Transliteration Key

There are a number of ways to transliterate the Hebrew letter-symbols into English. I have used a transliteration that regards each such letter-symbol as correlative to a letter in the English alphabet. I have also chosen to render each term strictly on this one-to-one correspondence, without adding in additional vowels to make the term ‘sound’, or render the term seemingly pronounceable in English, as this results in many variations on a theme, which becomes confusing. Also, Biblical Hebrew was never meant to be spoken, but to be seen, much like the Egyptian hieroglyphics from which they seem to be derived, via the figure known in English as Moses, or משה, which, according to our system of transliteration, becomes MSHH. Similarly, the famous term אדם becomes ADM for our purposes, but rendered Adam according to the KJV. Below is the key to the transliteration system used in The Science Bible.

א     A

ב     B

ג      G

ד     D

ה     H

ו      W

ז      Z

ח     CH

ט     T

י      Y

כ     K

ל     L

מ     M

נ      N

ס     S

ע     E

פ     PH

צ     TZ

ק     Q

ר     R

ש     SH

ת     TH

There are five letter symbols in the Hebrew alphabet that have a different form when they come at the end of a symbol complex (word).

Final K             ך

Final M            ם

Final N             ן

Final PH           ף

Final TS           ץ

Hebraic Symbols

Both d’Olivet and Suares worked out the deeper symbolic meaning of each of the ‘letters’ in Biblical Hebrew. Hebrew is also the only known language wherein each sign is also a number, which carries a deeper meaning than simply for counting. The letter-numbers from 1-9 form the first complex of meaning, then letter-numbers from 10-90 the next, and finally those from 100-900.

Suares sets out the first nine letter-numbers – Aleph to Tayt or the numbers 1 to 9, as the basic ontological archetypes (of Being), and those that follow as these archetypes manifested into being.

The following nine letters, from Yod no. 10, to Tsadde no 90, describe the process of the nine archetypes in their factual, conditioned existence: their projections in manifestation are always multiples of 10.

Summary of the Levels

From the above, we can see a progression of different states of being, from principle to form, and also an interplay between different powers, forces and energies such that they produce a more exalted state of being.

First, the Aleph-Bayt of the signs provides itself a profound insight into the origin and unfolding of existence and life.

Aleph (1) is ‘being-in-principle’, containing the archetype within it of the polarity of ‘life-death’, ‘being-not being’.

Bayt (2) then provides the archetype of universal form, namely the germ within an envelope, the polarity of the radial (centrifugal-expansive) and spherical (centripetal-containing) forces.

Aleph and Bayt themselves provide a polarity of centrifugal and centripetal forces, acting together dynamically to produce the archetype of organic movement – Ghimmel (3). This is the ‘ABC’ or ‘alphabet’ of the universe. As the children’s verse goes, “Do you know your ABCs?”

The action of ‘ABC’ (Aleph-Bayt-Ghimmel) leads to the creation of nature-in-principle – Dallet (4). At this point, the principle of universal life, Hay (5), is added to the principle of nature, resulting in the appearance of the first aspect of the generative power of nature – the power to impregnate (seminal, masculine) – Waw (6). From this power of impregnation, “births” or results are produced and the principle of this resultant action is Zayn (7), which then sets up the transition to elementary existence – Hayt (8), which in turn leads to the activation of the other side of the generative power, namely the feminine gestational power (resistance and protection) – Tayt (9).

At this stage of creation, Time is introduced into the context of Space, giving us dimensionality or a ‘space-time continuum’. Aleph (1), principle of ‘life-death’, now manifests as Yod (10) – existence in time, not in the sense of historical time, but time out of mind, or what Bergson called duration. As a result, Kaf (20), transient life, appears giving us the archetype of all containers for individual existence in time, based on the pulsation of ‘life-death’. Then organic movement in space – Ghimmel (3) – becomes expansion in space-time – a movement of increasing power (elevation), occupying or possessing the extent of space-time – Lammed (30). This expansvie movement is met by transformed nature (Dallet – 4), that is, by Mem (40), the gestational exterior, passive to the interior, active power of Bayt 2, the crucible of organic life, that is nature as principle of endless forms and cycles. What comes from this is individual temporal existences – Noun (50).

Thus, the seminal, radial power in principle (Waw 6) is converted to the gestational, spherical power of Sammekh (60), that is, of circular movements and limits, resulting in the potential for the appearance of endless physical forms – Zayn (70). From this results primordial substance, initially undifferentiated, but containing the potential for endless differentiation – Pay (80), which is then progressively unfolded in all its possible, and to its highest (Final Tsadde 900) forms by the gestational power, which limits, circumscribes and gives birth – Tsadde (90).

