the meaning of sacred geometry part 2. what's the...

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Fragment of The School of Athens – fresco by Raffaello Sanzio da Urbino.Room of the Segnatura (1508-1511), Vatican.

SacredGeometry_WhatsThePoint_1

The Meaning of Sacred Geometry Part 2. What's ThePoint? sacredgeometryinternational.com

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The Meaning of Sacred Geometry part 2. What’s the Point?

by Randall Carlson

The Meaning of Sacred Geometry part 1

“Ante omnia Punctum exstitit…”“Before all things were, there was aPoint.”Anonymous, 18th century ‘Le Mysterede la Croix’

Sacred Geometry, to be fully appreciatedand experienced, must be undertaken as acontemplative, or meditative exercise. Fromthe initial act of putting pencil or compasspoint to paper each act of geometry ischarged with meaning. The process ofproducing the forms, patterns and symbols

of Sacred Geometry should be undertaken as a ritual act, where each line, curve, shape, gesture oroperation takes on a significance far beyond the mere act itself, and reveals fundamental processes ofcreativity on a vast scale and range of phenomenon, from the geometry of atomic and molecularorganization, through the forms and patterns of biological systems, to the scale of the cosmos itself and thevery structure of Space and Time. Indeed, the emergence of the Universe from the unknowable andunfathomable void, before the very existence of Time and Space, was an act of Geometry. It is nothingless than this ultimate act of Creation which is replicated through the placing of pencil upon paper and fromthis point the drawing of a line or arc. From these simple operations, the Geometrician soon learns togenerate an infinite variety of form and pattern, and is, thereby, following in the footsteps of Nature herself,such being the indispensable requirement for success on the Hermetic path.

To ancient masters and teachers geometrywas seen as the definitive Holy Science fromwhich emerged all other sciences. Masonicauthor Carl Lundy affirms this status when hesays:

“All science rests upon mathematics, andmathematics is first and last, geometry…Geometry is the ultimate fact we havewon out of a puzzling universe.”

“All science rests upon mathematics, andmathematics is first and last, geometry…


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God as Geometrician

Room of the Segnatura (1508-1511), Vatican. mathematics is first and last, geometry…Geometry is the ultimate fact we have won out of a puzzling universe.”

The presumed requirement on the part of Plato, the acknowledged greatest Metaphysician of the Hellenicworld, that anyone seeking admission to his academy must be conversant with the principles of Geometry,affirms the importance of this form of mental training to anyone desiring to tread the path to MetaphysicalKnowledge.

It should come as no surprise that ancient Mystics visualized God as a Geometrician. That concept isnowhere better portrayed than in William Blakes famous 1794 painting The Ancient of Days, depicting theDemiurge, the Creator God of the Universe, setting his compass upon the Face of the Deep, and throughthe turning of the compass bringing Order out of unformed Chaos. This depiction exemplifies the versesfrom the 8th chapter of Proverbs, wherein Wisdom establishes her priority in the hierarchy of Creation byproclaiming:

“I was set up from everlasting, from the beginning, or ever the earth was…While as yet he hadnot made the earth, nor the fields, nor the highest part of the dust of the world. When heprepared the heavens, I was there: when he set his compass upon the face of the deep.”

This concept of God as geometrician is alsodepicted in a number of medieval bibles. Asan example, the frontispiece of the BibleMoralisée, ca. 1250, shows God about toimpart order to the disordered primeval chaoswithin the circle by a rotation of the compass.

All geometric constructions begin with asingle point, represented by the moment thatthe point of the compass or the point of thepencil contacts paper. The construction cancommence with either a straight line or the arcof a circle. Through the combination of

straight lines and arcs the entire edifice of geometry can be produced. To begin an exercise in SacredGeometry four tools are required: A clean sheet of paper, a straight-edge of some kind, a pair of drawingcompasses and a good sharp pencil. With these tools, and an appropriate state of mind, the geometriciancan imitate the primordial process by which the Universe of Time and Space emerged into existence. In thecompass itself we have symbolized the primordial duality of Rest and Motion, of stillness and action, forone point of the compass remains fixed while the other moves, generating the center and thecircumference of a circle, generatrix of all subsequent form.

Metaphysical traditions have provided us with a variety of models to facilitate comprehension of thefundamental process of Creation. In the Pythagorean system, in the Tantric system and in the ,Kabbalahthis process commences with the manifestation of a single dimensionless point, a point, however, of infinitepotentiality. Modern cosmology now concurs with the ancient models by postulating the existence of anultimate singularity that preceded the Big Bang— or however one cares to describe the initial moment ofexistence — the difference being that the archaic model requires an act of Deity while the modern viewdispenses with a creative intelligence.

Kabbalistic Scholar Z’ev ben Shimon Halevi describes the process of Creation from the perspective of


http://en.wikipedia.org/wiki/Kabbalah


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The Three Negative Veils

Kabbalistic Scholar Z’ev ben Shimon Halevi describes the process of Creation from the perspective ofKabbalah, the ancient system of Jewish mysticism:

“…the EN SOF AUR, the Endless Light of Will, was omniscient throughout Absolute All. FromGod knowing All, God willed the first separation so that God might behold God. This, we aretold, was accomplished by a contraction in Absolute All, so as to make a place wherein themirror of Existence might manifest. The place that was vacated was finite in that it was limitedin relation to Absolute All that held it. This act of contraction, or , as it was called,Zimzumbrought about the void of Unmanifest Existence even though it was, we are told, the size of adimensionless dot in the midst of the Absolute.” 1

In Kabbalah the point, or dimensionless dot in the midst of the Absolute, is understood to be thecondensation, or distillation of Gods essence. It first appears against the background of negativeexistence, but this background is separated from the ‘Absolute.’ It is this separation that forms initial act ofmanifestation. The Absolute from which the infinitesimal point is contracted is beyond all words anddefinitions, it is beyond space and time, it is beyond Eternity, it is beyond Infinity. To speak of it is utterlyfutile; it is both everything and nothing simultaneously. Between this indescribable, unimaginable andincomprehensible state and the Universe of galaxies, stars, planets, atoms, molecules, gravity, radiation,life— in short— Creation as we experience it, lies the zone of negative existence. The same author, Halevi,in An Introduction to Cabala describes this zone:

“Negative existence is the intermediary zone between the Godhead and his creation. It is thepause before the music begins, the silence behind each note, the blank canvas beneath everypainting and the empty space ready to be filled. Without this non-existent Existence nothingcould have its being. It is a void, yet without it and its potential, the relative Universe could notcome into manifestation.”2

However, according to the tenets ofKabbalism, this zone has a structurecomprised of three ‘veils’. That veil which isnearest our relative universe is the veil ofLimitless Light, in the terminology ofKabbalah, the Ain Soph Aur. This LimitlessLight Halevi likens to cosmic rays which areeverywhere throughout the Universe and canpenetrate densest matter. The second veil isAin Soph, simply that which has no limit. It isthe zone where the Ultimate void begins toemerge into something, but somethingwithout limits, utterly without end. NO-thing

lies beyond this, the veil called simply, Ain. Beyond Ain is the Absolute. Halevi describes the nature andquality of the three veils:

“These three stages constitute a condensing, a crystallizing out of the Being who permeatesthe whole of All; of a point in the centre of a circumferenceless sphere. This distillation, thispoint, is without dimension either in time or space, yet it contains all the worlds from theuppermost realm down through the ladder of creation to the lowest end…This all inclusive dot iscalled the First Crown, the first indication of the Absolute, perhaps better known as I AM, thefirst of many God names.” 3

