The Synergetic Qabala - Chokmah






by  Richard and Iona Miller (aka Philo Stone), c1981

The Diamond Body, c1974




        A. The Practice of Alchemy.
        B. The Philosophical Concept of the Immortal Body.
        C. The Psychological Meaning of the Philosopher's Stone.

        A. Basics of Solid State Physics.
        B. The Geometry of the Vector Equilibrium Matrix.
        C. The Common Ground Between Psyche and Matter.


       A. The Diamond Body Visualization.
       B. Hermetic Philosophy and the Diamond Body.
       C. The Diamond Body in Qabalah and Alchemy:

                1. Sephir-Yetzirah: The Book of Formation. 
                2. Merkabah Mysticism, Old and New.
                3. Information Coding and Access-States.
                4. The Hebrew Alphabet.
                5. The Self(Aleph/Tau);The Nexus of the Diamond Body.
                6. Meditational Use:Circulatio.

      D. Entropy and Reversible Processes:

               1. Thermodynamic Laws.
               2. Order and Chaos.
               3. Complexes as Repair Functions.
               4. Reversible Processes.
               5. The Alchemy of Entropy.


    A. Archetypal Topologies (Tree of Life,Diamond Body,VEM).
    B. Meditation and Resonance Effects.
    C. Magical Use of Standing Waves.
    D. The Magickal Altar: The Double Cube.
    E. DAATH: Threshold of the World of Form.


    A. Neural Feedback and Brainwave Training.
    B. Video Feedback: Self-realization through Yogatronics.
    C. The Diamond Body: A Video-Yantra for Self-Realization.


     A. Vector Equilibrium Lattice Constants.
     B. Transliteration: Hebrew to English, (with numerical values).
     C. Graphic Depictions of the Merkabah, or Throne Chariot of God.
     D. The Isotropic Vector Matrix.




...the first Sefirah is Keter, the Crown, the beginning, the primal void.  In the beginning He created a point, which became thought, where all the figures were drawn.  He was and was not, encompassed in the name, having as yet no name other than the desire to be called by a name. . . . He traced signs in the air; a dark light leapt from His  most secret depth, like a colorless mist that gives form to formlessness, and  the flames streamed down to illuminate the lower Sefirot, and down, down to the Kingdom.

                                                                  --Umberto Eco, Foucault's Pendulum



THE DIAMOND BODY is a contemporary meditation technique from secret practices with over 4,000 years of mystical tradition.  The oldest-known practice of this technique of meditation was known as Merkabah Mysticism, allegedly developed by the Jewish Patriarch, Abraham.  It is a regeneration meditation for immortality.

THE DIAMOND BODY is examined from perspectives in Jungian psychology, from definitions in physics and Jewish mysticism.  This is then synthesized into the framework of Magick.  There is an inherent spiritual aspect of matter, found in the nature of order and synchronous events.  This spiritual aspect is explored through the philosophical concepts known as the Philosopher's Stone.

A geometrical image is developed from solid state physics, corresponding to both the Jewish mystical traditions and current concepts in Imaginal psychology.  A mathematical model is generated to assist the development of anima consciousness via a visualization exercise of the diamond body.  A resonance occurs between specific internal-state functions and the "outside."  These resonance relationships are discussed and specific models are given to aid visualization and resonance.

The use of these geometrical forms as Magickal tools offers intriguing possibilities.  They allow experimental interaction with archetypes of God-forms.  They also grant access to those specific altered states where one experiences the eternal aspect of sacred time:  A consciousness of immortality.  THE DIAMOND BODY as an exercise is a meditation form of the future.

This practice of meditation develops a common ground, uniting psyche with matter.  Through the stabilization and equilibrium fostered in the aspirant during mediation sessions, the individual is brought into increased harmony with the environment.  More important, a "repair function" is now available, one able to reverse those entropic functions related to libido.

THE DIAMOND BODY is a breakthrough in meditation techniques, something for the 21-Century.  Steeped in mystery, the Merkabah Chariot of Sepher-Yetzirah, the BOOK OF FORMATION is also Ezekiel's vision:  the Cube of Space.  For the first time, a contemporary description of THE DIAMOND BODY is formulated using synergetics, cognitive sciences, phsycis, and metaphysics.  Physical and psychological anologs are offered to reveal the timeless experience available through visualizing the true Philosopher's Stone.


Bucky Ball


by Richard and Iona Miller (aka Philo Stone)


 A Modern Alchemical View of the Philosopher's Stone.

 (The Philosophy);  Based on the Synergetics work of R. Buckminster Fuller, this work unifies models from solid state physics, Jungian psychology, and cross cultural systems of meditation.  The scope of this book combines the ancient past and future in an amazing, contemporary woldview.  A revolutionary work in interdepartmental disciplines, spanning the continuum between mathematics and mysticism.


 Self-Realization Through Yogatronics, Video-Graphics and Light-Loops.

 (The Theory);  This work recounts the R/D creating a hardware and software system for an advanced biofeedback technique implementing a mind/computer interface.  The "VIDERU" is designed to allow an individual to alter undesirable habit patterns and lead to greater self-awareness.  It is the new  video game:  Self-Realization or "Re-Creation" of one's Self.  A time/space machine for exploring inner/outer realms of the imagination.


 Experiments in Perceptual Synergetics.

 (The Practice);  Experiments conducted in electronic pathworking with the "VIDERU" are summarized and evaluated.  Using audio-visual and olfactory inputs and feedback, specific brain wave patterns and neurochemistries are evoked.  Potential applications are explored.  Future developments in biochip technology (i.e. computerized brain implants made of organic molecules) are discussed.


"The ecology of the Soul is to recycle one's consciousness"

    - Videru Telemahandi




IO [I/O] is the cry of the lower as OI [O/I] of the higher.
In figures they are 1001, in letters they are Joy.
For when all is equilibrated, when all is beheld without all, there is joy, joy, joy
that is but one facet of a diamond, every other facet whereof is more
joyful than joy itself.

Aleister Crowley, The Dragon-Flies



According to most creation stories, out of primal Nothingness, the All or Everything emerges or emanates forth. Paradoxically, everything seems to come from nothing. How does nothing become something? Energy "crystallizes" into matter in the womb of empty space, a dynamic Void. Mass is simply a form of energy. Even inert objects are full of motion at the atomic and subatomic levels.

The formation process is structured by an underlying, invisible, geometrical lattice. Actually, it is pre-geometric. Because it has no true physical existence, it is metaphysical (beyond physics). This threshold of matter, where nothing becomes something, is of great philosophical interest.

Actually, materialism (a natural philosophy) is a theory of metaphysics. It is metaphysical thinking to consider static matter as a primary reality. In fact, any attempt to describe reality is metaphysical speculation. In its dynamic form matter cannot be separated from energy. Energy is a property of matter, which can be considered potential energy.

The mystic believes in matter, but believes it is more than science has yet discovered. Even before Western science began, mystics believed that mind, consciousness, or spirit is a property of matter. It hardly matters, philosophically, if you consider it as manifesting force or manifesting spirit.

The nature of reality is that matter-energy must be taken together. The theory of relativity conceives of this single substance as a distortion of the structure of space. Physicist Ian Barbour writes that, " quantum theory, separate particles seem to be temporary and partial manifestations of a shifting pattern of waves that combine at one point, dissolve again, and recombine elsewhere; a particle begins to look like a local outcropping of a continuous substratum of vibrational energy." That vibrational energy is governed by the laws of probability.

But what subtle forces underlie matter-energy and space-time? All form and power are latent within the void.  The Heart Sutra tells us that, "Form is not other than Void, Void is not other than Form." This implies that our human form is not other than void, and biophysics shows this to be true. Our physical makeup is largely emptiness.

If we conceive of humans as being most fundamentally electromagnetic entities, instead of chemical beings, we can imagine our finer existence as dynamically interactive wave-fronts in space. Our personal "space" is not utterly empty, but cannot be conceived apart from our matter exhibiting itself in particular ways, i.e. as "waves."

The void state, or primal matrix, is "cosmic zero," yet proportionately our most fundamental reality. It is part of the surrealistic quantum realm. It lies within us all, for the relative space between our atoms is astronomical. This is synonymous with the ground state of existence which mystics seek in their meditation, moving beyond mind and maya. It is that state of consciousness where outer perceptions cease, and consciousness is free to simply be.

Throughout the centuries, various geometrical forms have been revered as expressions or metaphors of higher spiritual truths. These sacred forms and symbols are a natural part of the collective consciousness which emerges in every generation. We project them outwardly from within our psyche because they are so fundamental to our existence. That apprehension is intuitive. Certain typical forms recur in meditation and ceremonial practice, worldwide.

When something emerges from nothing, it does so via non-Euclidean geometry, coming to occupy space/time. Einstein used non-Euclidean geometry to explain the relativity of time and space as the geometry that is produced by matter or matter by geometry. The perception of the transcendental or metaphysical aspects of geometry is intuitive. There are examples of philosophical geometry or geometrical philosophy from around the world. These traditions are found in India, China, Egypt, and Great Britain, to name a few.

Plato, Archimedes, and the Pythagoreans based much of their philosophical speculation around the nature of geometrical form, suggesting that mathematics and structural forms had ultimate status. Our modern science has never forsaken the tradition of seeking the understanding of forms that provide shape and meaning to physical reality. Euclidean geometry describes the nature of the human scale, but non-Euclidean models the cosmos and microcosm. More and more intricate forms of measurement became the basis of the scientific method. Eventually, this led to modern topology--the study of those properties of geometric figures or solid bodies that remain invariant under certain transformations.

Heisenberg explained that, "The elementary particles of modern physics can be transformed into each other exactly as in the philosophy of Plato." In "sacred topology", the relationships are more than metaphorical. Metaphysical and physical reality coincide. This is abundantly illustrated in R. Buckminster Fuller's geometrical tour de force, SYNERGETICS I & II. Fuller demonstrates, via synergetics, that the whole is greater than the sum of its parts, because of the relativity and dynamic tension of forces. In our universe, as more complex systems are built up, new properties appear that were not foreshadowed by the parts alone. These emergent properties include life, conscious awareness, and beauty.

Plato's Academy in Athens had a policy: "You are not allowed to enter here, unless you know geometry." In the dialogue, Meno, Plato describes Socrates teaching geometry to a slave. In true Socratic form, he does not instruct him directly. Rather, he elicits knowledge from the slave which he did not know he possessed. The diagrams themselves elicit the buried intuitive knowledge of a world inhabited by the gods and by the divine "Forms."

In Plato's view, before birth we were familiar with purely mathematical "objects" and relations, as well as moral ideals or values. He alleged that we lost this knowledge at birth, but can recover it through revelation. For Plato, the virtues paled in comparison with the highest capacity of the soul, which is the mystical beholding of the eternal. Mystics tell us the divine is formless.

Actual space is not empty, but the possibility has always been a controversial problem in philosophy. Aristotle found the concept of a total void unacceptable. Scientists still cannot make a perfect experimental vacuum. Astronomy shows us that matter is averagely distributed, with roughly as much matter between the stars as there is within them. Yet, there are large voids in space, with stars clustered on the outer edges of these bubbles of void. The preponderance is of volumes of empty space over volumes of matter.

So, the characteristic feature of the universe is not matter, but seemingly empty space. Again, most of the interior of the atom is empty, as is the space occupied by the galaxies, and the vast regions which separate them. Stars, atoms, and the vacuum are a seamless whole.

The notion of the eternal nature of sacred emptiness is echoed in modern quantum theory. This is not ordinary, but dynamic and receptive emptiness, which masks a seething ocean of virtual (non-observable) scalar fields and particles. The central concept in Quantum Field Theory is that of the field, which exists everywhere and everywhen. It is a field of curved space/time. Matter is not separate from its surrounding space. The field can take the form of quanta or particles. It is the fundamental physical entity, the only physical reality.

The field contains the potentiality of all possible states or conditions in the universe. Of these states, the most fundamental is the Ground State, (or "vacuum state").  Matter is rare in the universe. Most of it consists of a very volatile, excited, ionic plasma. Only 5% of matter is neither too hot, nor too dilute, to congeal as a solid, liquid, or gas. This form of matter is so rare it has been described as 'trace contaminants.'  Those so-called trace contaminants constitute our very essence.

Yet, some form of matter is essential to all activity. All matter is in motion. Activity is the essence of being. From the "cosmic zero", everything--the totality of "excited states"--arises by creative processes.  It is also the state into which everything subsides by absorption processes. Virtual particles are continuously popping into and out of existence.

The ground state is characterized by the fact that it stretches to infinity, uniform and changeless. It is the same everywhere and everywhen because of the identity of space/time. Within the universal field the values of the ground state and excited states are all one. An unlimited amount of particles come into being and vanish endlessly. Matter is thus a temporary manifestation of the Void, an extrusion of the Void.

The so-called "cosmic zero" was modeled by geometer/philosopher Fuller in the figure he called Vector Equilibrium, (V.E.). It might actually claim to be the first "Buckyball," the one Fuller himself described. This geometry is the precursor of the new elemental 'Fullerenes.' The V.E. geometry has been recognized for a long time. It was one of the thirteen Archimedian solids, the cuboctahedron.

But the Greeks were fascinated with regular forms whose faces were all the same, such as the cube. They failed to understand the delicate balancing act the cuboctahedron symbolizes. They simply did not notice that Vector Equilibrium is pristine equanimity because they were looking elsewhere. The Greeks never really comprehended the energic or energetic properties of Vector Equilibrium, i.e. dynamic stability.   The couldn't conceive of the internal dynamics of stabilization, synergetics.  They had a static, non-relativistic view of natural philosophy.

It remained for Fuller to assert that, "zero pulsation in the Vector Equilibrium is the nearest approach we will ever know to eternity and god." The conceptual model is the closest our minds and senses can come to that cosmic realization, short of mystical revelation. Mind alone cannot fathom the depth of this Void. Geometry is a construct of the intellect.

The V.E. center is primal "emptiness." It does not exist in Nature, because nature never pauses at, but merely transforms through, this state.  It is a mathematical anomaly where the normal laws of the space/time continuum break down. It is not a symbol of ultimate order. It looks like a very rational, orderly system, but it is ultimately irrational. It defies logic. V.E. is the breeder of wave-particle duality, the uncertainty principle, and non-locality at the quantum level. It is a zone of neutral resonance where waves can pass through waves without interference, according to Fuller. Yet, it never physically exists as a structure, since nature abhors a vacuum.

In quantum mechanics a system can never have an energy of exactly zero. There is no such thing as absolute emptiness. However, the minimal motion of the ground state is called zero point energy, or zero point motion. Cosmic zero exists, paradoxically, in the realm of the psyche (our conceptualization) and in quantum reality in the atomic nucleus expressed as force. It is the form of formlessness, the root metaphor. It also forms the celestial roots of the cosmic Tree of Life, since there is a fine-to-non-existent line between organic and inorganic matter on the quantum scale.

Physics is the patterns of organic energy, all of which are dynamic, alive. Mass is energy, so the subatomic world is always restlessly in motion. Inert matter is full of motion when we look closely at it. The activity of matter is its essence.

Vector Equilibrium emanates/condenses from a center in twelve fundamental directions. This emergent energy moves outward through space/time in the form of a cuboctahedron, alternating with its mathematical reciprocal, an octahedron-within-a-cube. It is a truncated cube with 50 symmetrically positioned topological features. Vector Equilibrium has the same surface area as a sphere, yet contains no volume, i.e. it contains "nothing."

The Vector Equilibrium system has 12 vertices, 8 triangular faces, 24 edges, and 32 planes.  It is omnidirectional equilibrium, symbolically and physically speaking. As such, it is a perfect symbol for "holding the tension of the opposites," or "uniting the opposites." Yet, it is more than a metaphor. It is an archetypal image which bridges the macrocosm with the microcosm. It is a living example of the Hermetic Axiom, "As Above, So Below," uniting spiritual and literal reality. V.E. makes it possible to make conceptual models of other dimensions (hyperspace), mathematically and mystically.

