Decoding the Torah through the “Language of Birds”: With Whom Did Jacob Wrestle?

(Translated into English with the help of ChatGPT)

One of the most mysterious episodes recorded in the Torah is Jacob’s struggle with God. It is written that when Jacob was left alone, Someone wrestled with him until the break of dawn. And when He saw that He could not prevail against Jacob, He touched the socket of Jacob’s hip and dislocated it. Yet when the dawn arose, Jacob refused to release Him until He blessed him. Then He said to Jacob: “Your name shall no longer be Jacob, but Israel, for you have wrestled with God, and you shall prevail over men.” And Jacob named that place Peniel, saying: “I have seen God face to face, and my soul has been preserved.” As the sun rose above Peniel, Jacob passed by limping on his hip (Genesis 32:20–31).
To understand the essence of this chapter, we must first understand the language—the logic—of the ancient Hebrew sages.
In the Holy Qur’an it is openly declared that this Scripture was revealed precisely for the Children of Israel, whom God exalted above the nations. God granted them the Book, wisdom, prophecy, and blessings, and made them inheritors upon the earth, raising them high. They are chosen through knowledge above the worlds (Qur’an 27:76–77, 45:16, 2:47, 122, 40, 44:32, 45:16, 6:165). This means that the wisdom of the ancient Hebrew sages is of a special order, transcending the knowledge of ordinary mortals. King Solomon called this superiority the “language of birds”: “O people! We have been taught the language of birds, and we have been given from all things. Truly, this is a manifest favor” (Qur’an 27:16). Therefore, we must first grasp the essence of this “language of birds,” and only then, with its help, decipher the struggle of Jacob with God.
According to the French philosopher and scholar of Sufi mysticism Henri Corbin, the “language of birds” is the language of essence, the language of pure being, through which an inner and spiritual self transmits to another inner and spiritual self the quality of its existence. Researchers affirm that the universal language which existed before the Babylonian confusion of tongues was precisely this “language of birds” in its purest form (Shihab al-Din Yahya Suhrawardi, The Crimson Angel. http://angel.org.ru/2/sohravar.html).
The great Sufi al-Ghazali also wrote of this: “Know, then, that every particle of the heavens and the earth converses with the living and the rational in a hidden, secret discourse. This discourse has no limit and no end, for it is drawn from the sea of the speech of the Almighty, which is infinite… Moreover, they converse about the mysteries of the earthly and heavenly kingdoms of the Most High. Yet to reveal such mysteries is forbidden, for to uncover a mystery is to annihilate it…” Al-Ghazali held that the highest knowledge—the true goal of man—is light. It is the Divine Light that makes all things manifest, illuminating everything. The image of knowledge as light descending from above to enlighten the human soul is also found in Plotinus’ Enneads.
The researcher Naumkin observes that “…the entire sphere of man’s mystical participation in higher ideas and the divine world is grounded in categories of vision, light, manifestation—the unveiling of the hidden. Therefore, the word ‘eye,’ says al-Ghazali, must be understood in two senses. ‘Close your eyes in order to see’—this Sufi imperative forms the leitmotif of his mysticism. This vision does not mean that objects appear before man in their outward form, but rather it is a special, mysterious vision, indescribable and inconceivable. Such vision is opposed to imagination as a primitive form of sight. The spirit in man al-Ghazali likens to a lamp…”
M. Smith notes that al-Ghazali’s constant use of imagery connected with light, though rooted partly in the Qur’an, is Hellenistic in origin, especially in associating light with knowledge. He asserts that the prophets received knowledge in its pure and primordial form (Abu Hamid al-Ghazali, “The Revival of the Religious Sciences,” Moscow, 1980, pp. 209, 210, 309). Another famous Sufi, Nasafi, called the language of pure being and light the language of primordial matter, which radiates information. Therefore, the “language of birds” is the language of primordial matter, accessible only to the chosen ones.
