The infinite universe in a nutshell:

 

 

 

The infinite universe is just as big in a nutshell as within a nut-tree, a nut-tree forest, a planet with a whole bunch of nut trees, or a galaxy, or an electron.  There is no limit to how much a thing can be divided.  There are always smaller bits.  A galaxy doesn’t have more stuff within it, than you do within you – you both have an uncountable number of things within.

 

No finite entities, like clusters of galaxies, could fill the universe to its borders, as its largest constituents, because an infinite universe has no borders.  There is no “final frontier”.  Every entity is contained within larger entities, each unique, but each also exhibiting common characteristics with all others.

 

You have an infinite number and variety of living creatures within you, and infinite multitudes surrounding you, and infinite multitudes of living creatures moving through you at all times.

 

The entirety of your mind, all of “you”, from what you sense to what you do, all of your thoughts and how they make you feel – your entire living essence, is brought forth from the interactions between smaller living creatures, with distinct minds of their own, like your living cells, communicating and acting together. 

 

Some really small things, like sub-atomic things, like electrons, are also alive, just like you or your cells.  They are each unique individuals with a mind of their own, with the ability to sense and react.  The entirety of the mind of the living cell – its ability to sense, learn, remember, and adapt, is brought forth by the interactions of living creatures smaller than the cell, with distinct minds of their own, like electrons and their friends.

 

And the living minds of the living electrons are brought forth by the communication and interaction between the smaller living constituents within them, and so on, to infinity.  Each living creature is animated by multiple smaller living creatures, communicating and acting together.

 

You are one “branch” on an infinite tree of life.

You are the “end result” or “meeting point” between all of what is “above” and all of what is “below” – all of what is “outside” and all of what is “inside”, and all of what is moving in between.

 

There are common properties between the various living creatures.  There is constant motion among all living creatures, all the time.  There are constant collisions with other things among all living creatures.  Constant friction and resistance.  The process of creating new living forms is ever-recurring inside and outside of you, and within things moving through you.  The process of living forms ceasing and perishing is ever-recurring, inside and outside of you, and among some of the infinite number of entities moving through you constantly.

 

In an attempt to relate their elaborate and advanced understanding of the nature of the infinite eternal universe, populated by an infinite tree of life, the authors of the Torah, the Qur’an, and other original works of Semitic scripture, wrote marvellous allegorical and symbolic works of fiction, encoding the common significant properties among all infinite individual living creatures in the universe, with each letter of the common Semitic alphabet symbolising something basic, like motion, or resistance, or matter.  These basic letters – these basic properties of the infinite universe, are then combined in elaborate tapestries of books interwoven with intricate nuance and letter-play in their vocabularies.

Although the infinite extent of the universe cannot be proven, at any time, by any observational means, direct or indirect; what can be proven, is that the authors of the Bible and the Qur'an believed that the universe was not finite, had no beginning, will have no end, and encoded their advanced cosmology of an infinite eternal universe within the letters of the words of their brilliant books.  Unfortunately, it still remains that the Bible and the Qur'an require blind faith in something untestable and unseen.  If the universe is infinite, there is no way to prove it.  Proof deals with finite observable things.  Nothing can observe infinity.  Belief in the infinite requires a leap of faith.

 The Hebrew term “ein soph”, meaning “without measure” or “infinite”, is a central symbol in Jewish mystical lore, employed as a noun: “The Infinite”.  The different aspects of the Kabbalistic Tree of Life are said to all “emanate” from The Infinite:

  

 

“It does not reveal itself in a way that makes knowledge of its nature possible, and it is not accessible even to the innermost thought (hirhur ha-lev) of the contemplative.  Only through the finite nature of every existing thing, through the actual existence of creation itself, is it possible to deduce the existence of Ein-Sof as the first infinite cause.”

 

Gershom Gerhard Scholem

Kabbalah

New York Quadrangle / New York Times Book Co 1974

page 89

 

 

“Ein-Sof is not his proper name, but a word which signifies his complete concealment, and our sacred tongue has no word like these two to signify his concealment.  And it is not right to say ‘Ein-Sof, blessed be he’ or ‘may he be blessed’ because he cannot be blessed by our lips.”

 

Baruch Kosover

(writing in 1770)

 

Quoted from within:

Kabbalah

Gershom Gerhard Scholem

New York Quadrangle / New York Times Book Co 1974

page 90 – which took it from:

Ammud ha-Avodah, 1863 211d

  

 

“Every letter and every word in every section of the Torah have a deep root in wisdom and contain a mystery from among the mysteries of understanding, the depths of which we cannot penetrate…”

 

Abraham bar Hiyya

(1065 – 1136 AD)

 

Quoted from within:

On The Kabbalah And Its Symbolism

Gershom Gerhard Scholem

Shocken books – New York 1969

page 63 – which took it from:

‘Megillath ha-Megalle, Berlin, 1924 page 75.

 

 

“…the content of the Torah possessed infinite meaning, which revealed itself differently at different levels and according to the capacity of the contemplator. The unfathomable profundity of the divine speech could not possibly be exhausted at any one level alone…

…”Many lights shine forth from each word and each letter”…”

 

Gershom Gerhard Scholem

Kabbalah

New York Quadrangle / New York Times Book Co 1974

page 172

 

 

“…place in front of the eyes of your mind the letters of God’s name, as if they were written in a book in Hebrew script.  Visualize every letter extending to infinity.  What I mean is: when you visualize the letters focus on them with your mind’s eye as you contemplate infinity.  Both together: gazing and meditating.”

 

Isaac of Akko

(1200’s-1300’s)

 

 Quoted from within:

The Essential Kabbalah

Daniel C. Matt

HarperSanFrancisco 1994

page 120

The quote is cited as being from:

“Isaac of Akko (thirteenth-fourteenth centuries), Me’irat Einayim, 217, …

… see Gottlieb, Mehqarim be-Sifrut ha-Qabbalah, 235-“

 

 

 

 

 

 

 

 

There is an assumption within modern science: there are no assumptions within modern science.

It is assumed, among mainstream cosmologists, that the universe can have a beginning – something untestable – the central assumption.  It is assumed that atoms can exist (indivisible building blocks or “smallest parts” to the universe).  Incredibly, it is even assumed that we have found them.  It is assumed that Life can have a specific origin, before which: no Life existed, and that Life can emerge out of a state of pure lifelessness.  These are just a few examples, and the big ones that matter.

These are not even hypotheses.  A hypothesis implies that work intends to be done to prove it.  These are just assumptions.  If science wishes to adopt such significant assumptions, without testing their validity, or even describing how they would even be possible, then science opens itself up to scrutiny of those assumptions, by use of logic.  So, where science involves assumptions, science can be trumped by logic.

 

An infinite eternal universe is, by far, the more logical assumption, while being just as untestable as the illogical theory that the universe is limited in size and time.

A finite and limited universe, having started at some point, is irrational and just plain silly when you actually think the details through.  For example, modern official cosmology would have us believe that we are sitting in the middle layer of the entire universe:

 

Galaxy Clusters

 Galaxies and quasars

  Solar Systems and nebulae

   Planets and suns

    Humans

   Living cells

  Molecules

 Atoms

Sub-atomic things

 

The universe just so happens to have a few layers of entities above our size, and a few layers of entities below our size, and we’re comfortably sitting in the middle spot, miraculously, where we are afforded an equal view of the top and bottom layers of the universe?

Our microscopes just so happen to have found roughly the same magnitude of depth - the same number of "layers" of entities, or "levels of size" in the microcosm, as our telescopes have found above us, in the macrocosm?

It just so happens that the limits of our current technology match precisely the limits of the universe?  Our best microscopes just so happen to see to the smallest fundamental “atoms”?  Our best telescopes just so happen to see all the way to the largest structures the universe has to offer, and even to right after The Beginning of Time itself – we can just barely glimpse the moment of creation?

 

What we call “atoms” – the chemical elements – were first claimed to be indivisible.  The very word “atom” means “unbreakable” in Greek, but not only this, the Greek concept of the “atom”, is precisely the idea of fundamental building blocks to the universe.  We adopted this simple-minded model of the universe from people who believed in static celestial spheres governed by a Prime Mover.

Then, in the early 1900’s, we smashed the alleged fundamental “atom” lego-blocks, and found that they were made up of smaller bits!  Whoops!  This should have smashed the notion of atomism along with it.  Instead, it is now assumed that sub-atomic particles are indivisible – fundamental building blocks for the universe!  Now electrons and their friends are the true atoms!?

Big bang theory rests heavily on the notion of atomism.  Without atomism, each of the parts that explodes from The Beginning, actually had more parts within it to consider, and those parts would be made of smaller parts to consider, and so on, to infinity.

The nature of fundamental building blocks has not been explained or even described, at all, by anybody.  They are simply assumed.  This is not science, it is philosophy.  How can such a thing exist in the first place?  What is the nature of something which has no parts to it?  It is impossible to fathom.  Are the fundamental building blocks empty inside?  What shape would these smallest parts have then?  Just a point?  This point would have to have a shape, even if it is a sphere, right?  Well, would not the fact that you could observe one side of the sphere as opposed to its other side, reveal that it has multiple parts to it?  No?  OK.  Describe the surface of this empty thing then.  Is it simply that there is nothing there and the surface is simply the boundary of the void within and the things outside of it?  Can things fall into this void?  Does the void remain void if something falls into it?  And if there is just a void in these fundamental building blocks, then how can they be building blocks of anything at all?  In other words, how can anything that is made of nothing constitute larger things?

Atomism is highly unintelligible.

And what of the edge to the universe – into which it exploded?  What is the nature of the edge of the universe? 

A finite universe is highly unintelligible, highly irrational and defies common sense.

The more rational default assumption is that there are infinite types of entities within infinite types of entities, (and some entities may be so unique and fleeting that they do not belong to any “type”).  Therefore, there cannot possibly be a single equation to the universe.  A fully accurate mathematical model of the universe would require infinite equations, describing infinite ever-changing processes, putting the labours of physicists in context, with equations only referring to the small portion of the universe in which our eyes and instruments can probe.  And even the equations describing the various physical processes which we can observe would therefore not be able to be combined into a single equation.

 

 

 

Modern mainstream cosmologists would have you digest the notion that the universe, “before” it started, was just a “singularity” – where just “pure energy” was bound in an infinitely dense and infinitely small “spot”, and then this “pure energy” was transformed into matter, using E=mc2.

 

All of the infinite number of entities in the universe are in motion, in infinite different ever-changing ways.  Nothing ceases to move, ever.  Even when things are hitting other things – they remain in motion – just changing direction.  Even when things are imperceptibly still, if you were to zoom in with enough magnification, you would eventually notice some sort of motion.

All infinite entities never cease to encounter other entities, and never cease to change in their motion and resistance.  There is nowhere to hide – no vacuum where you can avoid encountering things.  No area can possibly be truly void.

It is useful to see patterns of similar motion and resistance and associate those similar events together into a concept of a particular form of “energy”, but energy does not exist in of itself, it is a property of actual real things moving around and bumping into other real things.

Before we found out that air consisted of actual physical particles, maybe some people came to believe that wind energy was a thing, in of itself, separate from physical things.  We have assumed the same notion, that energy is a thing in of itself, distinct from matter, which can be packed into a thing called a “singularity”, and when released it can transform into matter.

Some forms of entities may be so small that we cannot detect them, although we may be able to observe their motion and resistance.  For example, gravity is super-small entities streaming through us, and they flow through everything because they are so small.  Gravity proves that there are entities smaller than our instruments have yet been able to observe.

The observable “warping” effect, seen as gravitational lensing, where light is seen to bend around galaxies, indicates that outer space is not a true vacuum, and that the entities that light waves are travelling through are moving in the direction of large masses, thereby moving the light waves in that direction.  It is actual physical entities (which cause gravity), streaming through space, thereby changing the direction that light waves are traveling.  The entities that cause gravity are on a one-way ticket into things, rather than a series of round trips between things.

The theory of an infinite universe predicts that within space which seems empty, there will always be an infinite number of entities there, but they may be very very very small, smaller than the smallest entities we have been able to observe so far.  Therefore, a light wave travelling through outer space, is travelling through stuff, and cannot possibly be unaffected by that stuff, and cannot possibly travel for an infinite distance.