In the V.E. figure, equilibrium between positive and negative is zero. It is the equalization of the forces of push/pull, radiation/gravitation, or tension/compression. Fuller alleged it "represents the limits of the mind's ability to conceptualize 'in'." For Fuller, all of space/time is undergird with a pre-geometric matrix, which is an infinite field of vector equilibria. An entire universe can be seeded from one V.E., self-generating to fill all space/time. There may be no ultimate physical building-block of matter, but there is one single entity that undergirds and composes everything in the universe, according to Fuller. The basic element of the universe is dynamic patterns.

This field constitutes a "cosmic blueprint" which Fuller called the Isotropic Vector Matrix (I.V.M.), a living continuum. The allocation of divinity to this "mother of all fields" marks its archetypal character. As a variation on the theme of Celestial Goddess, it symbolizes the embodiment of nature. Like a modern Isis, it iterates the theme of the underlying, inseparable cosmic web or net, connecting all.

The living Void gives birth to all phenomenal forms. It pulsates with the rhythm of creation and destruction of material particles. Another goddess, Nuit, is the essence of Infinite Space. She is infinite energy density pervading the entire cosmos. She is the receptivity of the void to the wavelength of radiation. Adjusting the geometry of the void influences the propagation of radiation. The goddess Ma-at, or Balance, is another expression of the same universal V.E. energy.

The Upanishads identifies Brahman with the void:  "Brahman is life. Brahman is joy. Brahman is the Void. Joy, verily, that is the same as the Void. The Void, verily, that is the same as joy."

The geometry of Vector Equilibrium is inferred from that of closest-packed spheres of equal radius. It just happens to be the geometry which underlies all matter since it is found in the nucleus of all atoms as sub-atomic force. Here, in the interior of atoms, Newtonian physics does not apply. This is a probabilistic, acausal world. Here synchronicity prevails over chronicity.

This uniform geometrical field, with the property of Divine consciousness, is the basis for a geometrical model of reality spanning the abyss between the metaphysical and the physical. It is not the first model in history to attempt to do so. There is an ancient geometrical model which shares a common framework with the Vector Equilibrium.



The ancient mystical system of the Qabala is formulated around the geometrical glyph known as the Tree of Life. This sacred geometry system came down to us through Judaism and Hermetic Philosophy. It is one of the main currents of thought in the Western Occult Tradition. A mathematically accurate image of the Tree of Life can be constructed by dividing a vertical line into four equal lengths and filling in four intersecting circles, using a fourth of the line as radius. The nexus points are the positions of the 10 spheres, and connecting paths join the centers of the spheres.

(Hypertext link to geometrical const. of Tree of Life)

The spheres represent states of consciousness or ways of being, while the paths are ways of transition or change. It symbolizes all ways of being and becoming. Like the quantum field, it contains the potentiality of all possible states or conditions in the universe. It is just the ancient way of saying it, and it turns out to be physically provable. The ancient model coincides with state-of-the-art physics. The 10 spheres and 22 paths yield a total of 32 planes of reference, like the Vector Equilibrium.

This "tree" was first described in writing in the Sephir Yetzirah, or The Book of Formation. Legend says the book came to Abraham, from God, through an angel. Today, we might say it was "channeled" from a divine source. Jewish scholar, Gershom Scholem dates the work around the third to sixth century. However, there is some astronomical evidence that the system does date from the time of Abraham, approximately 4,000 years ago.

Whether the patriarch was the first to receive the revelation, or not, this archetypal consciousness map encodes a system of spiritual wisdom and growth in geometrical form. It describes the nature of the universe, consciousness, and the creation. It seems to have intuitively anticipated the discovery of the physical nature of reality.

The glyph itself was used as a meditation devise by students of the Qabala, an oral wisdom tradition. One aim of the qabalists was to see the Tree always, everywhere, in everything. Another essential doctrine of Qabala is that humans possess a "spirit body" that can detach itself from the physical body and ascend to higher planes.

Most modern students of Qabala are familiar with the standard 2-dimensional representation of the Tree, which is drawn "flat," even though the circles are always conceived of as spheres. There is also a long tradition of a so-called 4-dimensional Tree of Life diagram, based on The Book of Formation. This geometrical figure consists of two interfacing pyramids surrounding a central core, within an enclosing cube.

This octahedron-within-a-cube happens to be the crystal structure of diamond, a face-centered-cubic lattice. Recalling that Abraham is also the patriarch of the Moslems, it is interesting to note reference to a spiritual body, a "diamond body", in the writing of Shaikh Amad Ahsa'i from the 13th century. Speaking of a substance akin to that of the medieval Philosopher's Stone, he equated the "diamond body" with the "Resurrection Body" of the faithful believer in the Paradise of the future Aeon.

For the Qabalists, meditation on this figure provided a mystical body as a vehicle for consciousness in imaginal space. This diamond body was used during meditation to enter the inner court of Divinity, symbolized by the center of the figure. Here the Beginning and End of time are co-temporaneous, space ceases to be a hindrance, and the mystic beheld the ecstatic vision of the Lord on His Throne. The geometry was a "gateway" to another dimension of experience.

This Alpha-Omega point has all the physical qualities of Vector Equilibrium. The ancient meditation practice was known as Merkabah mysticism, and those who practiced it called themselves, "Riders in the Chariot." They claimed to see into the future. This insinuates that the figure is a "vehicle" for moving consciousness through imaginal time and space. It seems to be a metaphysical "time machine," or inter-dimensional gateway.

As in most design or mandala meditations, the aspirant pictures him or herself at the center of the figure through visualization, contemplation, and identification. Through this process of centering, these mystics came to know themselves and God. Perhaps they learned, as Fuller later discovered, of the unusual anomalous conditions of perfect equilibrium.  This meditation provided a specific technique for escaping from time.  Its realization meant instantaneous enlightenment, a paradoxical leap out of Time.  It facilitates transcendence.

Occultist, Paul Foster Case published an array of this type in his book, The Tarot (1947). Aware of the ancient mystic practice, he included the figure in his study of Qabala, calling it alternately the Key of the Cosmos and Numbers, or the Cube of Space. Again, we have the form of the octahedron-within-a-cube. Vector Equilibrium and the Cube of Space are mathematical duals, or reciprocals of one another. They "jitterbug" back and forth as the figure grows outward to fill all space. They are two ways of looking at the same geometrical phenomena.

Case pointed out that its construction was based on the six-pointed Star of David, (or Shield of David), also known as "The Star of the Macrocosm." His descriptors of zero as a sacred, empty, consciousness field reiterate the qualities of Vector Equilibrium.

Zero is a symbol of the absence of quality, quantity, or mass. Thus it denotes absolute freedom from every limitation whatever. it is a sign of the infinite and eternal Conscious Energy, itself No-Thing, though manifest in everything. It is That which was, is, and shall be forever; but it is nothing we can name. Boundless infinitely potential, living light, it is the rootless root of all things, of all activities, of all modes of consciousness. In it are included all imaginable and unimaginable possibilities, but it transcends them all. The Qabalists call it: (a) No-Thing; (b) The Boundless; (c) Limitless Light. Pure Conscious Energy, above and beyond thought, to us it is Superconsciousness.
With their fascination for completely regular figures, the Greeks devised a way of establishing XYZ coordinates within a cube. Our science and method of orientation has been stuck with that model ever since. However, nature's own most economical coordination is in triangles and tetrahedra, rather than squares or cubes.

Vector Equilibrium is more in line with modern Quantum Mechanical models than the Newtonian XYZ. It expresses more degrees of freedom.  Cubes are inherently unstable; they lack tensegrity.  The Greeks modeled on them because they were used to using stone blocks.

So, close examination of the underlying geometry of the Tree of Life reveals that the ancients were not lacking a very deep intuitive awareness of the true structure of matter and the universe. It may have been pre-conscious, rather than conscious, but it was correct.  The underlying geometrical matrix of the multi-dimensional Tree is, in fact, Vector Equilibrium. To find the commonality--the harmony--the figure of the V.E. must be subjected to a transformation process, i.e. rotation.

To bring the two figures into synch, simply rotate the V.E. to any edge of its containing cube. If the 3-dimensional V.E. is drawn flat, the inherent geometry of the Tree of Life is immediately revealed, including some of the so-called "hidden" paths. A symbolic representation of the optimal union of opposites, it means in psychological terms, "holding the tension of the opposites."

This is the essence of the Tree of Life. The theme of union of dynamic opposites has reverberated down through the ages. It was the process/goal of alchemy, creation of the Philosopher's Stone. Now, Jungian psychology carries the torch of this philosophical pursuit. Both Vector Equilibrium and the Tree of Life express this most elegantly and economically in terms of minimal graphic elements.

(Add Drawing B)

 By combining the vectors of a V.E. nested within a cube, it is possible to derive the nexus points on which to construct the entire Tree of Life. In The Anatomy of the Body of God, (1925), Frater Achad, (magickal name of Charles Stansfield Jones), revealed an amplified Tree of Life projecting from a center in six directions. Rather than a flat depiction, his revelation showed Trees radiating in the four cardinal directions, plus up and down. This is another variation on the theme of XYZ coordinates. Yet, V.E. can be shown, once again, to be the skeletal matrix on which the figure congeals. The geometrical duals yield all the necessary nexus points to form the entire Tree of Life, including the 11th mystery sphere, Daath. Achad's advice for modern Qabalists says,

...since the "Tree" is everywhere the same in every part of space, once its general attributions are fixed in the mind, it is not well to confuse ourselves by too much attempt at progressed expansion of the idea. Rather we would return and contemplate the Centre from which All proceeds, thus obtaining the Pure Essence Here and Now.
This concept of a self-generating, self-iterating, all-space filling, crystalline system seems to herald the modern discovery of the fractal nature of the universe. Whether we look at the macrocosmic, mesocosmic, or microcosmic level, we find the same principle operating. By following any portion of the consciousness map "backwards" and "downwards" to the center, we have a conceptual means of entering that most pristine state of consciousness where All becomes No-Thing.

(Add Drawing C)


These systems are virtually pre-geometrical. They don't really exist in nature, per se. Yet they are the invisible lattice, or bare bones, of our physical and spiritual life, of all life and manifestations. In this pre-geometry we have a blueprint for the formation of all matter, all form. This is the geometry of closest-packed spheres in the nucleus of the atom.

Yet, Vector Equilibrium is more than an expression of nuclear forces. It is "an endlessly interlinked chain of atomically self-renewing links of omni-equal strength or of an omni-directionally interlinked chain matrix of ever renewed atomic links," according to Fuller. No single configuration of matter persists indefinitely. All is change and recombination. V.E. describes the most economical lines of movement within the atomic nucleus. And, it also is the structural matrix of a very ancient and sophisticated consciousness-changing technology. Through it we remember deep knowledge of our true nature.

Noting the metaphysical aspect of physics, physicist Wolfgang Pauli said, "We should now proceed to find a neutral, or unitarian, language in which every concept we use is applicable as well to the unconscious as to matter, in order to overcome this wrong view that the unconscious psyche and matter are two things."

We have, in the V.E. model, a language or information transfer system that bridges both the physical and the spiritual.  Fuller says, "In this model the physical and metaphysical share the same design." The mundane and supernatural share the same design: "As Above, So Below." It creates a mystical revelation described as ecstatic, blissful, joyful, transcendental.

Goethe's Faust opens with the mage contemplating the qabalistic, geometric design of the Macrocosm:

What jubilation bursts out of this sight
Into my senses--now I feel it flowing,
Youthful, a sacred fountain of delight,
Through every nerve, my veins are glowing.
Was it a god that made these symbols be
That sooth my feverish unrest,
Filling with joy my anxious breast,
And with mysterious potency
Make nature's hidden powers around me, manifest?

Am I a god? Light grows this page--
In these pure lines my eye can see
Creative nature spread in front of me.
But now I grasp the meaning of the sage:
"The realm of spirits is not far away;
Your mind is closed, your heart is dead.
Rise student, bathe without dismay
In heaven's dawn your mortal head."

(He contemplates the symbol.)

All weaves itself into the whole,
Each living in the other's soul.
How heaven's powers climb up and descend.
Passing the golden pails from hand to hand!
Bliss-scented, they are winging
Through sky and earth--their singing
Is ringing through the world.

To know ourselves is to know the nature of cosmos. The yogis and masters tell us that matter is mind or consciousness at its most fundamental or gross level.  Now scientists are saying essentially the same thing.  In Aion, psychologist Carl Jung reiterates the identity of psyche and matter:

Psyche cannot be totally different from matter, for how otherwise could it move matter? And matter cannot be alien to psyche, for how else could matter produce psyche? Psyche and matter exist in the same world, and each partakes of the other, otherwise any reciprocal action would be impossible.
From the dawn of history mankind has employed sacred geometries for metaphysical orientation and creating consciousness maps. Most maps of the psyche imply a "journey" either to the heights or depths of experience. Long ago Heraclitus alleged, and mystic artist William Blake agreed, that the way up and the way down are one and the same.

Metaphysical models usually speak of an ascent to utopian heights or "inner planes." Psychological models are usually concerned with descents into the subconscious depths and use subterranean imagery. These depths were the familiar territory of shamans for millennia. Both the occult and transpersonal psychology models include heights and depths of human experience. Maslow introduced the concept of "peak experiences" to psychology.

We may have the erroneous idea that peaks, or heights, or "highs" are "good." This is mainly because we are enculturated to strive upward. This is only one of a myriad of states of consciousness, and it belongs to manically over-achieving heroic ego. Negatively directed, this same energy can produce an all-time high in a sociopath or criminally insane personality, during a heinous act.

All that is "up" is not "good"; and, all that is "down" is not "evil." This misapprehension is the root of the notion of a spirit/matter duality, where all matter is inherently "evil". In this belief system, "we exist: therefore we are sinful." Yet, our heights and depths contain the first-hand experiential knowledge that 'we are one.'

This old system of orientation and modeling the universe, with its ascents and descents of the soul, was adequate for many years. However, for the modern individual, with a consciousness that is not earth-bound, the old hierarchical model is no longer the best metaphor. Today we are not confined to the spectrum of reality dictated solely by our finite senses.

We are directly aware of physical realities ranging from the sub-atomic to the cosmic. Our perceptions are amplified with technology. New ways of seeing lead to new philosophical perspectives. We can align our mystical worldview with physical reality. The true nature of physical reality remains a mystery. Even for physicists, it has an elusive quality. No one really knows just what a quantum, a photon, or an atom "really is" or what it is doing when we're not looking at it.

Physics is another interpretation of reality. We have become aware of a vast physical dimension without and an equally vast realm of psyche within. They are available for exploration. And there are ancient and modern technologies which aid us here. In terms of modern orientation and consciousness models, an omnidirectional system allows more degrees of freedom. This freedom is a conceptual, imaginal, and physical reality.

Buckminster Fuller said that in whole systems the directions are always out and in. "In and out are the relevant directions, not up and down." Models or maps based on "in and out", rather than "up and down", allow us to conceive of particular states or conditions. As a metaphor, "in and out" is a typical characteristic of the phase states of matter. It is either in or out of phase or synchronization. During observation, matter is either in solid physical existence (particle) or out of solid physical existence (wave).

This wave-particle duality exists within us all. This uncertainty surrounding substantive existence leads to paradox. We cannot grasp one part of nature without another part slipping through our fingers. Photons, neutrons, and even atoms have no definite form until they are measured. Wave-particle duality is a mystery. However, this primal characteristic of atoms, and the energy exchange in their cores, is the basis of our physical existence. The emergence of stable matter requires the balancing of tendencies toward implosion and explosion. This is the function of Vector Equilibrium.

Physicist David Bohm modeled an "in and out" universe of implicate (in) and explicate (out) order. Yogis focus on the in and out breath during pranayama, and the experience connects them with cosmic time. The psychological tendencies, introversion and extroversion, express the polarity in ways of being. In cybernetics there is input (I) and output (O), the direction of the signal determining if it is I/O or O/I. Vector Equilibrium is the most economical model using geometry to express the ultimate union of the opposites. It creates the paradoxical state that is neither in nor out, up nor down, neither this nor that.

For Fuller, the balancing of the tension of the opposites was achieved in his tensegrity sphere. It is stabilized dynamically to neither explode nor collapse. This original "Buckyball" is a tangible example of Vector Equilibrium. According to Fuller, "matter" itself is a contained explosion, and the Vector Equilibrium is its austere image. It is a system not a structure. It underlies structure or formation of something from apparent "nothingness."

