Fabré d’Olivet p. 32)

AM …a root which develops all ideas of passive and conditional causality, plastic forces, formative faculty, maternity. Mother, origin, metropolis, nation, family, rule, measure, matrix. In an abstract sense it is conditional possibility expressed by the relation if. But when the mother vowel א, gives place to the sign of material nature ע, then the root loses its conditional dubitative expression and takes the positive sense expressed by with. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 295)

MR …a root whose purpose is to characterize that which gives way to its impulsion, which extends itself, usurps or invades space: but when this same sign is linked by contraction to the root אר symbol of elementary principle, then the root which results is applied to all the modifications of this same element. That which extending and rising, affects the empire, the dominion; as a potentate: that which exceeds the limits of one’s authority; as a tyrant, a rebel: that which is attached to the idea of elementary principle, as an atom, a drop. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 393)

H-Y-H – ‘allow to come into being’

1961 hayah, haw-yaw; a primitive root (compare 1933); to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary):

This is an example of changing the future into the past tense using the convertible sign, in this case to depict the birth of light, the symbol of higher consciousness “with an animation that no modern tongue can render except the Chinese.”

[Moses] writes first ירי–אור there-shall-be-light; then repeating the same words with the single addition of the convertible sign .ו, he turns suddenly the future into the past, as if the effect had sustained before-hand the outburst of the thought וירי–אור and there-(shall be)-become light.

This manner of speaking figuratively and hieroglyphically, always comes from the primitive meaning given to the word בראשית: for the heavens and the earth created in principle and passing from power into action, could unfold successively their virtual forces only as far as the divine will announced in the future, is manifest in the past. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 33)

A-W-R – ‘elemental principle of light (en-lightenment)’

I cannot repeat too often that all words of the Hebraic tongue are formed in such a way as to contain within themselves the reason of their formation. Let us consider the word אור light: it is derived directly from the word אור fire. The only difference between them is, that in the word which designates fire, it is the universal convertible sign ו which forms the link between the sign of power א, and that of movement proper ר: whereas in the second it is the intelligible sign וֹ. Let us proceed further. If, from the words אור and אוֹר , one takes away the median sign ו or וֹ there will remain the elementary root אר composed of power and movement, which in all known tongues signifies by turns, earth, water, air, fire, ether, light, according to the sign joined thereunto. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 33)

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August 6, 2014

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Day 1, Genesis, Genesis 1

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Genesis 1:2

Science Rendition

The compressive, descending, densifying power is as yet only a potential within all potentiality of Being: and the power of dark energy phenomenalizes the potentiality of the depth of dynamic, resonant power. And the power of light energy of the progressively expansive, elevating power complex generates the phenomena by means of passive, plastic, creative formative movement.

KJV:: And the earth was without form, and void; and darkness was upon the face of the deep.

And the Spirit of God moved upon the face of the waters.

Key Words: ARTZ THHW BHW CHSHK PHNH THHWM  RWCH⁠ ALHYM RHPHTH  PHNYM MYM⁠

 

TH-H-W B-H-W – ‘chaos; potential within all potentiality of being’

It is the famous [kaos] of the Greeks, that chaos which the vulgar have also gradually materialized…

We know that the sign is that of life. We have seen that this sign being doubled, formed the essentially living root הה, which, by the insertion of the luminous sign, became the verb, to be-being. But let is imagine now that, wishing to express, not an existence in action, but only in power, we restrict the verbal root in the sole sign of life and extinguish the luminous sign י to bring it back to the convertible ו; we shall have only a compressed root wherein the being will be latent and as it were, in germ. This root הו, composed of the sign of life, and of that which, we know, is the link between nothingness and being, expresses marvelously well that incomprehensible state of a thing when it exists no more, and when it is, nevertheless, in power of existing…

Moses…expressed a contingent and potential existence contained in another potential existence…in another seed-producing power, which must be developed in order that it may be developed. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 30)

…Aleph is buried in Eretz. To allow it to spring forth alive in us is the absolute function of every human being [objective desire]. In whomsoever the Aleph lives and functions is the very Revelation itself…The word encompassing every variety of container is Eretz, which all translators have reduced to one word, earth.

What, then, is the aspect of these container-elements in which Aleph is buried? The life in them simply swarms, uncontrolled in a state of (says the verse) “Tohu and Bohu”, which is a jumble, a confusion, a hurly-burly, a chaos. It is a fantastic whirlpool of life, not limited to the planet earth, but cosmically including all that exists in the Universe. And, at “the face of its very self”, in its very “deepness”, that chaos is totally fecund, abundant, prolifically fertile. Such is the “darkness” referred to in the accepted translation. (The Cipher of Genesis, Carlos Suares, p. 81)

CH-SH-K – ‘darkness, enchainment of inner heat by compression’ [Finsterniss]

This word is…in its figurative sense…a compressing, hardening movement; in its hieroglyphic, it is a combat, a violent opposition between the contrary principles of heat and cold. The root expressed a violent and disordered movement caused by an inner ardour which seeks to distend. The root depicts on the contrary, a sentiment of contraction and tightening which tends to centralize. In the composition of the word it is the compressive force which prevails and which enchains the inner ardour forced to devour itself. Such was the idea that the Egyptian priests formed of darkness. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 31) [darkness = desire enchained]

PH-N-H – ‘phenomenological manifestation’

6437 panah, paw-naw´; a primitive root; to turn; by implication, to face, i.e. appear, look, etc.:—appear, at (even-)tide, behold, cast out, come on, x corner, dawning, empty, go away, lie, look, mark, pass away, prepare, regard, (have) respect (to), (re-)turn (aside, away, back, face, self), x right (early).