The primary argument used to dismiss the theory of the universe being infinite is that, if it were infinite, the sky would be infinitely bright because an infinite number of stars would shine above us.  This assumes that outer space is empty space, and that light waves do not slow down, ever – they encounter no resistance in the alleged pure vacuum.  Also, this argument (which is called Olbers’ paradox) also assumes that an infinite universe would have an infinite number of stars – which is not at all the case.

 

"Infinite Density" and "Infinite Smallness" are impossibilities.

If something were to be infinitely dense, it could never unpack itself at all.  Infinity cannot be subtracted from to get a smaller infinity – infinite density would never come out of infinite density – it would be limitless – it would be numberless – it would be beyond comprehension and beyond observation – it would disallow the possibility of anything ever ungluing itself from anything else, ever.

If something were to be infinitely small, it would never expand into anything of any size or shape, whatever the rate of expansion you might attribute to it.  How can anything be infinitely small in the first place?  If something were to be infinitely small, it would fill no space, it would not exist, at all, in the first place. 

A finite universe is highly unintelligible, irrational, and defies common sense.

A finite universe is a truly wild myth.

A universe which has always existed, which will always exist, and which has infinite entities within infinite entities, is the more rational conclusion, and is the only one that conforms to natural law and known physical observations.

A finite universe is an irrational fabrication, by folks who are looking for simple lego-blocks to explain the whole universe, and simple equations to explain their behaviour.  It is much easier to comprehend a limited number of entities (Atomism), and a limited amount of time to track and understand the history of their goings on (Big Bang), and to use a single equation for all observable processes (the stated goal of modern physicists).

Atomism has nothing to do with science.  It is philosophy. 

Big Bang creationism has nothing to do with science.  It is philosophy (at best).

"Infinite Density" and "Infinite Smallness" are not mathematical terms.  They just sound like it.

There cannot possibly have been a beginning, nor could there possibly be an end to the universe, because: an infinitely large thing cannot expand or collapse, as a whole, nor can it be destroyed as a whole.

Cosmology is not a science, even though it depends heavily upon investigation and observation.

 

 

 

By contemplating upon the fact that contemplation alone cannot reveal the true state and nature of all temporary finite things inside and outside of you, a sense of mystery may fall upon you.

By imagining infinite living entities on the tree of life, each adding a drop of uniqueness to each moment, inside you and outside of you, a sense of mystery may fall upon you.

An infinite ever-changing ever-present universe, invites, by necessity, our rational minds to the conclusion that conclusions about any finite thing are limited by our senses and limited by our capacity and opportunity and will to form these conclusions.  Even though we can be sure of certain conclusions about the totality of an infinite universe, all of the lives of the ever-changing individuals therein will always be full of mystery.

As a civilization advances to this realization (after the strongest microscopes and the strongest telescopes have their limits pushed), and its citizens finally realize the universe must be infinite - that this is the most rational conclusion about the totality of the universe, then this immediately casts a veil of mystery upon every finite entity.

Therefore, mysticism, is the natural result of the inevitable transcendence of science – when we discover the limits of observation and testability, and are forced to deduce and infer things beyond the reach of our eyes, by means of logic and integrative contemplation, and well-justified and well-defined assumptions.  We are all then forced to become mystics, if we seek to advance in a meaningful way, in our understanding of who we are and what’s going on in the world; relying, of course, on the firm footing of facts having already been established by direct observation through the rigors of the scientific method, a powerful tool for understanding things near to our size.

 

 

 

“ … now he had learnt to see the great, the eternal, the infinite in everything; and therefore – to see it and revel in its contemplation – he naturally threw away the telescope through which he had hitherto been gazing over men’s heads, and joyfully feasted his eyes on the ever-changing, eternally great, unfathomable and infinite life around him.  And the closer he looked, the more tranquil and happier he was.

The awful question that had shattered all his mental edifices in the past – the question Why? – no longer existed for him.”

 

   War and Peace

Tolstoy

Book 3, Part 4, Chapter 12

 

 

 

“Prepare to meet your God.  Prepare to devote your heart.  Purify your body and select a special place where no one in the world can hear your voice.  Be totally alone.  Sit in one spot in the room or the loft, and do not reveal your secret to anyone.  If you can, do this by day, even for a little while, but the best way is to do it at night.  As you prepare to speak with your Creator, to seek the revelation of his power, be careful to empty your mind of all mundane vanities.  Wrap yourself in your tallit and put your tefillin on your head and your hand so that you will be filled with the awe of Shekhinah, who is with you at this moment.  Wear clean garments, all white if you can.  All this helps immensely in focusing your awe and love.  If it is night, light many candles, until your eyes shine brightly.”

 

“Then take hold of ink, pen and tablet.  Realize that you are about to serve your God in joy.  Begin to combine letters, a few or many, permuting and revolving them rapidly until your mind warms up.  Delight in how they move and in what you generate by revolving them.  When you feel within that your mind is very, very warm from combining the letters, and that through the combinations you understand new things that you have not attained by human tradition nor discovered on your own through mental reflection, then you are ready to receive the abundant flow, and the abundance flows upon you, arousing you again and again.”

 

“Now turn your thoughts to visualizing the Name and its supernal angels, imagining them as if they were human beings standing or sitting around you, with you in the middle like a messenger about to be sent on a royal mission, waiting to hear about it from their lips, either from the king himself or from one of his ministers.  Having imagined this vividly, prepare your mind and heart to understand the many things about to be conveyed to you by the letters being contemplated within you.  Meditate on them as a whole and in all their detail, like one to whom a parable, a riddle, or a dream is being told, or like one perusing a book of wisdom, pondering a passage beyond his grasp.  Interpret what you hear in an uplifting manner, approximating it as best you can.  Based on what you understand of it, evaluate yourself and others.  All this will happen after you fling the tablet from your hands and the pen from your fingers, or after they fall by themselves due to the intensity of your thoughts.”

 

Abraham Abulafia (1200’s)

 

Quoted from within: The Essential Kabbalah

Daniel C. Matt

HarperSanFrancisco 1994

page 103

The quote is cited as being from:

“Abraham Abulafia (thirteenth century),

Hayyei ha-Olam ha-Ba,

in Adolph Jellinek, Philosophie und Kabbala, Erstes Heft

(Leipzig: Heinrich Hunger, 1854)

44-45; cf.

Gershom Scholem

Ha-Qabbalah shel Sefer ha-Temunah ve-shel Avraham Abulafia

(Jerusalem: Akademon, 1969)

210-11

Scholem, Major Trends in Jewish Mysticism, 136-137.

 

 

 

 

“…place in front of the eyes of your mind the letters of God’s name, as if they were written in a book in Hebrew script.  Visualize every letter extending to infinity.  What I mean is: when you visualize the letters focus on them with your mind’s eye as you contemplate infinity.  Both together: gazing and meditating.”

 

Isaac of Akko (1200’s-1300’s)

 

Quoted from within: The Essential Kabbalah

Daniel C. Matt

HarperSanFrancisco 1994

page 120

The quote is cited as being from:

“Isaac of Akko (thirteenth-fourteenth centuries)

Me’irat Einayim

217

see Gottlieb, Mehqarim be-Sifrut ha-Qabbalah, 235-

 

 

 

 

 

“One night (in a vision) I saw myself conjoined with all the stars of the heaven, being united to each one with a great spiritual joy.  After I had become joined with the stars I was given the letters (of the alphabet) in spiritual marriage.  I told this vision of mine to one who would take it to a man versed in visionary lore, bidding him conceal my name.  When he related my vision to the man, he said:  “This is a measureless ocean and the one who has seen the vision shall have revealed to him knowledge of the highest things, of mysteries, of the properties of the stars, such as will be shared by no one in his time.”   ” 

 

Ibn Arabi

(1165-1240)

Sufis of Andalusia

The Ruh al-quds and al-Durrat al-fakhirah of Ibn ‘Arabi

Translated by R.W.J. Austin

School of Oriental Studies, University of Durham

In a biographical sketch of Ibn ‘Ababi’s life, before the main translation

Beshara publications 2002

Page 35

 

 

 

 

The authors of Semitic scripture, having imbued meaning into the letters of their common alphabet, with symbols referring to universal properties of the infinite eternal universe, enabled a way for deep contemplation.  If you choose to study Semitic scripture deeply, learning all the terms, and maybe even memorizing sections, or entire books; the mind is full of vocabulary and intricate stories incorporating this vocabulary.  With the words having been coined with more fundamental concepts within each letter, the interplay of meaning between words can lend itself to deep contemplation, which can then take on a life of its own as your cells may notice new connections between letters, terms, and stories.  You may have not realized the full meaning of certain words and verses at first, but by comparing them to other similar words and stories, the intended richness of meaning may become apparent.  When such realizations occur in great number and rapid succession, it can be overwhelming.

There is nothing irrational about this Semitic-style letter-based mystical practice.  It is simply not understood, and not taken seriously.

What is irrational is for those who have not studied the original scripture with its original coded vocabulary in the original alphabet, to then attempt the same experience, by staring at Tarot cards at random to get “inspired” by the cards representing the Hebrew letters.  How can the Tarot possibly mean anything to a mind that has no Hebrew vocabulary from which to draw upon?  If one utters a “magic spell”, for example, and doesn’t know the meaning of the letters, hasn’t studied any vocabulary, and hasn’t delved into the Torah or the Qur’an, it can only be a fruitless and unfulfilling experience.

                                              

 

 

One fascinating mystery of the Qur’an is that at the head of 29 suras (chapters) are individual letters.  For example, at the head of sura 2, there is written: Alif, Lam, Mim.  And that’s it.  No explanation.  Just seemingly random individual letters.

 

“Throughout the ages, scholars both Muslim and European, have pondered and wrestled with these mysterious letters, advancing a great number of theories, sometimes fanciful and far-fetched, to explain their origin and meaning.”

 

Quran And Bible

M.S. Seale 1978

page 30

 

 

In the Naqshbandiyya-Mujaddiya order of the Sufis, there are a series of contemplative practices, one of which is the Contemplation of the Reality of the Qur'an:

 

“When an adept attains this stage, he receives the blessings, and perceives the light of the Eternal Speech of God and learns its arcane secret.  He finds that every word of the Koran is expressive, significant and pregnant with meaning.

… At this stage, the meaning of the abbreviated letters [chapter-heading letters] of the Koran is revealed, but this cannot be expressed in words.”

 

Contemplative disciplines in Sufism

Dr. Mir Valiuddin

East-West publications (UK) Ltd. 1980

pages 130-131

 

 

The Sufis, however, are not the only Islamic tradition that sees meaning in the words and individual letters of the Qur'an, the Isma’ilis also held similar beliefs:

 

“[In an] early Isma’ili text: the second treatise of the Kitab al-kashf, which the Isma’ili tradition attributes to Ja’far b. Mansur al-Yaman, …  … the Arabic alphabet, which consists of twenty-eight consonant signs, is divided into four groups of seven letters each, and thus into four heptads, from the combinations of which all words – and with them the very things they signify – come into being.”

 

Mediaeval Isma’ili History and Thought

Edited by Farhad Daftary

New York, N.Y. : Cambridge University Press, 1996

pages 79-80

The source is cited within this book as:

Ja’far b. Mansur al-Yaman, Kitab al-Kashf, ed. R Strothmann (London, etc., 1952)

pp 48 ff.;

ed. M. Ghalib (Beirut, 1984)

pp. 54 ff.

 

 

The earliest known Isma’ili cosmology describes individual letters in the process of creation:

 

“Then God breathed into it a spirit and directed at it a voice: “Be!” (kun), thus it came into being with God’s permission.  All things were made by God through creating them (mubda ‘atan) from the letters kaf and nun [making the word kun.  … Then through the waw and ya’, which became a name for what is above it, calling it therefore kuni. ”

 

Studies in Early Isma’ilism

S. M. (Samuel Miklos) Stern

Jerusalem Magnes Press, Hebrew University ; Leiden

E.J. Brill, 1983

page 18

 

 

 

“Certain esoteric schools of Islamic thought, such as the Isma’ili Shi’is, developed teachings about the letters of the alphabet to represent the human form and face.  Entire portraits were created using only the names Allah, Muhammad, and ‘Ali.  Sufi-influenced groups – such as the Bektashi order in Ottoman lands, the Hurufi (“letter”) sect, and the Nuqtawi (“dot”) school – employed letter-symbolism and diagrams to convey their teachings; their elaborate metaphysical speculations on the cosmic significance of the letters were frequently combined with messianic activism.   Quasi-magical treatments of the Arabic alphabet associated with the circle of the sixth Shi’i Imam, Ja’far al-Sadiq, were elaborated in connection with the occult sciences…”

 

“… In terms of discipline, the most important class of Sufi practices involving the word was the recitation of divine names as a kind of meditation [dikr, pronounced zikr by non-Arabs].  The movement towards interiorization of the Qur’an that was so decisive for the development of Sufism lent itself especially to the practice of meditation in which the [ninety nine] names of God are chanted over and over again, either in solitude or in company, aloud or silently.”

