Welcome to the bordello of synergetic interaction. Check your qabalistic virginity in at the door:
Whoever reflects on four things, it were better he had never been born: that which is above, that which is below, that which is before, and that which is after.
--Talmud, Hagigah 2.1
ABSTRACT: Quantum cosmology attempts to describe how the universe emanated from the void. Kant said space and time are the necessary categories of thought. Einstein taught us to think in terms of an interwoven spacetime. We comprehend our experience in terms of space-time geometry. A dynamical geometry, the psychophysical twelve-dimensional matrix, informs our very being. Consciousness-researcher David Chalmers suggests that perhaps the universe exists in terms of psychophysical laws, and that consciousness may involve both an information state and experiential state.
The maximum number of dimensions allowed to a symmetrically-divided sphere is twelve. The 12-dimensional model appears to offer a psychophysical solution to consciousness, quantum gravity, the origins of life, and the birth of the universe--the traditional subject matter of Qabala. We demonstrate that Kether is in Malkuth--information has both a physical and experiential aspect. The Right and Left Pillars of the Tree correspond to Right (spatial/behavioral) and Left Hemispheric (temporal/psychophysical) functioning.
Rabbi Rahumai said: What is the meaning of the verse (Proverbs 6:23), "And the way of life is the rebuke of admonition"?
This teaches us that when a person accustoms himself to the study of the Mystery of Creation and the Mystery of the Chariot, it is impossible that he not stumble. It is therefore written (Isaiah 3:6), "Let this stumbling be under your hand." This refers to things that a person cannot understand unless they cause him to stumble.
The Torah calls it "the rebuke of admonition," but actually it makes one worthy of "the way of life." One who wishes to be worthy of "the way of life" must therefore endure "the rebuke of admonition."
--Kaplan, The Bahir
ORIGINS OF THE GEOMETRICAL MODEL:
An examination of the prehistory of religious ideas begins with the conception of surrounding space. When humans began to walk erect they transcendended the typical condition of primates. It is because of our vertical posture that we organize space into four horizontal directions radiating from an"up/down" central axis. We automatically organize the space around our bodies as extending forward, backward, to right, left, upward and downward.
Thus we orient ourselves to the apparently limitless, unknown and threatening extension. We need a method of orientation because it is impossible to survive long in the vertigo brought on by disorientation. Our experience of space is primarily oriented around a "center" and explains the importance of paradigmatic divisions of our experiential field.
This model of experiential space is projected into mythical, celestial space as the cosmogony. The very theory of celestial models continues and develops the universally disseminated archaic conception that man's acts are only the repetition (imitation) of acts revealed by divine beings. The divine modality is defined by the powers and "transcendence" of space. Precosmogonic chaos can be conceptually ordered, and this is an archetypally divine act. The numinous character of divinity increases by becoming brighter. Light is considered the particular attribute of divinity, Initial Perfection.
In Paleolithic times, familiarity with different modalities of matter gave rise to imaginative activity. The first signs of ancient religious sense came from burial rites. Early inventions, such as primitive tools and domestic skills gave rise to imaginative analogies. Through activites such as sewing, shaping statuettes, and making hunting tools objects came to be laden with symbolism. The imaginary world was created and enriched by intimacy with matter.
This imaginary realm was inadequately grasped in figurative and geometric creations of various prehistoric cultures. This imaginative experience is still accessible to us. There is a continuity to this plane of imaginative activity which permeates throughout human history and spiritual notions. The imaginal activity of the ancients had a mythological dimension. Many of the supernatural figures and mythological events which appear in later religious traditions, were probably discoveries of the Stone Age. For millennia Mother Earth gave birth by herself, through parthenogenesis. Born from the Earth, man returned there when he died.
The development of agrarian cultures ushered in notions of circular time and cosmic cycles. The confrontation between two cosmogonic principles, time and space, meant a new orientation to both inner and outer life. A settled existence organizes the "world" differently from a nomadic life. The seed "dies" and is then reborn in order to multiply. Thus death ensures a new birth. Agriculture demands a different relationship to the seasons and weather--to earth and sky, and this had a deep impact on religious values. The theme is one of periodic renewal.
