Tag Archives: SHM

Standard

Posted by

Posted on

December 20, 2015

Posted under

Genesis, Genesis 7

Comments

Leave a comment

Genesis 7:13

Science Rendition

The potentiality of elemental substance for unfoldment proceeds to develop within the equilibrium of Nature three separative powers: that of the elevating power of cognition, of the power of attraction-repulsion and that of generation, being the organizing ideas of Nature and its creative rational power as well as their attendant extracted and manifested natural physical faculties forming a protective sphere of objective existence.

KJV: In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, into the ark;

Key Words: ETZM YWM TZH BWA NCH SHM CHM YPHTH BN NCH NCH ASHH SHLWSH ASHH BN ATH THBH

E-TZ-M – ‘potential for individuation of elemental substance’

This is the well-known root עצ, used here with the collective sign ם. [elemental substance]. (The Hebraic Tongue Restored, p. 91)

M As symbolic image it represents woman, mother, companion of man; that which is productive, creative. As grammatical sign, it is the maternal and female sign of exterior and passive action; place at the beginning of words it depicts that which is local and plastic; placed at the end, it becomes the collective sign, developing the being in infinite space as far as its nature permits, or uniting by abstraction, in one single being all those of the same kind. In Hebrew it is the extractive or partitive article…expressing in nouns or actions that sort of movement by which a name of an action, is taken for means or instrument, is divided in its essence, or is drawn from the midst of several other similar nouns or actions. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 385)

E-TZ – ‘living substance’

The root עו or עי develps 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)

 

 

Standard

Posted by

Posted on

November 21, 2015

Posted under

Genesis, Genesis 5

Comments

Leave a comment

Genesis 5:32

Science Rendition

And the repose in nature compresses greatly: and it gives rise to three separative powers: that of the elevating power of cognition, that of the power of attraction-repulsion (sympathy-antipathy), and that of generation and indefinite division and extension of materiality into space.

KJV: And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.

Key Words: NCH CHMSH MAH SHNH BN NCH YLD SHM CHM YPHTH


NOTE Regarding the 'Sons of Noah'

NCH (Noah) gives rise to three powers, each of which works to separate, to divide nature’s unity into further polarities and forms.

With YPHTH, that which extends, the separative agent is the generative power. With HM, that which heats, the separative agent is the action of repulsion and attraction, and with SHM, that which raises and glorifies, the separative agent is the meditative principle, or the cognizing action of the mind itself. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 295)

SHM – ‘ethereal space; symbol, sign’

SHM involves the sign of relative duration and movement with that of exterior action, creating “the idea of that which is distinguished exteriorly by its elevation, its splendour, its own dignity…In its broadest acceptation, it is ethereal space…the sublime, the splendid, the radiant, etc.”⁠ (The Hebraic Tongue Restored, Fabré d’Olivet, p. 170)

Hieroglyphically, it is the circumferential extent, the entire sphere of any being whatever, the total space that it occupies; it is expressed by the adverbial relations there, in that very place, within, inside there. The name of every being, the sign which renders it knowable; that which constitutes it such: a place, a time, the universe, the heavens, God Himself: glory, éclat, splendour, fame, virtue; that which rises and shines in space; which is distinguished, sublime, remarkable. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 461)

CHM – ‘generative heat, amorous passion’

CHM is essentially the opposite, involving “all ideas of effort, or obstacle, of fatigue, of travail…a thing which inclines toward the lower parts: it is the heart which follows a sharp compression: it is the hidden fire of nature…the dark colour, the blackness…”⁠ (The Hebraic Tongue Restored, Fabré d’Olivet, p. 171)

YPHTH – ‘material extension, indefinite space ‘

YPHTH holds the balance between the other two “and partakes of their good or evil qualities without having them in itself. It signifies, in a generic sense, material extent, indefinite space…”⁠ (The Hebraic Tongue Restored, Fabré d’Olivet, p. 171)

YPH The sign of manifestation united to that of speech, constitutes a root which is applied to all ideas of beauty, grace, charm, attraction. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 367)

PHTH Every idea of dilation, extending easily, allowing to be penetrated, opened; every divisibility, every opening; space, extent: thence, – Space in general, or any space in particular; that which is indifferent in itself, impassive… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 430)

We can see similarities with the three offspring of ADM.

SHM corresponds to HBL

CHM corresponds to QYN

YPHTH corresponds to SHTH.