Vector Equilibrium is the lattice or invisible framework, and its blueprint is the cuboctahedron. Its explicit form can enfold on itself until it compacts down into an octahedron, then a tetrahedron, the prime geometrical form. This is accomplished by doubling up on the vectors on the edges. This creates the difference, for example, between carbon, diamond, and silicon atomic structures. They are all face-centered cubic crystals. Coincidentally these elements are symbolic icons in our culture. They are the hallmarks of technology.

A simple way to visualize the Vector Equilibrium is through the closest packing of spheres which underlies the geometry of crystal formation. Imagine a cluster of ping pong balls glued together, 12 around 1, then building out further and further. If you imagine vectors connecting the centers of each ball, in the third layer you can find the Vector Equilibrium.

The vectors that radiate out from the center are exactly equal to the vectors that bond the faces. No other structure can make this claim. This is the symmetry the Greeks missed, because it is an energetic process, manifesting force, not a thing. Vectors are not points in space traveling through time. Vectors map energy events. Time determines a vector's length--the time it takes an energy event to happen. There must be time for wave functions to propagate. We know a musical note requires time to exist, because a note is nothing in an instant.

Time is a duration. If we ask ourselves "a duration of what?", we can only answer "...of nothing, or something." All "somethings" are composed of matter, and the nature of matter is consciousness. So time becomes a duration of consciousness. Energy is substance. Substance is energy at the quantum level. Our substance is energy, and consciousness is fully capable of quantum leaps.

Fuller's energy mapping uses energetic triangles, in which three lines are not just lying there but are busy stabilizing the angles opposite them. Fuller describes the dynamic domain of "reality" as a broad spectrum of energy events, across a small portion of which our senses can "tune." Vector Equilibrium allows us to conceptually, metaphorically, and spiritually bridge the abyss between the mystical and scientific perspectives through sacred geometry. It is a key to the implicate and explicate order.

(Add Drawing D)

(Add Drawing E)

Synergetics Isometric of the Isotropic Vector Matrix:  Note the "twelve-around-one, closest-packed spheres."

A Modern Alchemical View of the Philosopher's Stone

by Richard and Iona Miller (aka Philo Stone), c 1981

We should now proceed to find a neutral, or unitarian, language in which
every concept we use is applicable as well to the unconscious as to matter, in order to
overcome this wrong view that the unconscious psyche and matter are two things.
--Professor Wolfgang Pauli



In the alchemical search for the God-head in matter, Paracelsus contended that matter was a living counterpart of the creating deity.  A system of correspondences is the foundation of alchemy.  The conception of a primal event manifested in different fields is fundamental to alchemy.  The process in the retort vessel is analogous to the process of transformation of the psyche.  Through alchemy, we can perceive the parallels between macrocosm and microcosm, universe and man.

The metaphorical perception of alchemy grew in the Jungian school of psychology.  It emphasizes the process of psychological transformation, or individuation.  The model of the vector equilibrium matrix restores a physical basis to the concept of the Philosopher's Stone.  This renews the alchemical philosophy which is, like Jungian psychology, concerned with the union of psyche and matter.

There are three primary aspects of alchemy:

 1. Alchemy as theory, is a comprehensive philosophical vision of the cosmos, built on the universal correspondence system.

 2. Alchemy as practice may be viewed as a creative discipline, an art-form, involving one in the imaginal realm of soul-making.

 3. Alchemy, as a transcendental search or quest, has the primary goal of liberation from the world.  This is the knowledge of immortality, through the union of opposites.

Paracelsus described alchemy as the voluntary action of man in harmony with the involuntary action of nature.  If the center of the creative process takes place in the "heart of man", his intentions take on profound significance.  They can now affect, or influence, the destinies of the cosmos.  Attainment of this state is known as the production of the Philosopher's Stone or Diamond Body.


The Philosopher's Stone may be equated with the Causal Body, the Resurrection Body, or the Immortal Body.  It is a vehicle for consciousness to inhabit, which is qualitatively different than the Astral Body, a double of the physical body.

Alchemy strives for the experience of spiritual rebirth through the union of opposites, or the sacred marriage.  The Philosopher's Stone is also a symbol of the embryonic Self.  It is the product of the sacred marriage, which has been characterized in alchemy as the union of the Sun (+) and the Moon (-).

Polarized positions, or extremes, may be symbolized variously as positive-negative, male-female, god-devil, spirit-matter, mother-father, etc.  This marriage creates a bond by which opposites are united in an image which transcends both original potentials.  The whole art of alchemy is contained within the image of a magical or divine child.

One of the alchemical goals is to create an eternal body for post-mortal continuation of the spirit and the soul.  Both the western and Chinese alchemists felt this could be accomplished in a lifetime, with the help of God, or the Self.  This vessel for immortality is the Diamond Body.

Alchemy, like Jungian psychology, is a creative discipline which embraces all things from the standpoint of soul.


There is an inherent paradox in alchemy: all the while stressing redemption of the physical body, or matter, alchemy is actively striving toward creation of a subtle, immortal body, which has no apparent physical basis.

This central problem in alchemy is the spiritual redemption of the physical body.  Alchemy requires resurrection of the soul of body.  The challenge one encounters is to "see through" to a unified vision of mundane physical processes with spiritual values.  This develops an awareness of the ordering processes inherent in matter.  The solution is to visualize the physical as a metaphor for psychic transformation.

Close scrutiny of the foundations of matter ought to reveal some physical analogies to this 'archetype of the spiritual essence inherent in matter.'  In alchemy, matter is perceived as a living feminine counterpart of the spiritual father or creator-god.  It is an equivalent, not subordinate, principle.

In THE COMMENTARIES OF AL, Aleister Crowley corresponded matter with the goddess Nuit.  In other disciplines, Nuit is known as Sapientia Dei, Sophia, Shakti, Isis, Shekinah, etc.  In alchemy, she is represented by the Anima Mundi, or World Soul.  Nuit, as matter, is the feminine form of Godhead.  Inherent in this word 'matter' are the concepts of matrix or lattice; and mater, the mothering womb.  This implies a possible dovetailing of traditional attributes of Nuit with specific geometrical systems which operate at the atomic level.

O Nuit, continuous one of Heaven, let it be ever thus;
that men speak not of Thee as One but as None; and let
them speak not of thee at all, since thou art continuous!(1)
Nuit, as 'zero' or 'naught' represents the field of potentiality.(2)  By definition, She may not be represented concretely, or be observed directly and finally.  Her presence, however, may be inferred.

Microphysics, by feeling its way into the "unknown" side of matter, parallels the quest of the alchemist.  The goal is toward a unified field theory, an all-encompassing model between subatomic and cosmological states of matter.

An analysis of crystals in microphysics (solid state physics) might provide a basis for unifying the philosophical and physical concepts regarding matter.  This geometry can describe a system or matrix of unfoldment, bridging the microverse to the cosmos.

The geometry or matrix description of a crystal can act as a "lens."  This "lens" enables one to "see" or focus a projection of the physical state of matter into its spiritual counterpart.

Alchemy is the means of "seeing the Philosopher's Stone", itself; it is also a means of "seeing through" the Stone.  As such, it is a form of metaphorical perception.  The Stone is produced by the transformation in one's own psyche.

The Philosopher's Stone, seen as a magic crystal, is not a spiritual or psychological state, but more a magickal tool or universally applicable instrument of magic.  One can attain the ultimate mystical experience through proper application of the Stone.  The Stone possesses the "virtue" or healing power to influence or transform things.

The process of making the Philosopher's Stone is a repitition of the creation myth via imagery.  The imagery reverses the evolutional direction.  It begins with animal images, then proceeds through images of plant life to more fundamental forms.  The final goal is symbolized by metal, stone, or crystal.

This language usually presents the ego in a direct line of confrontation and covenant with a single self, represented by images of unity (mandalas, crystals, balls, wise men, and other patterns of order).  But according to Jung the self has many archetypal instances.  The puzzling relation between self and the archetypes reproduces the ancient enigma of the many-in-the-one and the one-in-the-many.(3)
The alchemical concept of the Stone accomodates either/both a monotheistic attitude (where God is One), or a polytheistic viewpoint (which recognizes the value of the differentiation among archetypal figures).  When we can distinguish among divine figures, mythic creatures, and the phenomenal world, we may orient ourselves in the imaginal realm.

The process of alchemy takes place within cetain boundary conditions.  It is visualized as occuring within a vessel (i.e. a containing form or matrix).  Consciousness and life must be intensified or contained by focusing one's attention.  The process of reversal signifies reunion with the unconscious laws of our being.  These laws also affect the formation of matter on quantum levels (in the subatomic world of protons, neutrons, electrons, etc.).

The purpose of alchemy is real-I-zation of the many aspects of the Universe.  The vessel contains and co-ordinates the manifold of psychic contents.

The vessel is the "lens" or geometrical relationship between these archetypes.  It is possible to restore and renew the alchemical philosophy by reuniting psyche and matter through contemporary imagery.  One way of pursuing this analogy of the Stone is by examining current concepts in solid state physics.

The mathematical descriptors relevant to the concept of the Stone are already developed.  Archetypal ordering processes at the atomic level form a basis for a relationship between life and its crystal counterpart.  This unification of vision may be found in the diamond crystal structure.

(1) Aleister Crowley, THE BOOK OF THE LAW, I:27.
(2) Philo Stone, N=50, V=6: ON NUMBER AS FIELD, Carlton, 1981.
(3) James Hillman, THE MYTH OF ANALYSIS, N.Y.,  Harper and Row, 1972, p. 265.



A study of the physical properties of the solid state, viewed as a branch of atomic physics, began in the early years of this century.  Solid state physics has come to mean the study of crystals and of electrons in crystal structures.  A century ago the study of crystals was concerned only with the external form of the crystal and geometrical symmetry relationships, which described the physical properties.

Many crystalline minerals and gems, particularly quartz have been known and described for several thousand years.  One of the earliest drawings of a crystal appears in a Chinese pharmacopeia of the eleventh century A.D.  The word crystal itself referred only to quartz until the late middle ages when the word acquired a more general meaning.

A.L. Seeber(1) of Freiburg suggested in 1824 that the elementary building blocks of crystals were small spheres.  He proposed an empirical law of interatomic force with both attractive and repulsive regions.  This model mathematically caused a lattice array to be the stable equilibrium state of a system of identical atoms.

Linus Pauling updated this idea in an article entitled "The Close-Packed-Spheron Theory of Nuclear Fission" (SCIENCE, Vol. 150, 1965, 297-305).  He discovered that the arrangement of spherons (nuclear constituents) are roughly spherical in shape and packed in concentric layers.  They have intimate connection with certain Platonic solids (the tetrahedron, the octahedron, and icosahedron).  He also found that "resonances" enter into the dynamics of nuclear constituents.

An ideal crystal is constructed by the infinite regular repetition in space of identical structural units in the form of parallelpipeds.  In the simplest crystals such as copper, silver, gold and the alkali metals the structural unit contains a single atom.  More generally the structural unit contains several atoms or molecules, up to perhaps 100 in an inorganic crystal and 10/5 in protein crystals.

We describe the structure of all crystals in terms of a single periodic lattice.  A group of atoms is attached to each lattice point situated in each elementary parallelpiped.  This group of atoms is called the basis; the basis is repeated in space to form the crystal.  There are fourteen Bravis or space lattices possible.  The diamond structure is the densest pack of atoms.

The space lattice of a diamond is a face-centered cubic (f.c.c.).  A primitive basis of two identical atoms at 0-0-0;1/4-1/4-1/4 is associated with each lattice point.  The tetrahedral bonding of the diamond structure has four nearest neighbors, and twelve nearest neighbors.  There are eight atoms in a unit cube.

The Diamond lattice is relatively empty.  The maximum proportion of the available volume which may be filled by hard spheres is only 0.34, or about 46 percent of the filling factor for a closest-packed structure.  Carbon, silicon, germanium, and grey tin crystallize in the diamond structure.  The diamond structure is the result of covalent bonding.  In covalence an atom shares electrons with surrounding atoms.  Two atoms sharing a pair of electrons makes a bond.


The vector equilibrium matrix, as discussed by Buckminster Fuller (2) in SYNERGETICS 1 and 2, describes the most economical lines of movement within the atomic nucleus.  These are the preferred pathways for energy exchange, because they are the paths of least resistance.  The equilibrium point between + and - is zero.  The vector equilibrium is a true zero reference point for energetic mathematics, according to Fuller.

The vector equilibrium modelling is important for conceptualization in philosophy and quantum physics.  It is a graphic depiction of the nuclear tendencies to implosion and explosion.  These forces are mathematically reversible, and always in exact balance.

This zero point is never directly observed as physical experience.  This is reflected, perhaps, in mystical thought by the phrase, "I am Isis; no man hath lifted my veil."  We can see no further into nature than fluctuating fields of energy which constitute the constant background motion.  All that is, is in motion.  But it is sustained by the ground state or "cosmic zero."

The vector equilibrium matrix is a system, not a structure.  When the goddess Nuit is corresponded with the vector equilibrium matrix, She may be seen as nuclear nothingness.  This Goddess of infinite Space is the zero point, where waves pass through waves without interference lines.  She is the womb from which all that is born in materiality emanates forth.

This vectoral phase or mathematical zone of neutral resonance occurs between the outwardly pushing electromagnetic wave propagation and inwardly pulling gravitational coherence.  The specific crystal structure represents the state of equilibrium in bonding.  The vector equilibrium matrix is the mathematical description of this zone of neutral resonance.

The diamond structure, using Seeber's small sphere model, packs together the most compact spheres of equal radius.  This f.c.c. pack produces the densest form of matter, the diamond.

Before examining the philosophical importance of this geometric configuration, it should be firmly fixed in the mind's eye:

[Cubic close-packed crystal structure]

[Model showing the structure of a diamond]

[Expanded model showing the basic pattern]

 A visual image of the vector equilibrium matrix (V.E.M.) can be constructed via the following steps:

 1. Begin the visualization of the Bravis lattice for a face-centered cubic crystal.  See Figure.  The center point is the equilibrium point or zone of neutral resonance. There is no atom at this point as this is the zero point of equilibration.  Visualize the three tetrad axes of the cube, XYZ coordinates, which join the centers of the six plane faces.

[Cube figure]

 2. The diamond crystal has atoms at each point, as shown in Figure 2.  Note that the primitive cell is a rhombohedral cube inside the cubic lattice, with a 60 degree phase shift between planes.  Characteristics of this f.c.c. lattice are give as the following:

   Volume, conventional unit cell a3

   Lattice points per cell 4

   Volume, primitive cell 1/4(a3)

   Lattice points per unit volume 4/a3

   Number of nearest neighbors 12

   Nearest-neighbor distance a/21/2

   Number of second neighbors 6

   Second neighbor distance a

Visualize the rhombohedral primitive cell and its relationship to the diamond crystal lattice.

 3.  The next step is to visualize the close-packed crystal structure.  This shows the relationship of the 12 nearest neighbors.  See Figure 3.  The changes in planes visualization (Figure 2 to Figure 3b) begins to form the matrix relationship between planes.  Visualize a "change of rotation" in the primitive cell.

 4.  This stage, arrived at via a visualized rotation of planes, produces what is known as the Diamond Body.  See Figure 4.   This physical structure has a history of traditional use in Jewish mysticism where it is known as the Merkabah, or Throne-Chariot of God.  This figure is described in detail in the SEPHIR YETZIRAH, or BOOK OF FORMATION.  Visualize two pyramids, base-to-base, within a cube (octahedron within a cube).

The Vector Equilibrium Matrix is the reciprocal view of this figure.  It is the hidden, occult, or implicate aspect of the Diamond Body.  It expresses the energetic quantum aspects of the Diamond Body.  They are two sides of the same coin.  The Diamond Body connects the centers of the plane faces of the cube with one another.  The V.E.M. connects the centers of each line, leaving a truncated cube.

[covalent bonding diagram]

[rhombohedral primitive cell]

  5. The final stage of visualization yields the geometric figure known as the Vector Equilibrium Matrix.  This system results from forming plane surfaces between the centers of each atom.  It represents the most economical lines of movement between closest packing of spheres.  It is a matrix in that it sets up an archetypal ordering process.  Visualize the twelve nearest neighbors connecting to each other with 6 square faces and 8 equilateral triangular faces, along 24 edges.