The mention of the “First Crown’’ refers to the now famous Kabbalistic which is represented“Tree of Life,”


http://gnosticteachings.org/the-teachings-of-gnosis/introductory-information/43-kabbalah-the-universal-tree-of-life.html


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Kabbalistic Tree Of Life Diagram and FreeMasonic Tracing Board

The mention of the “First Crown’’ refers to the now famous Kabbalistic which is represented“Tree of Life,”graphically as a beautiful and elegant exercise in Sacred Geometry, where form and meaning are mergedin a perfect synthesis, demonstrating the worlds and levels of creation emanating from the all inclusive“dot” through a process of geometrical evolution. The ladder is an important symbol of the Great Work,representing the linking of Heaven and Earth and is prevalent in the symbolism of Freemasonry. Again,Geometry provides the key to this cosmic synthesis, but that is a matter for another discussion.Another modern Kabbalistic author, Charles Ponce, describes the process of in similar terms asZimzumHalevi. (Although spelling it differently)

“The term tsimtsum originally meant‘contraction’ or ‘concentration’, &appeared in the Talmud where it wasused to describe God’s projection andconcentration of his divine presence, hisShekkinah, at a single point…Thisvoluntary contraction on the part of God,the En-Sof in this case, is the act whichcauses creation to come into existence.Without this act there would have beenno universe. ” 4

The point, or distillation without dimension, to which Halevi and Ponce refer, has a precise correspondencein Geometry, for in any geometric figure a point is considered to be without any dimension whatsoever. Thepoint lying on the center of a line, for example, divides the line into two equal parts whose sum is exactlythe same length as the whole line. The point of division occupies no space at all, yet from such an utterlyinsignificant point, condensing out of the zone of negative existence, the whole edifice of Geometryemerges. The is“blank canvas beneath every painting and the empty space ready to be filled”, represented in the ritual of Sacred Geometry by the blank sheet of paper upon which the forms, figures andpatterns are set down by the hand of the Geometrician, and, in the language of modern physics itrepresents the quantum vacuum from which a seething ocean of virtual particles springs forth to becomethe universe of infinitely varied form that we experience.

In the realm of Sacred Architecture the single point represents the , the position from which theomphalosphysical form of the Holy Temple emerges, defined precisely by the sharp point of the plumb bob,suspended on the end of a cord and directed by the force of gravity to demarcate the vectorial line linkingthe celestial with the center of the Earth. The construction of the Temple was perceived as a ritualzenithact recapitulating the process of Divine Creation.

The construction of the Temple was perceived as a ritual act recapitulating the process of Divine Creation.

In Masonic tradition the single reference point was established in the northeast corner of the building, atwhich position the cornerstone was placed as the initial act of construction. In the northern hemisphere thenortheast corner would be the place of greatest darkness, typically the part of the structure that would notreceive direct sunlight. Therefore, symbolically speaking, the growth of the Temple itself, while undergoingconstruction, would be from the place of darkness towards the light. The Temple with its various ratios andproportions, was understood by all ancient builders and mystics, to be the embodiment and symbolicrepresentation of the universe itself, and, therefore, the building of the Temple was required to emulate the

process by which the universe came into existence. It was understood that the Temple, like the universe,


http://gnosticteachings.org/the-teachings-of-gnosis/introductory-information/43-kabbalah-the-universal-tree-of-life.html

http://en.wikipedia.org/wiki/Omphalos

http://en.wikipedia.org/wiki/Zenith


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George Washington in Masonic Cornerstone Laying Ceremony // Plumb Boband The Omphalos or Foundation Stone of Solomon’s Temple

process by which the universe came into existence. It was understood that the Temple, like the universe,was a living entity and the minute point of origin signifying the Northeast corner was the metaphysical seedfrom which it grew.

This idea of an infinite potential materializingout of an infinitesimal point is exemplified inthe New Testament parable of themustard-seed, Mark, 4th chapter:

“Whereunto shall we liken the kingdomof God? or with what comparison shallwe compare it?It is like a grain of mustard-seed, which,when it is sown in the earth, is less thanall the seeds that be in the earth: Butwhen it is sown, it groweth up, andbecometh greater than all herbs, and

shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.”

These passages convey profound meaning on multiple levels simultaneously. The has‘mustard seed’meaning in the metaphysical/spiritual dimension, representing the the point round which the‘siva-bindu’kundalini serpent lies coiled; on the Hermetic/Alchemical level, it represents the germ of transmutation; onthe level of nuclear physics, it is the extraordinary power contained within the atomic nucleus, and in theCosmological dimension, the mustard seed represents the ultimate singularity containing the potential ofthe entire universe of Space and Time.One of the pre-eminent Holy Books of Kabbalah is the , or Book of Splendor, dating from at least asZoharfar back as the Middle Ages, possibly much earlier, its origins are uncertain. Regarding the immeasurablysmall, infinitely potent point it has this to say:

“A dark flame issued from within the most hidden recess, from the mystery of the Infinite…Itcould not be recognized at all until a hidden, supernal point shone forth under the impact of thefinal breaking through. Beyond this point nothing is knowable, and that is why it is called

, beginning, the first of those creative words by which the universe was created.”5reshithZohar, I, 15a

Reshith means as the opening‘beginning’ ‘In the beginning, God created the Heaven and the Earth’words of Genesis. The perspective of the Zohar on these verses opens a portal onto a vast underlyingcosmology that is only accessible to those who employ the mathematical and geometrical keys to unlockthe hidden teachings concealed below the literary imagery.

The perspective of the Zohar on these verses opens a portal onto a vast underlying cosmology that is onlyaccessible to those who employ the mathematical and geometrical keys to unlock the hidden teachingsconcealed below the literary imagery.

Suffice it to point out for now that in the conceptions of the Zohar the universe was created by an act ofspeech, through the utterance of the Word. Regarding this unknowable point described in the passageabove, Kabbalistic scholar Gershom Scholem remarks:

“The primordial point . . . was taken to be the second or first departure from the divinesefirahnothing implied by the image of the point. It is the world seed, the supreme formative andmale-paternal potency, which is sown in the primordial womb of the ‘supernal mother’, who is



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male-paternal potency, which is sown in the primordial womb of the ‘supernal mother’, who isthe product but also the counterpart of the original point.”6

The in Kabbalah are the of force and form originating out of the , thesefirah “emanations” Ain Soph Aurthird veil of negative existence. The process of emanation of the corresponds to the unfolding ofsefirahform, pattern and proportion through the process of Sacred Geometry, and results in the manifestation ofthe Tree of Life. How appropriate it is that the primordial point is conceived as the paralleling‘world seed’the imagery invoked by the Grain of Mustard-seed, and likened here by Scholem to male potency. Theseed metaphor is echoed in the Sanskrit , a 10th century sacred text of the AdvaitaPratyabhijnahrdayamŚaiva Philosophy of Kashmir, a secret doctrine of Yoga descended from the ancient Indus civilization:

“As the great banyan tree lies only in the form of potency in the seed, even so the entireuniverse with all the mobile and immobile beings lies as a potency in the heart of the Supreme.”—Parātrimśikā 24

If the primordial point, the singularity, is the creative seed, what, might we ask, constitutes the womb of the ? Geometry provides the answer as we shall see. But whence comes the seed? In the ‘supernal mother’

(Tree of Life) by Rabbi Isaac Luria (1534 – 1572), a discourse on concepts found in the ancientEtz ChaimKabbalistic text, the , we find a description of the process of the self-constriction of God’s light:Bahir

