“The letterforms of the Sinatic and Ezra Hebrew alphabets bear little physical resemblance to one another, though they share the same twenty-two-letter format and have the same names for the letters.
Hence, the Sinatic Hebrew letter Alef transliterates with the Ezra Alef, the Sinatic Beyt with the Ezra Beyt, and so forth. Sinatic letterforms are basically built from the letters Alef and Ayin. Ezra Hebrew letter forms are built upon variations of the letter Yod.
Both alphabets have letters which overtly or covertly contain other letters, such as the Tav contained in the Sinatic Alef or the Beyt contained in the Ezra Alef (as described in the Sefer Bahir).
Unlike the Ezra alphabet, Sinatic does not have final letters, which were developed much later as a means of showing separation between words in crowded scrolls. The final letters became significant in the Ezra alphabet when given extended numerical value in gematria or qabalistic numerology.
The sudden appearance of the original Hebrew was paralleled several hundred years later by the sudden appearance of Brahmi Sanskrit in the Indus Valley.
Sinatic and Brahmi have many similar letterforms, and both were replaced by later alphabets claimed in present times to be the originals (i.e. Sinatic replaced by Ezra and Brahmi replaced by Deva Negari).
Some Qabalists and Tantrikas maintain that there is a parent alphabet, called the “Gan Aden Alphabet” (Garden of Eden), from which both Hebrew and Sanskrit are derived.
[ … ]
There is also said to be a Gan Aden Torah, an unbroken sequence of letters that may be broken into words and sentences in innumerable ways.
Hence, the written Torah is one such “translation” of the unbroken letter sequence, minus the letters and anusvara that were not included in the Hebrew alphabet.
A book called the Tiqunim HaZohar (“Perfections of Splendor”) discusses seventy ways of translating the first six letters of the Torah.”
–Daniel Feldman, Qabala: The Mystical Heritage of the Children of Abraham, 2001, pg. 57.
“…there is extensive archeological evidence of a much older Hebrew alphabet, called Gezer or Sinatic (after Mount Sinai), as the original and most ancient Hebrew.
Sinatic Hebrew is in fact the oldest known alphabet, suddenly appearing about the time of Abraham (circa 1850 BCE). The original Sinatic Hebrew became virtually extinct after the decimation of Lachish circa 701 BCE.
The Sinatic alphabet could have evolved as an alphabetic representation of the twenty-six Sumerian cuneiform ciphers, the world’s oldest known non-alphabetic language.”
–Daniel Feldman, Qabala: The Mystical Heritage of the Children of Abraham, 2001, pg. 56.
“…time is relative and subject to compression and expansion.” (…) “it can then be said that the Hebrew calendar of seven thousand years spans the entire life of this universe in matter, which is currently estimated to be twenty billion years.
The implication of this idea is that the sequence of events in Torah B’reshith, all of which are assumed to occur in one plane of existence, actually manifest as a nonlinear space-time sequence occurring in more than one plane. Time-space is exponentially expansive in each successive plane of existence.
Perhaps the reader has had the experience of an elaborate dream that seemed to span a long period of time, maybe years, only to wake up and find out that it actually occurred in a matter of minutes. Consider the oft-told story of a person seeing their entire life “pass before their eyes” in a near-death episode.”
–Daniel Feldman, Qabalah: The Mystical Heritage of the Children of Abraham, 2001. Pg. 50-1.
“The meditation practices employed by both Mystical Qabalists and Tantrikas involve a coordinated use of mantra and yantra. Mantra are sequences of Divine Names having great intrinsic power to transform consciousness, and yantra are visualizations that correlate directly and specifically to the mantra. Anthropomorphic descriptions of the Lord hvhy are usually allusions to mysteries and to states and stations of consciousness.”
–Daniel Feldman, Qabalah: The Mystical Heritage of the Children of Abraham, 2001. Pg. 49.
“When the Aryans invaded Northern India in the fourteenth century BCE, they encountered a dark-skinned people inhabiting the Sandya Hills above the Indus Valley, for whom the Tantric traditions and rituals of Shiva/Shakti were centuries old.”
–Daniel Feldman, Qabalah: The Mystical Heritage of the Children of Abraham, 2001. Pg. 46-7.
“Another theory postulates that these children of Abraham emigrated east to India over long established sea or overland trade routes, where they established the monotheistic religion of Shiva/Shakti long before the invasion of the Aryans down from the Persian steppes. (…) In India, this religion is called Tantra, and is often referred to in the West as “the Tantras.”
–Daniel Feldman, Qabalah: The Mystical Heritage of the Children of Abraham, 2001. Pg. 46.
“The silent and oral recitation (dikhr) of the “Affirmation of Unity” (La Illaha Il Allah), which is the root mantra at the foundation of Islam, is a core practice of all Sufis. The various orders can often be distinguished by the way that they do this.”
–Daniel Feldman, Qabalah: The Mystical Heritage of the Children of Abraham, 2001. Pg. 45.