This yields a figure with the following properties:

   12 vertices

    8 triangular faces

    6 square faces

   24 edges = 50 symmetrically positioned topological features

The synthesis of psychological opposites contained in the figure of the V.E.M. is quite interesting.  It is composed of the minimal number of graphic elements required to depict the relationship of '3' and '4'.

The figure shows the relationship between a threefold process and a fourfold goal.  Deity, or godhead, is expressed in symbolism by triangles.  The soul is depicted in its static quaternity form by the squares.

Three symbolizes an essentially monotheistic process, the total cycle of growth and dynamic change.  While four is structural wholeness in its eternal aspect.  Four shows the static, stabilizing influence of the polytheistic psyche.

Neither 3 nor 4 alone are an adequate symbol of wholeness.  The quaternity alone is not an adequate symbol for totality as the dynamic, developmental, and temporal aspect is lacking.  In other words, fourness may not be actualized without submitting to the threefold process of realization in time.

Psychologist Edward Edinger comments on Jung's view:

Jung does not consider the quaternity a completely adequate symbol for totality.  Rather a union of quaternity with trinity in a more complete synthesis is required...The theme of twelve, for instance, includes both three and four in its factors.

The trinity archetype seems to symbolize individuation as a process, while the quaternity symbolizes its goal or completed state.  Three is the number of egohood; four is the number of wholeness, the Self.  But since individuation is never truly complete, each temporary state of completion or wholeness must be submitted once again to the dialectic of the trinity in order for life to go on.(3)

The Vector Equilibrium Matrix encompasses the union of the masculine trinity with the feminine quaternity.  It depicts the union of soul and spirit, of the soul with the divine.  As a synthesizing symbol, it is an embodiment of spirit and soul, distinct but attached.  They are united through the twelve vertices.

(l) A.L. Seeber, "Versuch einer Erklarung des inneren Baues der festen Korper," ANNALEN DER PHYSIK (Gilbert) 76, 229-248, 349-372 (1824).
(2) R. Buckminster Fuller, SYNERGETICS, SYNERGETICS 2, N.Y., Macmillan Publishing Co.
(3) Edward F. Edinger, EGO AND ARCHETYPE, Baltimore, Penguin Books Inc., 1973.

[Vector Equilibrium Matrix diagrams 1-5 Regenerative Patternings]


Within the current laws of physics, there is always an overview law or paradigm.  More often than not, this structuring is not immediately evident within the specific law.  This overview is implicate to the specific, still enfolded within it, yet a priori to it.  The limited, objective viewpoint is defined as explicate.

The implicate law can be considered as more encompassing than the explicate since it enfolds the explicate plus something undefinable.  A specific example is gravity and its explicate relationship to the force of gravity.  The force of gravity is explicate in that it is measurable within a limited context.  Gravity is not even understood in physics.

Explicate ordering may be used for practical application in a limited context.  This form of ordering does not, however, tell us anything about the Totality.  The word "transformation" is thus used to describe a simple geometric change within a given explicate order.  What occurs in the broader context of the implicate order appears as a quantized transformation: metamorphosis.

This form of transformation is characteristic of psyche.  In Greek, psyche literally means butterfly.  The butterfly does not evolve, but rather its quantized change occurs within a vessel of transformation--the cocoon.  The new science of chaos theory postulates a so-called "butterfly effect" which contends that a simple movement of the butterfly's wing in Indonesia can create a hurricane thousands of miles away.

Psyche also expresses this chaotic sensitivity to changes in initial conditions.  You never know quite where it will go next.  Fundamental characteristics of psyche render it undefinable, from the explicate point-of-view.  It is ceaselessly becoming, and the mystery of consciousness lies in its hidden (or occulted) implicate nature.

The implicate order may be seen to apply both to matter (organic and inorganic) and consciousness.  This is equivalent to the alchemical goal of uniting psyche and matter.  It requires, however, redefining our concept of consciousness.

Both parapsychology and analytical psychology have defined consciousness in terms that are most appropriate to "ego-consciousness."  It is linear, directed thinking. Ego-consciousness is linear, directed, transcendence-oriented and monotheistic.  It is heroic, and as such is goal-oriented and produces the fantasy of moving consciousness through a series of hierarchal stages of development.

There is another way of imagining exitence, where soul rather than spirit is the primary motivation.  In fact, there are differing styles of consciousness, depending on our perspective.  Styles of consciousness are relative to one another.  Within our developing framework, we might consider ego-consciousness as explicate.

However, anima-consciousness mediates implicate order.  Anima-consciousness, as conceived by James Hillman's school of imaginal psychology, is a multi-centered polytheistic perspective.  Its concerns are being-in-soul, not becoming more, better, best or perfect.  It is perceived as a coincidence of processes.  All phases are present at once, enfolded in any part.  It is experienced as a series of superimposed images.  It is reflective and concerned with inter-relationships.  It is diffused, not focused awareness.  It mediates the unknown, or unconsciousness--that which is yet to unfold and still lies hidden behind the 'veil.'

'Anima' is the Latin form of the Greek word, 'psyche.'  They are cognate.  James Hillman has called anima the archetype of psyche.  As psyche means butterfly, he says it indicates "a consciousness that does not soar but stays attached, that hovers and flutters over the field of natural events."

Anima-consciousness comes through images, multi-sensory images, from the primitive gut reaction to the most exalted vision.  It brings awareness that fantasies are everywhere, conditioning our perception of reality and our place in it.  Images and fantasies are not separate from our reality, but are fundamental to our notions about reality.  Jung says, "image is psyche."

Anima, as the archetype of psychic consciousness, makes us aware of our areas of unconsciousness.  Soul, in its relationship with spirit, constantly invades the day-world of consciousness with images, fears, moods and mystery.  It is elusive, ambiguous and paradoxical.

The interaction of spirit and soul, discrete yet connected, represents the sacred marriage, or coniunctio.  So, one task is to distinguish them, one from the other.  They have been confounded in theology, philosophy, psychology, and science.  Descarte equated the ego with the soul, a grievous mis-representation.  Anima, is a diffuse consciousness that seeks to re-create and unify with spirit in the royal marriage.

This mode of perception is conscious of its unconsciousness and can recognize the potential latent in the unknown aspect (the promise of the divine child).  This style of consciousness can be characterized as illumined lunacy, and was a characteristic of many of the saints and sages throughout history.

When we can get outside of our culturally-programmed heroic consciousness and experience the world of imagination, dreams and creativity, the ego realizes that there are possibilities far outside of its sphere of observation.

There is an inevitable uncertainty principle in the realms of both matter and psyche.  The autonomy of psyche's stream of consciousness assures we will never know her next move.  And in physics an electron's position and momentum cannot be simultaneously measured.  When we attempt to grasp one part of nature, we lose consciousness of another--it gets "fuzzy."



We all have an Observer Self, which dispassionately looks at ourselves from an elevated perspective.  It is from the eyes of this self that we "see" into the visionary world.  The scientist is a diminutive form of this unbiased viewer which is archetypal in nature.

In mysticism, the observer observes himself, in science, the world of things.  The observation disturbs the experiment and uncertainty is created in the measurement.  Within all observable phenomena there exists that part which is not empirically observed.  This is primarily due to the choice of position in observation (location in space--viewpoint).  The unconscious of the observer influences the result of the experiement despite any conscious intent.

The mystic has a priori ideas about the spiritual nature of reality.  His observer-bias leads him to experience his spiritual world within his own cultural metaphors.  It is a sort of  "I wouldn't have seen it, if I hadn't believed it" consciousness.  The beliefs are more fundamental than, and condition, the experiential consciousness-journeys the aspirant enjoys.

The marriage of psyche and spirit means a blending of rational and intuitive styles of consciousness, a dance of mutuality where each enhances the other.  The word, 'psychology', is composed of the roots psyche and logos.  It is an interaction between the imaginative anima and psychological intellect.  Anima consciousness mediates the implicate order, logos allows us to articulate on limited, or explicate, aspects of existence.  In its attempts to explain, it gives voice to soul.  The logos principle gives speech to psyche.  Therefore, the mandate of psychology is to harken to the speech of the soul.

The secret and key of psychological work requires the airy imagination of the soul, that is, the capacity of imagining events "outside" of the natural bodily perspective of empirical and material literalism but in regard to a subtle or fantasy body of psychic reality.  Being-in-soul requires being in a body too, but this body is built of soul stuff; it is a "breath body."  Fantasy images are this stuff, this "subtle body."  The key to the entire psychological body-building via imagination.(1)
This body-building is a creative act of fantasy.  Within it, the many do not become one but become psychic material.  An example of this process is memory.  Anima and matter unite when psychic experiences are encoded in the brain cells of the physical body, or any cells.  Psychic experiences encompass all the manifestations of the imaginal life: there is fantasy in behavior, emotions, thoughts, convictions, etc.  When you de-literalize your own fundamental beliefs about body, self, and world you learn to see through the mundane aspects of existence into the depths of its archetypal meaning and value.

Karl Pribram has suggested that memory is not stored in a particular cell, but is enfolded over the whole.  This storage system resembles a hologram in its function.  It might be considered as an information-processing system, but Pribram suggsts that it is probably best not to speak of information-processing, but of image-processing.  The term 'information' suggests that the sensory input has become divided into sections or alternatives, whereas image-processing implies a more holistic mechanism at work.

In therapy, this is why experiential therapies work on trauma.  By moving through the imagery of what the experience is like, catharsis becomes possible.  The image may be visual or visceral--it is a multi-sensory gestalt which includes all aspects of the psychophysical being.  One example is muscle memory, or embedded tissue memory.  Under imagery processing techniques these memories become available for review and transformation.

This holographic system is one view which is part of the more general "holographic concept of reality."  In this new existential paradigm, we are not separate chemical entities, but interconnected webworks of wave-fronts in space.  This is why, from the perspective of psyche, self and environment tend to meld together and synchronicity becomes the norm.  The image is psyche and all forms of perception come through imagery.  Consciousness always relates through metaphors of body-perception.  It "sees" or "hears" with inner analogs of the natural senses.  This connection of mind and body is rightly called psychosomatic.

Physicist David Bohm comments on the nature of mind and body:

In the implicate order we have to say that mind enfolds matter in general and therefore body in particular.  Similarly, the body enfolds not only the mind but also in some sense the entire material universe...So we do not say that mind and body causally affect each other, but rather that the movements of both are the outcome of related projections of a common higher-dimensional ground.

As a human being takes part in the process of this totality, he is fundamentally changed in the very activity in which his aim is to change that reality which is the content of his consciousness.  To fail to take this into account must inevitably lead one to serious and sustained confusion in all that one does.(2)

The realm of imagination is psychic reality.  'Psychic' means physical and mental.  A life lived within the realm of imagination experiences the relationship between soul and spirit.  This may be seen as a psychosomatic activity which supercedes a one-sided rationalism.

(1) James Hillman, "Anima II," Spring Journal 1974, Spring Pub., Dallas.
(2) David Bohm, WHOLENESS AND THE IMPLICATE ORDER, pp. 209-10.


Hermetic philosophy combines diverse disciplines.  Hermes is the archetype of Magick, alchemy, and psychology.  As physics drops its antiquated Apollonic orientation, it too may be seen as a mercurial path delving into the unknown.  Science, in general, has traditionally been ascribed to the realm of Mercury.

Whether known as Hermes, Mercury, or Thoth, this archetypal power is Lord of Magick.  He is a guide of souls into the underworld, or psyche.  He is also a messenger of the gods, or archetypes.  Communication between gods and men is generally through a Hermetic process.

Hermes is known as the maker of synchronicity. Personalities dominated by Hermes' perspective seem to be interested in the hidden side of things, the implicate aspect.  They are carriers of the secret lore, of things that aren't on the surface.  They expound and speculate about the nature of the unknown, transcending the ordinary boundaries of human understanding.

In its highest form, this Hermetic motivation may be seen in the activities of the physicists, psychologists, and occultists.  In alchemy, Hermes is known as the spirit Mercurius.

Mercurius is a relevant symbol in our investigation of the Philosopher's Stone.  The nexus of the Diamond Body is formed by superimposition of ALEPH and TAU.  In Figure  , Aleph is seen as the vertical axis with Tau being the center point, corresponding to the heart-center.  Jung quotes from the "Aurelia Occulta" which calls Mercurius "Azoth":

For he is the A and O that is everywhere present.  The philosophers have adorned (him) with the name Azoth, which is composed of the A and Z of the Latins, and the alpha and omega of the Greeks, and the Aleph and Tau of the Hebrews.

Israel Regardie, in THE TREE OF LIFE, (pg. 62) has equated Azoth with the Anima Mundi, which is the World Soul of Alchemy.  He relates Azoth directly to electromagnetic (EM) fields.  The phenomenon was known in the past as the Astral Light.

Mercurius, as an arcane substance, has diverse elements.  The identity between Mercurius and the Philosopher's Stone becomes evident through the key words which describe him.  This opens speculation on the relationship between Mercurius and the Diamond Body and V.E.M.  The multiplex contents include:

  analogue of Christ
  beginning, middle, end of work
  child of the sun and moon
  chthonic part of godhead
  consists of opposites
  husband and wife
  life principle of tree
  personification of unconscious
  prima materia
  redeeming psychopomp
  represents individuation process
  revealer of divine secrets
  spirit and soul of bodies
  ultima materia
Mercurius is also cognate with the anima mundi.  Since Mercurius is the soul of the gold and silver, the conjunction of these two must be accomplished.  This is the sacred marriage of the magician and his magickal sister.  Mercury, as lapis, is prima materia and ultima materia: the goal of the Great Work.  This magickal child is the intitial and end product.  He is 0, The Fool, whose brand of lunacy James Hillman (1980) so aptly describes:
Insanity is essential to soul-making...brighter awareness through lunacy.  Alchemical soul-making proposes that the final idea of Sun conjoined with Moon means nothing less and no other than a conditon of being in which solar brilliance and awareness and moon-madness are marvelously conjoined.  The Mysterium Coniunctionis is illumined lunacy.(1)
We can develop both our mediumistic sensitivities and our psychological awareness.  Thus, through meditation and imagination, we become adequate vessels to contain relationships with archetypal energies or powers.  Because of the fundamental nature of psyche and the archetypal patterns, we can neither do nor imagine anything that is outside of the scope of the Gods.

In his four-fold nature, Mercurius quadratus, represents the lapis with the four elements.  These elements correspond with the cardinal directions.  They could also be seen as the four Jungian functions: intuition, thinking, feeling, and sensation.  Mercurius forms the mid-point of the cosmic quaternity and represents the quinta essentia, the unification of the four elements.

This enfolds the implicate essence of the physical world, i.e. anima mundi, a modern representation of the Self, Self-as-Many.  Hermetic philosophy attached the greatest importance to the Stone.  Its importance surpassed all other concepts and symbols.

Alchemists strove for total union of opposites in symbolic form.  This may be viewed metaphorically as the Vector Equilibrium Matrix.  This union was characterized as material and spiritual, living as well as inert, masculine/feminine, young/old, and morally neutral.

This state is created through interaction of man and God.  It is the re-union of the spirit and the body, which takes place in the retort, or vessel.  The transformation culminates in the Chymical Marriage.  Insights gained should be made real.  The value of the Stone remains latent if it is not properly applied.

Both the soul and Mercurius were considered to be round in alchemy.  Remember, the Diamond Body matrix represents 12 around 1 closest-packed-spheres.  Jung states that "In alchemy Mercurius is the rotundum, par excellence."  Mercurius represents totality and wholeness.  Gerhard Dorn, seventeenth century alchemist, called Mercurius "the true hermaphroditic Adam and microcosm."  Mercurius is thus seen as androgynous.