"For religious creativity was stimulated, not by the empirical phenomenon of agriculture, but by the mystery of birth, death, and rebirth identified in the rhythm of vegetation. In order to be understood, accepted, and mastered, the crises that threaten the harvest (floods, draughts, etc.) will be translated into mythological dramas. These mythologies and the ritual scenarios that depend on them will dominate the religions of the Near East for millennia. The mythical theme of gods who die and return to life is among the most important."
". . .The agrarian cultures develop what may be called a cosmic religion, since religious activity is concentrated around the central mystery: the periodical renewal of the world. Like human existence, the cosmic rhythms are expressed in terms drawn from vegetable life. The mystery of cosmic sacrality is symbolized in the World Tree. The universe is conceived as an organism that must be renewed periodically--in other words, each year. 'Absolute reality,' rejuvination, immortality are accessible to certain privileged persons through the power residing in a certain fruit or in a spring near a tree. The Cosmic Tree is held to be at the center of the world, and it unites the three cosmic regions, for it sends its roots down into the underworld, and its top touches the sky."
"...The Cosmic Tree is the most widespread expression of the axis mundi; but the symbolism of the cosmic axis probably precedes--or is independent of--the agricultural civilizations, since it is found in certain arctic cultures." (Eliade, 1978).
The cosmic axis defines and reiterates the divine energy flow between Sky (Kether) and Earth (Malkuth). It reiterates our ancestral vertical posture on the cosmic level, drawing a polarized line between the celestial and terrestrial. When we are in sacred space, we become that cosmic axis, incarnate. It is a cross-cultural, universal model.
In the Hebrew adaptation of this cosmic Tree model, there are differences and similarities to the older cults of western Asia. Archaic ideas about the creation of the world were taken up and reiterated. Mesopotamian legends formed much of the raw material. However, the main distinction from the agricultural fertility cults was that the Hebrews did not worship the Earth or forces of nature. This represented a break from conventional religious forms and was the new basis for the clan's spiritual life and ethos.
But, they were unavoidably pre-conditioned by the dominant Mesopotamian culture. Living on the outskirts of this society they incorporated notions, such as a Law or code. The very idea of a code is Mesopotamian, and cannot be found in ancient Egypt.
The primary difference in orientation is shown by the fact that the Hebrew Tree of Life reverses the neolithic notion of an earth-rooted sacred Tree. The qabalistic Tree is rooted in Heaven, with its branches extending downward toward earthly manifestation. The emanation is from the formless limitless light into corporeality by means of geometric unfoldment, from pure energy converted into matter. But, the Mesopotamian influence is seen here as well.
Sumeria revered a triad of great gods, analogous to the Supernal Triad (1-2-3) of the Tree of Life; followed by a triad of planetary gods (4-5-6), followed by lesser gods. This cosmic rhythm is sustained in the qabalistic Tree. Like the fertility cults, the cosmic axis is conceived of as a relationship between a primordial couple (Elohim; God and Shekinah, or Malkuth, the Bride; the Right (masc.) and Left (fem.) Pillars of the Tree). Their union is a hieros gamos, or sacred marriage which results in the manifestation of all things.
Qabala also incorporates the themes of circular and cosmic time, by valorizing the cycle of birth, death, and rebirth (initiation). This is the archaic idea of the periodic renewal of the world which resurfaces as ritual, magical exercises and disciplines. It is primarily for the agriculturalist that the "true world" or space in which he lives is the "center of the world." It is consecrated by rituals and prayers, and in that sacred space communication with divinity is effected.