According to Plato, all divinely inspired prophecies were judged by a special tribe of interpreters, and only they could unravel mysterious sayings and visions. For it was among them that the gods established the image of the liver and made of it an oracle (Plato, Timaeus, 71E–72B). The renowned Sufi master Shihab al-Din Yahya Suhrawardi believed that this tribe of interpreters was guided by Allah: “It was under His [Allah’s] direction that the most revered sages were distinguished from the magi. Their exalted teaching of Light, a doctrine confirmed by the experience of Plato and his predecessors, I set forth in my book entitled ‘The Philosophy of Illumination’ (Hikmat al-Ishraq). I am but a continuator of their undertaking” (Henry Corbin, History of Islamic Philosophy, http://ruh.kz/blog/anri-korben-istoriya-islamskoi-filosofii). The French writer François Rabelais also demonstrated that there was complete identity between the doctrines of the Goliards and the teachings of Plato (Grasset d’Orcet, The Language of Birds: The Secret History of Europe, http://lib.rus.ec/b/370590/read). This means that the European Goliards, who knew the “language of birds,” likewise originated from this same lineage of interpreters and were instruments of the divine will.
The great Sufi Muhyiddin Ibn Arabi believed that the station of Solomon—that is, the highest secret knowledge possessed by King Solomon—was granted to the people of the Prophet Muhammad, and therefore no other nation could surpass them (Ibn Arabi, The Bezels of Wisdom, ch. 16). Thus, the sons of Israel chosen by knowledge are in truth the people of the Prophet Muhammad—that is, the Sayyids. And the “language of birds” is the sacred science of the Sayyids-batinids—namely, Sufism.
One of the classical masters of Sufism, al-Qushayri (d. 1074), held that the Sufis are the elect: “God created this community as the chosen among His friends, and exalted them above His other believers after His messengers and prophets… and He purified them of all darkness.” Al-Qushayri further insisted that the term Sufi does not arise from any of the linguistic roots that scholars have tried to attach to it, since most such attempts do violence to the laws of language: “This group is also well known for demanding definitions through verbal resemblance and etymological investigation,” he wrote.
A similar conclusion was reached by the British orientalist Sir William Jones (d. 1794), who began studying Persian, Arabic, and Sanskrit at the time of founding the Asiatic Society in Calcutta in 1784. For him, all deeply mystical teachings ultimately appeared as one, merely expressed “by a thousand metaphors and poetic figures, abundant in the sacred poems of Persians and Indians, which, as it seems to us, express in essence the same truth and differ only in their forms of expression due to the etymologies of their languages” (Ernst Carl, Sufism, http://www.universalinternetlibrary.ru/book/ernst/2.shtml).
In my own books and articles, I have shown that all ancient texts are composed of symbols containing hidden knowledge. These symbols are consonantal sounds, which themselves are carriers of meaning. Reading consonants forward or backward does not change their essence, while vowels serve only as connecting elements. Therefore, to understand an ancient text, one must know the meaning of each consonant, which at the same time is a symbol. Thus, in order to grasp the essence of Jacob’s struggle with God, we must turn to the root-meanings of these symbols and attempt to decode them through other ancient symbols.
The names Jacob/Ya‘qub/Yagub consist of the consonantal roots KV/KB/GB, which are identical in meaning. In the ancient Egyptian texts this symbol is known as Geb, which signified “the Earth” created in the heavens. According to the Heliopolitan version of the doctrine of creation, the cosmos was born through a chain of emanations, where one natural phenomenon gave rise to another: “From amidst the primeval waters of Nun (Naun), the supreme Atum (Atam) rose upon a mound, his name meaning ‘the All.’ From himself Atum brought forth the pair Shu and Tefnut—Air and Moisture. From them was born a second pair: Geb and Nut—Earth and Sky. From Geb and Nut came Osiris and Isis, Set and Nephthys, and so forth.”
In my book The Book of Horus, or the Decoding of the Torah (http://gilarbey.blogspot.com/2013/05/blog-post_8125.html), I demonstrated that the ancient Egyptian texts speak of the creation of the Cosmic Man by Pharaoh Amon. By means of magic and sacrifice, Pharaoh Amon fashioned from primordial matter a human being of cosmic scale. In the Torah this ancient Egyptian god Atum (TM) is called Adam (DM), described as extending “from one end of heaven to the other” (Deut. 4:32). This is also affirmed by the noted scholar David Rohl. Therefore, the “earth” that was created in seven days is in fact the heavenly world fashioned by Pharaoh Amon in Heliopolis.
According to the Neoplatonist philosopher Iamblichus of Chalcis, the ancient Egyptian and Assyrian priests—whom he called theurgists—through theurgic processes, that is, sacrifices and rituals, created gods (Iamblichus, On the Egyptian Mysteries, http://www.lib.ru/URIKOVA/misteria.txt). The symbol theurg (TRG) in the “language of birds” is identical with the Sufi symbol tariqa (TRK). In Sufism, the path of tariqa is the “journey” into the primordial matter undertaken by members of the Sufi brotherhood of the Turks (Turks as Turuq). The goal of the tariqa is transformation into Haqiqa/Haqq—that is, into God Himself.