Movements of Powers, Forces and Energies

Thus, through the three levels of the ‘letter-numbers’ we have several sets of movements of powers, forces and energies. The higher, final forms express the most exalted, final destination or result of each of the movements.

1-10-100 Aleph א-Yod י-Qof ק

In the case of the central issue of being, Aleph (1), as the principle of ‘life-death’ pulsation or dynamic polarity, is transformed into ‘being in time’ (duration) – Yod (10) – and then undergoes a further transformation into physical (though not necessarily material) form, Qof (100). This sequential transformation is all due to the dynamic nature of ‘life-death’ itself – expansion-compression, centrifugal-centripetal direction – contained in Aleph as potential of being.

2-20-200 Bayt ב-Kaf כ Rayesh ר

Bayt (2), the archetype of all containers, results in transient forms for life, Kaf (20), and Rayesh (200), is the exalted container of all existence, encompassing all organic movement.

3-30-300 Ghimmel ג-Lammed ל-Sheen ש

Living (organic) movement in principle -Ghimmel (3) – is transformed into the expansive, powerful fulfilling of the universe – Lammed (30), with its most exalted form becoming that of Sheen (300), the veritable divine “breath” or spirit.

4-40-400 Dallet ד-Mem מ-Tav ת

Nature in potentia – Dallet (4) – becomes the gestational power of nature – Mem (40). In its most exalted state, living nature is raised up to Tav (400) so as to resist the powers of the pulsation of ‘life-death’. Dallet-Mem symbolizes life (blood is DaM), whereas Mem-Tav (MeT) symbolizes death.

5-50-500 Hay ה-Noun נ-Final Kaf ך

Another critical progression is that of life, Hay (5), which goes from a state of potential or principle, to one of being condensed into individual forms, Noun (50), and then further into final physical existence, its most exalted form, Final Kaf (500).

6-60-600 Waw ח-Sammekh ס-Final Mem ם

Waw (6) is the male agent of fertility, Sammekh (60) the female. Final Mem (600) is the cosmic achievement of fruitfulness both in the cognitive or immaterial part of man and in the body (again, not confined to matter), such as in ADaM (Aleph-Dallet-Mem).

7-70-700 Zayn ז-Ayn ע-Final Noun ן

Zayn (7) as an opening towards all possible possibilities leads to manifestation in Ayn (70), which is the word for “eye” in Hebrew. It is exalted in Final Noun (700) which “expresses the very principle contended for in the interplay of energies throughout the universe, the principle of indetermination in which life itself is at stake.” (Suares)

8-80-800 Hayt ח-Pay פ-Final Phay ף

The sequence Hayt-Pay-Final Phay expresses emanation, from the densest to the most rarified essence, the unfolding of primordial substance, the unfathomed reserve of undifferentiated, unstructured energy.

9-90-900 Tayt ט-Tsadde צ-Final Tsadde ץ

These ideograms Tayt-Tsadde-Final Tsadde express a progression ascending from the simplest and most primitive structured energy up to the transfigured form of life. It is the power of resistance to ‘life-death’ pulsation (Aleph) that results in the highest and most exalted form of man (in terms of mind and consciousness).

This then is the code within Biblical Hebrew that we will draw on to understand the story of ‘Adam and Eve’.

The Cosmogony of Genesis

“I have said in the Preliminary Discourse at the head of these notes, that what I called THE COSMOGONY OF MOSES was included in the first ten chapters of the Bereshith: considering these ten chapters as a sort of sacred decade, wherein were developed, following the signification of numbers, the birth of the Universe and its principal vicissitudes.^⁠1

The first chapter, 10/1, was that of Principiation: there, all appears in power of being, in germ.

The second chapter, 11/2, was that of Distinction: the principle here passes from power into action.

The third, 12/3, was that of Extraction: a great opposition takes place.

The fourth, 13/4, was that of Divisional Multiplication: that is to say, of that sort of multiplication which takes place when a whole is divided into parts.

The fifth, 14/5, was that of Facultative Comprehension.

The sixth, 15/6, was that of Proportional Measurement.

The seventh, 16/7, was that of Consummation: the equilibrium is “broken; a terrible catastrophe ensues; the Universe is renewed.

The eighth, 17/8, was that of Accumulation: the divided things returning to their common principles, becoming united.

The ninth, 18/9, was that of Restoration Consolidated: a new movement begins.

The tenth, 19/20, was that of Aggregative and Formative Energy: the natural forces unfold and act.^⁠2″

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¹ The Hebraic Tongue Restored, Fabré d’Olivet, p. 300.

² The Hebraic Tongue Restored, Fabré d’Olivet, p. 306.