“Before all things were created. . . the Supernal Light was simple, and it filled allExistence. There was no empty space. . . .When His simple Will decided to create all universes . . .He constricted the Light to the sides . . .leaving a vacated space. . . .The space was perfectly round. . . .After this constriction took place . . . there was a place in which all things could be created. . . .He then drew a single straight thread from the Infinite Light . . . and brought it into that vacatedspace. . . . It was through that line that the Infinite Light was brought down below. . . .”7

Modern Kabbalistic scholar Aryeh Kaplan gives a succinct explanation of this process in his introduction tothe :The Bahir Illumination

“In its literal sense, the concept of is straightforward. God first ‘withdrew’ His Light,Tzimtzumforming a vacated space, in which all creation would take place. In order for His creative powerto be in that space, He drew into it a ‘thread’ of His Light. It was through this thread that allcreation took place.” 8

Metaphysical author Elisabeth Haich, in her book , describes the same process from theInitiationstandpoint of the Egyptian mystic:

“In order for a force to emerge from the dimensionless state and manifest itself, it needs a pointof departure. A point is dimensionless, has not yet emerged from unity, but is necessary formanifestation… When the force whose first manifestation was a point emerges from thedimensionless state and is effective for a period of time, the point moves and forms a line.” 9

“The point moves and forms a line.” The line may be straight or curved, but in either case we have thetransition from the dimensionless point into dimensionality. In the simplest preliminary act of geometricconstruction the point of the pencil is first brought into contact with the drawing surface and is then movedalong the straight edge. This first line drawn represents the manifesting in the void during‘thread of light’the process of . In the drawing of a circle one first establishes the central point, and then throughZimzum

the turning of the compass a circumference is generated. The radius of the circle, at this stage of the work,



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The 10th and smallest letter or “seed” of the Hebrew Alphabet

This diagram conveys the idea Zimzum, with the single thread of lightreaching into the void, the zone of Nothingness.

the turning of the compass a circumference is generated. The radius of the circle, at this stage of the work,is implicit but invisible. It is the drawing of the radius from the center to any point on the circumference thatrepresents the first expansion phase of , the projection of a thread of light into the vacated space ofZimzumthe void. This diagram conveys the idea , with the single thread of light reaching into the void, theZimzumzone of Nothingness.

In Kabbalah we learn that the Universe in allits aspects is represented by the letters of theHebrew Alphabet, but more than that, welearn that the letters not only represent forcesand energies but are themselves actualsignatures of elemental energies, and thecombination of these letters into words andnames is equivalent to the interplay of forcesthat brought about all of Creation. The letter

, the tenth letter, is considered the seedYodletter of the Hebrew alphabet. All other letterscan be seen as combinations andpermutations of the basic and the Yod, Yod

begins with the appearance of its’ uppermost point, from which the remainder of the body of the letter flowsforth. This point is the Singularity and the itself represents the motion of that point through the firstYodinfinitesimally short increment of time and space.

19th century French occultist M. Encausse,writing under the pseudonym of Papus,authored a number of books on Kabbalah,Tarot, and kindred subjects of the Westernesoteric tradition. In his book ‘The Tarot of

he describes the role of the the Bohemians’ in the development of the kabbalisticYod

language.

“The , shaped like a comma or a dot,Yodrepresents the principle or origin of allthings. The other letters of the Hebrew

alphabet are all produced by different combinations of the letter . The synthetic study ofYodnature had led the ancients to conclude that one law only existed and ruled all naturalproductions. This law, the basis of analogy, placed the Unity-principle at the origin of all things,and regarded them as the reflections at various degrees of the Unity-principle. Thus, the ,Yodwhich alone forms all the other letters, and therefore all the words and all the phrases of thealphabet, was justly used as the image and representation of this Unity-principle, of which theprofane had no knowledge.Thus also the law which presided over the creation of the Hebrew language is the same law that

, and to know the one is to know the other,presided over the creation of the Universeunreservedly.”10

At this stage of commentary it would be valuable to mention that, prior to the advent of the Hindu-Arabic

numeral system, in ancient Semitic alphabets such as Hebrew and Arabic, and in the Greek alphabet,



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Gematria

numeral system, in ancient Semitic alphabets such as Hebrew and Arabic, and in the Greek alphabet,each of the letters served a dual purpose, in that they were both letters of the literal alphabet, representingphonetic values, while at the same time representing numerical symbols. The 22 letters of the Hebrewalphabet, and their final values, were arrayed according to a denary system. The first nine letters Alephthrough stood for the numbers 1 through 9, counting by ones. The second nine letters, through Teth, Yod

stood for the numbers 10 through 90, counting by tens. The numbers 100 through 900, counting byTzaddihundreds, were achieved by ascribing final values to 5 of the 22 basic letters, thus giving a total of 27values. In this manner all words, names and phrases comprising Hebrew sacred writings automatically hadnumerical values that could be derived simply by summing the values of the individual letters. The processof determining the numerical value of Hebrew words formed an important branch of Kabbalistic studiescalled gematria.

In this system is to be found the associationbetween language and geometry. Throughthe agency of , words, names andgematriaphrases of the sacred writings can beexpressed as numbers and those numberslinked with geometric form. Wordsexpressing key concepts or names could beexpressed as numerical values and thosevalues related to one another proportionallyand thereby reveal corresponding geometricrelationships. The system of opensgematriathe door to a truly astonishing system of

analogy between literary images and geometrical pattern and demonstrates that lying beneath the outer,literal forms of the sacred writings, beneath the stories, the parables, the moral teachings, resides anotherdimension altogether, one of pure geometry and mathematics. It could be said that the literary expressionof the ancient, sacred writings serves as the vehicle or means of conveyance for the real teaching, which isanother dimension of knowledge expressed through the Sacred Geometry that emerges from a numericalreading of Scripture. The hidden geometry of ancient sacred writings represents an amazing and profounddimension in the application of Sacred Geometry which is beyond the scope of this article but which Iexplore in depth in my advanced classes and will address in future articles.

It should be noted that there is a Kabbalah of the Greek sacred writings as well, for example, the NewTestament was originally written in Greek and displays the same principles of underlying geometricmeaning as can be found in the Hebrew of the Old Testament. It should also be noted that the method ofnumerical substitution leading to mathematical and geometric insight into hidden dimensions of meaning isnot by any means confined to the Bible, but can be found in various kabbalistic works such as the Sepher

and the , in Gnostic writings, such as the , the Clementine Homilies andYetsirah Zohar Pistis Sophiaothers. Sufism incorporates a parallel method of numerical substitution, called the , in theCipher of Abjadinterpretation of sacred works composed in Arabic. See the works of Idries Shah for an elaboration on thistradition, most especially see (1964). Papus goes on to elucidate further significance of theThe Sufisletter Yod.

