The word Abracadabra is said to derive from an Aramaic phrase meaning "I create as I speak." However אברא כדברא in Aramaic is more reasonably translated as "I create like the Word."
In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made."
In the beginning was the Word: the Logos, the sound frequency (vibration).
We know that speech means not just any kind of a vibration, but a vibration that carries information.
Thus, I create like the Word.
In the Hebrew language, the phrase translates more accurately as "it came to pass as it was spoken."
The first known mention of the word was in the third century AD in the work Liber Medicinalis by Quintus Serenus Sammonicus, a physician to the Roman emperor, who suggests to wear an amulet containing the word written in the form of a triangle:
A - B - R - A - C - A - D - A - B - R - A
A - B - R - A - C - A - D - A - B - R
A - B - R - A - C - A - D - A - B
A - B - R - A - C - A - D - A
A - B - R - A - C - A - D
Abracadabra and the Gnostics:
Abracadabra was used as a magical formula by the Gnostics of the sect of Basilides in invoking the aid of beneficent spirits against disease and misfortune. It is found on Abraxas stones, which were worn as amulets. Subsequently, its use spread beyond the Gnostics.
Have you ever been mesmerized while waiting for the sunrise? As you watch the horizon for that first burst of light, you get swept up in the eternal present moment. With baited breath, your sense of time is suspended, and you’re primed for a miracle. This is the “liminal zone,” the threshold between night and day, between here and there, between this and that. It’s the crossroads where anything is possible. And then the dawn breaks through, like a sudden burst of inspiration, like an act of creation: “Let there be light.” That is the magic of Abraxas, an enigmatic name that has perhaps always been closely associated with the power of the sun. This strange, mysterious name captures that magical, suspended, timeless moment: “all of time as an eternal instant.” Abraxas is the power of infinity—the promise of endless possibilities, the “cosmos” itself. In mythology, Abraxas is the name of a celestial horse that draws the dawn goddess Aurora across the sky. The name suggests a power that is not properly ours but rather a gift from another world.
But what of the name’s origin? It is likely, as an etymologist posited in 1891, that Abraxas belongs “to no known speech” but rather some “mystic dialect,” perhaps taking its origin “from some supposed divine inspiration.” Yet scholars, of course, search for a root. There are speculatory shreds of evidence which suggest that Abraxas is a combination of two Egyptian words, abrak and sax, meaning “the honorable and hallowed word” or “the word is adorable.” Abrak is “found in the Bible as a salutation to Joseph by the Egyptians upon his accession to royal power.” Abraxas appears in “an Egyptian invocation to the Godhead, meaning ‘hurt me not.’” Other scholars suggest a Hebrew origin of the word, positing “a Grecized form of ha-berakhah, ‘the blessing,’” while still others speculate a derivation from the Greek habros and sac, “the beautiful, the glorious Savior.” The name has appeared in the ancient Hebrew/Aramaic mystical treatises The Book of Raziel and The Sword of Moses, and in post-Talmudic Jewish incantation texts, as well as in Persian mythology.
An interesting occurrence of Abraxas is found in a papyrus from late antiquity (perhaps from Hellenized Egypt, though its exact origin is unknown). The papyrus contains “magical recipes, invocations, and incantations,” and tells of a baboon disembarking the Sun boat and proclaiming: “Thou art the number of the year ABRAXAS.” This statement causes God to laugh seven times, and with the first laugh the “splendor [of light] shone through the whole universe.”
The Basilideans, a Gnostic sect founded in the 2nd century CE by Basilides of Alexandria, worshipped Abraxas as the “supreme and primordial creator” deity, “with all the infinite emanations.” The god Abraxas unites the opposites, including good and evil, the one and the many. He is “symbolized as a composite creature, with the body of a human being and the head of a rooster, and with each of his legs ending in a serpent.” His name is actually a mathematical formula: in Greek, the letters add up to 365, the days of the year and the number of eons (cycles of creation).
“That a name so sacredly guarded, so potent in its influence, should be preserved by mystic societies through the many ages . . . is significant,” notes Moses W. Redding, a scholar of secret societies. Redding suggests that only in Freemasonry has this “Divine Word” been “held in due reverence.”
As a carpenter the creator employs tools to build a home, so G'd utilized the twenty-two letters of the alef-Beit (the Hebrew alphabet) to form heaven and earth. They are the metaphorical wood, stone and nails, cornerposts and crossbeams of our earthly and spiritual existence. As in abracadabra "Αύρα κατ' αύρα" אברא כדברא, as he, she, it created the universe with; the Letter, The word, and the number.
As Kabbalist sages say G'd created the alef-beit, before the creation of the world. "The Maggid of Mezritch" explains this on the basis of the first verse in the Book of Genesis “בראשית ברא אלקים את השמים ואת הארץ—In the beginning G'd created the heavens and the earth.” Beresheet Barah Elokim Et (in the beginning God created the) The word את, (es or et) is spelled with an aleph, the first letter of the aleph-beit, and a tav, which is the last. The fact is, את, es, is generally considered to be a superfluous word. There is no literal translation for it, and its function is primarily as a grammatical device. So why is “es” present twice in the very first line of the Torah? It suggests that in the beginning, it was not the heavens and the earth that were created first. It was literally the alef-beit, aleph through to tav. The alpha and the omega, Without these letters, the very Utterances with which G'd formed the universe would have been impossible the Baal Shem Tov explains the verse, “Forever the words of G'd are hanging in the heavens.”
The crucial thing to realize is that G'd, creator, source did not merely create the world once. His Her It's words didn’t just emerge and then evaporate. Rather, G'd continues to create the world anew each and every moment. His Her It's, words are there constantly, “hanging in the heavens.” And the alef-beit is the foundation of this ongoing process of creation.
According to Kabbalah, Cabbalah and Qabbalah sages and scholars, when the same letters are transposed to form different words, they retain the common energy of their shared gematria. Because of this, the words maintain a connection in the different forms. We find a classic example of this with the words (הצר, hatzar, troubles), (רצה, ratzah, a desire to run passionately into the “ark” of spiritual study and prayer) and (צהר, tzohar, a light that shines from within). All three words share the same three letters: tzaddik, reish and hei in different combinations. The Baal Shem Tov, explains, the connection between the words as follows: When one is experiencing troubles (hatzar), and one runs to study Spiritual txts and pray with great desire (ratzah), one is illuminated with a G'dly light from within (tzohar) that helps him or her transform there troubles into blessings, as it is said that the source of the twenty-two letters is even higher than that of the Ten Commandments.
As it states: “With you, is the essence of G'd", בך means “with you.” The (Beit which has a gematria of 2) and the (kaf = 20) added together equals 22. Through the twenty-two letters of the alef-Beit, we are all connected to the monad, G'd, Allah الله, the source, and each other through our words and language as words hold power as that which makes us All unique is language as language weaves everything together. These are the teachings of our holy teacher, as the The Zohar affirms that every sentence, every phrase, every word, and even every letter of the Bible exists simultaneously on several levels of meaning. This sacred work clearly declares, “Woe unto those who see in the Law nothing but simple narratives and ordinary words! . . . Every word of the Law contains an elevated sense and a sublime mystery.”
[Except from Path of the Sun Keepers by Paul Francis Young]
“Words have a magical power. They can bring either the greatest happiness or deepest despair; they can transfer knowledge from teacher to student; words enable the orator to sway his audience and dictate its decisions. Words are capable of arousing the strongest emotions and prompting all men's actions.”
--Sigmund Freud