 

The Shambala Guide to Sufism

Carl W. Ernst

Shambala – Boston & London 1997

pages 91, 92

 

 

 

The most widely used dhikr of all was the name Allah.  Here is how it is carried out in the Chishtiyya order of the Sufis (established in 930):

 

“… the seeker retires into a secluded place and contemplates that the word Allah is written on his heart in golden letters and that he is reading it with zest and fervour, and that he is in the presence of Allah.  He should be engrossed enough in these thoughts as to lose awareness of his own individual being.”

 

“At the beginning of this contemplation, the heart is filled with the resplendent light of the golden letters of Allah; then gradually the Alif (of Allah) disappears from sight and only a ring of light remains.  This ring gradually assumes the form of a big circle, and in this circle many unseen worlds will be seen.  The seeker should not pay attention to them and be lost in this spiritual exhibition.  All this will result in complete absorption and the state of fana or ‘total effacement’ will follow.  The seeker attains the rank of persons who have attained total annihilation in God (fana-fi-Allah).”

 

Contemplative disciplines in Sufism

Dr. Mir Valiuddin

East-West publications (UK) Ltd. 1980

page 104

 

 

 

In the Qadiriyya order of the Sufis (established in the 1100’s), it is written concerning the use of Allah as a dhikr:

 

“Allah, Allah is the name of the pure Essence of the Friend.

This great name is meant for attaining His proximity.

Allah, Allah, what good taste this name reveals,

Every letter of this word intoxicates life with the wine of love.”

 

Contemplative disciplines in Sufism

Dr. Mir Valiuddin

East-West publications (UK) Ltd. 1980

page 53

 

 

 

Mawlānā Jalāl ad-Dīn Muhammad Balkhī (or ‘Rumi’ for short), (1207-1273):

 

“Do not apply musk to the body, rub it on the heart.  What is musk?  The sacred name of him who is full of majesty.”

 

Contemplative disciplines in Sufism

Dr. Mir Valiuddin

East-West publications (UK) Ltd. 1980

page 64

 

 

 

 

 

 

With the discovery that all visible earthly creatures, from us humans to fruit flies, are made of smaller living creatures, living cells, with independent existences of their own; this begs the questions:  Are there living entities smaller than cells?  and:  Are cells made of smaller living entities?

If nature reveals that we are made of living constituents, and that this is a possible arrangement, then the cell might not be the “basis of all life”, but it might also be “based” on smaller lifeforms!

 

Chemicals can be routinely combined to produce reactions, predictably.

Molecules can be routinely made to produce predictable effects.

If you smash atoms, the resulting particles exhibit predictable and repeatable effects as a result.

This repeatability – this seemingly absolute predictability of chemicals and particles, can give the sense that chemicals and particles are not alive – that they are just mechanical or simple bits that act and react in a single possible way, as defined by static chemistry and physics equations.

There are plenty of examples of living creatures doing things predictably and repeatedly, even though they may seem random and unpredictable.

A restaurant on a busy street, will basically see a predictable number of guests, and can order a particular amount of food supplies for the week, while the customers will change from day to day, pretty much the same number of guests will eat each week; but each guest decides to eat by totally unique circumstances – these are living decisions, some random, some regular, which, considered over greater time, are predictable and mathematically reducible.  So, each customer, as a living creature, makes a decision to eat, which can be dynamic and unpredictable; but even getting a random taste for lasagna, could be predictable and mathematically reducible, when you consider large populations choosing meals over the week – the chef knows pretty much how many lasagnas need to be baked.

When you fall in love, everything seems fresh, unique, special, different, indescribable, and full of unique experiences that only you and your interest share and understand.  To an old experienced matchmaker, all of what happens in your new relationship is very much predictable, and she can tell if the relationship will work or fail, with a bird’s eye view of hundreds of relationships throughout a lifetime of matchmaking.  To the matchmaker, the wild new random living relationship is simple mathematics.

Road vehicles are governed by people, making decisions, but overall, it can be predicted how many people will attempt to speed, how many people will fail at the tricky on-ramp merge, how many people will fill a certain parking lot, day to day, generally.  Mathematics can be applied to these predictable values, but they are animated by decisions made by living creatures, often random.

 

So.  Predictability and repeatability and regular similar actions and reactions, statistically occurring in a population of entities over time, is not evidence that these entities are not alive!  Therefore:

The statistically predictable nature of chemistry and particle physics – where you are causing (or observing) similar actions and reactions, in a mathematically consistent way, does not exclude the possibility that the chemicals or particles are alive!

 

 

 

 

 

 

The entire life of a Nation, all of its communication between citizens, whether friendly or fierce, all of the ideas they come up with, all of the coercion that goes on to perform collective actions, all of the dissent to resist certain actions, all of the excitement when something in common is accomplished, or resentment when things go sour – all of this is the result of the thousands, millions, or billions, of citizens within the nation, with their own thoughts – their own internal communication, their own individual ideas, their own individual aspirations, leading their own lives.  The interaction of the citizens, the communication between each other, and coordinated action between them, all considered together, results in a Nation – a seemingly distinct living entity.  The lives of the individuals, like you, can be affected by the lives of other individuals, within other nations, either visiting, or sending signals your way, or communicating with you.

Your entire life, all your thoughts, all your ideas, all of your inspiration, is the result of trillions of lives within you, trillions of little creatures, with their own thoughts, their own ideas, and their own will, leading their own lives.  Their interaction, communication between each other, and coordinated action between them, all combined or considered together, results in you – a seemingly distinct creature.  The lives of these microscopic living cells can be affected by other living creatures outside of you, moving through you, or otherwise communicating or affecting your living cells – your living constituents.  Not every cell is onboard with everything you do all the time, but even so, even their complaining adds to what you are – even internal disagreement adds to the totality of you.

The entire life of a cell, all of its thoughts, all of its ideas, all of its drive, is the result of trillions of living creatures within it, which we call electrons and quarks and such, which are alive, and can sense and react in a living way.  Their interaction, communication, and coordinated action, considered together, results in the living cell – a seemingly distinct creature.  The lives of these microscopic living chemicals and particles can be affected by other living creatures outside of the cells – other chemicals and particles, bouncing off of, or moving through the chemicals and particles within the cell – its living constituents.

The same is true of an electron or any other living “particle”.  It consists of, and is animated by, smaller living creatures.

And the same is true of those smaller creatures, and so on, to no end.

Each living creature is made of and animated by smaller living distinct creatures, and is contained within and may interact with larger living creatures outside of it.

 

No individual living mind can remain exactly the same for eternity.  Each living creature is constantly changing.  No mind lasts forever.  No finite thing can be eternal.

 

 

 

 

 

 

Each living entity has a mind, in that each living entity can be conscious of what is outside itself, conscious of what is inside itself, can remember what it has been conscious of, can contemplate upon what it remembers, and can act in a coordinated way in context with this thinking, to do what it has a will to achieve.

 

You can become conscious of a thing only by encountering it physically, or by physically encountering an echo of other things encountering it physically.  No matter which way you go about being conscious of anything, there would always have to be some sort of motion of real matter between you and the thing you are conscious of, no matter how many times the echo has to be relayed, no matter how different the entities passing along the echo may be, whether the echo is relayed by living entities or by non-living entities.

A small fish can become conscious of a shark by rays of light bouncing off the shark, and into the small fish’s eye, then that signal of light is broadcast to the other cells in the fish (echoes of the rays of light reach the other fish cells).

If some of the fish cells get bit by the shark, the cells in the afflicted region can send echoes of that painful bite to the other cells in the fish, thereby producing an instance of self-consciousness.

In whatever manner the cells of a fish can all receive a similar echo of what’s going on in the world, the multi-cellular organism as a whole can become conscious of things, from those common experiences – those common signals – the common receipt of those echoes of events by all the cells at generally the same moment. 

Just as we don't all read the same newspaper, every day, so too do certain cells within you focus on specific things moreso than other cells.  Particular states of consciousness can have varying degrees of being broadcast to some portion of your cellular population.  The echoes of events don't necessarily propagate their way and register all the way down the line, with every last one of your 37 trillion cells, for every event.

 

Every process in the mind of all living creatures involves these echoes – these actual physical things that are bouncing around – physical entities, alive or not, relaying echoes of events between and throughout your cells, even if they are just tiny electrons bouncing between and throughout your cells.

The echoes can be passed along by multiple entities in succession, and some of the entities passing along the echo might be so small and intangible that it seems like some sort of non-physical spirit is at work, but whatever that is, it is still physical entities, alive or not, transferring those echoes between your living cells.

 

When living constituents of a living entity want to discuss things, share their opinions, reminisce or recollect with others on past events, coordinate some future activity, or maybe just uselessly banter about trivialities, they do so by tossing signals between one another, and these signals are physical in nature, either living or not living.

This is what we call "thought".  Your cells bouncing ideas around, or trying to get other cells to do something in particular, or maybe to perform a rehearsed scripted play to the other trillions of cells within you.  Whatever the business may be between multiple living entities within, their communication is the process we call "thought".

Some thespian cells may have been paying attention to what was going on with your life during the day (the combined life experience of all of your cells – of all your 37 trillion cells), and are trying to get you to watch their scripted production at night, maybe to prove a point, or maybe to make a joke, or maybe to foreshadow what tomorrow will bring, or maybe to point out something the other 37 trillion cells forgot about or failed to notice during the day.

Just as you may, at a given time, communicate with a particular individual in a group, without informing the rest of the group of the conversation, so too are many thoughts within yourself not broadcast to all of your other cells. They may be broadcast at a later date, to the other cells, but the original discussion would be a sub-conscious thought.

 

Every process of the mind can simply be understood as some sort of combination of consciousness and thought (as specifically defined above).

The various ways in which memory can persist or be brought to consciousness, are as numerous as the various ways in which an echo can be re-propagated or re-instigated after forming some sort of mark on structure of some sort, allowing the echo to reverberate back to active signals again.  Memory could just be called Re-Consciousness.  The structure echoes can make a mark upon, can even consist of living entities (even associated indirectly – an indirect structure).  The re-instigation of the echoes can be performed by living entities or not.  But, again, for memory to register, the re-instigated echoes must reach living constituents of yours.

One can remember a thought – a discussion between living constituents (like your cells).  This is what we call “understanding” or “beliefs” – the memory of thought.

Perception is when consciousness occurs, and some living constituents bring certain associated memories to mind – they broadcast something else as a result of being conscious of something.  It may have more to do with automatic associations, in some cases, rather than thinking deeply.  The association (structure) could have been previously formed by thinking, or they could have been associated by countless other means, and maybe only shallow thinking is then applied when the association is brought to consciousness.

Volition is simply thought (communication between living constituents), where one or more living constituents is trying to get the other constituents in the group to do something.

Wisdom and Intelligence are not distinct processes of the mind – they are subjective judgment calls on the quality of thought – a wise creature or an intelligent creature, is one who is very "good" at thinking.  What one may see as wise, another might judge to be not so wise at all.

 

A living entity cannot know, observe, sense or otherwise be conscious of the entire infinite universe – all its unique finite entities, even with the most sophisticated instruments or the most broadly travelled messengers or other intermediaries, or by focusing and redirecting echoes of other things toward itself, or by referring to associated groups of things with numbers or any other kind of symbol.  Here are just a few reasons why:

 

If consciousness can only occur with resistance – the echoes from events bouncing onto you and bouncing through and between your living constituents, then when you are busy encountering one thing, your capacity to encounter other things is physically blocked at that point. 

The intermediaries you encounter (the entities transferring signals and echoes), which make you conscious of other entities indirectly, also have the infinite within, so when you focus on the source of the intermediaries instead of the intermediaries themselves, you are excluding all of that infinite information.

If there are infinite entities moving in infinite different directions, then how could they ever all be going toward you or sending echoes toward you for you to be conscious of them all.

Signals and echoes eventually fade because they are incessantly encountering resistance themselves, however slight that resistance might be. There is no absolute vacuum where echoes could propagate forever without encountering resistance to slow them down.