“The numerical value of the leads to other considerations. The Unity-principle, according toyodthe doctrine of the Kabbalists, is also the Unity-end of being and of things, so that eternity, from

this point of view, is only an eternal present. The ancients used a dot in the center of a circle as


http://en.wikipedia.org/wiki/Gematria


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Multi-Valent Symbol of the Sun, Action/Rest and Unity of Opposites

this point of view, is only an eternal present. The ancients used a dot in the center of a circle asthe symbol of this idea, the representation of the Unity-principle (the dot) in the center ofeternity (the circle, a line without beginning or end.)” 11

The dot within the center of a circle is nowgenerally considered a symbol for the Sun,but certainly also represents the fundamentalact of geometry, the simple drawing of thecircle with the compass. Again, the numericalvalue of the is 10. In this number weYodhave the symbol for Unity, the All,represented by the number 1, paired with thesymbol for Nothing, the zero, but alsoimplying Eternity, for the circle has nobeginning and no end. Here we have simpleideograms expressing the the All and theNothing, the ultimate duality, conjoined

symbolically by the numerical value of 10, signified by the , or seed from which all manifested existenceYodsprings, including all the words comprising the sacred writings of the ancient Hebrew seers. Thefundamental duality represented by the All and the Nothing is recapitulated in the act of geometry, for inevery turn of the compasses there is a stationary fixed limb and an active moving limb, displaying thedynamic factor necessary for Creation to take place. This is also the same duality symbolized in the I

by the contrasting pairs of fixed and moving lines forming each of the 64 hexagrams. In astronomicalChingterms the fixed limb corresponds to the axis of any rotating spherical body, such as a moon, a planet, a staror a galaxy while the moving limb corresponds to any point rotating on the equatorial circle.Albert Pike, in his Masonic tome , explains the significance of the from theMorals and Dogma Yodperspective of Freemasonry:

“In the East of the Lodge, over the Master, inclosed in a triangle, is the Hebrew letter . InYODthe English and American Lodges the Letter G∴ is substituted for this . . . is, in theYODKabalah, the symbol of Unity, of the Supreme Deity, the first letter of the Holy Name; and also asymbol of the Great Kabbalistic Triads. To understand its mystic meanings, you must open thepages of the and , and other kabalistic books, and ponder deeply onZohar Siphra de Zeniuthatheir meaning. It must suffice to say, that it is the Creative Energy of the Deity, is represented asa point, and that point in the centre of the of immensity. It is to us in this Degree, theCirclesymbol of that unmanifested Deity, the Absolute, who has no name.”12

The Holy Name to which Pike alludes is the name of the Old Testament deity, commonly known asJehovah, but originally considered to be the unpronounceable name of God, represented by the 4 letters

, and final , yielding a formula known as the . A future article will delveYod, He, Vau He Tetragrammatoninto the significance of this name from the standpoint of Pythagorean Sacred Geometry. Note also thatPike discloses the fact that in certain Masonic lodges the is enclosed in a triangle, in this case anYodequilateral triangle, the simplest of the polygons and the first to emerge from the circle through the processof geometric construction. In Masonic lodges the symbol of the point within the circle is usually depictedwith two parallel lines lying tangent to and on opposite sides of the circle. When represented this way thesymbolism invokes not only geometric significance but geographic and astronomic as well. Pikeelaborates on further depths of meaning in the Yod.

Yod is termed in the Kabalah the opifex, workman of the Deity. It is, says the Porta Cælorum,


http://en.wikipedia.org/wiki/Tetragrammaton


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Y (10) + Vau (6) + Daleth (4) = 20

Yod is termed in the Kabalah the opifex, workman of the Deity. It is, says the Porta Cælorum,single and primal, like one, which is the first among numbers; and like a point, the first beforeall bodies. Moved lengthwise, it produces a line, which is Vau, and this moved sidewiseproduces a superficies, which is . Thus becomes ; for movement tends fromDaleth Vau Dalethright to left; and all communication is from above to below . . .Yod is the most occult of all theletters; for he is the beginning and end of all things. The Supernal Wisdom is ; and all thingsYodare included in , who is therefore called Father of Fathers, or the Generator of the Universal.YodThe Principle of all things is called the House of all things: wherefore is the beginning andYodend of all things; as it is written: “Thou hast made all things in Wisdom.”13

The other two Hebrew letters to which Pike refers, the and the , when added to the ,Vau Daleth Yodrepresents the spelling out of the letter, because, in the Hebrew alphabet each letter is a name which isactually spelled out in full. Contrast this with the Latin alphabet in use for modern English, the letter D, forexample, is never spelled out as if it were a word, i.e. Dee.But in the Hebrew the letter is actually spelled out or . Rich symbolism canYod ,Yod, Vau, Daleth Y, O, Dbe drawn from this spelling, in that, as already mentioned, the value of the single letter is , but theY 10value of the is and the value of is . Therefore the total numerical value of the letter Vau 6 Daleth 4 Yodwhen spelled out in full is 20, or 2 times the value of the individual letter, suggestive of the idea that adoubling of the potential is latent in the seed. In the Tantric system the seed point of infinite potential is the

One of the indispensable works on Tantra for English readers is , by ‘Bindu.’ The Garland of Letters Sir, wherein he discusses the John Woodruff Bindu.

“This ‘Point’ is one of the world’sreligious symbols and is set in the centerof a or in a circular Mandala orSatkonasphere . . . Where does the Extendeduniverse go at the Great Dissolution (

)? It collapses so to speakMahaprajayainto a Point. This point may be regardedas a mathematical point in so far as it iswithout any magnitude whatever, but asdistinguished from it, in that it has in factno position. For there is then no notionof space. It need hardly be said that this

is a symbol, and a symbol borrowed from our present experience cannot adequately representany state beyond it. We only conceive of it as a point, as something infinitesimally subtle, whichis in contrast with the extended manifested universe which is withdrawn into it. This point is

14Bindu.”

The limitless potential within the is suggested by Viśvanātha in his Commentary to the :Bindu Satcakra“Within the is a space a hundred million Yojanas in expanse, and bright with theBindubrightness of ten million suns.” 15(A Yojana is about 8 miles in length.) The duality inherent in the is described in Bindu The Serpent Power, also by Sir John Woodroffe:

“Where does the Universe go at dissolution? It is withdrawn into that which projected it. ItŚakticollapses, so to speak, into a mathematical point without any magnitude whatever. This is the

, which again is withdrawn into the which produced it. It isŚiva-Bindu Śiva-Śakti-Tattvaconceived that round the there is coiled , just as in the earth centre calledŚiva-Bindu Śakti


http://en.wikipedia.org/wiki/Sir_John_Woodroffe

http://en.wikipedia.org/wiki/Sir_John_Woodroffe


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conceived that round the there is coiled , just as in the earth centre calledŚiva-Bindu ŚaktiMūlādhāra-Cakra in the human body a serpent clings round the self-produced Phallus. Thiscoiled Śakti may be conceived as a mathematical line, also without magnitude, which, beingeverywhere in contact with the point round which it is coiled, is compressed together with it,and forms therefore also one and the same point. There is one indivisible unity of dual aspectwhich is figured . . . in the Tantras as a grain of gram, which has two seeds so closely joined asto look as one surrounded by an outer sheath.” 16

In the Vedanta, the metaphysical system originating in the , considered the preeminentUpanishadsscripture of Hinduism, we find a description of the primordial duality expressed as the infinitesimally smalland the infinitely great conjoined as a single entity, and having both an internal and an external aspect.