6438. pinnah, pin-naw´; feminine of 6434; an angle; by implication, a pinnacle; figuratively, a chieftain:—bulwark, chief, corner, stay, tower.

6440. paniym, paw-neem´; plural (but always as singular) of an unused noun (h‰RnÚDp paneh, paw-neh´; from 6437); the face (as the part that turns); used in a great variety of applications (literally and figuratively)

PHN – The face of anything whatsoever, the front of a thing, that which is presented first to the view: that which strikes, astonishes, frightens: every idea of presence, conversion, consideration, observation, etc.

The aspect of a person, his countenance, face, mien, air, sad or serence, mild or irritated: action of turning the face, expressed by the relations before, in the presence of, from before, etc. Action causing the face to turn, expressed by beware! no! lest! for fear of! etc. That which imposes by its aspect: a prince, a leader, a star, a ruby, a tower, etc. That which is the cause of disturbance, of hesitation. (The Hebraic Tongue Restored, Fabré d’Olivet, p.427)

This elusive term would seem to contain the idea of taking a potentiality of being and bringing it into being, rendering it phenomenal in the sense of Heidegger’s definition of phenomenology: “to let that which shows itself be seen from itself in the very way in which it shows itself from itself.”

TH-H-W-M – ‘depths of dynamic, resonant power’

This is the root הו [being] modified now by the reciprocal sign ת, and endowed with the collective sign ם, which develops its power in infinite space. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 31) [idea of all desire, creative force]

HW …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)

HWM This is the abyss of existence, the potential power of being, universally conceived. (The Hebraic Tongue Restored, Fabré d’Olivet, p.329)

TH This character as consonant, belongs to the sibilant sound. The ancient Egyptians in consecrating it to Thoth, whose name they gave it, regarded it as the symbol of the universal mind. As grammatical sign in the Hebraic tongue, it is that of sympathy and reciprocity; joining, to the abundance of the character ד, to the force of resistance and protection of the character ט, the idea of perfection and necessity of which it is the emblem…(The Hebraic Tongue Restored, Fabré d’Olivet, p.465-466)

8415. thowm, teh-home´; or thom, teh-home´; (usually feminine) from 1949; an abyss (as a surging mass of water), especially the deep (the main sea or the subterranean water-supply):—deep (place), depth.

1949. huwm, hoom; a primitive root (compare 2000); to make an uproar, or agitate greatly:

R-W-CH – ‘lightness, release of inner heat by expansion’

It is figuratively a movement toward expansion, toward dilation. Hieroglyphically, it is strength opposed to that of tenebre. And if the word [darkness] characterizes a compressive power, a compression, the word רוח will characterize an expansive power, an expansion. In both will be found this eternal system of two opposed forces, which the sages and savants of all the centuries…have seen in Nature, and signalized by different names…

…contains all the ideas of expansion and exaltation, of ethereal breath, inspiration, animation, etc… (The Hebraic Tongue Restored, Fabré d’Olivet, p.31)

R-CH-PH – ‘generation, prolific agitation’

…the sign פ which terminates [ruah – breath] now, adds the idea of active generation…to dilate, to expand, to agitate prolifically. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 32)

M-Y-M – ‘principle of mutation, morphology; passive, plastic, creative movement’

The root מה, מו or מי, contains the idea of passive relation, or plastic and creative movement…The Hebrews…as well as the Chaldeans and Syrians, employed the verb מוט to express the mutation of things, and their relative movement…

Yet a very singular thing…is, that, from the Chinese to the Celts, all peoples may draw from the word which, in their tongue designates water, the one which serves as indeterminate pronominal relation. The Chinese say choui, water, and choui, who, what? The Hebrews מה or מי, water, and מה or מי, who, what? The Latins aqua, water, and quis, quo, quod, who, what? The Tuetons and Saxons, wasser, water and was or wat, who, what? etc.

I am taking up here, the etymology of the word שמים heavens, because it is attached to the one I have been explaining in this article, and because it signifies literally, the waters, raised, brillaint, and glorified; being formed from the word מים , waters, and from the root שם, which is united to it. This root contains the idea of that which rises and shines in space, that which is distinguished and noticeable by its elevation and splendour. The Hebrew and Chaldaic שמה means happy, transported with joy… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 41-42)

The so-called “heaven” in the first verse, the name of which is Shamaim, contains a Yod between two Mem. This sequence indicates the cosmic movement of Sheen acting against Mayim, the so-called waters: the two Mem (40) between which Yod is playing against its partner Aleph in the game of existence versus life…and it plays against its very destruction. And that which plays against it is the so-called Spirit of God, which is the tremendous vital energy of Sheen originated by Aleph…

Yod must always be in possession of two contrasting qualities; strength and softness…If Yod insists on one of these qualities against the other, what happens is a “dead death”. (This expression, Mawt-Hamawt, will be used in a later description of Adam in Eden).

Thus, the so-called Spirit of God acts like a steam roller every time Yod does not play the game properly. And that action is one of the facts of life that we know best: wars, destruction, disasters of all sorts…frustrations and failures; the annihilation of our achievements; and the terrible refusal of life in response to our hopes and our projects. But from these ruins, these misfortunes, rise the triumphs of ever-fertile life…(The Cipher of Genesis, Carlos Suares, p. 81-82)