Habitation of a sacred place led to the cosmological symbolism of sacred architecture. The Sumerians were the first to erect monumental temples, and to record myths of the quest for immortality. They invented notions about a 12-fold Zodiac, planetary astrology, magic and divination, spirits and demons, and later (from Babylon) angels. Akkadian religious thought also contributed the importance accorded to the personal element in religious experience. These were incorporated into Qabala in such ideas as the path of return, planetary spheres, spiritual hierarchy and demonology.
All this percolated down from the earliest neolithic cultures with their primal root-metaphors:
- Cults of the dead and of fertility, indicated by statuettes of goddesses, and of the storm god.
- Beliefs and rituals connected with the "mystery" of vegetation.
- Assimilation of the identity of woman/cultivated soil/plant, implying the homology birth/rebirth (initiation).
- Very probably the hope of a postexistence.
- A cosmology including the symbolism of a "center of the world" and inhabited space as an imago mundi.
This represents a cosmic cycle of chthonian fertility and life/death/postexistence. These root metaphors are powerful, and have persisted into modern times in our religions. Many of the primal notions were incorporated into the classic literature of written Kabbalah in the Middle Ages, particularly the Sephir Yetzirah, the Bahir, and Zohar, and the codification of the Tree of Life and Cube of Space or Throne-Chariot.
These qabalistic texts exhibit considerable variation. We can see that these spiritual ideas about orientation in space/time have evolved through the centuries. We have every reason to believe that our view will continue to evolve to a new understanding of the meaning of the Universe or cosmic existence (where we are), our existence (who we are), and post-mortum continuation (where we are going).
Throughout most of the history of Kabbalah, the Tree of Life wasn't standardized or very geometrical. The emanations were contemplated in a variety of forms. The geometrically regular triplet array came much later. Path positions and attributions differed markedly, and there are several arrays of the emanations devised for various purposes. Even prior to formalization of the Tree of Life, the visionary experience of the Throne Chariot was pursued as "the Work of the Chariot."
This work, or Merkavah mysticism is the meditative branch of Qabala. But when it came to this central image, or template of divinity, there was much discussion in the evolving esoteric tradition over the pattern of the Chariot of Light. Unlike the Sephiroth which are not spatial, but qualities of Nothingness, the Chariot is a template or spiritual projection--a form and state which arises during mystical meditation. Both its rewards and the extreme dangers of this practice by the impure are covered in the Bahir, The Book of Illumination, published in 1175. This is one of the oldest Kabbalistic texts, and contains the earliest discussion of the Sefirot and reincarnation.
This work emphasizes meditative techniques to allow seers to develop profound astral visions of "God's Throne" by themselves becoming "chariots" or vehicles to the divine. They used the Hebrew equivalent of mantras and mandalas to facilitate their practice. Since the Jews were in the Babylonian exile and their earthly Temple had been destroyed, perhaps it was an attempt to internalize sacred space--to worship in an inner Temple.
The origin of this meditative practice goes back to Ezekiel, and according to Kabbalah, his vision of the Chariot was in the Universe of Yetzirah, the astral realm of Formation. This is the level where it is said God "fills all worlds." We look down into our own soul to see Him. Once again, the opposition to fertility cults is emphasized:
"Specifically characteristic of agriculturalists, cosmic religiosity continued the most elementary dialectic of the sacred, especially the belief that the divine is incarnated, or manifest itself, in cosmic objects and rhythms. Now such a belief was denounced by the adherents of Yahweh as the worst possible idolatry, and this ever since the the Israelites' entrance into Palestine. But never was cosmic religiosity so savagely attacked. The prophets finally succeeded in emptying nature of any divine presence. Whole sectors of the natural world--the "high places," stones, springs, trees, certain crops, certain flowers--will be denounced as unclean because they were polluted by the cult of the Canaanite divinities of fertility. The preeminently clean and holy region is the desert alone, for it is there that Israel remained faithful to its God. The sacred dimension of vegetation and, in general, of the exuberant epiphanies of nature will be rediscovered only late, in medieval Judaism." (Eliade, 1978).