Seeing as all of what you are conscious is relayed as echoes – delayed signals – signals from the past, then by the time you are finally conscious of something, it has already changed.

 

 

 

 

 

 

It has only ever been and will forever be now.  Everything is constantly changing, or, more precisely: nothing ever stands still. The now is always unfolding into something new, but it still remains now.

During the now, we may become conscious of echoes of what used to be in the now, in a past moment in the eternal ever-present universe.

During the now, we may forecast what the now will look like, in a future moment in the eternal ever-present universe.

But the recalling and the forecasting only ever take place in the now. 

 

Time is a useful concept.  Speed is a useful concept.  Rhythms of things happening over time – that’s a useful concept.  These abstract concepts, with only loose ties to the reality of the ever-present universe, are useful ways of thinking about the now – what the now was doing in the past, and projecting what the now might be doing in the future.

 

There is no maximum speed inherent in any kind of entity if there are infinite entities in the universe.  Speed is a comparison of motion between entities, and so to measure the true speed of one, you would have to measure the speed of all other infinite entities, which are moving in ever-changing unique ways.

Even though there may be no inherent speed limit, this does not mean that any entity can manage to speed up endlessly without any sort of restriction, to infinite speed.  That’s impossible, for many reasons.  Each entity is incessantly encountering others, even if this resistance is imperceptible to us.  There is no vacuum – no absolutely void space anywhere, in which an entity may cease to act upon or cease to be acted upon by other entities.  There may be areas void of certain kinds of entities, but the infinite within each part of this “void” contains entities, even if they are imperceptible to us.

 

Your rhythms (as a whole) are generally faster than entities larger than you, and generally slower than entities smaller than you. 

A fly perceives you as lumbering around slowly, like we perceive elephants lumbering around slowly.  An elephant perceives you moving around quickly like you perceive a mouse scurrying around.  A fly can be fully conscious of something much quicker than you because it has fewer cells to broadcast the echoes of consciousness.

It generally takes longer for a single message to propagate throughout the consciousness of an elephant than it does in creatures smaller than the elephant.  In other words, it generally takes more time for an echo to propagate from the first cell to all the other cells within an elephant, than it does within a fly.  The echoes and signals are moving through and between roughly the same kinds of constituents (cells, tissues and organs), but in the case of the elephant, the echoes and signals are moving throughout a much larger grouping – a larger broadcasting area.   Therefore, many signals can be broadcast throughout your consciousness in the same period that it takes to send only one signal throughout the elephant’s consciousness. 

This is why your childhood seemed to have gone by so much slower than your full-grown existence.  This is why, when you were a child, all the older folk seemed to behave so much slower; and once you are fully grown, kids seem to behave with such greater speed compared to what you remember from your youth.  This is why elephants are annoyed by mice scurrying around them – the same reason we are annoyed by flies scurrying around us.

 

This applies not only to consciousness, it also applies to any other aspect of the mind.  All processes of the mind involve echoes in motion – echoes from events of resistance with other things, therefore the size of the living entity hosting the mind affects the speed at which all of the processes of that mind operate.

 

Super-small entities, relative to you, enjoy such extremely speedier relative rhythms that one of your footsteps may span aeons for them. 

Likewise, super-huge entities, relative to you, like a galaxy, seem to be frozen in a snap-shot.

 

If you were the size of an atom, you would see things flying around the nucleus much slower; and if you were the size of a planet, you would see things flying around the sun much quicker.

 

When you perceive the regular action of really large entities, from your size, like watching the earth slowly orbiting the sun and spinning on its axis in a regular pattern, it may seem that the rhythms are more stable, constant, and the repetitions more similar, compared with the actions of smaller entities.  Seeing as the actions of the larger entities generally take longer to play out relative to you, you tend to notice fewer repetitions and you therefore have a harder time noticing change in the general process, and are therefore limited in being able to discern the 'paths' or 'directions' or 'functions' of the earth, if any, and how it changes, if it does so noticeably through the course of its existence.

When you perceive the activities of super-small entities, from your size, like watching electrons quickly spin around the nucleus, you see so many more repetitions of the activity, so you can get a sense of their ultimate effect and purpose and inter-relationship with other things, by observing the combined effect of countless repetitions of activities, but because of the speed of activity and change, the physical properties and location of the things involved becomes harder to pinpoint.

 

The larger the entities you look at, the more you lose track of their activity, until you end up looking at galaxies, where you can’t understand much of their activity at all, you’re instead stuck staring at a still photograph – you’re stuck analyzing their physical properties at a very static and knowable location.

The smaller the entities you look at, the more you lose track of their physical properties, until you end up looking at sub-atomic particles, where you really start to lose track of their properties, while you can get an excellent sense of their activity and ultimate effect of their activities, because you can observe oodles upon oodles of repetitions of activities.

So, with super-large entities, we can figure out their physical structure and location very well, but are blind to what they do; whereas with super-small entities, we can figure out what these things are doing very well, but are blind to their physical structure and location.

                                                                          

When you, from your viewpoint, at your size, observe the super-small, with its more rapid and ever-changing action relative to you, everything seems to be inter-related and inter-dependent; whereas when you observe the super-big, where you don’t notice much action between the different parts and not much change at all, everything seems to have its own separate existence with little inter-relation and little inter-dependency. 

                                                                          

To say that you are made up of infinite smaller living entities in a tree of life is not to imply that this ‘tree’ is static and rigid and unchanging. 

At some small enough level, the relative speed of existence makes it so that many more individual living entities are born or perish or significantly change every instant than we see in a lifetime at our size.  Many more bonds are broken and many more cemented relative to our realm, every moment.  To maintain the infinite tree of life within you, a constant change of constituents is taking place – constant birth and death, constant joining and leaving of constituents, constant engaging and withdrawing of participation among the living entities on all of the branches of the tree of life within you.

 

To say that you are made up of infinite smaller living entities in a tree of life is not to imply that every living entity within it is actively aware of you and engaged in your living network.  Each constituent of the tree of life within you pretty much tends to matters near to its own general area and size. 

A super-super-super-super-super-small creature within you might work with others around it to perform some sort of co-ordinated action, which would contribute to the activity of a larger living entity, which might contribute to the activity of a larger living entity, which might contribute to a sub-atomic creature's activity, which might contribute to a cell's activity, which might contribute to your activity. But, that super-super-super-super-super-small creature within you is probably not aware of your activity, as a whole, that it had "contributed" to.  Its entire existence might have been so fleeting, relative to yours, that it would never have had the chance to observe and understand any of your rhythms, any of your activity, any of your habits, any of your dreams, etc...

They would feel the same way you feel when you look up at the galaxy you are contained within.  Events are so rare within your galaxy - the intervals between events are so long, and the parts seemingly unrelated, that you feel like a stranger in your own galaxy.  You don't really identify with your home galaxy.  It's just something "out there".

 

 

 

 

 

 

The living constituents of a living entity (like the living cells animating your living self) have the advantage of being able to communicate between each other and deliberate about things at their relatively accelerated rate of activity.  This can make your thought seem to transpire instantaneously.  A thought can seem to occur all at once, but each smaller entity below generally has more of an opportunity to reflect upon and prepare its contribution to the larger coordinated actions above.

 

Each living entity is organized (animated) by the communication between its living constituents (like between your cells).  This communication is what we call "thought".  Understanding is simply the memory of thinking.  Senses and thought are limited, therefore, all understanding is belief.  Therefore, belief cannot be gotten rid of.  However imperfect working from beliefs are, even the simple worm in the soil, and the fern in the undergrowth depend upon them.

When two cells within a worm, or two cells within a growing plant root tip, discuss things, and discuss the details of multiple different signals (echoes) from their environment indicating, say, where food and nutrients might be at, they can come to a conclusion of which direction is best to move toward, but this is only an opinion that they arrive at, with limited consciousness, and limited reasoning, it is only a belief of what the best course of action is to take.

 

While thinking about something, or recalling a certain understanding of something, this can change all manner of activities that your cells engage in, from their biochemistry, to their anticipation of what sort of work is expected of them in the future, or to expect good times by understanding something which helps with work, or maybe you’re planning a vacation, and they are relieved and act a bit hopeful.  Maybe some cells disagree with others on what your collective should really believe or should really be focusing on.  Some cells might be discussing details only with a few other cells, while others talk about different things, and then may get a chance to speak to other cells about it later, bringing it further to the forefront of your consciousness.  Some cells might be trying to silence other cells from saying their piece.  Some might be ignoring what’s going on in the big picture, and just seek reward or mischief.  All this banter, commotion, or simple chit chat between cells, as the conversations ripple throughout your body of cells, might change the biochemistry and activity of the cells further.  All this activity, stemming from thought or recalling previous thoughts – that is what we call emotions.  A topic of conversation within you might lead to other ideas (new thinking), which leads to new emotions, but at the end of the day, emotions do not exist without thoughts as their initial driving force.

The fact that cells can communicate much quicker between themselves than we can with other people, and the fact that soooo many thoughts and memories can be brought to mind at the same time, and whose emotional flavours may get mixed in with emotions from other active thoughts, this leads to possible emotional states which seem to instantaneously provide the drive to do something, or to think further, or to answer a complex question very quickly, but it is not emotions, in of themselves, that drive this deep “intuition” or “instinct”.

Emotion is not separate from thinking, emotions are a consequence of thought.  Instinct and intuition are not distinct things of their own, they are the result of thought and understanding shaping what one is observing or experiencing, or in other words “perception”, which is also not a thing in of itself.  Perception is simply the combination of consciousness (raw sense) and cells commenting (thinking) or recalling old thought (understanding), or bringing to mind associated echoes, and colouring what our beliefs are concerning what we are experiencing right now.  Perception is not a distinct process, but a useful word to detail a group of more fundamental processes acting together. 

If an art critic says “I feel that your painting belongs in the garbage dump”, it is not really that feeling that brought him to this conclusion.  He has been judging artwork for years, and has all sorts of bits of understanding (from all of his thinking over the years), which may include thousands of factors, which may be processed by many different cells, which are all crying out their opinions of the piece at generally the same time.  As you might imagine, these individual bits of understanding may blend together into some indescribable nearly instantaneous feeling, as those opinions are broadcast to your other cells at generally the same time.

Single cells can reason and feel and make decisions.  Therefore, even a simple worm inherently has some form of thought at work within it, even though the operation of a worm, and the complexity of communication between those cells may be simplistic.  Simplicity of mind is not evidence of absence of thought.

If all living beings think, then all living beings have emotion.

There is a background tone of emotions within each living creature, which is set by all of the understanding that it has formed, especially the understanding that you frequently bring to mind (broadcast regularly to a good majority of your cells). 

Emotions will traverse and ripple through a worm differently than through our bodies of cells, so thought and understanding are, of course, not the only things that affect how emotions play out and affect further thought and activity.  If the art critic was suffering from a cold, his understanding would translate into emotions in a different way, but whatever emotion he will have concerning the artwork will still stem from his thinking and understanding initially.

 

 

 

 

 

 

In order to convey the complexity of the ever-changing eternal infinite universe, and of your place within it, the authors of Semitic scripture were forced to make gross generalizations and simplifications, and even forced to get into the tricky business of commenting on cause and effect relationships.  When a character begets a child in Semitic scripture, this is a recurring cause and effect relationship between fundamental processes in the universe.

Using the 22 letters of the common Semitic Alephbet, as a starting point, symbolizing the most simple fundamental things like “matter” is one letter, “motion” is another letter, and “resistance” is another letter, etc… the authors then took these simple symbols and combined them to form the vocabulary of the texts, transforming this simplicity to convey more detailed concepts.

Then, by systematically weaving the vocabulary together in an intricate tapestry of books, the authors were able to delve into incredibly complex subject matter, giving a glimpse of what the infinite universe looks like and how it works; all while understanding fully that it is based on simplistic notions – the principles symbolized by each letter, and that the cause and effect relationships outlined in the surface fictional narrative are not absolute.

 

 

 

One way to understand the infinite universe is to draw lines around certain identifiable parts.  For instance: you.  We can draw an abstract boundary around you and treat you as a single thing - a single entity within the universe.

This is not a perfect way of understanding the infinite universe.  For instance, as you breathe, you make an exchange of things with what is outside of your boundary.  When you were in your mother’s womb, you were an individual with its own boundary, but connected to your mum.  Or consider the cells between your thumb and your index finger.  Where does the thumb start and where does the finger start?  At which point can you truly say that this or that cell is a thumb cell, and this or that cell is a finger cell?