“Verily this universe is Brahman . . . it is to be worshiped in silence . . . Spirit is its material, lifeis its body, light its form; its resolve is truth, its self is endlessness. . . this is my soul ( ) inātmanthe innermost heart, smaller than a grain of rice, or of barley, or of mustard-seed, or of millet, ora grain of millet’s kernel;—this is my soul in the innermost heart, greater than the heaven,greater than these worlds.”17 – Doctrine of Candilya

Here we have a duality of dualities, and ’ for those who‘As Above, so Below’ ‘As the Inner, so the Outer,traverse the path of Metaphysical Knowledge come to understand that there is an inner Universe as vastas the Outer universe, and the two are linked by a common geometric harmony, reflecting one another in afourth dimensional symmetry. The fundamental duality is present in the act of which produces aZimzum,line defined by its two end points, one of which is the point of inception, the Singularity at the center of thecircle, and the other any point lying on the circumference, the two connected by a radius. Again, the

conveys an awareness of the ultimate cosmic seed as an implicit function of Life.Upanishads

“Ātman, smaller than the small, greater than the great, is hidden in the hearts of allliving creatures.”18

Here is expressed an important idea lying at the core of Spiritual science: That there is a locus of infinitepotential and power within living organisms, and according to the teachings of Tantra this is most conciselyrepresented as the . In the systems of occult anatomy addressed in Tantra this duality imaged byBindutwo endpoints of a line has its counterpart in the form of , lying at the base of the spine in the Siva Bindu

chakra, and the , concealed within the pericarp of chakra, gateway to theMuladhara Para Bindu Sahasrārathousand petaled lotus, these linked by the line of force called the pathway followed by the Sushumna,

when she awakens and ascends through the chakras, or vortices of subtle energy lyingKundalinī Śaktialong the 33 vertebrate of the spinal column. The chakras themselves are always imaged with precisegeometric attributes, for example, the representation of the chakra as a 4-petaled lotus, the Muladhara

, the chakra , and so forth. as a lotus of 6 petalsSvādisţhana Manīpūraka as a 10 petaled lotusUnderstanding the geometry of the chakras is as important as understanding the sound vibration emittedby each chakra, the colors, the god names and other attributes.

In , quoted above, theThe Serpent Powerauthor goes on to expound on the andBinduin doing so affirms its dual nature in that thereis an internal, spiritual meaning to asBinduwell as an external, cosmic meaning:

“. . . the coiled round , makingŚakti Śiva



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Nut, is the Egyptian goddess of the night sky

Chakra Geometries

“. . . the coiled round , makingŚakti Śivaone point ( ) with it, is Bindu

. . . She is spoken of asKundalinī-Śakticoiled; because She is likened to aserpent, which, when resting andsleeping lies coiled; and because thenature of Her power is spiraline,manifesting itself as such in theworlds—the spheroids or “eggs of

. . . and in their circular orBrahma”revolving orbits and in other ways . . . Inother words, this is thatKundalinī-Śaktiwhich, when it moves to manifest itself,

appears as the universe . . . This coiled round the Supreme is called ,Śakti Śiva Mahā-kundali(“The great coiled power”), to distinguish it from the same power which exists in individualbodies, and which is called ”19Kundalinī.

The Serpent Power is a translation and commentary upon two Tantric texts originally written in Sanskrit.One of the texts, or ‘Description of the Six Centers’ describes the zone of Șat-cakra-nirūpana Para Binduin verse 48:

“Within its middle space shines the Supreme and Primordial ; She is lustrous likeNirvāna- Śaktiten million suns, and is the Mother of the three worlds. She is extremely subtle, and like untothe ten-millionth part of the end of a hair. She contains within Her the constantly flowingstream of gladness, and it the life of all beings.” 20

The analogy of the ten-millionth part of the end of a hair illustrates the utter minuteness of the which,Bindunevertheless, can radiate with the luster of ten million suns.Western occultism recognizes a cognate symbol in the form of , typically associated with the EgyptianHaditgod Set in various magical lodges. Kenneth Grant head of the British O.T.O and author of numerous workson occultism defines the term:

“Hadit represents the infinitely small yet supremely potent point or which, in union withbinduNuit, generates the manifest Universe.” 21

Nuit, or Nut, is the Egyptian goddess of thenight sky, and is typically depicted in papyriand on coffin lids as a woman arched over theEarth in the form of a semicircle, withnumerous stars showing forth from her body.Her two arms and two legs form the fourpillars upon which the celestial vault issupported. Beneath the arched body of Nuit isseen the supine figure of Set, or Seb, fromwhose embrace she has just becomedisengaged. In this occult interpretation Haditis understood to be the infinitely potent seedimpregnating the goddess of the heavens

through her union with Seb. This idea brings us into the realm of exobiology, for modern research isproving the veracity of the Archaic model of life propagation, that the terrestrial biosphere was the product


http://en.wikipedia.org/wiki/Nut_(goddess)


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through her union with Seb. This idea brings us into the realm of exobiology, for modern research isproving the veracity of the Archaic model of life propagation, that the terrestrial biosphere was the productof cosmic fertilization of the primordial Earth. However in the image of coitus between Seb and Nuit wesee the converse of the celestial seeding of life onto Earth, for here the seed, after germinating in the Earthfor multiple Eons, is being transferred back to the Cosmic domain.

Pointing to the Alchemical nature of this process is the fact the Seb is positioned so that one hand is raisedto the heavens while the other is touching the Earth, again, symbolizing the Great Work, the linking ofHeaven and Earth in Cosmic Union, the meaning behind the Masonic ladder encountered earlier. Anoteworthy tradition that should not be neglected has its source with a Sub-Saharan people of Mali, WestAfrica.

This would be the now well known tribe, the subject of several scholarly and popular works. TheDogonDogon have developed an exceptionally sophisticated and detailed cosmology that appears to defy thenotion that advanced scientific awareness was the sole prerogative of Western European culture. Thedefinitive work on the Dogon and their traditions is , by the two eminent FrenchThe Pale Foxanthropologists, Marcel Griaule and Germaine Dieterlen, who spent years in their company, learning theirphilosophy, beliefs, and eventually, in the case of Griaule, being initiated into their most sacred mysteries.

was originally published in France in 1965 and was not published in English until 1986. The Pale FoxHowever, around the time of its first publication in France, an article was authored by Griaule and Dieterlenwhich appeared in a book entitled that was subsequently brought to the attention of scholarAfrican Worldsand Orientalist by the inventor and philosopher of Consciousness .Robert K. Temple Arthur M. Young

A passage in the article caught Temple’s attention and led him on a nearly decade long quest thatculminated in the 1976 publication of his research in a work entitled . The passageThe Sirius Mysterythat so gripped Temple’s imagination read thusly:

“The starting-point of creation is the star which revolves round Sirius and is actually named the“Digitaria star”; it is regarded by the Dogon as the smallest and heaviest of all the stars; itcontains the germs of all things.” 22

What Temple realized was the significant fact that the star which revolves around , now called SiriusSiriusB, is, in fact, It was not discovered until well into the 19tha star completely invisible to the naked eye.century with the aid of a powerful telescope and was not even photographed until 1970. Yet not only didthe Dogon know of its existence, they were also aware of the fact that its orbital period is 50 years and hadpreserved this knowledge for many generations. Their traditions included an extraordinary wealth ofsophisticated astronomical knowledge which makes for a profoundly interesting study. In recent yearscontroversy has arisen over the validity of some assertions made by Marcel Griaule, which has causeddefenders of orthodoxy to dismiss all claims to scientific knowledge on the part of the Dogon.

Without getting into the question of alien contact invoked by R. K. Temple, it certainly does appear that theDogon had a very sophisticated astronomy as documented by Temple. Their cosmology appearsconsistent with other traditions such as we have discussed. Specifically they visualize Creation asemerging from an egg within which is the “ ” the seed of all things. To quote from Griaule and Dieterlenspomajor study of Dogon mythology and cosmology we learn that The Pale Fox “When Amma broke the egg

” The , which is the smallest (thing), was made, invisible,of the world and came out, a whirlwind rose. poat the center. . . it is the which Amma let come out first.” Amma’s creative will was located in the , thepo posmallest of things . . . it is called a word considered to have the same root as ‘beginning.’ Indeed,po, polo

due to its smallness, it is the image of the beginning of all things. “All the things that Amma created began


http://en.wikipedia.org/wiki/Dogon_people

http://www.amazon.com/The-Pale-Fox-M-Griaule/dp/0939118025

http://www.robert-temple.com/

http://en.wikipedia.org/wiki/Arthur_M._Young

http://www.amazon.com/Sirius-Mystery-Scientific-Evidence-Contact/dp/089281750X

http://en.wikipedia.org/wiki/Sirius


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Spiral Motion of Planets Orbiting The Sun

Spiral Motion of Neutrinos and Helical (Spiral) Form of DNA (photo Alamy)

due to its smallness, it is the image of the beginning of all things. “All the things that Amma created beganlike the little (seed of) po.” And, beginning with this infinitely small thing, the things created by Amma willform themselves by the continuous addition of identical elements:

“Amma makes things begin (by creating them as) small as the : he continues topo add (to the23things created) little by little. . . As Amma adds that . . . the thing becomes large.”