Mercurius, as the anima mundi, is inherent in all things in a latent state.  The anima mundi is the feminine component of Mercurius.  The conjunction is not always a direct union.   The soul mediates between body and spirit, through the medium of Mercurius.  Jung elaborates on his nature in Mysterium Coniunctionis:

In my special study of the subject I have pointed out that outwardly Mercurius corresponds to quicksilver but inwardly he is a "deus terrenus" and an anima mundi--in other words, that part of God which, when he "imagined" the world, was as it were left behind in his Creation or, like the Sophia of the Gnostics, got lost in Physis.  Mercurius has the character which Dorn ascribes to the soul.  He is "good with the good, evil with the evil," and thus occupies a middle position morally...In a psychological sense Mercurius represents the unconscious, for this is to all apearances that "spirit" which comes closest to organic matter and has all the paradoxical qualities attributed to Mercurius.(2)
We can summarize the various qualities of Mercurius as the Philospher's Stone.  These key descriptors must be satisfied by our contemporary model of the Stone.  The lapis is a double thing formed of the union or coniunctio of opposites.  It is:
 1. called the androgyne and immortal child.

 2. the unchangeable quality of the union of spirit and matter.

 3. a rotundum, or round thing.

 4. central circle, which is stone, gem, and yet not (naught).

 5. composed of body and soul united to form a spirit.

 6. Mercurius, a living being; the product of an act of fertilization.

 7. fathered by the sun; mother is the moon.

 8. a babe, stone, or pearl.

 9. the mystical marriage: alchemist and his wife/soror mystica; wise man and prophetess; great mother and magician.  Coniunctio.

 10. able to multiply itself indefinitely (i.e. its geometry is expandable or contractable).

The Royal Marriage, or coniunctio is not accomplished by will.  The Diamond Body includes marriages or union of opposites in all directions, between top (ego) and bottom (Self), between the four directional points, yielding six connected vertices.  This figure is an octahedron.

The center is the point of immediate concern.  It represents the fine point of the soul.  It is both conscious and unconscious.  It is bi-sexual.  The transforming image combines opposites in one eloquent symbol.  The Diamond Body resolves the multiplicity of archetypes into ordered groupings in imaginal space.  This matrix, which extends in all directions including time, represents a diffuse awareness.

Psychologically, it creates and perpetuates a state of ultimate equilibration.  It is a natural preparation for death, freeing one of emotional entanglement.  A person who gains the ability to live with his instincts can also detach from them in a natural way.  This form of integration is not heroic.  There is no self-conquest toward perfection, but self-acceptance and relationship.

The Diamond Body visualization technique co-ordinates the manifold contents of the psyche.  Realization of ALEPH-TAU unites us with the unconscious levels of our being.  It is an ultimate aesthetic act.  It sets up the conditions necessary for "immortality" of the soul by giving it access to sacred time and space.

The figure graphically depicted as the octahedron-within-a-cube (The Diamond Body) is a minimum structural matrix of the universe.  The vector equilibrium matrix is a reciprocal depiction.  Through it man is able to metaphorically experience macrocosm and microcosm.

The Diamond Body is a generator of magickal energy.  It is an imaginal time/space machine.  When the magician imagines himself within the matrix and centers in ALEPH-TAU, he is co-equivalent with Hermes/Mercurius--he is Lord of Magick.

(1) James Hillman, "Silver and the White Earth", Spring 1980, Spring Pub., Dallas.
(2) C.G. Jung, MYSTERIUM CONIUNCTIONIS, p. 490-91.




There is an explicit link between the Diamond Body configuration (showing the atomic structure of diamond crystals) and a traditional meditation technique from Jewish mysticism.  A description of the figure appears in the classical text, SEPHIR YETZIRAH, THE BOOK OF FORMATION.

THE SEPHIR YETZIRAH is a fundamental text of written Qabalah.  Legend says the book was recorded by the Patriarch Abraham.  Its lineage is supported by recent archeological discoveries.  Chapter 5 of the Book of Formation details correspondences of the constellations with month of the calendar system in use at the time.  This data has been analyzed as predating astronomical knowledge of the Precession of the Equinoxes.  The correspondences synchronize during the time of Abraham, approximately 4,000 years ago.

Further support of this date is provided by the fact that the original text is inscribed in the Sinatic alphabet.  This is comprised of the original Hebrew letters revealed to Abraham.  It predates the square Aramaic letters used by Ezra the Scribe by more than a thousand years. Jewish scholar, Gershom Scholem makes a more conservative estimate on the antiquity of the book.  He dates its composition between the third and sixth centuries.  In any event, it is a magical treatise and a tool whose aim was speculative rather than ecstatic.

THE BOOK OF FORMATION describes the emanation of the ten spheres of the Tree of Life.  The spheres are connected to one another by twenty-two paths, which correspond with the Hebrew letters (Path 0=Aleph, Path I=Beth, Path II=Gimel, Path III=Daleth, etc.).  Together, the spheres and connecting paths form a map of the universe.  The sacred letters are symbolic glyphs which represent sounds.

Both spheres and paths represent discret domains which order diverse contents.  The contents of any domain are determined by the archetypal dominant residing at the core of the content in question.  In general, spheres represent modes-of-being, and paths represent transition stages, or gates between them.

Qabalah presents the individual soul as a Microcosm which is a reflection of the Celestial Man, or Macrocosm.   Hermetic philosopher Aleister Crowley suggested that, "The soul interprets the universe; the universe veils the soul."  The universal man is also called Animus Mundi.  The doctrine presented here is one of the primary examples of the Hermetic dictum, "As above, so below."  Through the identity of the individual with the universal, we have the option of participating consciously in the divine process of creation.

The individual, as a physio-spiritual entity is represented by the geometric configuration of the Tree of Life, pervading the human form.  The spheres, or Sephiroth, are imaginal representations of a set of self-consistent worlds or planes of consciousness.  There is orderly transition between them.

The twenty-two paths provide a means of accessing the connected series of experiences based on changing states-of-consciousness.

The perception of this process occurs through imagery.  It is coordinated through the system of correspondences.  It provides the most eloquent, elaborate, and comprehensive system for metaphorical perception of imaginal realms.  Translating the message into a special language adapted to the channel's information rate is called coding.

Qabalah (QBL) is a coded form of information concerning self-realization and mystical experience which is suited specifically to the human receptor.  In Hebrew numerology, QBL = 132 = "to receive."  There are various spellings for Qabala or Kabbalah, but this consonants-only form yields the proper numerical equivalent.

Tree of Life modeling permits discreet focal points for easy, methodical concentration for long periods of time.  The depth of differentiation of archetypes elaborated by this system categorizes, or modularizes, the characteristic experiences of various stages of mystical progress.  See Table   for a taxonomy of mystical states in relation to the spheres of the Tree of Life.

Different spheres are the domain of different divine attributes (for example, Chesed is the sphere of Mercy, Geburah is the sphere of Severity, etc.).  The paths provide gateways to the discreet states of consciousness graphically depicted as the spheres.

With such an ancient tradition, QBL provides grounding for one's philosophy in a comprehensive range of highly developed and extensively tested disciplines.  The letters of the sacred Hebrew alphabet are employed as tools in a wide variety of meditational and invocative techniques.  Each letter has a tone associate with it, so the words and phrases may be sung.

Each letter or path corresponds explicitly with a number (i.e. Tiphareth = 6, Yesod = 9, Aleph = 1, Mem = 40, Shin = 300).  Number and letter are alternative ways of depicting the same entity, or archetypal process.  Mathematical manipulation of the Hebrew alphabet is a primary way of working within the system.  (Complete numerical equivalents for the alphabet are included in Appendix B).

The mathematical science of Gematria allows a means of viewing the relationship between diverse groupings represented by the spheres and paths.  Each letter has a numerical value which is qualitative not quantitative.  Its function is to disclose intensities, valuation and rhythm.

Codified numerical equivalence between words may be discovered.  For example, in Hebrew, both the word 'love' and the word 'unity' add to 13.  Therefore, they are cognate.  They express the same nature or quality.  Each letter or number signifies that aspect of divinity which is inherent in it.  The number of a word or phrase shows its quality and its relationship to other things and ideas.

Through the numerical value attached to words and phrases, one is able to see metaphorical equivalents among apparently unrelated concepts.  Gematria is, therefore, a primary tool for philosophical speculation in QBL.  It provides access to unknown or implicate aspects of all-things-nameable.  It helps one see what is not readily apparent.  It accomodates as much depth and volume as a person's inner complexity brings to it.

Modern magickal practice has adopted the system presented in QBL as its basis.  It uses the Tree of Life as a consciousness map.  This is because it is comprehensive, eloquent, and extremely efficient.  The occult deals primarily with realization of latent subconscious cognitive abilities.  It is development in areas which were previously unknown (occulted or hidden) because they were unexplored.

QBL has two branches: speculative/philosophical and practical/magical.  In terms of information processing QBL denotes channels and levels of observation.  Paths are transmission channels.  Spheres are levels of observation.  The transmission channels are used to call benefic powers using the holy names of God and his angel mediators.  QBL is an ancient information-processing system.

The only proper application of Magick is to influence the process of one's own psychological transformation.  Magick, used solely for self-transformation, furthers religious needs.  The path up the Middle Pillar of the Tree of Life shows successive purification of a soul on its journey to union with the ultimate, or Godhead.  It is a middle path which shows a soul undaunted in its primary desire to return "home."  There are other paths, to be sure, but none so direct, and therefore efficient.

THE BOOK OF FORMATION had the most dynamic effect on initiating speculative QBL.  As old as the SEPHIR YETZIRAH may be, it seems that mystical experience of the geometrical figure we are calling the Diamond Body predates the composition of the book.  The book is probably the exposition of a mystical system of standing tradition, which was only transmitted orally prior to the appearance of the text.

The mystics achieved a vision of a geometrical figure through meditation practice.  This geometry was a 4-dimensional array of the holy letters.  It is a geometrical picture of the creation or formation of the universe--an omniradiant event that continues to happen.

Those who engaged in this meditation form were known as Merkabah visionaries.  They sought ecstatic direct visionary experience of the Throne Chariot of God.  Abraham, Moses, Solomon, Ezekiel, Isaac, and St. John the Divine have been associated with Merkabah mysticism.  Surely, as a rabbi, Jesus was familiar with this practice, also.


There is some extant literature concerning Merkabah Mysticism in additoin to the SEPHIR YETZIRAH.  The most important of these works are the Greater Hekhaloth and the Lesser Hekhaloth.  Rabbinical commentary concerning the secrets of the Throne Chariot also exists.  The majority of these works were not designed for practical use by mystics.  They described characteristic stages on the path to the vision of the Throne Chariot.  They contain speculation rather than explicit instructions.

It is possible, however, to deduce certain requirements and proceedures from these writings:

 1.  The aspirant must be at least 30 years old before his study of mysticism should be initiated.  This ensures grounding in the day-to-day life and reduces the chances that the immature seeker desires transcendent escape from reality.

 2.  Specific moral qualities were required of candidates before the mystics were willing to reveal their secret knowledge, or Gnosis.  We might assume that these qualitis would include those of importance in the Torah, or Law.

 3.  Twelve to forty days of ascetic practices, including fasting and prayer, preceded the soul's penetration to the revelation of the Throne.

 4.  Techniques for facilitating the journey included hymns and songs, the recitation of secret or holy names of God, and magical seals to protect the aspirant.  These seals warded off danger from demons and hostile angels and allowed further access, much as a key unlocks a door.

 5.  The posture recommended during meditation is to sit in a low chair, bend forward until the head rests on the knees.  This posture enhanced the ability to experience altered states of consciousness through changes in blood flow and subtle vibrations induced in the skeletal system by reciting god names.  Breathing becomes shallow in this position.

 6.  The further one progresses upon the path, the greater the dangers of psychological disintegration.  The worthiness of the soul is tested on every level--physical, emotional, intellectual, and spiritual.  The Qabalistic practice of creating and dissolving images as containers for psychic forces acts as a protection against identification with, or deification of symbols.  Such potent symbols of wholeness, such as the Tree of Life, are a danger in themselves as they promote the identification of the ego with the Self.

If the aspirant were unworthy, he could penetrate no further. The angels guarding the gates would confuse his mind and disturb his senses, (which shouldn't be too difficult after 40 days of fasting).  This interference could include hallucinations (rather than visionary experience), and psychosomatic manifestations of discomfort.  In the Eastern systems of meditation, these phenomena are regarded as blocks to the flow of Kundalini up the spine.

 7.  Once the ecstatic state has been attained by the mystic, he ascends through what were variously described as seven heavens or chambers.  The soul ascends toward its original home.  Counting from the bottom of the Tree of Life upwards, this would include the spheres of Malkuth through Chesed.

 8.  At this point the soul receives its revelation.  It is the vision of God as King on His Throne.  This vision of God as King is the magical image of the sphere Chesed, #4 on the Tree of Life.  It is below the Abyss, where visionary I-Thou imagination is still possible.  The gulf between the soul and God is not bridged below the Abyss.  This meditation did not aspire to even an understanding of the true nature of God, let alone a reunion of the soul with Godhead.  It was ecstatic, not transcendent.

This mystic path provided perception of the phenomena of the Throne-Chariot, the awful mystery that surrounds God's majesty.  A voice is heard to speak from the "Throne of Fire."   It conveys the secret of heaven and earth to the aspirant.  It gives him the names of Knowledge, or Gnosis.

Use of this Knowledge could be viewed as the aspirant's creation of the sphere Daath.  Daath is unique among the Sephiroth on the ascent up the Tree.  In order for the initiate to experience Daath, he is required to first create it.  This is unlike the other spheres, which are a priori givens.  Experience of the reciprocal view of the Diamond Body figure brings one back onto the Middle Pillar on the threshold of the Abyss.

Meditation is a procedure.  Daath, as a knowledge-contact, is a quantum change induced through Grace.  It is God's answer to the call of the aspirant, and cannot be induced through effort alone.  In creating a Daath state of consciousness, the aspirant has crossed 'an abyss' from a procedure to a grace.

In a classification of creative, psychedelic (mind-expanding), and unitive states, this development is best described as 'psychedelic.'  The characteristic experience is a transient altered state of consciousness.  This ecstasy includes the experience of loss of self, time, or space.  There is an infusion of a special knowledge, and a purification of self.

The original Merkabah mystics did not aspire for this vision with intense love of God.  They did not concern themselves with speculation concerning the immanence of God in matter, through the Shekinah.  Their interest lay in the direct experiential process of contemplating their mandala-symbol until it took on a life of its own--a divine life.  This entity projectes a revelatory character.

But the immanence of God-in-matter is a philosophical issue open to speculation.  The geometry of the Throne-Chariot or Diamond Body relates directly to the formation of matter.  We might speculate that these geometrical representations of archetypal relationships have a great deal to do with fundamental patterns underlying all matter, even if they are only Ruachian models.

The figure of the Throne-Chariot (and its reciprocal, the Vector Equilibrium Matrix) and the basic blueprint for the formation of matter are not distinct and separate.  This threshold of matter, or DAATH, the Invisible Sphere does disclose the minimum conceptual elements necessary to depict the spiritual order inherent in matter.

There is no way to intellectually grasp Reality beyond the Abyss.  Penetration into these realms requires intense devotion or love.  For any information regarding these planes we must rely on the testimony of saints who have journeys in consciousness to these realms.

Knowledge (Gnosis or Daath) takes the soul to the uppermost reaches of the causal plane.  This is the limit to the realm of the mind.  There is neither mind nor matter across the Abyss.  Here is the limit of the mind's ability to comprehend divine order conceptually.  It is the emptying out of symbolic meaning in preparation for direct experience of the Reality of God, through Union.

Several graphic depictions of the descriptions of the Throne-Chariot given in the SEPHIR YETZIRAH have been developed through the years by Jews and occultists.

A group known as the Chariot of Fire from Los Angeles has used the information to depict a system in which all the paths are compacted onto an octahedron.  In this arrangement, the seven double letters are paths connecting the six spheres which correspond to the cardinal directions, above and below, and the central Inner Court.  This Inner Court is comprised of the three Mother letters--Aleph, Mem, and Shin--plus the nexus point which is composed of Aleph/Tau.

In his book, THE TAROT (1947), Paul Foster Case developed an array which shows closer harmony with the closest-packed spheres of the diamond structure.  Here the paths are dispersed over the octahedron and its containing cube (Figure 4).

It is important to include both the octahedron and the cube in the modeling.  When both are visualized, the figure has the ability to reproduce itself indefinitely.  It generates and regenerates itself mathematically, like a fractal.  It projects outward or inward in an infinite geometrical progression.

There is an infinite series of octahedrons within cubes within octahedrons within cubes.  This is another way of viewing the matrix structure which has been described elsewhere as the Vector Equilibrium Matrix.