This total and violent rejection of cosmic religiosity and nature symbolism was apparently sublimated in the work of the Chariot, because as we now know, its geometry actually reflects the deepest secrets of nature and the cosmos in terms of the formation of all possible things, from the macrocosmic to microcosmic.
Religiosity graduated from the physical to the metaphysical realm, and became a "way of knowing." Metaphysical knowledge presumably gave man control of himself, instincts and actions, and permitted living a fully worthy life. Events no longer reflect the eternal rhythm of the cosmic cycle or depend on the stars, they develop in accordance with God's plan.
The advent of syncretism in the Hellenistic world brought exposure to Greek ideas. The Greeks tried to impose their way of life on the Jews. Both Arab and Jewish philosophers engaged in scholastic metaphysics which proposed that the universe must have had a beginning in time, hence a Creator God, which implies the unity of creation, and shows that the soul is of God. Truth is one. The acquiring of truth is a religious duty. Reason and revelation are complementary. Still, philosophy alone is not a religious enterprise. The goal of philosophy is right action.
A theology which equates God's law with order and stability in nature, is still mistaking the creation for the dynamic transcendent Creator, worshipping creation rather than Creator. Philosophy suggested that immortality was an achievement of the soul which has activated its full potential for knowing. This is perhaps the subtle mistake or stumbling of the Daath-level, over-intellectualizing, rather than obediently following the Lord's Will as the Bible dictates. True knowledge of things divine comes through love of God. Only love admits one to God's supernal mysteries.
One of the most original religious creations of the Hellenistic period is the personification of wisdom as the Shekinah. In Greek form, Sophia as a divine and personfied entity appears comparatively late in the Hermetic writings. This feminine counterpart of God plays a major role in the metaphors of polar dynamics in the Tree of Life.
In Proverbs, Shekinah declares that Yahweh created her before the oldest of his works, that she was firmly set from the beginning, before earth came into being. This echoes the notion of a virtual state prior to and underlying physical manifestation, a virtual matrix of formation.. Wisdom emerged from the Lord's mouth. Among the realm of Jewish-inspired "intermediate beings" between man and God, Shekinah was elevated to supreme authority, the mediatrix. She is divine immanence.
Intuitive perception of the subtleties of metaphysical reality has evolved as philosophies have shifted. The more we know about the empirical nature of phenomenal reality, the more our intuitive concepts come into harmonization with the nature of Reality. At the risk of error, "stumbling" and admonishment, we can conceive of a postmodern view of the Tree and the Throne-Chariot, with analogies to current physics theories. But this theory may be more than analogy or metaphor--it is the way things are, and therefore phenomenological. It unites psyche and matter in the alchemical Unus Mundus, or One World.
An evolving esoteric tradition allows us to course-correct symbolic, intuitive notions about the nature of reality. In this pursuit, we are not trying to improve or defile Qabala, but employ our spiritual sensitivity to engage in true speculation, or seeing in the sense of the seer. A medieval Kabbalist said, "the philosophers can only surmise what exists in the metaphysical realm, while the Kabbalists can actually see it."
Three events influenced the evolution of Kabbalah in the Middle Ages: the printing press; discovery of the New World; and the Spanish Inquisition. As Kabbalah began to be written down, there was a need for outlining its organizing principles, systematizing it in a philosophical structure. We can only deduce what is correct from the considerable variations of Qabala by the logical derivation of formulas and true vision, not allegory, or even metaphor. Truth is one.
Our modern model meets religious, psychological, and physical criteria for depicting this ancient core image with even more clarity, making it crystal clear. Theological flexibility is a qabalistic tradition. Theosophical speculation is prmarily based on insight rather than systematics. Through it we weave reason and revelation into a seamless unity.
