Synchronicity and Syncreticism in a Time-Series

Synchronicity and Syncreticism in a Time-Series

Instead of being a “rare” phenomenon, as some suggest, synchronicity is all-pervasive, for all events are causally connected, at least ultimately. The occasional dramatic coincidence we notice is only the materialization of subtler energies that otherwise go unnoticed. Though omnipresent, these correspondences tend to become obvious to us only in the case of the most startling coincidences. There is even a bias error ever-prevalent—for it seems to the observer that the more improbable the coincidence, the more significant the event. This presupposes an acting agent in Nature, for the more improbable the event, the more effort it takes to realize, the more extraordinary it is and so the more significant it must be to justify this lavish expenditure on part of the universe.⁴⁵ This may or may not be so; all gradations and hierarchies are errors of a particular sort. The practice of Qabalah balances all perceptions by virtue of its operative abstraction on the ego and the mind; and eventually corrects all errors of perception. In the very least, it offers a practical method of not only becoming more conscious of these subtle connections, but of testing and even predicting their occurrence throughout one’s life. In this way, the Qabalah serves one to prepare for such an event, and it may serve another as a Lamp to guide one along; as a series of lamps, like points of light that trace the path; and to others, it is the path itself.

Some discuss synchronicity in the context of a “symbolist” world view—the perception of all phenomena as interwoven by linked analogies or “correspondences.” We find that if the event is meaningful, then there appears to be an intrusive, insistent intelligence behind it, as though Nature herself desired a certain result from the event that it causes to re-occur. This intelligence will respond to inquiry, and will react to attitudinal shifts in the observer. In this case, it becomes a simple matter and a further test for reliability to take in the details of one’s environment as points in a time series: the name of the restaurant, it’s address, the number of the gentlemen’s name, and so forth, until one sees the concordances build and the significance of the event revealed. One can demand further proof which is often supplied immediately and with mathematical (Gematria) verifiability (equality). This power to shape Event in Time and react to projection of Thought or Glyph constitutes a multiplicative order of probabilities and is the basis of all Hermetic Art.

Such a series of events upon the same subject, contiguous in time constitute strong argument, but still no proof. As Jung puts it, “When coincidences pile up in this way, one cannot help being impressed by them—for the greater the number of terms in such a series, or the more unusual its character, the more improbable it becomes.”⁴⁶ Nonetheless, one finds syncreticism an empirical fact in all but exceptional cases. Tables of syncreticism (or an attempt at such) are provided in this book.⁴⁷

All that lives is a Field of Energy. As that Life progresses, its energy field intensifies and one’s environment adapts. Though Science will not admit it Today, it is certain that evolution is bijectional. We understand that the organism must adapt to its environment, but we do not yet see, that the environment adapts to the organisms it supports.⁴⁸ In effect, energy alters its medium.

The Student is then urged to Open the Aethyrs should he wish experiential proof and visible manifestation of such Wonders. Liber 418 provides a subjective description of the Aethyrs and the Calls. To call upon the Enochian in the original is generally sufficient to produce an inundation of result.⁴⁹

It appears also, that mathematical operations (summing and multiplication, for instance) have corresponding physical processes (e.g. combination of two elements for addition; one element acting upon another in chemical process as for instance fire upon wood, for multiplication) which we discuss later in this book.⁵⁰

In this way, Gematria serves two purposes:

First, it reveals the perfection of the manifest universe.⁵¹ It is scientific proof of an architecting intelligence in Time. The concordance of number defies all probability, which can be calculated precisely and proven empirically. When this is multiplied through all planes of concordance and then through each event in time, we reach 1/infinity for probability. It serves then as proof undeniable to the world at large and the scientific community should they ever be interested in investigating such matters.

Second, it may be used as a test: the perfections are beyond human capacity to engineer. Hence, if ever one wishes to test the integrity of one’s consciousness and to lay claim on truth versus deception, vision versus hallucination, then this is a sure and certain means even if inexplicably so for the time being. ⁵² If one is undergoing initiation, the officers and temple are made visible through application of the key.⁵³

If for instance, the Student were to invoke Anubis and when confronted with a visible manifestation of the Being, wanted to ascertain whether or not he were hallucinating, or if he were not being led astray by some deceptive spirit… then Gematria is the surest means of gaining such an assurance. We begin by asking questions, and then we calculate. We may ask for names, titles, formulae and even numbers. The intricacies of the answers and their correspondences preclude any sort of prevarication, design or lie. It is beyond human cognitive capacity to design such perfection and concordance even if one were armed with the knowledge and all the computational power in parallel to do so.⁵⁴ One knows then that he has hit upon the true vein or current of the matter, for all planes of consciousness and of the phenomenological universe are thus informed. That is, the World is so constructed that the influence from Kether (for lack of a better term) is passed through the rarefying planes of concordance; and just as in a forensic audit, if one is unable to trace the event neatly to its source, then it is because the ‘chain’ was never formed and has its origins elsewhere—in one’s being or another’s, independently of Nature a product of Error as it were and not Vision.

Hence if the numbers, symbols and formulae agree, test upon test, then one is assured. For if one is hallucinating, the hallucination could not produce such perfection, seeing as it is a mere phantom of one’s mind. For the perfection of these constructions, their equivalences and symmetries are such that they are beyond one’s own capacity and knowledge to produce not only instantly but even upon many hours of labour. Similarly, any being will be unable to create the concordances upon will, for they defy rationality and can only be the product of some supra-rational intellect in Nature and Time, which Humanity (foolishly or not) have always viewed as ‘divine’ that is to say, a force for ‘good’.⁵⁵ It is a somewhat apparent fact, that these Beings though charged with the Governance of the Planes, care not for the affairs of human beings; but only that the Work is accomplished.

In this way, Gematria proves useful in tests against all forms of self-delusion, including apophenia which will afflict the Student to varying degrees upon the Path as it is the mind’s basic operative stance: to try and fit new fact or knowledge into its current structure. It also serves as a test of Class A Libers, for the perfections within such texts lie outside the scope of human capability to engineer, as has been said, and so add ‘transcendent’ authority to the origin of the text.

The mathematical calculus of probability, the continual and insistent nature of the synchronicities, the varied tests one will conduct under this Natural Science are the surest means of developing its applicability.