Both triads represent the three constituent principles of their respective unities, giving us a pro-thesis (ADM or NH) and then a thesis-antithesis (HBL-QYN or SHM-HM) with an intermediary meso-thesis (SHTH or YPHTH), allowing for resolution in a new synthesis or dynamic unity.

With YPHTH (Japheth – willing), that which extends, the separative agent is the generative power. With CHM (Ham – feeling), that which heats, the separative agent is the action of repulsion and attraction, and with SHM (Shem – thinking), that which raises and glorifies, the separative agent is the meditative principle, or the action of the mind itself.⁠ (The Hebraic Tongue Restored, Fabré d’Olivet, p. 295)

Standard

Posted by

Posted on

October 25, 2015

Posted under

Genesis, Genesis 3, Genesis 4

Comments

Leave a comment

Genesis 4:17

Science Rendition

And the compressive power, acting through its creative mentative capacity, precipitates out determinate entities, concepts, that build up an awareness of mind of the physical world, a waking consciousness, and which are symbols of the visibility of the physical world and symbols of the creations of determinate existence.

KJV: And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.

Key Words: QYN ASHH CHNWCH SHM EYR SHM BN CHNWCH

CH-N-W-CH – ‘fixed, determined existence’

Enoch is a state of being/consciousness that is narrow and dense, leaving little room for flexibility, giving rise to fixed forms out of thoughts and concepts.

2585. Chanowk, khan-oke´; from 2596; initiated; Chanok, an antediluvian patriach:—Enoch.

2589. chanak, khaw-nak´; a primitive root; properly, to narrow (compare 2614); figuratively, to initiate or discipline:—dedicate, train up.

…composed of the two roots חן and אך. The first חן, characterizes proper, elementary existence: it is a kind of strengthening of the analogous root הן, more used, and which designates things in general. The second אך, contains the idea of every compression, of every effort that the being makes upon itself, or upon another, for the purpose of fixing itself or another. The verb which comes from these two roots, הנון signifies to fix, to found, to institute, to arrest any existence whatsoever.

It is from a composition quite similar, that the personal pronoun אנוכי, myself, in Hebrew, results; that is to say, אן or הן, the finished, corporeal being, און, founded, י, in me. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 137-138)

SH-M – ‘ethereal space; symbol, sign’

…involves the sign of relative duration and movement with that of exterior action, creating “the idea of that which is distinguished exteriorly by its elevation, its splendour, its own dignity…In its broadest acceptation, it is ethereal space…the sublime, the splendid, the radiant, etc.”⁠ (The Hebraic Tongue Restored, Fabré d’Olivet, p. 170)

Hieroglyphically, it is the circumferential extent, the entire sphere of any being whatever, the total space that it occupies; it is expressed by the adverbial relations there, in that very place, within, inside there. The name of every being, the sign which renders it knowable; that which constitutes it such: a place, a time, the universe, the heavens, God Himself: glory, éclat, splendour, fame, virtue; that which rises and shines in space; which is distinguished, sublime, remarkable. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 461)

We can see similarities with the three offspring of ADM.

SHM corresponds to HBL

CHM corresponds to QYN

YPHTH to SHTH.

Both triads represent the three constituent principles of their respective unities, giving us a pro-thesis (ADM or NCH) and then a thesis-antithesis (HBL-QYN or SHM-CHM) with an intermediary meso-thesis (SHTH or YPHTH), allowing for resolution in a new synthesis or dynamic unity.

With YPHTH (Japheth – willing), that which extends, the separative agent is the generative power. With CHM (Ham – feeling), that which heats, the separative agent is the action of repulsion and attraction, and with SHM (Shem – thinking), that which raises and glorifies, the separative agent is the meditative principle, or the action of the mind itself.⁠ (The Hebraic Tongue Restored, Fabré d’Olivet, p. 295)


E-Y-R – ‘render visible, awaken to physical world’

5892. iyr, eer; or (in the plural) rDo {ar, awr; or rÅyDo {ayar(Judges 10:4), aw-yar´; from 5782 a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)

5782. uwr, oor; a primitive root (rather identical with 5783 through the idea of opening the eyes); to wake (literally or figuratively):

EYR That which manifests a physical impulsion; a common centre of activity, a supervision… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 417) See ER

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)

EYR (same as EWR) Action of inflaming the fire of passions, depriving of physical and moral light… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 421)

B-N – ‘creation (of a creative being)’

The word which follows בנים, is also very far from signifying simply children. It characterizes, in general, the analogous creations of a creative being, whatever it may be. (The Hebraic Tongue Restored, p. 113)