The image of the breaking of the egg and the emergence of the whirlwind are extremely evocative,especially from the standpoint of the very unique geometry of ellipsoids and the spiraling movement ofmatter and energy in a diverse range of phenomenon from the dance of neutrinos in a bubble chamber,through the intertwined helixes of the DNA molecule, through weather systems, through the movement ofplanetary bodies in space, to the structure and motion of galaxies. By immersing ourselves in the study ofAncient Cosmology through a variety of sacred traditions and then turning to Modern Cosmologicalthinking, we experience a sense of familiarity, for lying at the heart of both are models of Creation that arestrikingly similar. Whatever the origin of the ideas represented by or , or , or , or Zimzum, Hadit Bindu Yod

, or the Grain of Mustard Seed, in modern cosmology the SpaceTime Singularity emerged as anPoinevitable consequence of Relativity theory. In a treatment of the principles of quantum physics andcosmology for the general reader, author John Gribben discusses the work of physicist Stephen Hawkingin following the implications of Einsteins general theory:

“One of Hawking’s major achievements .. . was carried out in collaboration withmathematician Roger Penrose, who wasthen working at the University ofLondon. Together they proved that theequations of General Relativity in theirclassical form…absolutely thatrequirethere was a singularity at the birth of theUniverse, a point at which timebegan.”24

the emerging evidence now leads to therealization that probably every galaxy has atits core a super massive, super densesingularity surrounded by a spherical eventhorizon, mimicking the ultimate Singularitythat presided over the birth of the universe.

I think we are here justified in asking whetheror not Hawking and Penrose were merelyrecovering an insight into the mostfundamental processes of Creation whichlong ago were entertained by the Egyptians,or the Masters of Kabbalah, or Tantra, orFreemasonry, or the authors of the Vedas? Whatever the answer, the parallels between

ancient and modern, between sacred and scientific are indeed compelling; and consistent with thefundamental ideas of dynamic symmetry and scale invariance in Sacred Geometry, that the proportions ofany whole structure, system, or composition is reflected in its parts and vice versa, the emerging

evidence now leads to the realization that probably every galaxy has at its core a super



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Singularity_EventHorizon

6 Spiral Galaxies Photo: ESO

evidence now leads to the realization that probably every galaxy has at its core a supermassive, super dense singularity surrounded by a spherical event horizon, mimicking the

. This structure comprised ofultimate Singularity that presided over the birth of the universesingularity and event horizon was christened with the now familiar term ‘black hole’ by astrophysicists andcosmologists. ’ 25

In an early popular treatment of Black Holes,Astrophysicist William J. Kaufman describesthe beast:

“As seen by a distant astronomer, ablack hole has formed once a dying starhas shrunk inside its event horizon. Butthere are still no forces in nature that cansupport the star. So it continues to

under the relentless influencecontractof ever-increasing gravity. The strengthof the gravity and the curvature ofspacetime around the imploding star

continue to grow until the entire star is crushed down to a At that point there issingle point!infinite pressure, infinite density, and, most importantly, infinite curvature of spacetime. This iswhere the star goes. Every atom and every particle in the star is completely crushed out ofexistence at this place of infinite spacetime curvature. This is the heart of a black hole. It iscalled the .” 26singularity

What is an ‘ ‘? The event horizon surrounding a black hole is the boundary within which theevent horizongravitational attraction of the collapsing stellar mass becomes so powerful that nothing, not even light, canescape, hence the plunge into total darkness that gives these bizarre objects their name. How does oneeven conceive of infinite pressure, infinite density or infinite curvature of spacetime? Kaufman continueshis account by emphasizing the very basic arrangement of matter and energy that comprise a black hole “It is interesting to note that black holes are very simple…a singularity surrounded by an eventhorizon. And that’s all!” 27

The structure of a black hole can, therefore,be symbolized very effectively by the simplegeometric act of drawing a circle, the centralpoint representing the singularity and thecircumference its event horizon. Thediameter of the event horizon is directlyrelated to the mass of the black hole, themore massive the dying star the greater theevent horizon. Our Sun is not massiveenough to form a black hole when it reachesthe end of its life cycle. A star 10 times asmassive would, however, be of sufficient

mass to terminate its existence by collapsing into a black hole. A star of this size would disappear behind

the dark veil of the event horizon when it reached about 37 miles (60 km) in diameter. In 1975


http://sacredgeometryinternational.com/the-meaning-of-sacred-geometry-ii-whats-the-point/singularity_eventhorizon

http://en.wikipedia.org/wiki/Event_horizon


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Artist Rendering of Universal Superstructure as Envisioned by the Cosmological Principle

the dark veil of the event horizon when it reached about 37 miles (60 km) in diameter. In 1975Astrophysicist and Noble Laureate Subrahmanyan Chandrasekhar wrote,

“In my entire scientific life . . . the most shattering experience has been the realization that anexact solution of Einstein’s equations of general relativity . . . provides the absolutely exactrepresentation of untold numbers of massive black holes in the universe.”

It now appears that like billions of raindrops, nucleating around minute specks of particulate matter in orderto fall to Earth as a Life giving rainfall, billions of black holes serve as the nuclei for the accumulation ofstellar mass into galaxies and metagalaxies, pouring out of the Ultimate singularity at the heart of Creationto bring Life and Consciousness into the Infinite Void of Absolute Nothingness. In trying to wrap theirminds around ideas of such profundity Cosmologists have had to concoct a number of conceptual modelsthat can provide at least partial analogies for the events and processes under consideration. One of themost useful models has been termed the ‘Cosmological Principle.’ The fundamental idea behind the‘Cosmological Principle’ is that the universe can be likened to an expanding sphere, with the bulk of visiblematter of the universe arranged into galaxies— the largest structure of matter and energy observable, fornow, from our human vantage point—and these are visualized as dots on the surface of the sphere.

The analogy is frequently presented of anexpanding balloon with dots painted upon itssurface. As the balloon expands the dotsmove away from each other. To an observerstationed at any one of the dots all the otherdots would appear to be receding, not onlyfrom the observer but from each other aswell. While it may appear to the observer thathe or she is at the center of the system, itwould be obvious to an observer looking atthe balloon from the outside that no dot wouldactually occupy a center any more than anyother dot. Relative to the surface of the

balloon, the center would be both everywhere and nowhere simultaneously. However, a center of theexpansion process could be hypothesized. If the balloon was perfectly spherical it would have a centralpoint from which it was uniformly radiating as it expanded. What interests us in the context of thisdiscussion is the initiation of the process of expansion. If we reverse the process, visualizing the balloonshrinking to an ever diminishing radius, at what point will we have reached the absolute beginning? Isthere a lower limit beyond which we can no longer decrease the radius of the sphere, or does it ultimatelyshrink to zero, which is, in effect, inverse infinity? This is the assumption behind the idea of the singularity. But, according to the precepts of relativity, it is not only Space, but Time as well, that has its genesis in theSingularity.