“…Sufism is generally eschewed and viewed with suspicion by the Sunnite and Shiite Islamic orthodox authorities.”
“…the Sufis have a rich and prolific mystical literature filled with sublime mystical allusions and brilliant allegories.”
(Ah. Rumi was a Sufi master. I did not know that.)
“Western alchemy was derived in great measure from the writings of a number of Sufis concerning the mystical analogy of the purification and transformation of metals into the stone of unity, known as the “Philosopher’s Stone.”
–Daniel Feldman, Qabalah: The Mystical Heritage of the Children of Abraham, 2001. Pg. 43.
In the seventeenth century CE, the center of the Christian Cabala moved to England and Germany, where its status was boosted by the theosophical writings of Jacob Boehme and the landmark qabalistic compendium of Christian Knorr von Rosenroth.
Von Rosenroth and Athanasius Kircher extrapolated the qabalistic allusion of Adam Kadmon to be a reference to Jesus as the primordial man in Christian theology. In the final phase in the development of the Christian Cabala in the seventeenth and eighteenth centuries, it became permeated with alchemical symbolism and conjoined with the emerging doctrines of theosophy. This in turn greatly influenced the development of Freemasonry.
–Daniel Feldman, Qabalah: The Mystical Heritage of the Children of Abraham, 2001. Pg. 41.
“The Qabalah is traditionally traced back to Adam and Eve.”
[ … ]
“The disciplines of the Mystical Qabalah are distinct from those practiced by magicians, wizards, and sorcerers who seek to acquire creative and/or destructive power, depending on what paths they traverse on the Tree of Life.
The occult disciplines of wizards and magicians are often called the Practical, Hermetic, or Magical Qabalah. Practical Qabalah has its roots in the “Thirteen Enochian Keys” of Enoch son of Qain, along with a highly admixture of material taken from Egyptian, Mesopotamian and other non-Hebrew sources.
It is important not to confuse Enoch son of Qain with Enoch son of Yared. The former Enoch was the grandson of Adam and the son after whom Qain was said to name a city.
Enoch son of Yared was the great, great, great, great grandson of Adam, and the one who “walked with Elohim” and was transformed into Metatron.”
–Daniel Feldman, Qabalah: The Mystical Heritage of the Children of Abraham, 2001. Pg. 33-4.
“By the Mystical Qabalah, we are referring to an ancient mystical transmission that preceded and supersedes any of the religious vessels through which it has been subsequently filtered and adapted.
These vessels include the Israelite Hebrew, Rabbinical Judaic, Mystical Christian, Sufi Islamic, and possibly even the North Indian Tantric.
Each of these vessels has framed the universal teachings of the Mystical Qabalah within the context, language, and cultural milieu of their respective dispensations. Each version is unique and beautiful, to be respected and celebrated.
But no single one of these vessels can legitimately claim to be the orthodox authority for these teachings.”
–Daniel Feldman, Qabalah: The Mystical Heritage of the Children of Abraham, 2001. Pg. 14.
“Gematria is one of the rules for interpreting the Torah, and is partially a high-level system of numerology.
It is defined by Scholem as, “explaining a word or group of words according to the numerical value of the letters, or of substituting other letters of the alphabet for them in accordance with a set system. All Hebrew letters are equally values and words, so for example the letter Aleph, signifying “A,” also means “one,” as well as being a word meaning ‘ox.'” The table given lists the major values and meanings of the twenty-two letters. This allows the letters to be taken as symbols expressing differing aspects of the Universe, either as separate entities, or when combined together in words.”
“Although some Kabbalists denied the use of Gematria as relevant, other workers such as Abulafia dealt with Gematria so deeply that their works need “decoding” rather than reading. It is said that the Torah is likewise written, and that “mistakes” in the original Greek and Hebrew texts are not mistakes, but rather spellings and variations necessary to ensure the numbers underlying them were correct.”
“Another view of the Klippoth can be found in Roald Dahl’s fantasy, Charlie and the Glass Elevator, where Willy Wonka’s glass elevator, which, like the Chariot of the mystics, can travel through many worlds, passes through a shadowy place wherein exist hosts of grey wraithlike entities formed from all the uncompleted thoughts and hopes of mankind.
Each time an individual thinks, “If only…”, they create a Klippothic world which begins to separate them from the actual world existing around them.
If the Many Worlds interpretation of Quantum Physics is correct, then every time we make a decision, an infinite number of Klippothic worlds are created where that decision was not taken, and we must be careful to live in the world we have chosen to.”
“Indeed, in recent publications by the Head of that Order (The Typhonian Order), Kenneth Grant, the Klippoth are associated with the “shades of the dead whose names appear in the books of Dyzan, or Thoth, of the Necronomicon…” and other such fictional works.
The organisation of these entities into hierarchies is post-Zoharic, and found popularity with the publication of Francis Barrett’s The Magus, in 1801, which was composed of many tables indicating the structure of the Universe.”