Case showed the paths, or keys, in relationship to the Bravis lattice.  He did not add the connecting lines which reveal the octahedron within the Cube of Space.  This may have been intentional, as he felt careful study of the figure would reveal much to the discerning reader.  Perhaps more than he might have imagined...

In any event, this array shows the three "Mother letters" as Cartesian coordinates.  These represent the three dimensions, the fourth being the synchronous Aleph/Tau in the center.  This center is the holy place in the midst of manifestation which shows forth the sacred aspect of time.

The planetary gates are shown as the central points of the six plane faces of the cube.  The rest of the paths are shown on the matrix of the cube edges.

Case, true to prevailing attitudes in occultists of his day, attempted to obscure the proper correspondences for the Cube.  Most of the attributions agree with the text of the SEPHIR YETZIRAH.  However, two letters are switched.  Lamed (Key 11, L) is ascribed to the compass direction Northwest; Southwest is listed as Nun (Key 13, N).

The proper order, according to THE BOOK OF FORMATION, is Northwest = N, Nun; Southwest = L, Lamed.

Past generations of occultists would frequently present most of their information accurately.  However, they would change at least one element.  They reasoned that the serious student would discover the discrepancies through astute observation.

This practice was intended to preserve the highly effective magical techniques from easy access by the vulgar, who might misapply them.  This attitude hardly seems appropriate today.  There are competent people who might appreciate  magick as a highly devloped art-form if the system were presented in a consistent, credible manner.

The vulgar, or dilettante, can never apply even the most profound teaching.  It requires the discipline of follow-through.  Psyche's secrets are safe because they are not communicable to those who haven't experienced them.  They are initiations.


The Hebrew alphabet, of all languages, has certain qualities which make it extremely efficient for the transmission of information with minimal distortion.  Its sacred aspect may be shown best by examination of the inherent mathematical superiority of the language.

Redundancy percents allow us to evaluate relative efficiencies of various languages or codes.  The frequency of appearance of the various letters of an alphabet determines the relative redundancy.

The constraints imposed by the language itself furnish the gross redundancy level.  For example: the redundancy of French letters is 19%, relative redundancy of Hebrew letters is 10.4%.  Gross redundancy of the French language is around 45%, that of English is 50%.  Here, classical Hebrew shows its remarkable efficiency.  This is largely because it is constituted of a majority of consonants.

A remarkable consequence of redundancy nicely illustrates the over-all character of our intuitive knowledge of language.  It is the possibility of making crosswords, that is, of attaching each letter to systems of different n-gram probabilities.  If the redundancy were zero, any collection of letters would be a possible and meaningful message, as is the case with certain secret telegraph codes used in commerce.  If the redundancy is too high, the structure of the languages imposes too rigorous internal constraints.  In order for two-dimensional crosswords to be possible, redundancy must be at most 50 per cent;  three-dimensional crosswords are possible if the redundancy does not exceed 33 per cent.  Thus from the above example, it should be possible to make three-dimensional crosswords in classical Hebrew.  Such crosswords have been realized by H. Bluhme in Munich.(1)
There are limits in any given access-state which depend upon the method of decoding information transmitted.  All symbolic representations are encoded information.  All other things being equal, the most original message is composed in a system such that all the symbols are equiprobable.  In classical Hebrew, exclusive use of consonants (except vav and yod) creates a more nearly equal distribution of written symbols and a majority of words composed of three root letters.

In any limited system, prior events effect the probability of occurance of any given symbol.  The probability of a symbol depends upon preceding symbols in the sequence.  Within a given alphabet there are constraints upon maximum information flow.  These are related to relative information and redundancy levels.

There are limits imposed on the flow of perceptible information whether it is received via imagery or language.  The constraints of language are greater.  The repertoire of possibilities is smaller.  The amount of constraint imposed by grammar is enormous.  A holographic display, like the Throne-Chariot or Cube of Space displays more simultaneous possibilities.

Assuming the possibility and desirability of communicating with entities in other dimensions, a message of maximum information may appear senseless if the individual does not have a coherent system to decode it.  Redundancy, or chronic reappearance, provides a guarantee against errors in transmission.  This fact of information-processing may bear on the chronic reappearance of archetypes in an infinite variety of forms.

Speculative QBL cuts through the complexity of the experience of archetypal reality.  It postulates one form of order within the chaos of ever-shifting imagery, a way of uniting the living opposites.  It provides an intelligible conception which schematizes reality.  It offers the Tree of Life as its comprehensive consciousness map of the human psyche, realm of spirit, and the Creation.

The philosophical concept of the Philosopher's Stone or Diamond Body implies the access-state represented in QBL as Tiphareth, the heart-center.  In mystical experience, an enormous amount of emotional and cognitive information is received in a short period of time.

While this enlightenment, in theory, is a complete experience, it requires time to digest and decode.  It would be an error to assume than an individual--a psycho-physiological mechanism--could instantly absorb an unlimited quantity of information.  No individual may become omniscient.

There is an upper limit to the apprehension of information in any given instant.  A maximum flow of perceptible information per unit of time exists.  This limit has been measured at 10 to 20 bits per second (Quastler, 1955).  Perception actually takes place through a process of filtering, or perceptual selection.

Too large a flow of information is perceived as absence of structure or internal information.  IT APPEARS AS CHAOS.  This becomes evident in therapy when clients journey deep into their dreams.  In following the images down deeper, they ultimately find swirling, funnelling images or great voids.  Just past this point in the journey is the healing place.

This chaos is perhaps the major disorientation experienced by those unprepared for the crossing of the Abyss.  Therefore, if our intent is to extend our perceptual field, it is advantageous to channel information by providing a system and boundaries.  This focuses our perceptions on a digestible amount of data.  In other words, intuitive perceptions from within can be grounded in daily life.

Tree of Life modeling allows for quantized conceptualization of mystical experiences.  Toward this end, the coded system uses the qualitative distinctions of spheres, paths, letters, numbers and other components of the correspondence system.


[Hebrew Alphabet]

Since all the letters of the Hebrew alphabet are glyphs for the sounds they represent, mystical use of this alphabet may be seen as the synchronous union of the soul with the sound-current.  This is a time-honored tradition which has to do with the nature of the Word, or Logos, as an inner mystical "sound" which carries the aspirant's soul up into the higher planes like a magnet.  (see VOICE OF THE SILENCE, by Mdm. Blavatsky).

We may infer, from research in information theory, that maximum originality or information is transported by messages in which all symbols have an equal probability.  An equal distribution of probabilities furnishes in effect the maximum of choice.  Maximal transference of information is only possible for a receptor who is totally ignorant of what might be transmitted (beginner's mind).

Images are more fundamental than symbols.  They present themselves prior to the focusing on various symbols.  Imaginal psychology is trying to re-capture this primacy of image over symbol.  An image preserves the specific context, mood, and unique qualities by holding symbols in the subtle net, or matrix, of imaginal life, which is its underlying reality.  We have become accustomed to asking the rote meaning of things when it comes to symbols and dreams.  This reductionistic approach loses contact with the unknown aspect of the autonomous stream of imagery.

In anima-consciousness (being-in-soul), imagery takes priority over symbol.  The repertoire of images is infinite.  The gamut of archetypal potentials interact with one another in eternally unique, creative acts.  These creative acts, perceived via imagery (through metaphorical sensory perception), do not symbolize something else.

In a polytheistic orientation, all gods are co-equal and co-temporaneous.  They may or may-not all be coordinated by some over-arching principle.  They have equal potential for manifestation in any given moment.  They operate in the matrix of the four planes of Reality.  This is the soul-field.  It encompasses physical, emotional, intellectual, and spiritual (archetypal) levels.  It is a direct personal experience of the unknown.

Individuals do not have either the emotional or intellectual capacity to comprehend "God" as an all-inclusive principle.  We may, however, differentiate discreet aspects of the psyche in digestible quanta.  God has various divine attributes, or characteristics.

In polytheistic systems, these are presented as various gods and goddesses.  Each is sovereign in its realm, and has the capacity to influence the human body through symptoms, behavior, emotions, thoughts or ideas, convictions, and spiritual experience.  Existing independent of space and time, they are equiprobable.

Thus an image is not pre-determined or predictable.  It is direct perceptual experience of the unknown, and in fact, unknowable.  The appearance of a symbol, however, allows us to infer manifestation of corresponding processes which occur either in space or time.

The symbol is both a primitive expression of the unconscious and an idea corresponding to the highest intuitions of ego-consciousness.

But symbols do not appear in isolation.  Symbols are held enfolded in the net of an image which probably includes visceral sensations.  A visual image may entrain other senses like taste or smell. The appearance of symbols in anyone's psyche is predictable.  What symbols will appear and how they will be presented in multi-sensory imagery is not predictable, much less what they mean.

The predictability of symbols (their tendency to recur cross-culturally in mankind's psyche) and the unique quality of symbols contained in imagery show a relationship between explicate and implicate order.  They are fundamental components in the language of the psyche.  Symbols are best described or catalogued by archetypal processes and their ruling god or goddess, with their attendant attributes and correspondences.

Since all parts of the process are inferred, or enfolded by a symbol, they allow us to predict future occurrences within the framework of probability.  Given an elaborate, but limited repertoire of symbols, there is an upper limit to information output.  Uniform distribution, or equiprobability, offers the maximum possible choice in constructing a message.  Shannon, following remarks of Boltzman and Szilard, has given the name maximum entropy to this maximum information.  In other words--chaos.

In a mystical experience, there is a communication between a human receptor and a god-form.  The Jewish system is so finely tuned that total enlightenment can be achieved through meditation on a single letter, according to their elders.  The archetype makes its presence known through corresponding imagery.  To simulate its eternal aspect, it re-iterates itself over-and-over in a symbiotic relationship with humanity.

In other words, while we cannot assimilate the maximum information which is the archetype itself, we can decode an optimal amount of relative information through the correspondence system.  This is accomplished by "seeing through" the literal aspects of life into the dimension of psyche and the gods.  It is accomplished simply by noticing.

Repetition, or redundancy, increases the possibility that the message will be noticed.  How many times have we realized there was a lesson to be learned in an experience that we should have gotten earlier in life?  By noticing the archetype's influence, you take up a conscious relationship with it.  To give it attention is to give it worship, but not necessarily in a formal, religious way.

In information theory, a message has a degree of predictability which is in ratio to its degree of coherence, or regularity.  Foresight is enhanced by knowledge of which symbols are component parts of each archetypal pattern.  It is a clue you are dealing with Apollo, for example, when you have fantasies of the omnipotence of science, or fascinations with "solar" occupations like music or healing.

The symbols may be bolder oe moew primal, like a mandala, totem animal, or just a color.  If one of the symbols presents itself, there is a high degree of probability others with the same theme will follow, reiterating the message.  The presence of the entire process is inferred from viewing a part of it, like a hologram.  This part, which comes into observation through the soul, is the unfolding of a portion of the implicate order.

(1) Abraham Moles, INFORMATION THEORY AND ESTHETIC PERCEPTION, Urbana, Chicago and London, University of Illinois Press, 1968.


Aleph, the beginning, and Tau, the end are simultaneously attributed to the center of the Diamond Body or Throne-Chariot.  This center with its coordinated opposites radiantly arrayed around about itself, is an archetype of the Self.

There is a rhythm or periodicity in the unfolding of psychic processes.  A knowledge of the wavelength or cycle of this process makes accurate prediction of its behavior more likely.  Phenomena perceptible to the human senses always display a form of periodicity.

Only periodic or regular repetition provokes expectation.  Expectation is an essential condition to foreknowledge.  Looking forward is expectation, not certainty.  Archetypal processes are re-current or chronic.  This chronicity, or tendency to continually re-appear over time describes the fundamental manifestation of archetypes in the space/time continuum.

The archetypal process is a special case event, or series of events.  It occurs in time.  For example: there are several ways for the soul to experience ascent up the Tree of Life.  This is enactment of the archetype of "The Way."  As in the case of psychological individuation, it is unique for each individual--an experiential journey through many states of consciousness.

Pathworking can take place within the context of various religions--Christian, Hindu, Buddhist, neo-pagan, etc.  It could be approached as a spiritual science.  A wide assortment of entities might be encountered, etc.  These variations of detail constitute the unfolding of an archetypal process.  Body and mind are affected by the archetype's attempt to manifest itself in space and time.

...archetypal psychology does not see psyche and soma working as Cartesian opposites in the first place.  What is so surprising about synchronicity once one assumes that soma is subsumed by psyche?  There is no need to work out a factor called synchronicity--only, we might suggest, the basic factor of "chronicity", which is the time of the soul itself.  Instead of saying spookily, that some events are "synchronistic", we should see all events as "chronic."  It is, after all, only with Cartesian dualism that one needs a concept of synchronicity--if body is taken as fantasy, it too is soul and a dualism is uncalled for.  There is nothing to be "joined." (1)
The recurrence or redundancy of phenomena becomes apparent after a period of observation.  Archetypal phenomena become expected when you learn to see them everywhere, operating all the time.

There is a repertoire of archetypal processes, which unfold themselves time and again.  These phenomena can be viewed from a perspective termed synchronicity.  We are not witnessing "meaningful but acausal connectedness,"  but recurrent patterns with corresponding details.  It is probable, therefore expected, that the whole entourage of correspondences will follow in the wake of an archetypal activation.  For example, if a man is relating to his anima, virtually everything in his moods, environment, dreams, and thoughts will feed this back to him, in a subtle disguise.

A person who takes a sudden interest in "expanding his consciousness" might be seen as being under the influence of Apollo.  The correspondences or keywords attached to this type of temperament allow us to make certain generalizations concerning future psychic processes.

We would expect an increase in values attributed to such qualities as light, clarity, and truth.  The principle of rational consciousness might be held in one-sided esteem.  Involvements with music or medicine could occur.  The creative imagination would stir with inspiration as the result.  The intensity of these experiences might be frightening.  Dream figures might include fair-haired youths, fantasies of illumination, etc.

Any or all of these characteristic experiences might precipitate into the life-story of the individual.  But this is more than a meaningful coincidence.  It is an expected unfoldment of an archetypal process by an aware observer.  The details of the enactment remain unique and unknown, but the characteristics of the major recurrent patterns are the same.

The soul enfolds extremes.  In the matrix of the soul-field one can embrace conflicting viewpoints, and hold those modes of consciousness simultaneously.  This is a form of the union of opposites.  To continue the above example: the individual might become aware of his inherent Dionysian aspect (which is the counterpart of Apollo).  Instead of experiencing conflict, he might develop appreciation of both modes of being.

Magickal use of symbols in ceremony ignites unfoldment of the "process" which is encoded in the symbol.  The process functions through visualization.  Libido, or psychic energy or magical Will, is consciously poured into the unconscious in order to activate it.

The experience of the Diamond Body meditation produces congruence of the letters ALEPH/TAU, the beginning and the end.  Aleph/Tau might be seen as the psychic reality which combined appear as "synchronicity/chronicity."  This intimates something about the cyclic or recurrent nature of time.

Aleph, as Air, permeates the whole Cube.  Aleph, the airy "breath spirit" Mercurius, is the vertical axis of the Diamond Body.  The path indicates a "trickster" aspect through its correspondence with the planet Uranus, unexpected meaningful connectedness.

Synchronicity helps explain the subjective experience, so important in life of "meaningful coincidence."  It also provides a hypothesis for understanding divination in astrology, tarot, and the like.  It does not explain the effect of magic in invoking forces, changing patterns through ritual, effecting healing or fulfilling desires. (2)
These effects of Magick are produced through the magician's relationship to his "will."  His ability to change things is in direct proportion to the amount of psychic energy he can free-up and focus on his desire for transformation.
This "energized enthusiasm" is a creative act which can also be accomplished by generating libido through a meditation technique.  Most commonly, a psychotronic machine, or meditation "device" is employed.  Examples of such devices are the Middle Pillar Exercise, Sex Magick operations, and the Diamond Body Exercise.

This "will" consists of ego-consciousness making a free choice to work with the subconscious toward an end, the True Will.  The True Will is the expression of highest inner aspiration.  Consistent activity in this direction is the Great Work, the opus of soul-making.