Of course the expanding model is only a means to provide some kind of analogy to reality as weexperience and observe it within the limitations of our unique human centered, Earth centered vantagepoint. In effect, as we attempt to visualize the process of Creation, it becomes necessary to visualize theorigin of Time and Space simultaneously, implying that the universe, rather than being an expanding threedimensional sphere, is an expanding fourth dimensional hypersphere. By observing the present rate ofexpansion of the universe, it is possible to infer the time span since the expansion began. By imagining thespherical universe spreading out radially in all directions, then reversing the process so that the sphere

begins to collapse upon itself, in the nature of the ‘Great Dissolution’ or as referenced earlierMahaprajaya



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begins to collapse upon itself, in the nature of the ‘Great Dissolution’ or as referenced earlierMahaprajayain and accelerating the rate of this contraction to account for the effects of gravity,The Garland of Letters,one can obtain an approximate span of time since the expansion commenced, the moment in which all ofCreation had its genesis.

Cosmologists have performed this hypothetical reversal and derived an age of about 15 billion years, with amargin of error of a few billion years more or less, owing to the fact that there is a large degree ofuncertainty regarding the precise rate of expansion. In any case, at some point going backward in time, allthe matter of the universe would eventually have been compressed into a state of infinite density. Somemoment, just preceding the collapse of all matter in the universe into an infinitesimally small dot with aradius of zero, marks the very beginning of Space/Time. Cosmologists have reckoned this moment tohave been 10-43 part of one second subsequent to the Absolute, unfathomable beginning of Reality.

In author and astronautical engineer has written on theThe Quickening Universe Eugene Mallovesubject of the origins of the universe and of human destiny as an implicit function of the universe. Hedescribes the ultimate primordial condition from the cosmological perspective:

“The beginning occurred about 15 billion years ago. The universe came out of the Big Bangexpansion of all space-time starting then. All matter didn’t explode from a highly compressedstate into an infinite void. Rather, space-time itself blew up from a virtually infinitesimal point,continuing to expand and allowing galaxies of stars to evolve and grow ever further apart. Moreover, this point is infinitesimal in the almost unimaginable sense of a spherical surfacethat shrinks ever smaller toward a point, or an infinite volume that squeezes down to oblivion…”28

Will the universe as we know it continue to expand forever, or will it eventually, at some inconceivablydistant future time, begin to undergo a contraction, returning ultimately to its primordial state, where allspacetime as we know it is compressed out of existence, from whence it might once again undergo cosmicexpansion?

No one knows.

However, even a cursory consideration of ancient and modern cosmological models underscores theirstriking correspondence. Did Ancient masters of Kabbalah, Tantra, or Hermetic Science have access to alevel of knowledge of which modern science has only recently come into possession? Vedic models ofcosmology postulate the occurrence of successive Creations, the great lifetimes of Brahma, reckonedaccording to the vast cycles of the Kalpas.

Did Archaic science grasp the idea of a relativistic universe? If so, what was the source of thisknowledge?Is such knowledge evidence for the existence of a technologically advanced society at some time in thepast, now forgotten to history, which was capable of studying the macroscale structure of the cosmos? Oris it an implication regarding the metaphysical architecture of Human consciousness itself? Or is it somecombination of both? Whatever the answer, we are left with the Singularity, either as the beginning of it Allor the End of it All, perhaps both. That single point, the infinitesimal dot, marks the beginning of ourjourney into the kingdom of Sacred Geometry, and a truly astounding kingdom it is to those who cansuccessfully navigate its trackways.The practice of Sacred Geometry opens to the mind’s eye an analog of alternate worlds, higher dimensions

representing the ultimate creative process and an unfolding evolution from Unity to multiplicity, and it


http://en.wikipedia.org/wiki/Eugene_Mallove

http://en.wikipedia.org/wiki/Kalpa_(aeon)


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representing the ultimate creative process and an unfolding evolution from Unity to multiplicity, and itdemonstrates the fact that this unfolding on a cosmic scale is governed by the laws and relations ofgeometry.

The practice of Sacred Geometry opens to the mind’s eye an analog of alternate worlds, higher dimensionsrepresenting the ultimate creative process and an unfolding evolution from Unity to multiplicity, and itdemonstrates the fact that this unfolding on a cosmic scale is governed by the laws and relations ofgeometry.

The Holy Kaballah represents this process by means of the Tree of Life symbol and the 10 emanationsissuing there from as fruit, and these are elegantly exemplified by a unique geometry of simple intersectingcircles.Physicist John Wheeler asked “What else is there out of which to build a particle except geometry

but the same question might well be asked of the macroscale— itself?” “What else is there out of The modern master of Sacred Geometry, which to build a Universe except geometry itself?” Keith

, recognized that the Sacred Temples of old encoded this cosmological geometry and could serveCritchlowto integrate human consciousness on a collective scale, because, as Sacred Geometry demonstrates, weHumans, each of us, are the ultimate measuring rods of Creation, for encoded into out very anatomy arethe fundamental proportions upon which the Universe is built.

Describing this geometric order underlying all of Creation, Critchlow says:

“This is cosmology in the original sense of an ordered universe, a creation unfolding from asingle all-embracing source or reality. The study of the ratios of this unfoldment has the benefitof indicating similar ratios for the return journey from multiplicity to unity.”29

So, these are the concepts that must inform and illuminate the commencement of our practice of SacredGeometry. In the performance of this ancient Art, we begin with simple forms, and move towardsincreasing complexity, even as does the Universe in its evolution, and as does living Nature as it evolvesfrom a single cell through myriads of species into a Human Being with the capacity for self-cognition. Aswe grow in our understanding of the proportions and harmonies expressed through the geometric process,we can begin to perceive the hidden patterns of Creation that unite widely disparate phenomenon, Naturaland Human, into a synthetic whole and we can understand the literal truth that, as the Inner reality and theOuter reality are but reflections of one another, and As it is Above, So it is Below — the geometry of theUniverse is a reflection of the geometry of our Consciousness — and, by following the pathway from theunity of that single, ultimate point of conception to the magnificent diversity of form which emerges beneathour compass and straightedge, we transcribe into our Consciousness the map that will guide us on ourreturn journey to the Cosmos, to wholeness and final integration with the Godhead, the Atman, the sourceof All.

“. . . plunge into eternity, where recorded time seems but a point.” – Shelly, Prometheus

Sincerely Yours,

Randall

Read The Meaning of Sacred Geometry part 3, The Womb of Geometry

If you are interested in learning the divinescience of Sacred Geometry from independent

scholar Randall Carlson please visit the


http://en.wikipedia.org/wiki/Keith_Critchlow

http://en.wikipedia.org/wiki/Keith_Critchlow

http://sacredgeometryinternational.com/the-meaning-of-sacred-geometry-part-3-the-womb-of-sacred-geometry


of 22 Mar 05, 2016 03:04:30PM MST

Fragmentof

TheSchool

ofAthens

–fresco

byRaffaelloSanzio

daUrbino.Room

ofthe

Segnatura(1508-1511),

Vatican.Godas

GeometricianThe

ThreeNegative

VeilsKabbalistic

TreeOfLife

Diagramand

FreeMasonicTracingBoard

George

Washington

SGI_Classes_Level_1_Banner_Update

Fragment of The School of Athens – fresco by Raffaello Sanzio da Urbino.Room of the Segnatura (1508-1511), Vatican. God as Geometrician TheThree Negative Veils Kabbalistic Tree Of Life Diagram and FreeMasonic