And if the universe is constantly changing, then the boundary of any entity within the universe is constantly changing.  Consider a leaf which has fallen to the ground.  As it slowly decomposes, at which point do you begin to consider it a part of the earth and no longer a distinct entity of its own?  You are, similarly, constantly changing.  New cells are born into your flesh all the time while existing cells die off.  Or take a cloud, with its ever-changing constituents – the droplets of water joining and those leaving the cloud – an incessant loss and gain of constituents, and its ability to blend in with other clouds or divide into smaller clouds effortlessly.  Is a cloud a distinct entity?

 

Each entity is composed of smaller entities.  Each entity is a ‘container’ or ‘grouping’ of smaller entities.  Each container contains smaller containers.  Each grouping groups smaller groupings.

You can basically pick and choose any group of entities and call it an entity, however distant or seemingly unrelated the parts may be, and however short-lived their existences may be.

You are a container of organs, which are containers of cells, which are containers of organelles, which are containers of molecules, which are containers of atoms, which are containers of sub-atomic things, which are containers of whatever sub-atomic things are made of, and so on.

You might be contained in a family or another form of small multi-human group, which might be contained in a house or some other building, which is contained within a town or city, which is contained within a bio-region or land-mass, which is contained within a planet, which is contained within a solar system, which is contained within a galaxy, which is contained within whatever galaxies constitute, and so on.

 

The constituents of an entity may remain together in any manner.  Some may be directly stuck to others in the group.  Others may stick together indirectly through other entities – like the members of a family held together indirectly by the earth.  Others may maintain no physical bond at all, but still keep together or near to one another somehow, like birds of a flying flock, or members of a solar system, or particles of water in a cloud. 

Some entities might share common constituents, like you might be part of the knitting club and part of the baking club whereas other members might only be in one of those groups.  Some entities might be intertwined together in the same general area while maintaining distinct existences, like a bunch of vines that have grown entangled together.  Some entities might have constituents which are incredibly distant from one another – the size of the individual constituents being a puny fraction of the size of the gaps between each other.  Some entities might have a variety of immediate constituents of great difference in size, shape etc...  Some entities might exist for only a very brief moment, the constituents then disbanding or re-grouping in a different formation.

 

So, even if the concept of a “thing”, or “entity” is fundamentally simplistic, limited, ever-changing, fluid, often impermanent, and can be intertwined with other “entities”, this is crucial concept, a necessary simplification, the different aspects of which the designers of the common Semitic Alephbet assigned to certain letters.  The authors understood the limits presented by trying to convey an understanding of the infinite ever-changing universe within a small number of symbols (22 letters), and that this simplification is necessary to convey any sort of understanding.

 

 

 

Another useful way of understanding the infinite ever-changing eternal universe is with the concepts of matter and empty space.

 

In regions where we cannot sense any entities around, we call this ‘empty’ space.  And where we can sense entities, we call this matter.

A living entity can only sense things by meeting resistance with them.  Where there is no bonding or proximity – no structure or union, we cannot sense anything, and so we perceive an absence of matter. 

Think of a group of entities which have little or no structure maintained between them, like a cloud of mist.  Now try to hold or squeeze the cloud.  As you apply resistance on any one of the constituents, it just gives way – it can’t hang on to the other constituents to counter the external resistance.  Now if you take a pool of water, there is a ‘tighter’ bond or proximity maintained between the parts, and so, as you squeeze the water, the resistance is dissipated throughout more of the parts, so you feel more matter.  More viscous liquid, like molasses, with stronger “bonds”, will offer more resistance.   And if you try to squeeze a stone, the parts are bound so firmly that you know this as the ultimate example of matter.

 

But, again, this way of approaching the universe is also not perfect.  (in fact, there is no perfect way of describing/approaching/understanding the infinite universe).

Consider the decomposing leaf again.  Instead of always trying to assess whether it is a whole entity or not as it decomposes, you could use the concept of matter versus empty space.  So, the leaf gradually gives up its matter and reveals empty space.  But: the matter of the leaf was already filled up with plenty of ‘empty’ space, like the space between the electrons and the nucleus of the atoms.  And the empty space that the leaf reveals after decomposing is replete with matter, in this case: air molecules.  To us, the air is less tangible than leaf matter, but there is still a sort of ‘substance’ that we can breathe in and feel – very small matter from our perspective.

Although the matter of the leaf is gone – those bonds between those cells and most of the molecules having disintegrated – the matter didn’t totally disappear – the molecules that went into the earth are made of matter of their own.  Bonds continue to hold their constituents together.  It is all a matter of perspective.  If you were a cell, individual molecules might seem very different to you – being able to touch them just as you can touch what you call ‘hard matter’ in your realm of size.

Even in outer space, in those areas where no molecules or even sub-atomic things exist, there are infinite entities constituting that space, there is infinite matter there.  The same holds true for the empty space between electrons and the nucleus – it is not really ‘empty’ space.  That is simply something you have to hold true if you believe firmly in the universe being infinite.  That is part of the leap of faith.  Likewise, even in the most dense region of matter, there is plenty of space at some point.  And within that space there is matter, and within that matter there is space, and so on, to infinity.

 

So, again, the designers of the common Semitic Alephbet sought to start from a simplistic group of symbols (the 22 letters), which includes a letter for “matter” and a letter for “empty space”, knowing full-well that these are not perfect representations of the ever-changing state of each portion of empty space or each portion of matter.  But, these are critical fundamental concepts, and a useful starting point to convey an understanding of the infinite universe.

 

 

 

At any given moment, there are infinite entities leaving you, and infinite entities entering you.

There are gaps between your constituents.  At the point where your constituents are bound to one another, within that bond, there is some sort of space unoccupied by those constituents.  And between any of the constituents of your constituents, there are also gaps, and so on.  You may not be able to sense the gaps, even between your immediate constituents.

This space is filled with infinite entities staying within, along with infinite entities moving through it.  The bonds between your constituents can disallow certain entities from passing through, but no structure can block all the infinite sizes of entities below.

 

Some of these entities, which are relatively much smaller than you, may be living and conscious of you – aware of your own living nature as a whole or maybe conscious of some of your living constituents and their living nature.  They may work to shape, direct, coerce or otherwise affect you, if they wish or if they’re forced to or for whatever other cause, to help or deter you in what you are doing or to whatever other end.  Likewise, you may work to shape, direct, coerce or otherwise affect them for whatever reason and to whatever effect.

They may scout areas outside of you where you are not present directly and cannot be conscious of by other means.  They may venture into regions within you which you are otherwise incapable of sensing.  Not only may they be able to send signals from these areas to your own consciousness, they may also ponder upon all sorts of possible ways for you to react to the signals, and may try to direct or coerce you accordingly.  They might also be working to coerce the activity of living entities other than you, as part of the same purpose – to achieve some combined effect.

You may be unaware of what they are doing.  You may be unaware of their presence altogether.  You may be aware of what they are doing.  You may directly interact with them in an organized way, in which case they would essentially be direct members in your living network – they would be part of ‘you’.  They may even be the dominant constituents of your living network at times, acting as chief organisers in your living system.

By your living network directly consisting of living entities which are small enough to move through and outside your other(larger) living constituents, this may allow your living network to act in many different directions and places all at once, where the rest of your (larger) constituents may not be able to be directly present at the same time.  But in as much as these super-small constituents of yours are venturing off in distant places on the outside, it would be generally harder for them to continue communicating with the rest of your living network.

This is yet another way in which the boundaries of an entity can become blurred.  If some of your super-small living constituents deploy from within you to outside of you, then does not the combination of you and them interacting together consist of a larger living parent entity that you are interacting with on the outside, or does you and them still constitute ‘you’?  It all depends on how you define your borders at any given moment.  It all depends on what you consider to be outside of you.

 

 

 

When you are asleep, without dreaming vividly, maybe even breathing improperly, maybe even causing aches and sores by laying in an awkward position, at this point you are not as alive as when you are fully awake, at work, taking care of yourself, and performing coordinated activity.

(sleep can be very lively if you are dreaming vivid dreams, which might be a very active state of your living self, where the physical activity is not muscular, but still involves motion and signalling between cells in a physical way)

If you are sitting watching television, like a mindless zombie, eating mini-donuts and peanut butter and Nutella on a banana, and being distracted by commercial interruptions, and you even forget what you were watching during the commercials, this does not compare to your living self at work, during intense fast-paced activity (physical, social, mental, or otherwise).

Each one of your trillions of living cells, may have more, or less, of an ability and a will to contribute to your coordinated activity, at any particular time, thus giving a range of liveliness, rather than being either entirely “alive or not” at a given time.

 

 

 

So, the 22 common letters of Hebrew, Aramaic, Arabic and other Semitic alphabets, being outrageous simplifications of things which can get very complex, should be taken with a grain of salt.  In other words, even though we use these concepts every single day, there is no absolute thing called “matter”, no absolute thing called “empty space”, the boundary of single things or creatures are often hard to define, often fleeting, and constantly change, and the life and mind of a living entity enjoys varying degrees of living vibrancy and so terms “alive” and “not alive” are often more nuanced in real life.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

This is a customized script used to represent the 22 letters of the Hebrew and Aramaic alphabets, as well as the first 22 letters of the Arabic alphabet.  The characters were derived mostly from the Proto-Semitic script, the common ancestor of all 3 alphabets:

 

 

The letter-slots that are blank are those that either have not been found or identified at all and there is no strong guess as to its identity. The letter-slots that are shaded but have letters, indicate only potential candidates, without certainty.  There are only a few stone inscriptions which show this script.  For example, here's a recent discovery in Egypt, at Wadi El Hol:

 

                

 

  

 

Here :    PC  MAC    is a free font of the customized selection of characters from Proto-Semitic, where the missing letter slots were filled in by characters from other Semitic scripts, like Nabataean and Phoenician.  Once you install the font, you should be able to see the characters in this here table:

 

ALEF

q

BAIT

w

GIMEL

e

DALET

r

HAY

t

VAWV

y

ZAIN

u

HKET

i

TET

o

YUHD

a

KAF

s

LAMED

d

MEM

f

NOON

g

SAMEK

h

OYIN

j

PHAY

k

TSADY

l

QOAF

z

RAISH

x

SHEEN

c

TAWV

v

 

 

 

 

 

 

 

ALEF q is a symbol that represents multiple entities (two or more), which are separate from one another.  Like vapor in the open air, like dust freely blowing in the wind, like strangers walking in a crowd without any relation at all.  When ALEF q is made of really small and rarefied things, it can give the sense of empty space, but no portion space is absolutely empty.  All portions of space that seem empty have some matter in it.  ALEF q is the absence of bonds that maintain matter.  Matter is represented by the next letter, YUHD a

YUHD a represents multiple entities (two or more), which are attached to one another, or otherwise maintaining static direct contact (like you and the earth as you stand still).  These bonds give us what we call matter or structure.

QOAF z represents a combination of ALEF q  and YUHD a   It is the nearness or inter-mingling of entities.  A sort of disconnected connectedness.  It can be the quasi-structure of things divided by holes, crevices, gaps, clefts, breaches, etc..., like a solar system or a flock of birds, or those cumulonimbus clouds (where the water particles sort of keep together).  Also, it can be a relationship between things which are directly touching, but not in a static way, like the relationship between a table and a ‘top’ spinning on the table – when both the table and the spinning ‘top’ are considered together, it forms a sort of disconnected connection.  When the ‘top’ stops spinning, and just sits on the table, then that would be more like YUHD a     QOAF is entities staying ‘with’ or ‘near’ one another but not being directly joined or maintaining static direct contact with one another – whatever its substance may be, by whatever means it is maintained, however distant the entities may be from one another, and however long (or short) it may last.

 

Hands tightly interlocked together would be more like YUHD a , some sort of solid structure.

Hands rubbing, or hands held slightly apart, but still maintaining proximity or non-static contact of any sort, would be more like QOAF z

Hands held far apart would be more like ALEF q

 

These symbols are all a matter of perspective.

Even when you have your hands stretched out as far as possible, they are still pretty much maintaining some nearness to some degree. 

No matter how much you squeeze your hands tightly together, you can never really close the gap to form perfect absolute unbroken matter.  There will always be some sort of "empty" space between them, or between any two entities bound together, even with the strongest “glue”.