The main method used is to place one's magickal practice in synch with psyche's rhythmical transformation processes.  These include seasonal changes, lunar tides, biorhythms, and brainwaves.  Most of these systems are related to electromagnetic (EM) fields.

EM fields are seen to control, manipulate, and direct internal state functions and chemistry.  By focused attention, it is possible to generate "standing wave" patterns in both the brain and the body.  Those which resonate with higher systems can produce dramatic change.  Such a higher system is the electrostatic field formed in the ionosphere's cavity around the earth.  It is possible to create a resonance between this field and that of an individual body/mind.

Ego-consciousness and anima-consciousness together represent psychic reality.  The Diamond Body, as a paradigm, contains both in Aleph/Tau.  Aleph, the Middle Pillar of the Diamond Body, is formed of the joining of I, THE MAGICIAN and II, THE HIGH PRIESTESS (Mercury and the Moon).  Add Shin (Spirit) and Mem (Water) and the gate Tau (Time) opens.

Tau is corresponded with both Earth and Saturn.  Saturn reminds us of the Greek god, Chronos, whose connection with "chronicity" seems evident.  Saturn, in astrology, is also associated with the ego and will.  It is also associated with the limiting factor of time, the boundary conditions.  Chronicity is sacred time (Chronos) appearing as multiple recurrence.  Tau, as Saturn (Time) is the gateway to imaginal space (KEY XXI, THE UNIVERSE).

The "nexus point", ALEPH/TAU, is the Magickal Child of the union between THE MAGICIAN and THE HIGH PRIESTESS.  It partakes of the nature of both.  It is androgynous.  The will brings the consciousness into synch with recurrent patterns which pulse through the psychic field.  ALEPH/TAU is "where it's A-T."

We can experience simultaneity of a mystical level of consciousness and the critical, interpretative level of consciousness.  This is best achieved through parallel experience on the cognitive (knowledge) level and affective (experiential) level.  ALEPH/TAU summarizes the entire Diamond Body figure.  All the letters, in fact the entire Creation are enfolded in this central shrine.

If cosmos is seen as the result of the creation of language, meditation on the Hebrew letters within the Diamond Body matrix is a sacred paradigm, par excellence.

A creation implies a superabundance of reality, in other words an irruption of the sacred into the real.  It follows that every construction or fabrication has the cosmogony as paradigmatic model.  The creation of the world becomes the archetype of every human gesture, whatever its plane of reference may be. (3)
The Diamond Body figure is a multidimensional mandala.  It is more than a mental construct, since it is the geometrical heart of atomic structure.  A mandala, in function, is essentially the same as magic circle.  Mandalas have been used extensively for magically acquiring information about the rationally unknowable.  They have been used not only as concentration techniques, but also as tools for parapsychological experiments.

A modern example of this occurred during studies at Maimonides Dream Labs.  Stanley Krippner and Montague Ullman were trying to impress certain information on an individual's dream.  They found that an individual, being monitored for dream states, could incorporate a mandala, (which was concentrated on by another subject), into his dream.  This led to their famous theory on dream telepathy.

Jung has equated the mandala (inner psychic aspect) with synchronistic phenomena (parapsychological equivalent).  In alchemy, this is known as the experience of the Unus Mundus, or One World.  It is the unification of body, soul, and spirit.

In the past, such magicians as Zosimos and Bruno attempted to combine these two equivalents into a unitary reality.  One need only construct a mandala, which via synchronicity yields parapsychological "knowledge" or access.

The crucial ingredient is an act of personal intervention by the magician in a given moment of time.  When the individual confronts the continuum, the implicate order emerges from its latent state--it emanates forth.  One experiences knowledge of immortality and gains access to sacred time/space, which is essentially an escape from time.  The time-scale of the archetypes is eternal, because only form is involved in time.  All forms are born, die, and are time-bound.

ALEPH/TAU is the nexus-point of the operation.  It is the point of maximum in-between-ness.  TAU corresponds, in the Diamond Body figure, with the heart-center or Tiphareth.  This is the central sphere on the Tree of Life, and the central sphere of the group of closest-packed-spheres in our model.  The heart-center, Tiphareth, is the Philosopher's Stone.

It is the enlivening of that part of the soul known as the Ruach, the Moral Soul.  The heart (Tau) of the Heart (Tiphareth) is beyond time.  The Ruach, itself is alleged to stay with the body at death, and is transcended in the Neshamah grade of the soul.  In the qabalistic tradition, it is possible to meet the Neshamah (or soul) face to face before death.  The union of mystic and soul restores the divine order.  This soul and the World Soul are synonymous.

"Finding" or "attaining" the Stone is one thing.  However, the "application" of the Stone is its use as a magickal tool.

Combining solar-consciousness gained at Tiphareth, with the twilight or anima-consciousness of THE HIGH PRIESTESS (Path II, GIMEL) gives one access to the Invisible Sephira DAATH.  This sphere is not an a priori given on the Tree of Life.  It is not an archetype like the other spheres.  It is characterized as the gate to an altogether different dimension.

In order to experience it, the magician must first create it on his ascent up the Tree of Life.  The name of DAATH is "Knowledge."  This is knowledge in the merging sense, such as Adam knew Eve.  It is "gnosis," a personal experience of divinity not mediated by religious authorities.  The experience is of mutual recognition between god and man.

"Knowledge" is not a thing-in-itself; it is rightly denied a place on the tree...Knowledge, so far as it exists at all, even as a statement of relation, is no more than a momentary phenomena of consciousness.  The proposition vanishes automatically as it is assimilated. (4)
Therefore, this knowledge or access state, which is reached by uniting with one's Self, is the state of maximum information flow.  One is, in that instant, a Babe in the Abyss of the transcendent imagination (Shekinah).  The gulf between a meditative procedure and the grace of God is crossed.  When one is ignorant of the possibilities, all symbols are equiprobable (i.e. THE FOOL).  The vehicle of consciousness upgrades from Ruach to Neshamah, which is known through the Shekinah.

Maximum information flow contains so much information that it appears as chaos.  As soon as this "Knowledge" begins to be processed in images, we are dealing with particularized information, not a concept or experience of Knowledge-as-a-body, per se.  We are now dealing with relative quantities of information processing.  The processing is experienced as space/time.

The practical application of the Stone has enormous value.  It gives breadth and depth to one's magickal practice.  According to Israel Regardie,

The place of balanced power from which the working of the opposites may correctly be viewed, is the implication of Daas, [Daath].  It is shadowy and the word is used advisedly...for most have not cultivated the difficult art of avoiding the is a new factor of adaptation or equilibrium, especially between the two broad divisions of consciousness--the ego on the one hand with its desire for adjustment to modern life with its refined and non-natural conditions, and on the other hand with the superficial levels of the instinctual life, concerned with primitive things, of self-assertion, and the unbridled gratification of its every whim and caprice.  It is this new factor of adjustment which comprises the principle impetus to what has been called the Golden Flower, growth of the Red Rose upon the Cross of Gold, Stone of the Philosophers, medicine of metals. (5)
Paradoxically, he says elsewhere
Some Qabalists postulate a Sephirah named Daath, or Knowledge, as being the child of Binah and Chokmah, or a sublimation of the Ruach, supposed to appear in the Abyss in the course of man's evolution as an evolved faculty.  It is a false Sephirah, however, and the Sepher Yetsirah, in anticipation, most emphatically warns us that 'Ten are the ineffable Sephiros.  Ten and not nine.  Ten and not eleven.  Understand with Wisdom, and apprehend with care.'  It is a non-existent Sephirah because, for one thing, Knowledge when examined contains within itself--as the progeny of Ruach--the same element of self-contradiction, and being situate in the Abyss, dispersion and so of self-destruction.
It is false, because as soon as knowledge is critically and logically analyzed, it breaks up into the dust and sand of the Abyss.

The unity of the various faculties just mentioned, however, comprises the Ruach which is called the Human Soul.  (6)

Saints tell us there are two parts to the experience of Daath.  The lower one has a downward tendency and creates the phenomenal world of the lower universe.  This experience has to do with the subconscious mind of God, and has been termed the Dark Night of the Soul.  The other experience at this level is connected with Kether and draws us upward.  The soul becomes pure and chaste (as symbolized by THE HIGH PRIESTESS path) and loses worldly desires.  It begins taking the pearls (pearls correspond to KEY II) of God's Holy Name.

ALEPH/TAU reminds us that the Diamond Body Meditation is a circular process of imagination.  It does not run down (the process of radiation or entropy) because it draws continually from the free-energy of the archetypes themselves.  It is a form of alchemical circulatio.

The Diamond Body Exercise is a geometrical description of Tiphareth.  The Vector Equilibrium Matrix is an excellent metaphorical description of Daath.  The V.E.M. permits conceptual coordination among opposites.  It represents a sort of "omnicomprehension."  It is multi-directional.  We might speculate that here there is "zero-error" and "zero-time."  Through this model, we experientially comprehend the word Universe.

When one uses both ego- and anima-consciousness as alternatives, there is a natural balancing which occurs.  Binocular vision includes the eye of both scientist and mystic.  The HIGH PRIESTESS represents the Anima Mundi or World Soul.  She is the channel for descending and ascending energies.  This process is eternal and does not degrade because entropy and negentropy are produced equally.  It is an interplay of chaos creating order, yielding to chaos for re-structuring, then chaos self-generating new order.

A system holds together because it contains more gravitational coherence than radiation of energy.  This coherence is best described as the love of the various components for one another, whether they be sub-atomic particles, molecules, humans, or gods.

Disorder emerges because of entropy produced during ordering processes.  Breaking down the old order makes room for entirely new systems and structures--new order, which cannot come about without de-structuring.  Order, in this sense, corresponds with explicate, ego-consciousness.  This entropy emerges causally as the result of linear or directed thinking.  Alchemical thinking is not linear, but circulatory.

(1) Charles Boer and Peter Kugler, "Archetypal Psychology is Mythical Realism"
(2) J. Marvin Spiegelman, "Psychology and the Occult", SPRING 1976, Dallas, Spring Publications, 1976.
(4) Aleister Crowley, THE LAW IS FOR ALL
(5) Israel Regardie, THE MIDDLE PILLAR, Llewellyn (St. Paul, MN), p113
(6) Israel Regardie, GARDEN OF POMEGRANATES, Llewellyn (St. Paul, MN), pp.102-103.


Circulatio, or circulation of the light, combines the alchemical operations of sublimatio and coagulatio.  Sublimation means generally to have an ennobling effect, and coagulation means to solidify.

During circulatio, one sublimates body and coagulates spirit.  Circulation around the aspects of being leads to an equilibrium where one is contained within the opposites.  This containment is graphically shown with the Vector Equilibrium Matrix.

This balancing is a delicate process.  It must be performed by the right person at the right time.

Sublimatio consists of spirit and soul ascending from lower to higher in the imaginal realm.  Through it, the spirit hidden in matter becomes visible.  Sublimatio is the alchemical form of resurrection.

According to Edward Edinger, in EGO AND ARCHETYPE:

Sublimatio, psychologically, is the process of raising concrete, personal experience to a higher level, a level of abstract or universal truth.  Coagulatio, in contrast, is the concretization or personal realization of an archetypal image.(1)
Sublimatio is a vertical, solar activity (represented in the Diamond Body as THE MAGICIAN).  Coagulatio is feminine, or lunar (represented by the HIGH PRIESTESS).  Excess quantities of either of these potencies may have destructive effects.  The solar-libido, which is creative and life-promoting, may be experienced as scorching dryness or fiery anger.  The lunar-libido also has negative forms.  These modes of psychic energy have a wide range of power.
The congealing, benumbing effect of the lunar quality is an extreme form of the feminine principle to promote coagulatio.   Images and urges of a spiritual nature which would prefer to soar unfettered by the earth are obliged by the feminine Eros principle to become related to personal, concrete reality.  If the ego is too far removed from such reality it will experience the encounter with the feminine as a paralyzing crash to earth.

It can be quite helpful to realize that the damaging effects of the dangerous lunar power and the destructive solar power are, nevertheless, aspects of the Philosopher's Stone.  When one is recuperating from the effects of an encounter with either of these potencies, it helps in maintaining one's orientation and perspective to know that what he is suffering is from the Stone itself.  Anyone who would seek the Philosopher's Stone is bound, repeatedly, to be a victim of one of its partial aspects.  These happenings constitute the alchemical operations which gradually bring about the transformation.  But the operations are on ourselves.(2)

Eventually (even-tau-ally), the solar-principle provides an increase in understanding and an expanded field of awareness.  The Stone's lunar portion materializes elusive intuitions and spiritual potential.  One submits willingly to the transpersonal totality of psyche.
The royal marriage of THE MAGICIAN and HIGH PRIESTESS produces the Philosopher's Stone through circulation.

Spirit penetrates soul, and soul envelops spirit.  When spirit and soul unite thoughts are immobilized.  It is much like the moment of consummation in Sex Magick.  The soul "crystallizes", and becomes tuned to receive the divine.  Spirit becomes an effective influence in the personality.  This is real-I-zation of the Diamond Body, or Self.  The phenomena which used to be experienced as (eternal or internal) light is now perceived as psychic revelation.

Sublimatio means to raise or ennoble.  Sublimatio is the vertical, Middle path and corresponds with the element Air.  In QBL, Shekinah is the Middle Pillar.  In psychology, alchemy and magick, it is the Anima Mundi.  She mediates the ascents and descents of the soul and spirit.  Through her, the ten spheres of the Tree of Life slowly sublimate into Kether, the Crown (and Primordial Air).  The "ascents and descents" of the soul are characterized in ancient lore as Angels.  An example of this imagery is the story of Jacob's Ladder.

The Supernal Triad (the top three spheres of the Tree of Life) represents the three aspects of knowledge: the Crown, Wisdom (the Knower), and Understanding (that which is known).  In Kether, the Crown, all opposites reside in total union.  It reconciles oppositions which are distributed throughout the other spheres.

In alchemical thought, one may be redeemed through this self-knowledge.  But there is great danger in direct revelation of the archetypal psyche.  The danger lies in calling up the pure archetype, which the ego-consciousness is never able to assimilate or integrate.

If one succumbs to the disintegrative effect, the personality is annihilated in the Abyss of the transcendent imagination.  This dissolution has been likened to drowning.  The alternate is release from the personal ego attitude and a pro-active move toward participation within the archetypal dimension.

Dreams, active imagination, and the practice of Theurgy or Ceremonial Magick may all be seen as forms of coagulatio.  In the process of circulatio, there is a resurrection of the Soul of Body.  Images are an expedient mode of access to the knowledge of the soul, as it circulates rhythmically throughout every cell of the body.

The body becomes subtle and spirit gains body.  One is able to maintain daily functions in the ordinary world without losing intimate contact with the archetypal dimension.  In fact, this connectedness to daily life is essential to balance soul-travel in archetypal realms.  Maintain ordinary pursuits except during the allotted meditation period.

This indirect penetration to the core-of-being produces fulfillment.  One may use conscious, purposeful action to intentionally produce experience of unconscious non-action which is purposeless.  This is a natural preparation for death, the experience of awareness without the constraints of time/space.

The dynamic activity associated with ego-consciousness (the desire to know, to penetrate and illumine) culminates in a cessation of effort.  The rational process of controlling imagination defers to another power, the autonomy of the stream of consciousness.

This experience of silence and tranquility is known as Sophia, or Divine Wisdom.  This means there is an emptying of the personal attachments of the ego.  We then experience a timeless incarnation of the universal aspect of being.

The Merkabah mystics had one goal: entry into the throne-world of the Merkabah, or Chariot of Fire (Diamond Body). They passed through the seven lowest spheres of the Tree of Life before they gained admittance.  Using common shamanic methods to achieve a trance state, they sent their souls upward or downward to pierce through the veil surrounding the Throne Chariot.

The devotee sought nothing more than the vision of the Merkabah.  No explicit doctrinal statements beyond accounts of their journeys to the heavens grew out of the experience, nor do we find the slightest hint of a developed system beyond that of simple shamanism and the later involvement with magic.  The Merkabah-rider did not attempt to see beyond the throne-kingdom or question its nature and origin.  It was there.  It was to be experienced, and nothing specific mention is made about the precise nature of the transformation which the Merkabah-rider underwent.(3)
These mystics threw their souls headlong into the fire of the Universe for no other reason than the desire to experience the Radiant Form of God.