Tracing Board George Washington in Masonic Cornerstone LayingCeremony // Plumb Bob and The Omphalos or Foundation Stone of

Solomon’s Temple This diagram conveys the idea Zimzum, with the singlethread of light reaching into the void, the zone of Nothingness. The 10th

and smallest letter or “seed” of the Hebrew Alphabet GematriaMulti-Valent Symbol of the Sun, Action/Rest and Unity of Opposites Y (10)

+ Vau (6) + Daleth (4) = 20 Chakra Geometries Nut, is the Egyptiangoddess of the night sky Spiral Motion of Neutrinos and Helical (Spiral)Form of DNA (photo Alamy) Spiral Motion of Planets Orbiting The Sun 6Spiral Galaxies Photo: ESO Artist Rendering of Universal Superstructure

as Envisioned by the Cosmological Principle

scholar Randall Carlson please visit thefollowing link

Sacred Geometry International online SacredGeometry Classes

Upcoming Articles:

The Alphabet of Sacred GeometryProportion: The Foundation of HarmonyScale Invariance and Dynamic

SymmetrySacred Metrology

REFERENCES

1 Z’ev ben Shimon Halevi (1977) A Kabbalistic, Samuel Weiser, Inc. pp. 7 – 8Universe

2 Z’ev ben Shimon Halevi (1972) An Samuel Weiser,Introduction the Cabala:

Inc. p. 28

3 Halevi (1972) p. 29

4 Charles Ponce (1973) Kabbalah: AnIntroduction and Illumination for the

QuestWorld Today:Books, p. 795 Quoted in Gershom Scholem (1960) On the

, SchockenKabbalah and Its Symbolism:Books, English translation by Ralph Manheim,1965, pp. 102 -103

6 Scholem (1960) p. 103

7 Quoted in Kaplan, Aryeh (1979) The Bahir Samuel Weiser. Attributed toIllumination:

RabbiNehuniah Ben Hakana, 1st century C. E.,Translation by Kaplan, p. xiv

8 Kaplan (1979) p. xiv

9 Elisabeth Haich (1960) : SeedInitiationCenter, translated from the German by GeorgeAllen & Unwin, Ltd, 1965 p. 229

10 Papus (89 ) The Tarot of the Bohemians


http://sacredgeometryinternational.com/sacred-geometry-classeslevels-1-3




of 22 Mar 05, 2016 03:04:30PM MST

Washingtonin

MasonicCornerstone

LayingCeremony

//PlumbBobandThe

Omphalosor

FoundationStone

ofSolomon’s

TempleThis

diagramconveys

theidea

Zimzum,withthe

singlethread

oflight

reachingintothe

void,the

zoneof

Nothingness.The10thand

smallestletter

or“seed”

ofthe

HebrewAlphabetGematria

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ofthe

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andUnity

ofOpposites

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+Vau(6)+

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10 Papus (89 ) The Tarot of the Bohemians: Translated by A. P. Morton. Republished byWilshire Book Company, 1978. p. 19

11 Papus (89 ), p. 20

12 Pike, Albert (1871) Morals and Dogma ofthe Ancient and Accepted Scottish Rite ofFreemasonry, p. 15

13 Pike, Albert (1871) p. 792

14 Woodruff, Sir John (1922) The Garland of: Ganesh & Co. (Madras) Private Ltd.Letters

5th ed. 1969. pp. 144 – 145

15 Quoted in Woodroffe, Sir John (1918) The. Translated from the SanskritSerpent Power

by the Author, Ganesh & Companry, Madras,India. p. 413

16 Woodroffe, Sir John (1918) pp. 34 – 35

17 Deussen, Paul (1912) The System of the, trans. by Charles Johnston,Vedanta

Republished byDover Books, 1973, pp. 152 – 153

18 The Upanishads, translated by SwamiNikhilananda (1963) Bell Publishing Co. p. 73I. ii. 20

19 Woodroffe, (1918) pp. 35 – 36

20 Woodroffe, (1918) p. 447

21 Grant, Kenneth (1974) Aleister Crowley. Samuel Weiser, p. 209and the Hidden God

22 Temple, Robert K. G. (1976) The Sirius: St. Martins Press, Inc. p. 2Mystery

23 Griaule, Marcel & Dieterlen, Germaine(1986) : Originally published inThe Pale FoxFrench as , 1965. TranslatedLe Renard Pâlefrom the French by Stephen C. Infantino,Ph.D., Continuum Foundation, pp. 130 – 13124 John Gribben (1986) In Search of the Big

:Bang—Quantum Physics and CosmologyBantamBooks, p. 38125 Shankar, Francesco (2009) Thedemography of supermassive black



of 22 Mar 05, 2016 03:04:30PM MST

Fragment of TheSchool of Athens –fresco by RaffaelloSanzio da Urbino.

Room of theSegnatura

(1508-1511),Vatican. God as

Geometrician TheThree NegativeVeils Kabbalistic

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GeorgeWashington in

MasonicCornerstone LayingCeremony // Plumb

Bob and TheOmphalos or

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diagram conveysthe idea Zimzum,

with the singlethread of light

reaching into the

(4)=20

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bythe

CosmologicalPrinciple

demography of supermassive blackholes: Growing monsters at the heart of

: New Astronomy Reviews, Vol. 53,galaxiespp. 55 – 7726 William J. Kaufmann, III (1979) Black

BantamHoles and Warped Spacetime:Books, pp. 88 –89

27 Kaufmann (1979) p. 89

28 Mallove, Eugene T. (1987) TheQuickening Universe: Cosmic Evolution

: St. Martins Press. pp.and Human Destiny52 – 5329 Critchlow, Keith (1977) Forward to Gematria, A Preliminary Investigation of

by Bligh Bond and WilliamThe CabalaSimcox Lea (1917) Republished by ResearchInto Lost Knowledge Organization

Author: Randall CarlsonRandall Carlson is a masterbuilder and architecturaldesigner, teacher,geometrician, geomythologist,geological explorer andrenegade scholar. He has 4decades of study, researchand exploration Into theinterface between ancientmysteries and modernscience, has been an activeFreemason for 30 years andis Past Master of one of theoldest and largest Masoniclodges in Georgia. He hasbeen recognized by TheNational Science TeachersAssociation for hiscommitment to Scienceeducation for young people.His work incorporates AncientMythology, Astronomy, EarthScience, Paleontology,Symbolism, Sacred Geometryand Architecture, Geomancy,and other arcane andscientific traditions. For over


http://sacredgeometryinternational.com/author/randall-carlson


of 22 Mar 05, 2016 03:04:30PM MST

thread of lightreaching into thevoid, the zone ofNothingness. The10th and smallestletter or “seed” of

the HebrewAlphabet Gematria

Multi-ValentSymbol of the Sun,

Action/Rest andUnity of OppositesY (10) + Vau (6) +

Daleth (4) = 20Chakra GeometriesNut, is the Egyptian

goddess of thenight sky Spiral

Motion of Neutrinosand Helical (Spiral)

Form of DNA(photo Alamy)

Spiral Motion ofPlanets OrbitingThe Sun 6 SpiralGalaxies Photo:

ESO ArtistRendering of

UniversalSuperstructure asEnvisioned by the

CosmologicalPrinciple

and other arcane andscientific traditions. For over25 years he has presentedclasses, lectures, andmultimedia programssynthesizing this informationfor students of the Mysteries.It is his aspiration to affect arevival of lost knowledgetowards the goal of creatingthe new world based uponuniversal principles ofharmony, freedom, andspiritual evolution.


the meaning of sacred geometry part 2. what's the...

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