A RE-VISIONING OF THE COSMIC TREE
"537.131 Six Vectors for Every Point: The behavioral interpatterning frame of reference of the six degrees of freedom in respect to omnidirectionality is of course the vector equilibrium, which embraces the three-dimensionality of the cube and the six-dimensionality of the vector equilibrium. Experience is inherently omnidirectional; ergo, there is always a minimum of 12 "others" in respect to the nuclear observing self. The 24-positive and 24-negative vectored vector equilibrium demonstrates an initially frequenced, tertahedrally quantized unity of 20; ergo, the Universe as an aggregate of all humanity's apprehended and comprehended experiences, is at minimum a plurality of 24 vectors."
(R. Buckminster Fuller, 1979).
All events can be described mathematically in space time. According to Fuller there are six vectorial moves for every event. Each of the vectorial moves is reversible, hence 12. Therefore, all positional differentials in the Universe derive only from the sixness of the 12 degrees of freedom.
The Tree of Life emerges from an unobservable or implicate geometrical matrix. This isotropic vector matrix is dynamically inter-tensioned. The dynamic interaction and tension among the Spheres of the Tree of Life functions synergetically. We can revision the old notion of static hierarchy; the synergetic state could be called "synarchy." Though the geometry of the Tree stays the same, our notion of its dynamics can take a quantum leap forward in conceptual terms. We can keep viewing the Tree in, at best, 19th century terms, or contemporize to 21st century paradigms.
Buckminster Fuller pointed out that ancient philosophical and scientific thought was based on the notion of the cube, rather than the tetrahedron, nature's most economical self-organizing base unit. This mistake of the Greek mathematicians has been perpetuated down through the ages, but we can correctly revision the matrix of reality with a few simple adjustments in our thinking. The Synergetic Qabala includes original graphics and paintings which help make these conceptual changes clearer.
Experiential phenomena, including mystical states, are inseparable from the physical universe, and are deeply connected with the laws which govern the physical universe. Buckminster Fuller advanced a single model to describe the shape of the physical universe, the shape of energy's behavior, the shape of our thinking, and the shape of the metaphysical or philosophical universe. He considered adoption of the cube in classical times as misguided and erroneous, since it has nothing to do with nature's own coordinates.
With the cube and the square the ancient Greek mathematicians entered the world of nature and Reality by the wrong door, rather than through Nature's Way which is in triangles and tetrahedra. Without meaning to be critical, the early Qabalists perpetuated this partial truth, in what we can term their "Cube-ala," with its primary geometries of the Tree of Life and Throne-Chariot or Cube of Space.
- "THE CUBE OF SPACE"
- by Iona Miller, c1982
Three dimensions can be modeled with perpendiculars in the cube. Four dimensions can be modeled with equiangularity in the tetrahedron. What the three axes of the cube do for three dimensions, the four axes of the tetrahedron do for four dimensions. The tetrahedron provides for the convergence and divergence of four centrally-coordinate planes. Fuller says it is erroneous to describe time as a fourth dimension; he says that all dimensions require time. Einstein (and later QM) demonstrated that time emanates from the observer. The tetrahedron is stability incarnate, a nest of principle.
In Qabala, the Spheres themselves are actually numbers, (Sephiroth means number) and in Fuller's geometric philosophy, there is a direct relationship between number and geometry. Fuller created the first explicit formulas for the area of a circle in triangular modules and for the volume of a sphere in tetrahedral modules--all without pi. In contrast to the classical XYZ coordinates, Fuller's three-way great circle grid, has 60-degree coordination and a tetrahedral matrix. This is nature's way, since there are no 90 degree angles in nature, no true perpendiculars.
We can retune or tune-in a clearer picture of the nature of the primal matrix, since we have made conceptual advances over the ancients. The reciprocal operation of the old alchemical notion of "squaring the circle" is to envisioned the old Cube of Space encompassed by its precipitating matrix, from which it emanates. an encircling Sphere. The 12-dimensional model defines not only 'top down' object-space, but also 'bottom up' self-time, with the potential for psyche/consciousness to exist in every particle in the psychophysical universe from the start.