When you were holding your hands near to one another with a slight gap – QOAF z , imagine an amoeba on the tip of one of your fingers, looking out across this expanse.  For the amoeba, the other hand is quite a distance away – it is not at all near, it sees more ALEF q  than QOAF z  between the hands.

 

 

The next three letters represent all the individual entities within ALEF q,  YUHD a,  AND QOAF z, whether they are alive or not, considered in their simple physical external relationship to other things.  These next 3 letters are literally a “surface” understanding of the entities – how their physical surface relates to other things.

 

BAIT w  represents individual entities where they are separate from others – essentially ‘pointing’ toward ALEF q

KAF s  represents individual entities where they are bound to others (or otherwise maintaining static direct contact) – essentially ‘pointing’ toward YUHD a

RAISH x  represents individual entities where they are near or ‘with’ others without maintaining static direct contact – essentially ‘pointing’ toward QOAF z   A RAISH may be hovering around, it may be indirectly attached, it may be rubbing up against, skimming upon, or it may be moving throughout the interior of the entities with which it is associated, or it may be intertwined with them while not directly bound to them and not maintaining static direct contact.  And any other sort of ‘nearness’ or ‘intermingling’ or ‘proximal association’.

 

If you are playing hockey outdoors, and you’re the goalie, you are standing firm on the ground – so you are a KAF s  in relation to the earth.  You foolishly chose not to wear a helmet so your head is exposed directly to the sky – making you a BAIT w  in relation to the heavens.  At the same time, you are taking slap-shots and players are slamming into you, and spectators are shouting waves of disapproval through the air toward you, so you are a RAISH x  in relation to other things around you.

 

 

GIMEL e  is the motion of BAIT w   It is the motion of entities where they are unbound.  Like a puck flying freely in the air.

LAMED d  is the motion of KAF s   It is the motion of entities where they are stuck to or maintaining static direct contact with other entities.   Like the flicking of a puck with a hockey stick (as the puck is being pushed).

SHEEN c  is the motion of RAISH x   It is the motion of entities where they are near others or otherwise staying ‘with’ other entities, but are not attached or maintaining static direct contact.  Like a puck sliding on the ice.

 

DALET r  is the resistance of BAIT w   It is the resistance that occurs when entities encounter other entities from which they are separate.  Like a player dodging another player’s check.  Like a puck bouncing on the sideboards.

MEM f  is the resistance of KAF s   It is the resistance that occurs when entities engage other entities to which they are stuck or maintaining static direct contact.   Like a goalie catching and squeezing the puck in his glove.   Like the reverberating waves of grumbling throughout a spectator’s bones as the goal is prevented.

TAWV v  is the resistance of RAISH x   It is the resistance that occurs when entities engage with other entities to which they are ‘near’ or otherwise staying ‘with’.  Like a player’s scraping his skates on the ice.  Like the puck flying through the goalie’s kneepads and hitting the kneepads along the way.  Like the spectator’s hands clapping together repeatedly.  Like the goalie scratching his head, wondering what just happened.

 

 

 

HAY t  represents the life of entities, where they are generally more free and unbound and unconditioned and unpredictable.

NOON g  represents the life of entities, where they are generally more bound and more conditioned and engaged in more similar habitual activity.

 

These letters for life are not necessarily pointing to a specific single surface-level relationship with other things.  If you want to indicate a specific physical state of a living entity, you can combine these letters for life, with the letters that we just talked about at the hockey game (qwer asdf zxcv ). 

A living entity can act in different directions at the same time – as part of a coordinated activity, so it’s not as simple in the physics.  All your organs and limbs might be involved as part of the same coordinated activity – while some may have radically different physical positions than others – some organs are working inside, some outside, some might be working with entities going through you like when you breathe – all as part of the same coordinated activity.

You might be free and unbound in an open area on vacation, with no external obligations, but pretty much act in a repetitive way, unable or unwilling to shake loose from your habitual way of thinking and acting.  That way of thinking and acting would define your living self then, rather than your external physical situation.  On the other hand, you might plant yourself in a peaceful spot and free your living mind from your habitual way of thinking and acting, as you remain stationary.

 

 

VAWV y is the organized unified living motion of HAY t

SAMEK h is the organized unified living motion of NOON g

 

ZAIN u is the organized unified living resistance of HAY t

OYIN j is the organized unified living resistance of NOON g

 

 

HKET i and PHAY k represent the aspect of entities where they are not living.

HKET i is non-living entities in more unbound and loose and rarefied form – like vapor or mash potatoes.

PHAY k is non-living entities in more bound and tight and condensed form – like ice or gold coins.

 

Even though these two letters represent the stuff and things when you get lots and lots and lots of entities not acting in a living way together, HKET i and PHAY k also refer to just a small number of entities (even just 2) which are not interacting in an organized unified way together – like a few strangers sitting together on the bus, each minding his/her own business, or two competitors in the world of business.  Considered together, the competitors form a non-living entity.

  

TET o is the coming together, combining, joining, binding, bonding, placing together, etc...

TSADY l is the breaking free, the splitting, separating, parting, expulsion, releasing, etc…

 

 

 

 

 

 

All of the 22 common letters of the Hebrew, Aramaic and Arabic Alphabets are consonants.  Any particular combination of these consonants can be used for multiple different words, by adding different vowels to the same consonants.  There are telling similarities between the words with the same consonants but different vowels.

In these following examples of Hebrew, Aramaic and Arabic vocabulary, the reason why you will see multiple entries for the same combination of letters is because these words are pronounced differently, but their vowel markings have been eliminated here. 

 

“The scroll of the Torah is written without vowels, in order to enable man to interpret it however he wishes – as the consonants without the vowels bear several interpretations and splinter into sparks.  This is the reason why we do not write the vowels of the scroll of the Torah, for the significance of each word is in accordance with its vocalization, but when it is vocalized it has but one single significance; but without vowels man may interpret it [extrapolating from it] several different things, many, marvelous and sublime.”

 

Bahya ben Asher (1200’s -1300’s)

 

Quoted from within:

Kabbalah: New Perspectives

Moshe Idel

Yale university press, 1988

which quotes it from: Bahya ben Asher

Commentary On The Pentateuch (on Numbers 11:15)

ed. C. D. Chavel, III page 62

 

The phrase “splinter into sparks” was taken from the translation found in

The Essential Kabbalah

Daniel C. Matt

HarperSanFrancisco 1994

 

 

 

 

lq

Come out, go out, come forth, go through.  Of rising sun, of stars, of birth of child, of plants, of command.  Flow from (river).  (spirit) expressed (through).  Fall (onto), reach unto.  Go out, go forth, come forward, step forth, march out, start out, set forth, set out, depart, leave, proceed to.  Escape, flee, go free, release.  Passing.  Bring forth, produce, send, spread out.  Issue.  Projecting from, spring from.  Originate.  Descendants.  Carry.  Clear out.  Extract, pluck, pull out.  Take out.  Draw (sword) out.  Bring out, finish, complete.  End (of the year).  Be led out, be excluded, be handed over, be paid out.  Exported, give out.  Appear.  Laid out.  Bulging (eye).  Become known, reported.  Publicly (defame).  (fire) breaking out. 

 

lqlq

Offspring.  Issue.  Descendants.  Produce, crops.  Springs.

 

al

To issue from (mother’s womb), come from.  To depart, to go out.  To cast out.

 

rl

To spring, leap, jump.  Leap for joy.  Rejoice.  Pleasure, joyfulness.  Exultation.  Dance.  To tame, to break a horse.  Wild she-goat, gazelle, hind.

 

fl

Squeezing.  To squeeze out.  Pressing.  Be pressed out.  To shed (blood).  Churning.  Wringing out.  Extortioner.  Drain (a cup) dry (by drinking).  To be drained out.  To suck.  To suck out.

 

vl

To tear down, to be torn up, break up, break down, demolish, raze.  Destroy.  To pull down.  Smash.

 

cl

Destruction.  End.  Finish.

 

xll

To smash up.  Bruise.  Dislocation.  Crush in pieces.  Contrition.  Ill-treat, abuse.  Oppress.  Push each other around.  Struggle.  To crush, to hammer, to tread under.  Crack, break.

 

yxll

Newborn chick.

 

xlxl

To crush.

 

zl

To cut off, scrape off, trim off (piece by piece).  Maim (feet).  Shorten (one’s life).  Breaking.  Morsel, fragment.  To break (as bread).  An end, extremity.  Tear apart.  Edge, border, boundary, outskirts, frontier, outpost, extreme end, farthest end.  Last one.  Most remote part, outermost.  Mouth.  Fringes.  Shreds of a wick.  Corners.  To designate, to place in a corner.  To be broken, to set aside.  Outer limits.  Limit (of one’s endurance).  Ends of the earth.  Highest peak.  Goal.  Fixed length of time, appointed time, definite sum.  Defined, fixed, stipulated, agree, bargain.  Death.  At the end of, after.

 

zll

Cut off, trim (hair).  Clip, shear, break.  Axe, hewer.  Plank.  Cut up, cut in pieces.  Cut in two.  Maimed.  Name of a reptile, cut off piece of a limb.  To be plucked out.  To cut short.  To bring an end to.  To be impatient.  To shave.  To chop down.  To be defined, to be imputed, to be deducted.  To define, to reckon, to reckon to someone's account, to make an agreement, to agree on a fee.  Pod, hull, pact, promise, to vow, proportion, prepaid interest, discount, salary.  To impose.  To be reconciled.  To cease, be lacking.  To be defined, to be destined.

 

kl

Scatter, disperse, strew.  Be pushed out (from property).  Chase.  Spread out.  Let something pour out, gush out.  Overflow.  Sow (scatter seed).

 

kl

To part, open.  Open wide.  Open up (mouth - to gulp or to speak).  Set free.  Rescue out from.  Deliverance, to save. 

 

kl

Piece, portion, lot.  Column of text.  Text, booklet, composition.

 

kll

To break.  Be shattered (rock).  Shaken to pieces.  To smash.

 

il

To divide.  To be divided (water).  Half.  Middle.  Midst.  Two parts.  To partition.  Dispersed.  Parceled.  Separated.  To reach to.

 

il

Arrow.  Archers.  Shaft (of spear).  Wound.

 

lll

To be nailed.

 

ll

Nail, spike.

 

ll

To produce blossoms, shine, sparkle.  Sprout, bud.  Bloom.  Flourish.  Flower, shining thing.

 

 

 

 

 

 

lx

glx

To keep, preserve, watch over, to assist, aid, succour, protect To besiege Hidden things.

jlx

To detain, restrain, keep, retain, close up, shut up, oppress, reign over, rule over, constrain, withhold Prison.

wlx

To gather, withhold, fence up, wall up, restrain, fortify.  Vintage, gold.

lxf

To cut off, reap, pluck.  To gather fruit.

qlx

To store up, act as treasurer Treasury, storehouse, armoury, cellar, granary.

ilx

Courtyard, enclosure, village, town To be restricted, hindered.  To besiege.

flx

Fenced place, fort, stronghold, munition, siege-enclosure Border, boundary, partition, limit, barrier Trap Term for slave.  Constraint, pain, distress.

lxx

To bind up, tie up, wrap up, bundle up Bag, pouch, bundle, handful To store, heap up To oppress, prevent, besiege.

lx

To bind, shut up, besiege, enclose, grab, lock, tie around Enemy, adversary, foe Harassment Adversity, distress, affliction, trouble, tribulation, sorrow, anguish, pangs Narrow, cramped, to be in straights, to be impeded

 

 

gkl

To break or dash into pieces, to beat, to crush To scatter, disperse To shake off, cast off, purge, pour out, be born, give forth, to free, discharge Excrement, secretionTo be cast out, expelled, deposited

fkl

Slaughter, battle axe.

kli

To break (bones) To break forth (into singing or joy) To jump over Open, un-walled place Free will, happiness, joy Shining.

kld

To peel, split, divide, separate, partTo open a way.  To be branched.

kla

To branch off.

klf

To break (the ground by earthquake) To break or crack without being separated.  To cut out a window.

klj

To wound, bruise, split.

 

 

kxl

To break.  To break up.  To break out, break forth, burst out, break away, break through Breach, gap, hole Send abroad, spread abroad.  Scatter, disperse.