When the murid, in an ecstatic state, ascends the ladder of the tariqa, he begins to experience the vision of Divinity, that is, of primordial matter. Within Haqiqa there are two phases: fana (annihilation) and baqa (everlasting being). In the state of fana, one’s inner essence is dissolved in God, while outwardly the person remains present in the world and fully aware of all that transpires. The state of baqa consists in eternal abiding in God. At this most advanced stage, God is no longer a veil hiding the world from the Sufi, nor does the world conceal God from him; there is no longer any separation. Duality is transfigured into Unity. And man begins to receive from primordial matter the answers to all questions (Ernst Carl, Sufism, http://www.universalinternetlibrary.ru/book/ernst/2.shtml).
According to al-Ghazali, a person at this station can, within an hour, attain all sciences from beginning to end. He can measure the heavens, calculate the stars, and determine their distances (Abu Hamid al-Ghazali, The Alchemy of Happiness, http://www.klex.ru/cwo). At this stage, man can discern the proportions of all things, and even create living beings. Thus, the symbol baqa (God) represents the attainment of supreme intellect through Sufism.
If we note that the symbols Jacob/Ya‘qub (KV/GB) in the “language of birds” are identical with the symbols baqa (BK), it becomes clear that Jacob is the image of God Amon, who, in the state of baqa, created in the heavens the Cosmic God-Man, Adam. Therefore, the phrase “Jacob was alone” symbolizes the solitude of Pharaoh Amon, his entry into ecstatic absorption. And the phrase “Jacob’s struggle with God” signifies Pharaoh Amon’s “struggle” with primordial matter, and his fashioning from it the heavenly God-Man Adam.
In the Turkic Orkhon–Yenisei inscriptions, at the beginning of the texts of Mogilyan and Kül Tegin, the Turkic (theurgic) khan declares that it was he, as God, who created God and was born in the heavens. And in the Moyun Chor inscription it is written that the all-wise khagan was in God (in primordial matter) and transformed Him into El—that is, he created in the heavens a heavenly kingdom, a world of spirits (Rajabov A., Mamedov Yu., Orkhon–Yenisei Abideleri, Baku, 1993, pp. 104, 134).
In the Torah it is said that after the “struggle,” God renamed Jacob as Israel. The symbol Israel/Isra’el is deciphered as Isra/Isra and El. In ancient sources, the symbol Isra/Isra (ZR/SR) refers to the god Asar/Osiris/Azar, and so forth. As we have written earlier, Atum brought forth the pair Shu (identical with Yeshua/Shi‘a/Jesus) and Tefnut. From them was born the second pair—Geb and Nut—from whom came Osiris and Isis, Set and Nephthys. Therefore, the renaming of Jacob as Israel signifies that, after the creation of the heavenly world of Geb in the state of baqa, this world was consecrated as the kingdom of Osiris—that is, as Israel.
From this it follows that the people chosen by God—that is, the Jews—are in fact the descendants of the ancient Egyptian god Asar/Osiris. And the fact that, according to ancient sources, the Khazar Turkic beks were considered the chosen ones means that the theurgists who, in the state of baqa, created God in the heavens are none other than the Turkic sayyid-beks of God Azar/Asar/Osiris. Even the very symbol Torah in Sufism is deciphered as Tariqa—that is, the Path to God.
The Torah also records that the place of Jacob’s “struggle” with God was called Peniel. In Sufism, the symbol Peniel is interpreted as Penu-El or El-Penu—that is, the land, the territory, or the people of Penu. In various sources, the symbol Peniel/Elpen appears as Lpin, Lepon, Lapan, Laban, Lbin, Liban, and so on, and is identified with the land of Caucasian Albania (J. Medjidov, Northern Albania, or the Union of the Kingdoms of Lpinia, https://vk.com/topic-22515003_26860192). In the Book of Dede Korkut (9th century), the symbol Peniel/Elpenu appears as Alpan. Here the Alpans are the dwellers of the heavenly world—those who can be seen in dreams.
