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)