A practical example of meditational use of the Cube of Space (Diamond Body) is given by Gareth Knight, a contemporary British magician and Qabalist.  He suggests the aspirant not waste time and energy in 'playing' with the symbols and symbol systems instead of using them.  The correspondences enrich the conceptual framework, but should not become an intellectual preoccupation.  Spontaneous offerings of the unconscious should be acknowledged without sidetracking into associations.  Stick to the image, itself.

For instance, build the Cube of Space in the imagination with oneself standing in the centre.  Concentrate on the six main directions initially and reflect on their general function and meaning.  Then it becomes a matter of following one's nose.  The details of the minor directions may be filled in.  It may then well occur that certain figures may appear more or less spontaneously in any particular direction.  These might be astrological figures, or Tarot pictures, or William Blake's four Zoas, or images quite independent of any known system.  Simply take them for what they are worth and use them in the immediate context in which they arise.

Our aim, when one crops up (say the Tarot Trump I, THE MAGICIAN, in the West), is to consider what it may mean--not to rush away and start to rack one's mentality on yet another mental construction of images or how to allocate all the rest of the Trumps around the Cube.  This is to substitute reason for intuition.(4)

Just use the spontaneous image like an entry way and keep following your symbols deeper and deeper, letting them unfold their hidden aspects.  The magical approach to the use of the Diamond Body has a purpose other than the mystic's experience of the Divine.  The magician taps into the Divine power to which he has gained access.  This enhances his ability to pursue the Great Work.
We have our basic structure in the Cube of Space on which we have affixed the Hebrew letters and their immediately associated symbols.  That is the fixed central part of our magical generator.  We need to let the other parts revolve around the fixed part if the generator is going to work.  The principle is just like an electrical machine, a rotating coil and a fixed one, which can be used to convert motion to power or power to motion--it is a two-way energy converter in consciousness.(5)
The restoration of the original unity (Kether) is a collective venture which each individual must set out to accomplish for himself.  This is not done through an imitation of the life of a god or gods.  It comes through fulfilling the Great Work which creates that unique reality which is the individual.  Each individual must experience the diverse aspects of his relationship with Divinity, within the constraints of time/space.
Polytheistic psychology would not suspend the commandment to have 'no other Gods before me,' but would extend that commandment for each mode of consciousness...polytheistic psychology obliges consciousness to circulate among a field of powers.  Each God has his due as each complex deserves respect in its own right.  In this circularity, there seem no preferred positions.(6)


 The restoration of the exiled soul is our personal response-ability.  Each individual who does this makes a personal contribution to the content of the collective unconscious.  The results get up-loaded on the "psychic net."

By means of this circulation, a "spiritual earth" is built up, a mystical body, which was identified both with man's resurrection body and with the world-spirit.(7)

The function of imagination in this process is to make tangible the fact that matter in its subjective (expressive) aspect is spirit.  Spirit, regarded objectively, is the material world.  It is the world of limitation and repetitive cycles.

The circular states of repetitiveness, turning and turning in the gyres of our own conditions, force us to recognize that these conditions are our very essence and that the soul's circular motion (which is its native motion, according to Plotinus) cannot be distinguished from blind fate.  It is as if the soul frees itself not from blindness but by its continual turning in it.   Ultimately, if the spontaneous mandala heals, it does so because it compels a recognition of the limitation of consciousness, that my mind and heart will turn only in a circle, and yet that same circle is my portion of an eternal necessity.(8)
Circulatio is an economic psycho-feedback system which transforms ego-consciousness by recycling the content of its experience with archetypal patterns.
Psychofeedback is a method of controlling the human system (and only the human system) by both reinserting into it the results of past performance (as with orthodox feedback concepts and by inserting into it the result of its present performance or experience.(9)
Rather than describing this process as one of control, it might be better understood as one of co-ordination.  Both the ego-consciousness and the archetypal processes collaborate in the creation of the human ordering processes.  This is mediated through the Anima, soul in body.

In yet another modern rendition of alchemical thinking, Buckminster Fuller speaks of a type of circulatio in his Synergetic lingo:

It is characteristic of "all" thinking--of all system's conceptioning----that all the lines of thought inter-relationships must return cyclically upon themselves in a plurality of direction, as do various great circles around spheres.  Thus may we interrelatedly comprehend the constellation--or system--of experiences under consideration.  Thus may we comprehend how the special-case economy demonstrated by the particular system considered also discloses the generalized law of energy conservation of physical universe.

"Comprehension" means identifying all the most uniquely economical inter-relationships of the focal point entities involved...This is the way in which thought processes operate with mathematic logic.  The mathematics involved consist of topology, combined with vectorial geometry, which combination I call "synergetics"...(10)

(1) Edward Edinger, EGO AND ARCHETYPE, Baltimore, Penguin Books, Inc., 1973.
(2) Ibid.
(3) Charles Ponce, KABBALAH, San Francisco, Straight Arrow Books, 1973.
(4) Gareth Knight, EXPERIENCE OF THE INNER WORLDS, Cheltenham, Helios Book Service (Publications) Ltd., 1975.
(5) Ibid.
(6) James Hillman, "Psychology: Monotheistic or Polytheistic",
(7) M.L. Von Franz, NUMBER AND TIME, Evanston, Northwest University Press, 1974.
(8) James Hillman, THE DREAM AND THE UNDERWORLD, New York, Harper and Row, 1979.
(9) Paul G. Thomas, PSYCHO-FEEDBACK, Englewood Cliffs, Prentice-Hall, Inc. 1979.
(10) R. Buckminster Fuller, OPERATING MANUAL FOR SPACESHIP EARTH, Carbondale and Edwardsville, Southern Illinois University Press, 1968-69.


We may explore the concept of circulatio further by referring to the laws of thermodynamics.


Carl Jung was the first to propose a heuristic relationship of consciousness to the laws of thermodynamics in his attempt to understand the principles behind psyche.  He believed that the psyche is capable of converting statistical organizations in a natural state to one of a 'higher' or 'unnatural' state.  He referred to this in alchemical terms as the opus contra naturam.  These transitions, he stated were "in opposition to entropy."

An exploration of this tenet is extremely important to our understanding of the Diamond Body Exercise.  With a better understanding of these physical laws of thermodynamics, visualizations and modeling can be thought of as beginning in an equilibrium state, passing through some stage of non-equilibrium, and eventually ending in another state of equilibrium.  Thermodynamics seeks to understand these processes.

An ideal process is called a reversible process.  This process is theoretically classified as a change in the state of a system which goes through a continuous succession of equilibrium states.  At no point does the system experience a stage of non-equilibrium.

The first law of thermodynamics denies the possibility of creating or destroying energy.  That is the so-called conservation of energy law.  Libido is seen as that energy related to consciousness.  It is that 'psychic' energy which psyche must conserve.  Libido is the motivational energy for life processes.

The second law of thermodynamics, as a macroscopic concept, states that there is a tendency on the part of nature to proceed toward a state of greater disorder.  The greater the disorder, the greater the entropy.  A reversible process has a zero change in entropy.  This can also mean that there is a negative entropy, or negentropy.

Entropy is a concept which describes the "usable" aspect of energy.  To understand this better, visualize a heat source at one end of a closed room.  At an early stage, we can state that the entropy of the room is low in that all the heat is at the source-point.  As time increases, the heat flows into other parts of the room.  Although the energy (total heat) has remained constant, the entropy, or order of the energy has decreased.  It is now more difficult to do work (like boil water).  Entropy is a measure of the disorder of energy.

It has been emphasized that work, as defined in thermodynamics, is a macroscopic concept.  Haphazard motions of individual molecules against intermolecular forces do not constitute "work."  Work always involves order or orderly motion.  The entropy of a system is measured by the macroscopic degree of molecular disorder existing in the system.  When the entropy of an isolated system increases, the system is proceeding from a state of lower to a state of higher probability.  The second law of thermodynamics is therefore only seen as a statistical law.

An example of this important distinction can be described via the conduction of heat from a hot stove to a kettle of water.  The second law asserts, not that heat must flow from the stove to the water, but that it is highly probable that heat will flow from the stove to the water.  Individual molecules can flow in the other direction, like in a gaseous state.  It is understood that there is always a chance that the reverse may take place, on a microscopic scale.  The second law of thermodynamics shows the most probable course of events, not the only possible ones.

At critical points near, but not at, absolute zero, there is an abrupt change or shift in laws, from statistical to quantum.  Superconductivity and superfluidity experiments demonstrate conditions where laws of probability do not operate.  It is the removal of entropy which allows the simplicity of the laws covering nearly perfect order to be seen in manifestation.  Such laws are of a different order than macroscopic statistical laws.

The Vector Equilibrium Matrix is a visual tool to bridge macroscopic structures into quantum modes.  It graphically depicts the sphere, whose center is everywhere and whose circumference is nowhere (now-here).  It can be used as an access tool for realizing multiple quantum ordering.


To begin to understand this form of order, a new tool for perception is needed.  The new concepts of order involve the discrimination of the relative differences in time and space (and similarities).  Attention should now be given to similar differences and different similarities.  Such a format in mathematics is called a ratio, or matrix field.  According to Professor David Finkelstein of Yeshiva University, "The universe is a cosmic computer on the pregeometric level of information in which space and time appear as secondary statistical constructs."

The Vector Equilibrium Matrix is such a matrix field.  Although seen as a geometry at any stage, it is pregeometric in that it describes the change from one stage to the next.  It is a quantized state of information.

Physicist, David Bohm illustrates these notions of ratios in terms of a simple geometric curve.  By approximating this curve with a series of straight-line segments of equal length, a ratio can be stated to define this curve.  This curve has only one independent difference, that of being a space displacement as the straight-line segments curve on a flat plane.

A circle could be described similarly, except that the segments can vary in direction as well as position.  This ratio now describes a curve of the second class.  A helix creates a curve of the third class, when the angle between lines can turn in a third dimension.  This is an example of various kinds of similarities in the differences.

In the above example of curves, the similarity (or ratio) between successive steps remains invariant.  A new set of curves can now be described, where this similarity is different.  The segment-lengths now vary.  This leads us to consider not only similar differences but also different similarities of the difference.  As the degree becomes indefinitely high, we now can describe what is commonly referred to as "random curves."  Now, by quantizing our system of variance, we have have ordered a "random" event.

This kind of curve is not determined by any finite number of steps.  Nevertheless, it would not be appropriate to call it "disordered," having no order whatsoever.  Rather, it has a certain kind of order, one which is of an indefinable high degree.

We no longer use the term "disorder," but rather distinguish between different degrees of order, some of which are deterministic chaos.  Order is not to be identified with predictability; it is found in the connectivity of two events.  The mechanism used to identify an "event" is most revealing.  Insight is the perception (or psychological equivalent) of a certain type of resonance.  This specific form of ordering (insight) has meaningful implication to the individual experiencing it.  Intelligence is a sequence of such insights, leading to purpose and practical behavior.

This resonance allows for the transference of information from an implicate order to the explicate order.   Since the total of the explicate is encoded throughout the implicate order, the resonance provides a direct access or return to psyche.  This resonance is called a "complex."


A complex is the interaction, in time and space, of an individual with an archetype.  It is a personal experience.  The archetype is "interfering" with the human part of life.  Conscious awareness is altered through the experience.  The more consciousness differentiates among the complexes, the more negentropic the effect.  There is a decrease in entropy.  A complex provides information from the archetypal dimension that facilitates adaptation, healing, and evolution.

If a system changes such that a spontaneous increase in disorder (deterministic chaos) will bring the system back to its original state, then the state may be defined as orderly and thereby associated with an increase in negentropy (decrease in entropy).  The complex becomes a way to bring the system back to its "original" state.  The ordering principle allows the transfer of information from psyche to consciousness.  Psyche's energy is continuous.  Its "quantum-like" nature is seen as a complex, or group of complexes.

The entropy of all macrocosmic structures increases in time.  To reverse the natural degradation which eventually occurs, an ordering process capable of returning the system to its original state is required.  This process can be thought of as a "repair function."

Living things routinely incorporate self-repair systems within their structures.  Immortality of any system is, in principle, feasible only if its repair system is not irreversibly impaired.  If an impairment can be identified, restoration to its original structure must be accomplished by performing work.  These functions require the search for, and then application of, specific information.  A complex is a source for these specifics.

In these formats lie the nature of the differences (and similarities) in which energy is viewed.  Energy is the scalar quantity which is measured on a relative scale.  Present convention equates zero energy to the absence of any observable forms of energy.  But there is a seething ocean of scalar energy just below the level of observation.  As our worldview shifts from the statistical to the quantum, we find that our ordering models lead to a concept of of abundant or infinite energy (or potential).

There is an absence of any observable forms of energy within the Vector Equilibrium Matrix.  Thus, this center is an idealized state for negentropy because it contains unobservable virtual (scaler) energy which can be "translated" or "transduced" into 4-dimesional reality.


This energy does not exist in the uniform continuum, but in association with structures within structures.  Macroscopic systems are universally irreversible and mortal.  Their internal disorder spontaneously increases over an extended period of time.  Some basic structural component of the elementary particles appears to be universally immortal and reversible.  The key seems to be in the quantum viewpoint.  As our model becomes smaller and smaller, the access to negentropic ordering becomes greater.

The Vector Equilibrium Matrix represents a "repair function" or ordering on a quantum level.  The Diamond structure represents an immortal body, with the V.E.M. describing the geometrical way in which this structure reverses itself.  With this set of visual tools, the existence of an infinite source of negentropy is now available.

The existence of an infinite source of negative energy permeating the universe constitutes a plenum.  Within the very vacuum of space there are observable properties, as Dirac indicates: "Infinite sea of negative energy."  It is now possible, with a hierarchical view of matter, to give an operational definition to this potential.

Therefore, we define Nuit, goddess of Infinite Space as the sum of all unobservable forms of energy that exist in the microcosm beyond our observable limits.  It is a plenum, not a "matter-free" state.  It is not the V.E.M. which is important, but its center which is everywhere present, Nuit.


The amount of energy in a system that is available for work is called Gibb's free energy.  The conscious will is the ego's "free energy."  It is continuously subject to degradation of value by psyche's entropic function.  This dissociability of psyche diffuses the ego.  The more consciousness differentiates, the more organization is given to ego as free energy.  This access of free-energy can create a negentropic effect, thereby re-ordering that which was in disorder.  This is the complexity of the interaction between ego and archetypes.

When the archetypes create chaos, it is for re-structuring in a new form.  This de-constructing is called solutio or liquification of consciousness in alchemy.  It is the necessary pre-requisite for the completely new image.  When the ego undergoes solutio, the pathway to the new self has opened.

One proceeds down that pathway through the alchemical process called imaginatio.  This indicates an abstraction from concentration and active fantasy.  This so-called "free energy" can exist quite independent of the ego.  It is also a product of the Self.

Sublimatio is the process of raising physical and personal experiences to a higher or more abstract level.  It is an elevation of perspective, an ascension in viewpoint.  It means that what was once taken literally, such as the body, is now perceived in a more subtle way.  The body itself becomes subtle, another venue for psyche and the imaginal life.  As an ordering process, sublimatio leaves the explicate and enters the implicate realm.  Free-energy comes into time when it leaves the archetypal world.

Sublimatio is the raising of material from the bottom of a vessel.  The difference between a neurosis and a sublimation is that a neurosis isolates; a sublimation unites.  Something new is created, and negentropic potential becomes available.

Through sublimation, the spirit hidden in matter now becomes visible.  "Primitive thinking," or anima-consciousness, is more suited to maintaining opposites in harmony while this ordering process continues along mythical patterns.  It might be thought of as an archetypal ordering process.  When disorder is not ordered by archetypal processes, it falls to the ego.  When chaotic energy is ordered by archetypes, it is drawn to them because they are strange attractors.

A middle path between "primitive thinking" and directed (ego) thought points to the type of sublimation which Jung speaks of in AION.  The ego system has a "linear form" or segment of time irreversibility implanted as a result of directed thinking and the historical development of the self.  A relationship between the ego and the self is possible through the transcendent function.  This is not built up by directed thinking, but rather with the negentropic source: imagination.


All artwork, copyright Iona Miller

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Created 8/31/99
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