To understand the symbol Penuel, we must first pay attention to the symbol Pen. In ancient Egyptian texts, this symbol refers to the Supreme God, that is, God Amon. In a papyrus, the keeper of the seal of the house of Nu, the victorious, says: “I greet you, O Thigh, dwelling in the great Lake of the northern sky, visible to the naked eye and immortal. I have risen above you when you ascended like a god. I saw you, and I did not die. I ascended to you and was resurrected like a god. I cackled like a goose, I soared like a falcon among the divine clouds and the great dew. I made the journey from earth to heaven. God Shu helped me to rise, the God of light supported me on both sides of the ‘ladder,’ and the stars that never set guided me along the right path and helped me to avoid destruction. I carry with you that which protects me from misfortunes on the path past God Pen; you pass by, and glory to you, O great God Pen! I came out of the Lake of Fire, located in Sekhet-Sasa (that is, the Field of Fire). You dwell in the Lake of Fire in Sekhet-Sasa, and my life is in the staff of the sacred (God).”
(E. A. Wallis Budge, The Egyptian Book of the Dead, Eksmo, Moscow, 2005, p.503).
According to this text, God Pen dwells in the Lake of Fire — that is, in the primordial matter. Thus, God Pen is an image of God Amon, who, in the ecstatic state of tarika, made the “journey” from earth to heaven and was resurrected “like a god.” And the fact that Amon saw the “Thigh” and did not die means that the injury to Jacob’s thigh is symbolic: it indicates that Jacob’s thigh is linked to the divine essence, that is, to the primordial matter. Jacob’s statement that he saw God face to face in Penuel and his soul was preserved tells us that God Pen (Penuel) is governed by the soul of Jacob — that is, by the soul of Amon, who through tarika attained immortality.
In ancient Egyptian texts, the Thigh is associated with the god Osiris and is also called the “Iron Thigh upon which the Gods stand.” But it was also regarded as the Thigh of the Goddess and identified with the pillars of the Temple of the Priestess that support the heavenly world. Therefore, the “Thigh of the Heavenly Cow” was the name for the constellation Ursa Major. The Thigh is also mentioned in the New Testamen
In the New Testament, regarding Jesus it is said: “On His robe and on His thigh He has a name written: King of kings and Lord of lords” (Rev. 19:16).
This means that the divinity of Jesus is connected with His thigh. To understand this, we must know more about the birth of the chosen, the holy ones.
In the Torah, it is said that God created not one but two kinds of man. A. L. Khosroev, citing Philo of Alexandria, writes: “Great is the difference between the man now formed (Gen. 2:7) and the man previously (Gen. 1:27) created in the image of God. For, being formed sensibly, he already partakes of qualities, consisting of body and soul, male or female, mortal by nature; but the one created in the image — some kind of archetype or kind or seal — is intelligent, bodiless, neither male nor female, incorruptible by nature.”
Distinguishing between the “earthly” and the “heavenly” man (thus following the Platonic tradition of contrasting the sensible and intelligible worlds), Philo combines the language of the Septuagint with Platonic philosophy: “Two kinds of men: for this one (that is, of Gen. 1:27) is the heavenly man, while that one (Gen. 2:7) is the earthly. Thus, the heavenly, having come into being in the image of God, fully participates in the incorruptible and divine essence; while the earthly is made from disordered matter, which Moses called dust. Therefore he says that the heavenly was not shaped, but sealed in the image of God, while the earthly is something molded by the craftsman, but not a true offspring.”
(A. L. Khosroev, Alexandrian Christianity, Moscow, 1991, p.110).
This means that the chosen are connected with the divine essence — that is, with the primordial matter — and they are created in the image of God. In Sufism, those created in the image of God are considered the lineage of the Prophet — awliya, the wali.
R. Nicholson defines this category of Sufi saints as follows: “Since the wali, or saint, is the collective type of the Perfect Man, it is necessary to know that the essence of the Muhammadan cult of saints, as well as of the prophets, is nothing other than divine illumination, the immediate vision and knowledge of the invisible and unknowable, when the veil of reason is suddenly lifted and the conscious ‘I’ disappears in the overwhelming glory of the ‘only true Light.’”
(al-Ghazali, The Revival of the Religious Sciences, Moscow, 1980, p.276).
This means that the wali/awliya — that is, the saint — is the “human form” of the heavenly Adam/Atum, the image of God on earth. And because they are bound to the divine essence, they are considered immortal.