 

 

xlf

To oppress, to push each other.

qxlf

Oppression, distress.

jxl

Oppress, break, shake terribly.  Violence.  Fright, fear, terror, dread.  Power, might, strength.

fxl

Forcible.  Grievous.  Sore.

xli

To slay, murder, kill.  Sword.

wxl

To penetrate, make to pass through Scabies To become afflicted with leprosy To swell up.

ixl

Sharp pointed things.  Threshing instrument.  Maim.  To cut into.  Dig.

xlj

To bore, pierce.

fxlj

An awl.

sxl

Intestinal worm.

Earrings.

xlg

To stream, pour out.  Small spring.  Ulcerousness.

 

 

 

 

 

 

 

 

qo

Gently, softly.  Secret.

qox

To shut (mouth or hand).

qof

To close, shut, stop.  Narrowness.  Closed, dense, forced.  Dam.  Thickness.  Being full.  Deaf. 

qoak

Folded material / object. 

uqoa

Scabies (A nasty little bug which digs in and lives in your skin)

qor

Bramble, thorn-bush, thorns.

qoyg

Linen.  Rope.

qoya

Straps.

 

 

io

ioo

To sew, fasten Thread, string, cord, rope, line Seam, borderline Tailor To join, repairTo be reunited.

fio

Needle, sewing together, sticking.

iok

To seize, take away, attract, extort, rob, catch Booty Ravenous Bird of prey Sudden, rapid.

ioo

To dig out, carve in.  Furrow (A long, narrow, shallow trench made in the ground by a plough).  Having scabs, sores.  Field mouse (these live in burrows in the ground).

ioo

To put down (a burden), leave off, lower.

 

 

do

To cover, wrap.  Privily, secretly, softly.

do

doo

To curse.

ndo

To mix/intermingle/incorporate/blend, put together with another thing, confuse/confound/disorder, to perplex or disturb, to have sexual intercourse, to penetrate into (with an arrow), to infect or pervade, associate/converse, become intimate with, enter into a confederacy/league/compact/covenant, good natured/disposition.

ido

To mix, mingle Confusion To share To confiscate, contract, catch, to flow in To declare permanent ownership Affability, consorting

do

To be fixed, or to cleave (in mind).  To take away a thing.

fdo

To deliver, escape.  To save, get away.  To lay eggs.  To preserve.

kdo

To deliver, escape To give birthTo eject, vomit, spit, discharge To rejectTo free, let go.  To be spared Dislocation.  Fugitives To rescue, saveTo preserve.

fzdo

Refuge, asylum.

zdo

To catch, clutch, absorb Greed, avarice.

dzo

To gather, pluck, collect, glean, attract, contract, to pick up, pick out, take up, acquire, grasp Bait Tongs.

cdo

 

Dominion, rule, power, might, authority To have the right or permission Governor, captain, magistrate, official, autocrat Arrogant Office, diocese To oppressTo take possession of.

dok

To peel.

djo

To feed Jaw.

 

 

off

To stop up a cavity by filling, to dam a water source, to stop up (anything) completely To cover up, swallow up, overflow, overwhelm, fill to the brim.

Firm, dense, densely packed, solid, clogged up, dammed up, mute, dumb.

of

Bone, block.

oyf

To cover up, envelop.

qof

To close, shut, stop Closed, dense, thickness, fullness.  Forced Dam Deaf.

ofo

To hide.

ofg

To hide, conceal, store, bury Secretly, privily Hidden treasures or stores To be quiet, rest securely in, satisfied by, in tranquillity, secure from danger.

ofz

Treasury, royal property.

ofx

To hide, cover, conceal To bury, dig In secret Mine (possessive) Hiding place.  Hidden wealth.

zofx

Husk of a date-stone, thin skin which envelopes a date-stone.

ofc

To immerse.

ofj

To sink To bury To be swallowed up Seclusion.

hof

To bind, fasten, make firm, close.  Fetter, chain Seal.

kof

To fatten

ojf

To taste To perceive, judge, advise To eatTo be grafted in, to be implanted.

 

 

 

 

 

 

 

dc

To knead dough.  To mix.

cg

Tooth.

dcg

Tongue.

 

 

dj

djj

To lick up, lap up, swallow Jaw, throat.

djo

To feed, swallowJaw.

djh

To chew, eat.

sdjh

To choke.

wdj

To swallow, gulp, devour, consume Throat, gulletTo draw water with the hand.  Fish hook To cause to disappearTo be fined

zdj

To remove, extract, abate, pluck, snatch off, drive away, dismiss, take off, swallow, cease, wrap, collect, refrain, withdraw, abandon, leave off.

dzk

To catch up hurriedly, seize, swallow up quickly, destroy, undo, eat up, catch and retain, collapse, fall upon the enemy, crumble down.

dzz

To lick, lap up.

dyscvyga

Licking.

dtb

To thirst, let the tongue hang out, loll the tongue (dog), pant, gasp for breath, fatigue.

dtf

To swallow, gulp down food, glut. instinct, natural feeling, inspiration.

dis

To lick, lick up.

dif

To eat, devour, feast To consume the enemy in battle Food, flesh, meat, bread.

qsd

To eat, consume, devour, swallow.

 

 

cqk

To sniff, pant.

qk

Nose, nostril Face Anger Breath.

qgk

Face, visage, nose Angry, displeased To breathe hard.   Strike/hit/hurt one's nose, reach one's nose, turn up one's nose at something, disdain or scorn something, having a large nose.

ki

gki

fki

To blow or breathe out - upon or into something.  To erupt, overflow, and be scattered To spread odour/fragrance.  Seething/boiling (pot or cauldron)To expel To inflate, puff upPart of the flute which is blown, bellows, smith, ironworker.

qgi

To sigh, groan.

gkc

To breathe, respiration Refreshment, rest, relief.

gcf

To breathe, blow Snout Rest, relief.

gkn

To blow with the mouth, breathe.

gkb

To whisper, puff/blow without spitting, eject from the mouth.

kt

ka

Mouth.  (Hebrew)

kf

Mouth.  (Aramaic)

 

 

jag

Eye.

qug

qrg

qmg

Ear, fish’s gill.

cg

Tooth.

dcg

Tongue.

wog

Belly.

wtg

qdayg

Thumb, big toe.

afg

The right hand.

wgg

The extremities or ends (fingers/toes), limbs, members of the body (arms, hands, legs etc).

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

“Just as in the body of a man there are limbs and joints, just as some organs of the body are more, others less, vital, so it seems to be with the Torah.  To one who does not understand their hidden meaning, certain sections and verses of the Torah seem fit to be thrown into the fire; but to one who has gained insight into their true meaning they seem essential components of the Torah.  Consequently, to omit so much as one letter or point from the Torah is like removing some part of a perfect edifice.  Thence it also follows that in respect of its divine character no essential distinction can be drawn between the section of Genesis 36, setting forth the generations of Esau [a seemingly superfluous passage], and the Ten Commandments, for it is all one whole and one edifice.”

 

Rabbi Azriel of Gerona (1160 – 1238 AD)

 

Quoted from within: On The Kabbalah And Its Symbolism

Gershom Gerhard Scholem

Shocken books – New York

1969

page 45

who cites it only as a quote within:

Perush Aggadoth

by Azriel of Gerona page 37. 

Azriel of Gerona: in his Kabbalistic commentary on the Talmudic Aggadah. 

In a separate footnote, Perush Aggadoth is cited as: ed. Tishby.

 

 

 

 

 

“Alas for the man who regards the Torah as a book of mere tales and [everyday] matters.  If this were so, we might even today write a Torah dealing in [everyday affairs] and still more excellent.  In regard to earthly things, the kings and princes of the world possess more valuable materials.  We could use them as a model for composing a Torah of this kind.  But in reality the words of the Torah are higher words and higher mysteries…

…When fools see a man in a garment that seems beautiful to them, they do not look more closely.  But more important than the garment is the body, and more important than the body is the soul.  So likewise the Torah has a body, which consists of the commandments and ordinances of the Torah, which are called gufe torah, (“bodies of the Torah”).  This body is cloaked in garments, which consist of worldly stories.  Fools see only the garment, which is the narrative part of the Torah; they know no more and fail to see what is under the garment.  Those who know more see not only the garment but also the body that is under the garment.  But the truly wise, the servants of the Supreme King, those who stood at the foot of Mount Sinai, [penetrate right through to the] soul, which is the true foundation of the entire Torah…

…Wine cannot be kept save in a jar; so the Torah needs an outer garment.  These are the stories and narratives, but it behoves us to penetrate beneath them.”

 

Rabbi Simeon in the Zohar – III 152a

 

This is a synthesis of the translations found in:

The Zohar translated by Harry Sperling, Maurice Simon and Dr. Paul Levertoff

The Soncino Press 1949 – volume 5 page 211;

and: On The Kabbalah And Its Symbolism

Gershom Gerhard Scholem

Shocken books – New York 1969

page 64

The first two paragraphs follow On The Kabbalah And Its Symbolism with the exceptions enclosed in brackets which follow The Zohar(Soncino Press), and the third paragraph is taken entirely from The Zohar(Soncino Press) seeing as it is not found in On The Kabbalah And Its Symbolism.

 

 

 

 

 

“Verily the Torah lets out a word and emerges a little from her sheath, and then hides herself again.  But she does this only for those who know and obey her.  For the Torah resembles a beautiful and stately damsel, who is hidden in a secluded chamber of her palace and who has a secret lover, unknown to all others.  For love of her he keeps passing the gate of her house, looking this way and that in search of her.  She knows that her lover haunts the gate of her house.  What does she do?  She opens the door of her hidden chamber ever so little, and for a moment reveals her face to her lover, but hides it again forthwith.  Were anyone with her lover, he would see nothing and perceive nothing.  He alone sees it and he is drawn to her with his heart and soul and his whole being, and he knows that for love of him she disclosed herself to him for one moment, aflame with love for him.  So is it with the Torah, which reveals herself only to those who love her.  The Torah knows that the mystic [hakim libba, literally, the wise of heart] haunts the gate of her house.  What does she do?  From within her hidden palace she discloses her face and beckons to him and returns forthwith to her place and hides.  Those who are there see nothing and know nothing, only he alone, and he is drawn to her with his heart and soul and his whole being.  Thus the Torah reveals herself and hides, and goes out in love to her lover and arouses love in him.  Come and see: this is the way of the Torah.  At first, when she wishes to reveal herself to a man, she gives him a momentary sign.  If he understands, well and good; if not, she sends to him and calls him a simpleton.  To the messenger she sends to him the Torah says: tell the simpleton to come here that I may speak to him.  As it is written [Prov. 9:47]: ‘Whoso is simple, let him turn in hither, she saith to him that wanteth understanding.’  When he comes to her, she begins from behind a curtain to speak words in keeping with his understanding, until very slowly insight comes to him, and this is called derashah.[derashah means here the mode of interpretation practiced by the Talmudists, by which they derived the exoteric oral doctrine from the words of Scripture in accordance with certain fixed norms]  Then through a light veil she speaks allegorical words [millin de hida] and that is what is meant by haggadah.  Only then, when he has become familiar with her, does she reveal herself to him face to face and speak to him of all her hidden secrets and all her hidden ways, which have been in her heart from the beginning.  Such a man is then termed perfect, a ‘master’, that is to say, a ‘bridegroom of the Torah’ in the strictest sense, the master of the house, to whom she discloses all her secrets, concealing nothing.  She says to him: do you see now how many mysteries were contained in that sign I gave you on the first day, and what its true meaning is?  Then he understands that to those words indeed nothing may be added and nothing taken away.  And then for the first time he understands the true meaning of the words of the Torah, as they stand there, those words to which not a syllable or a letter may be added and from which none may be taken away.  And therefore men should take care to pursue the Torah [that is, study it with great precision], in order to become her lovers as has been related.”

 

Zohar, II, 99a-b

 

Quoted from within:

On The Kabbalah And Its Symbolism

Gershom Gerhard Scholem

Shocken books – New York 1969

page 55.

 

 

 

 

Abū Ḥāmid Muḥammad ibn Muḥammad al-Ghazālī (‘Ghazali’, or ‘Algazel’ for short), (1058-1111), was one of the most celebrated scholars in the history of Sufi Islamic thought.  Although he doesn’t specifically explain that the letters are imbued with meaning, he wrote at length about the hidden meaning of the Qur’an.  It might be that the reason he doesn’t explain the symbolism of the letters in his writings is because of his contention that the esoteric meanings should not be divulged to the common man.