“Synchronicity: the experience of two or more events as meaningfully related, whereas they are unlikely to be causally related.
Meaningfully Related versus Causally Related.
The concept is dependent upon a subject, an observer, who sees the experience as a meaningful coincidence, though the events need not be simultaneous in time. The concept of synchronicity is attributed to Carl Gustav Jung, circa 1920’s. Jung’s first recorded mention of the idea of synchronicity occurred in 1928, during a seminar on the interpretation of dreams.
The concept does not strictly compete with or challenge or question the notion of causality. Rather, just as events may be connected by a causal line, they may also be connected by meaning. A grouping of events by meaning need not have a causal explanation. Arthur Koestler also addressed synchronicity in The Roots of Coincidence.
Synchronistic events hint at an underlying pattern, a larger framework that encompasses the synchronicity. Jung termed such incidents “temporally coincident occurrences of acausal events.” Jung again mentioned synchronicity in a 1930 speech memorializing Richard Wilhelm, a scholar of Chinese philosophy, and in 1935 he compared it to the Tao. Jung finally addressed the concept at an Eranos lecture in 1952, and published a paper (Synchronizität als ein Prinzip akausaler Zusammenhänge orSynchronicity: An Acausal Connecting Principle) in a volume with a related study by the physicist Wolfgang Pauli.
Jung claimed that the principle of synchronicity provided conclusive evidence for his concepts of archetypes and the collective unconscious, as it describes a governing dynamic that underlies the entirety of human experience and history in all realms, social, emotional, psychological, and spiritual.
Jung was convinced that life was not a series of random events, but rather an expression of a deeper order, in which each human is involved, whether consciously or not. Realizing that there is a broader, encompassing order is akin to a sort of spiritual awakening, it is an awareness of a larger pattern, that is dimly perceived and poorly understood. We can feel it, and we can realize that it exists, but we typically are unable to discern its parameters and dimensions. In religious terms, Jung sees this revelation as “an intervention of grace.” Jung also believed that synchronicity serves a role similar to that of dreams, nudging human egocentric consciousness to recognition of a greater wholeness.
A later researcher, Ray Grasse, in The Waking Dream: Unlocking the Symbolic Language of Our Lives, notes that synchronicity is ubiquitous, all-pervasive, and our occasional awareness of it is similar to seeing just a portion of the visible iceberg floating above a mystifying surface that shields far more complex and complicated interrelationships.
Indeed, all phenomena are interwoven and characterized by analogies or correspondences. While correspondences often are recognized by observers with a shock of recognition, this is more a reflection of our talent for ignoring or failing to see them, as they describe a vast mesh which vibrates with endless interactions and sometimes distant relationships. Time is often reduced to a minor factor. Events sometimes occur which suggest an eery echo of something else, continents away, separated by entire eras.
Jung cited the following exchange from Lewis Carroll, Through the Looking-Glass:
“The rule is, jam to-morrow and jam yesterday–but never jam to-day.
“It must come sometimes to “jam to-day,” Alice objected.
“No, it can’t,” said the Queen. “It’s jam every OTHER day: to-day isn’t any OTHER day, you know.”
“I don’t understand you,” said Alice. “It’s dreadfully confusing!”
“That’s the effect of living backwards,” the Queen said kindly: “It always makes one a little giddy at first–”
“Living backwards! Alice repeated in great astonishment. “I never heard of such a thing!”
“–but there’s one great advantage in it, that one’s memory works both ways.”
“I’m sure MINE only works one way,” Alice remarked. “I can’t remember things before they happen.”
“It’s a poor sort of memory that only works backwards,” the Queen remarked.”
The concept of synchronicity is related to the idea of serendipity. The first noted use of the term was in Horace Walpole’s letter to Horace Mann (28 January, 1754). He says that he derived it from the Persian fairy tale The Three Princes of Serendip, whose protagonists were “always making discoveries, by accidents and sagacity, of things that they were not in quest of.” The word serendip was once an Arabic term for Sri Lanka, from Sarandib.
Walpole stated that protagonists need to be sagacious enough to link together apparently innocuous and unrelated facts in order to reach unexpected conclusions.
“Moving on from the process of continual adjustment, we add the spin of the Wheel of Fortune, that is to say, the action of Time and the circular or spiral force that can be seen in everything from the DNA helix, the conch shell, a whirlpool, a body in orbit, or an entire galaxy.
The hub of the wheel, the spokes and the rim also signify “synchronicity,” a term coined by Carl Jung to denote an “acausal connecting principle” in play within all things.”
“…the Newtonian Physics were based in a paradigm where the observer and environment were absolutely separate, and scientific truth could be arrived at by increasing reductionism.
The new Physics are being generated from a new paradigm, where it is recognized that the actual act of observation can influence that which is observed. The event responds to our instruments of measurement, and thus, the actual event in itself remains unknown, and will always do so …
The new sciences are also based in a more holistic model, where systems theory replaces reductionism, and events are seen in the light of their relationships to the rest of the system, and not as isolated functions.”