"...a sentient being could only sense that his or her universe was informed by a twelve-dimensional matrix, both at the extrinsic'classical' macro- as well as quantum mechaical intrinsic level, once he/she had ascended beyond the 'circle's' half-way point, i.e. as represented specifically by the seventh-dimension. This extrinsic/intrinsic apprehension of being in the pressence of a circle/sphere is best illustrated by Pythagoras' derivation of all numbers from the geometric properties of a circle. 'Mathematical Platonism', too--the notion that numbers are not "real" and that mathematical concepts exist in a timeless, ethereal realm--derives from this same experientially apprehended 'geometric source."
- This is an image of Tiphareth as the Cube of Space. The octahedral geometry is that of a face-centered-cubic close-pack lattice, which is that of diamond's atomic structure. The three axes formed by 3 virtual Great Circles around an implied surrounding sphere are corresponded with the three Mother letters: Aleph, Mem, and Shin. The center of the figure represents transcendence of time and space as symbolized by the letter Tau, which corresponds with The Universe. The vertices of the octahedron are planetary attributions. Each of the vectors of the surrounding cube correspond with path/letters and are color-coded to their correspondences.
"Atomic V.E.M.," c1983
- "He passed the flaming bounds of space and time:
- The living throne, the sapphire-blaze,
- Where angels tremble while they gaze,
- He saw, but blasted with with excess of light,
- Closed his eyes in endless night."
- --Milton (1608-74), Progress of Poesy
- "DAATH: The Upper Room," c1981
Jitterbugging Vector Equilibrium Matrix is not a structure but a system, the prime nucleated system. Vector Equilibrium makes it possible to make conceptual models of 4th, 5th, and 6th dimensional omniexperience accounting by using tetrahedroning. Equilibrium between + and - is Zero. V.E. is the true zero reference of the energetic mathematics. It is cosmic zero.
Zero pulsation in the V.E. is a metaphorm of eternity and God: the zero-phase of conceptual integrity inherent in the + and - asymmetries that propogate the differentials of consciousness. V.E. is important because all the nuclear tendencies to implosion and explosion are reversible and are always in exact balance. V.E. is the anywhere, anywhen, eternally regenerative, event inceptioning and evolutionary accomodation and never seen in any physical experience.
This metaphorm (V.E.) represents the self's initial real-I-zation both inwardly and outwardly from the beginning of being "betweeness"; maximum inbetweeness. Push/pull; convergence/divergence; gravity/radiation. At zero-point, waves can pass through waves without interfering with other waves. Vectoral phase or zone of neutral resonance which occurs between outwardly pushing wave propogation and inwardly pulling gravitational coherence. Emptiness at the Center: all 4 planes of all 8 tetrahedra (i.e. 32 planes/32 paths) are congruent in the four visible planes passing through a common V.E. center, the cosmic terminal condition and nature's most economical lines of energy travel.
- "Omnidirectional Philosopher's Stone," c1981
Daath is the "gateway of all inbetweeness." In this model and metaphorm, physical and metaphysical share the same design. Equanimity model where the reins of all spheres are synergetically intertensioned at Tiphareth. The center of this operational sphere is Zero-Point, Vector Equilibrium, or Cosmic Zero. This psychotronic machine is for interdimensional tuning. Thinking itself consists of filtering out macro- and micro- irrelevancies, which leaves only the lucidly relevant "con-siderations," which as Fuller points out, means "putting the stars together." This topological modeling provides a synergetic means of ascertaining the values of any system of experiences. It is the science of fundamental pattern and structural relationships of event constellations.
All paths of Circulation of the Light are contained or implied in the central hexagonal star. Visualize Vector Equilibrium in the heart center and build up the Cube of Space from the Isotropic Vector Matrix. The center is nucleated Nothingness = Zero-Point = The Fool, Aleph/Tau. The Cuboctahedron; Triquidoid. Symmetry operations carry crystal structure into itself. Rotation and reflection operations = point operations. This metaphorm of the alchemical Circumambulatio is analogous to information transfer from vertex to vertex, creating superpositions and sphere-linking.