Plato considered the birth of an immortal being within a mortal body to be a divine act: “All men are pregnant, both in body and in soul, and when they reach a certain age, our nature desires to bring forth. It can bring forth only in the beautiful, not in the ugly. The union of man and woman is such a birth. And this is a divine affair, for conception and birth are manifestations of the immortal principle within the mortal being.”
(Plato, Symposium, 206C).
The immortality of the divine lineage is also mentioned in the Qur’an: “We granted not to any man before you immortality” (Qur’an, 21:34).
All this indicates that the sacredness of the chosen lineage is connected with the thigh of that lineage.
It is known that the ancient deities are often depicted with broad thighs. In Greek mythology, after the death of Semele, Zeus sewed the infant Dionysus into his thigh and carried him there until the appointed time. We know that Dionysus is one of the forms of the ancient Egyptian god Osiris. This means that broad-thighedness was a symbol of the divinity of this lineage.
In the sources, those with broad thighs were often the enarees, who because of this “condition” were called effeminate seers. Pseudo-Hippocrates notes that the enarees were “Scythian nobles, not men of the lowest origin, but on the contrary, the most noble and possessing the greatest power.” The enarees enjoyed considerable influence and prestige in Scythian society. Pseudo-Hippocrates explains this by saying that “the natives attribute the cause of such a phenomenon to divinity, and therefore they honor such people and worship them, each fearing for himself.”
Similar honor was accorded to the Median magi and to the tribe of Levi (only members of this tribe could serve as priests!) in ancient Israel. The comparison of Herodotus’ enarees, Strabo’s anariaci, Ptolemy’s sanorees dwelling near the Caspian, and the anorees localized near Albania, leads us to a fair conclusion that all these tribes inhabited the same region (A. M. Khazanov, The Social History of the Scythians, Moscow, 1975, p.169).
In Media, this “condition,” i.e. effeminacy, was found mainly among the tribe of al-jil, that is, the Gels (F. M. Asadov, Arab Sources on the Turks in the Early Middle Ages, Baku, 1993, p.113). This indicates that the Scythians were the Gels — the inhabitants of ancient Heliopolis, where the heavenly world of Geb/Osiris was created.
According to Strabo, from the earliest times in the quarter of Heliopolis — that is, the city of Gel — there lived priests who studied philosophy and astronomy. The oldest incantations were composed precisely by the Heliopolitan priests (E. A. Wallis Budge, The Egyptian Book of the Dead, Moscow–St. Petersburg, Eksmo, 2005, p.310).
The symbol Gel in the sources is also written as Gilead, where the Ishmaelites lived. In the Old Testament, Gilead is considered a special place of God, and God calls Gilead “My Gilead” (Ps. 59:9). But Gilead [GLD] is also the house of the extreme Shiites–Ismailis Gel, Gulat [GLT], who consider Ali to be Allah. If we take into account that the symbol Ali [L] is the same as the symbol El [L], then we may agree that the heavenly kingdom of El (Israel) was created precisely in Gilead.
The inhabitants of Gel (Gilead/Gulat) — the Ismaili Shiites — are also known as Sufi-Batini, those who know the inner meanings of the Qur’an and other sacred texts. They are also called the Nizarites. And before Islam, the Nizarites of Gel were called the Nazarenes of Galilee. According to the sources, Nizar is “the pride of the race, and he lives, though he is not visible. He lives forever and reigns” (L. V. Stroyeva, The States of the Ismailis in Iran in the 11th–13th Centuries, Moscow, 1987, pp.165–166, 59). Thus, Nizar is the image of the eternally living God. And such was the ancient Egyptian God Asar/Osiris/Azar.
This means that Penuel, where Jacob wrestled with God and was named Israel, is located in the ancient city of Gel (Heliopolis) of Caucasian Albania. If we take into account that, according to Movses Khorenatsi, after its construction Jerusalem was also called Gel, then we may agree that the heavenly Jerusalem is the kingdom of Israel (History of Armenia, I/60).
It was precisely here that Pharaoh Amon, having overcome the primordial matter, created upon the ether the “Promised Land” — the world of spirits for the lineage of the immortal God Asar/Osiris. To seek this land on the map of the world is meaningless.
In this article, we have decoded several verses of the Torah. The entire Torah and other sacred scriptures are written in the “language of birds” of the sages and are dedicated to the creation by God Amon-Ra in the heavens — the kingdom of the dead of God Asar/Osiris.

Firudin Gilar Bek
March 11, 2017