 

The Heritage of Sufism

Volume 1

Edited by Leonard Lewison 1999

Oneworld publications

pages 255, 256

 

 

“ ‘Ali said, “If I wished I could load seventy camels with the [interpretation] of the opening Surah of the Koran.”  What is the meaning of this, when the [outward – surface] interpretation [of this surah] is extremely short?  Abu al-Darda’ said, “A man does not understand until he attributes [different] perspectives to the Koran.”  A certain scholar said, “For every verse there are sixty thousand understandings, and what remains to be understood is even more.”  Others have said, “The Koran contains seventy-seven thousand two hundred sciences, for every word [in it] is a science, and then that [number] can be quadrupled, since every word has an outward aspect, an inward aspect, an end and a beginning.”

 

"The Prophet’s repetition of [the phrase] “In the name of God, the merciful, the compassionate” twenty times was only for the purpose of pondering its [inner] meanings.  Otherwise its explanation and [interpretation] are so obvious that someone like him would not need to repeat it.  Ibn Mas’ud said, “He who desires the knowledge of the ancients and the moderns should ponder the Koran,” and that is not something that can be attained merely by its [outward – surface] interpretation.”

 

“The rejection of [outward – surface] meanings is the opinion of the Batiniyya, who, being one-eyed, looked only at one of the two worlds and did not recognize the correspondence between the two and did not understand its significance.  Similarly, the rejection of the [inner] meanings is the position of the Hashwiyya.  Whoever takes only the outward meaning is a Hashwi, and whoever takes only the inward meaning is a Batini, but whoever combines the two of them is perfect.  For this reason the Prophet said, “The Koran has an outward aspect, an inward aspect, an ending, and a beginning.”

 

"One should not neglect the learning of outward [interpretation] first for there is no hope of reaching the inward aspect before having mastered the outward.  One who claims to understand the secrets of the Koran without having mastered its outward [interpretation], is like a man who claims to have reached the main room of a house without having passed through the door…”

 

Ghazali

 

Quoted from within: The Heritage of Sufism

Volume 1

Edited by Leonard Lewison 1999

Oneworld publications

pages 238, 239, 250, 251, 252

 

 

 

 

 

 

 Besides the fact that the 22 letters symbolize very simplified notions, such as “matter” and “distinct entities” and “things alive” and “things not alive”, which are not absolute, and that this presents difficulties, there are also other fundamental difficulties. 

Words formed with the letters, which represent more elaborate concepts, such as “devotion”, suffer from the same limitation, in that any event, any activity, any state of being, occurs in context with infinite entities within the elements involved.  For example, you can be happy but have a sore back at the same time; you can be frightened but if it is from watching a horror movie, you may still feel comfortable at the same time; somebody can do a good deed, but only to satisfy his ego in so doing; someone might be tough with another, but for the best – tough love.  So, within bad, there may be good, and within good, there may be bad.  With infinite richness and variety of living forms acting inside and outside anything “good” or “bad”, these become less of absolute, less distinct, less independent instances of “all good” or “all bad”.

Another difficulty in trying to convey an understanding of the infinite universe with Semitic scripture, is that the texts resort to describing cause and effect relationships.  David symbolizes “devotion” (devotion to one’s art, devotion to one’s work, devotion to one’s well-being, devotion to another’s well-being, etc…).  Solomon symbolizes “completion” or “fulfillment” of the object of devotion – completing the piece of art, completing a project at work, healing an injury, finding peace of mind, helping others.  Thing is, there are no absolute cause and effect relationships, also: there are infinite causes to each event, and infinite effects, all unique.

So, does David give birth to Solomon?  Sure, but not all the time, and there are other effects to David, and other causes for Solomon.  David begat other sons and daughters, and Solomon has other fathers and mothers.

These limitations are not the product of how the authors of Semitic scripture tried to convey an understanding of the eternal infinite universe.  These are fundamental limitations in the ability of the minds of living creatures to describe nature, understand how it works, and try to predict and approach everyday affairs.

 

 

 

There are no Dimensions.

 

There are infinite ever-changing directions.

 

No part of the infinite universe stays the same from one moment to the next, so whatever direction you point toward in one moment, will disappear the next.

Imagine a perfect pair of dice, with smooth sides, sitting on a table. Even if you conjure up, in your mind – the three dimensions of a 6-sided die, as pointing to specific directions (in your room); in relation to the earth, the planes of the dice are always pointing to new directions in the sky, as the earth spins.  Also, if you had a strong enough microscope, you would be able to notice imperfections on the surface of the dice, and at the molecular/atomic level, where things are ever-jostling (bouncing around), so there is never truly a flat surface pointing in a single direction in the first place.

If you think this example is unfair, then: where is your magical static unchanging frame of reference in the universe to which your alleged 3 Dimensions are aligned?

 

3D is a useful figment of our minds, helping us to pinpoint things in space.

2D is also a useful concept, but there is no such thing as a truly flat entity that disappears completely when seen on edge, as was promoted in an unwatchable Star Trek episode.

Concepts such as 1-dimensional things, and 12-dimensional things, are wild fantastical embarrassing mythical fabrications of our modern mathematically-centered myopic career-driven theoretical physics.

 

Not only are there no perfectly flat surfaces to offer any real absolute Dimensions, other fictions are also cooked up and served forcefully by the church of mathematics, such as the notion of the value of Pi, as being an example of proof that math is the ultimate method to understand the universe.  Math is the “language of the universe” they allege.  They proclaim: “Behold!  We know and understand any and every circle in the universe, in any realm.  We have found a universal truth!”

There is no such thing as a perfect circle in an infinite universe.  There is infinite detail to any circle, where at some point the value of Pi will not be the same. No two circles are the same, and are all constantly changing.  Zoom into the edge of any “perfect” circle, made from whatever materials, and you will eventually find (if you had a strong enough microscope), that your perfect circle has imperfections, which become more and more exaggerated the more you zoom in.  Not only this, but any living creature or non-living instrument which goes about measuring this “perfect” circle, will invariably see it from some sort of skewed angle – creating imperfections, however minute they may seem.

 

 

 

1 plus 1 cannot possibly ever equal 2

 

No two entities are identical.

No two events are identical.

 

No two activities that you perform are exactly duplicate.  Each time you do something, it is unique, even if you cannot discern the difference.

The life and mind of any and all living creatures, changes constantly – it unfolds in a different way from one moment to the next.  Even though Life, in the universe cannot be extinguished, by any means, individual living entities shed their existing nature every moment, and act and react and enjoy life in a different way, from moment to moment, from event to event.

Even if you take a very high-resolution snapshot of a moment in time, that memory – each time you look at the photograph, will change.  The way you see the photo in your 20’s will be radically different than the way you perceive it in your 50’s, and moreso once you are enjoying your golden years.

 

Each entity in the universe, alive or not, is the result of infinite other entities, inside and outside of it.  You cannot understand any single entity fully without understanding all these other entities, so you will never understand any single entity fully, because you cannot understand all infinite entities.  Even if you were to try to fully understand an entity, it is constantly changing, so you’d need to constantly update all this infinite information, which is even more impossible.

Every event is preceded by infinite events, and is the result of infinite other entities who have affected the event.   

 

There are no perfectly equal actions.

There are no perfectly opposite actions.

There are no perfectly equal and opposite reactions.       

 

No two events are simultaneous.  No matter how short an interval between two events may seem to be to our eyes, these differences magnify when perceived from very small vantage points.  Buy yourself a good enough high-speed camera, and any two events will be revealed to be happening at different times.  What may seem like synchronous moves in a ballet routine to you, would seem to fall at very different times if you were an amoeba watching the show.  And the amoeba’s living constituents, if they were to be able to, would enjoy a very long and boring ballet show, with seemingly terrible coordination between the dance moves.  Their reviews would be horrendous.

 There is no absolute copying or duplication or repeating or habituation.  Even when you remember a specific thing over and over and over and over again, each time you bring that thing back into your consciousness, each instance of remembering it, is unique – not just in its perception in context with other things – but it is physically different – the echoes are re-instigated in a slightly different way and travel throughout your consciousness in a slightly different way each time.

 

No two beats of your heart are the same.

The same heart cell never truly remains exactly the same from moment to moment.

Each cell sees the world, and its place within it, from a unique vantage point within you, and each cell’s opinion can change over time, just like yours can.

Each cell receives the echoes from events in a unique way.

Each cell's contribution to your coordinated activity is different from the contribution of other cells.

Each cell within you is unique from other cells, just as you are unique from other people around you.

Some cells might have a hard time to listen to other cells.

Some cells might be trying to tell your other cells something important, but they never get around to listening.

Some cells might repeat a scripted theatrical production to prove a political point with symbolism.  Even with nightly performances of the same script, your other cells might not get the symbolism, or might not even pay attention.

 

Every decision you make and every action you take is the combined “result” of the activities of infinite entities within you, infinite entities outside of you, and infinite entities moving through you.

Every decision you make and every action you take is preceded by infinite events, and will cause infinite after-effects.   

 

There are infinite moments in every moment.

 

 

 

If the universe is infinite in size and will never cease to exist, then there are absolutely no predictable, definable, precise, repeatable absolute cause and effect relationships.

If there are infinite entities involved in every event, then each event has infinite unique detail, and causes infinite unique aftereffects. 

There are absolute truths, but one can never say that if something occurs, then some other thing will occur, with absolute certainty. One thing cannot be said to absolutely cause another thing.  One event cannot be said to produce another resulting event, with absolute certainty.

For example, "what goes up, must come down".  What if, while coming down, the apple is met with an explosive which launches it back vertically into the air?  What if, while coming down, a volcano erupts, and flings the apple to the stratosphere, and beyond the pull of gravity?  What if, when the apple is coming down, a comet strikes and launches the apple into outer space? What if, while the apple is falling, it is caught by a branch and sits there, until it disintegrates, instead of falling as a whole apple.

 

There are absolutely no absolute cause and effect relationships.

There are only absolute truths about the nature of nature.

One can study the most predictable effects of a cause (the apple will almost certainly fall down), but nobody can predict, with absolute certainty that if one event happens, another event will follow suit.

 

Absolute reality does indeed exist.  It’s just that no creature can witness the full extent of the infinite universe – all of its limitless detail, much less predict how it will unfold from one moment to the next.

 

 

 

 

 

The very first word, of the very first verse, of the very first chapter, of the very first book, of the very first collection of books, of Semitic scripture, is translated as “In The Beginning”, and is written in Hebrew wxqcav and in Aramaic, it is written wxcav.

 

The English word “In” is represented by the first letter:

wxqcav

This is a consonant used a prefix to mean “within”.  So, this makes sense.

 

The term for “The” is absent. 

This is absolutely crucial.  If the authors had intended to indicate a single Beginning, they would have easily placed the letter t right after the letter w which would have easily yielded “In The” (“wt-”).  These are prefixes – they are not the core root word.  Prefixes are commonly employed in Semitic languages, where w is commonly used to mean “within”, and t is commonly used to mean “the” in Hebrew.

The core Hebrew root of wxqcav is  xqc, with variants xc and xac found in Aramaic.  xqc is a common word, meaning, among many things, “head, top, summit, peak, capital, leader, choicest, branch of a river, first

 

Now, you might be sitting there, wondering where in the world did the last two letters wxqcav of the word go?

Very good question!

The word xqcav is found in several verses elsewhere in the Bible as “first fruits”.  It is a plural form of xqc.

 

So then, now that you know that the word “The” is missing, and that it is in fact a plurality of “firsts”, what then do you think the first word, and consequently, all of the material and the seemingly “historical” narrative of the Old Testament, and by consequence the New Testament, the Qur’an, and other works of Semitic scripture, actually indicate?

 

The very first word, of the very first verse, of the very first chapter, of the very first book, of the very first collection of books, of Semitic scripture, can easily, and clearly, be translated as:

 

 

“WITHIN BEGINNINGS….”

 

 

 

At the beginning of every living entity’s existence, multiple smaller living entities start acting together in a coordinated way. Some groups might just act once, and then may cease and may disband, but some may repeat their activity, which might become regular, producing similar activity.

If every living entity initially starts out as a combination of existing smaller living entities, then there is no beginning to Life, capital “L”.

One can only talk of a finite origin of a particular form of life, or of a particular individual creature.

One can never talk of the origin of Life as a new development at some point in the history of the universe, or as coming out of nothingness or out of non-living stuff.

Life arises only out of smaller living entities acting together in a coordinated way.

Life, in the universe, had no Origin.  It has always existed, and will forever exist.  It is constantly being created within infinite beginnings.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

WAYWARD SUNS