The dynamic activity connected with the drive to know, to penetrate, to illumine, culminates in a stillness, silence, cessation of all effort which itself dissolves in the tranquility of total negation. 0 = 2. It is only by virtue of the fact that it is Naught. All form and power are latent in the Void. Here we witness experientially the quantum propogation of radiant wave after radiant wave identifiable with given wavelengths and frequencies of enfoldment.
- "Crystalline Star," c1981
Tiphareth, the Heart Center: Diamond Body plane of operations. Based on the geometry of the Necker Cube. Circulation of the Light from the Throne of Glory. Central shrine, the Throne-Chariot, is an octal code. Necker Cube star forms a diamond-shaped "plane of operations" for the consciousness of the adept. This is a metaphorm or physical analogy to Golgi cells in the brain and their hexagonal inhibitory fields. According to Karl Pribram, the golgi cell system can be considered as a "focusing device restricting or giving preferance to granule neuron (parallel fiber) activity in relatively narrow bands." This synergetic form is the Net of Artemis, an in-formation, re-call, re-membering system.
According to M.L. von Franz in Number and Time, a "mandala is the inner psychic counterpart, and synchronistic phenomena the parapsychological equivalent, of the Unus Mundus. . .attemptss have been made in the past to combine these two equivalents into a unitary reality and to construct mandalas, which via synchronicity would yield parapsychological "knowledge," (i.e. an "access sstate"). Zosimos and Bruno used them as tools for magically acquiring information about the rationally unknowable." The crucial time moment and act of personal intervention leads to qualitative, specific, time moments. They only emerge out of a latent, undifferentiated continuum when the individual confronts the continuum. Via circulation of the Light, the mystical body is formed by diamond-bodying.
- "Star of Infinite Regenerations," c1981
- "QBL Double Cube Gambit Grid," c1982
Gambit: "An opening move such as that which promotes discussion." The Double Cube is the form of the magician's altar, which can be visualized as superpositioned with the body. This crystalline reflectaphor is based on a multi-faceted variation of the Greek metaphorm, the divine Tetractys, a base-10 pyramid. A variation of The Diamond Body, it is the circuitry of a dimensional teleport system. This is one of the keys to sphere-linking operations.
Combinatoric symbols represent mutually dependent, polarized functions. They reexpress, suppliment, and systematize metaphorically, across many levels. The Double Cube of Tiphareth/Daath is represented by faceted jewels of mutually synergetic, non-polarized functions. This meditational abstraction of the Middle Pillar of Equilibrium combines the silver and gold currents of the left and right pillars.
- "The Sun Code of Genetic Programming," c1982
Sun Code of Genetic Substances
The so-called sun-code of genetic programming. The codones (four genetic substances) should be read from the inside-out. The four color-coded substances (G, A, U, C), combine first in 16 ways (4 x 4), then in 64 ways (4 x 16). The magic number 64 immediately reminds us of the 64 Hexagrams of the I Ching, the Chinese synergetic book of life. In this painting, the Sun-Code occupies the place of Tiphareth, surrounded by its satellite Spheres of the Tree of Life. The surrounding DNA chain in the shape of the World Egg, is a variation of the alchemical tail-eating serpent Ourobouros. Its head is formed by the Hebrew Yod, a symbol of life and sperm, the unbroken circle of life.
Eliade, Mircea, A History of Religious Ideas, 1978, University of Chicago Press: Chicago.
Kaplan, Aryeh, The Bahir Illumination, 1979, Samuel Weiser, Inc., York Beach: Maine.
Meditation and Kabbalah, 1982, Samuel Weiser, Inc. York Beach: Maine.
Luminet, Jean-Pierre, Starkman and Weeks, "Is Space Finite?", SciAmer, April, 1999, p 90-97.
Wolf, Fred Alan, The Spiritual Universe: How Quantum Physics Proves the Existence of the Soul,
1996, Simon & Schuster, New York: New York.
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