Pythagoras


Reading 4 2 14, The Alchemical Tarot Renewed by Robert M Place

Reading 4 2 14, The Alchemical Tarot Renewed by Robert M Place

 

 

Position 1 Hanged Man, air, beginning…

Position 2 The Magus, reversed. Fire. changing. maturing

Position 3, the Queen of Vessels, Water of Water, Goddess as grail bearer of the Ocean

Position 4 9 swords, Air, destruction, cutting, moon, sex, completion not quite complete

Position 5 The High Priestess, Sophia, Lifter of the Veil, Bearer of Gnosis, Shekinah, Her of the heavens.

 

 

Tarot is an interesting thing. It works on many levels and in many ways. Some even view it as the perfect window into the soul. I don’t believe they are that good, personally…One large aspect of modern Tarot is the Hermetic traditions. The Hermetic traditions center around a form of Gnosticism (see the passages of the Corpus Hermeticum in comparison to Sethian for example cosmological beliefs etc.) centering around a divine priest in the Melchizadeck tradition honoring all priests, but from Thoth. Thoth the A Egyptian God, to Thoth the Atlantean. To a more familiar Hermes and Mercury. As an archetype for all priests the Hermetic tradition then is an interesting one. By archetype we mean more Platonic archetype and not Jungian.

One key principle or more accurately axiom of Hermeticism is “As above, So below.” The concept of macro and microcosm. The universe in miniature and in full expanse, the self and the Self. Hermeticism textually goes back around 2000 years, or approx. 1st Cent CE. Of course all text documents, of such nature are often far older than their written equivalents, oral tradition can date things… but that’s an argument for another time.

Tarot then can be seen through this lens of the Hermetic Axiom. We can see the court cards and number cards as the Microcosm, or the self. The trumps then can be seen as the Macrocosm. The Macrocosm of course can be seen as the Nous or divine mind, the mind of the divine.

 

The above reading is interesting in that it is composed of three potent Macrocosmic images and two Microcosmic images.

Nous: “Mind”, The soul, not the same as ‘pneuma’ or spirit. It is the part of
the anima that gives us consciousness. The anima as a whole gives life (or
literally movement.. “animates”) to our bodies. Tatian declares the soul as a
special kind of spirit. (See; Tatian’s “Letter to the Greeks’)

 

Ogdoad: Regarded in some texts as the “eighth kingdom above the hebdomas.” It is the realm of the Demiurgos (or sometimes that is the 7th, with the eighth being that of Sabaoth), as well as usually being the realm of the zodiac
(dodecon). Sometimes it is also seen as the beginning of freedom from the
Archons, and the beginning of connection to the Aeons. Pythagoris says…
“The ogdoad–8–was sacred because it was the number of the first cube, which
form had eight corners, and was the only evenly-even number under 10
(1-2-4-8-4-2-1). Thus, the 8 is divided into two 4’s, each 4 is divided into two
2’s, and each 2 is divided into two 1’s, thereby reestablishing the monad. Among
the keywords of the ogdoad are love, counsel, prudence, law, and convenience.
Among the divinities partaking of its nature were Panarmonia, Rhea, Cibele,
Cadmæa, Dindymene, Orcia, Neptune, Themis, and Euterpe (a Muse).” (Thomas
Taylor’s Theoretic Arithmetic, Thought by one source to be the rarest and most
important compilation of Pythagorean mathematical fragments extant.)

”… the Ogdoad, which is the eighth, and that we might receive that place of
salvation.” (”The Testimony of Truth.” See also; ”A Valentinian
Exposition.”) ) The Sacred ogdoad according to some sources is: Barbelo (deep), Sige (silence), Nous (mind), Veritus (truth), Sermo (word), Vita (life), Homo (man), Ecclesia (church). The last member of the group acts to syncretize the group.

 

Rba , Rabai – elect priest, chief intator and the ordainer of new Mandaean priests. Holds the office known as rabuta. Compare to the Jewish “rabbi”.

Seth: ”From Adam three natures were begotten. The first was the irrational, which was Cain’s, the second the rational and just, which was Abel’s, the third the spiritual, which was Seth’s. Now that which is earthly is “according to the image,” that which is psychical according to the ” likeness ” of God, and that
which is spiritual is according to the real nature; and with refer­ence to these three, without the other children of Adam, it was said, “This is the book of the generation of men.” And because Seth was spiritual he neither tends flocks nor tills the soil but produces a child, as spiritual things do. And him, who “hoped
to call upon the name of the Lord” who looked upward and whose “citizenship is in heaven – him the world does not contain.” (Theodotus, Criddle Collection.)

Sethian: It is a name for a specific sect of Gnostics, but also a category created by scholars to refer to a number of sects that are related to Valentinians. The Sethians as a group were known to Hippolytus who dedicated Book Five in his work, ”The Refutation of All Hereseys,” to denouncing them. (See Gaffney) Seth was a character of Gnosticism who represented a savior figure and third son of Adam, founder of the Gnostic race. Generally Sethian works include, “Pistis Sophia,” “Allogenes,” ”The Gospel of Mary,*” “Sentences of Sextus,” “Marsanes,” “Gospel of The Egyptians,*” ”The Apocalypse of Adam,*”
“Origin of The World,” ”The Gospel of Thomas,*” ”The Gospel of Philip,” “The Three Steles of Seth,” “Melchizidek,” ”The Apocryphon of John,” ”The Gospel of Judas,” Trimorphic Protennoia,” the un-named text in the Bruce Codex, and ”Zostrianos.” (Others) Some Sethian works suggest strong ties with
Jewish Gnosticism, as well as Platonic thought, as well as Zoroasterism. (They maintained three principles; darkness below, light above, and spirit in-between, according to work attributed to Dr. Roy Blizzard, University of Texas. See also; ”Sethian Gnosticism, A Literary History,” Turner) see also;
http://en.wikipedia.org/wiki/Sethian ( * Indicates works from the Nag Hammadi Lib., with other works by the same name.)

Sethian Monadology: The system of the monad, constructed through the tetraktys
of the decad, which serves as an underlying philosophy in Sethian Gnosticism. It
is developed from the creation myths. The system is like, and based upon that
of Pythagoreans, and resembles the principles of the ancient Chinese philosophy
of the Tai Chi., which is based upon the ogdoad. The system is based upon
working variations of numerical values. Turner states, ”….vigorous
arithmological speculation on the first ten numbers, but especially the first
four numbers, comprising the Pythagorean tetraktys (the {mode} of the first four
numbers). This was carried on by such Pythagoreanizing Platonists as Theon of
Smyrna and Nicomachus of Gerasa, who in turn depend in part on similar
arithmological and mathematical theories produced by such early first century
Platonist figures as Dercyllides, Adrastos of Aphrodisias (a Peripatetic
commentator on Plato’s Timaeus) and Thrasyllos, a court philosopher under the
Emperor Tiberius. The harmonic ratios produced by these first four numbers and
the geometric entities of point, line, surface, and solid had been applied to
the structure and the creation of the world soul long before by Plato and his
successors in the Old Academy, especially Speusippus and Xenocrates. (See;
Turner, See also; ”The History of Chinese Philosophy, Vol. 2.,” by Fung
Yu-Lan, Princeton, 1953, See also; ”A Valentinian Exposition.”)

 

….

The Sufi mystic Ibn al-Arabi drew a diagram similar to the one used to develop a pattern around a khatam (see above). However, Al-Arabi’s diagram’s diagram is concerned with spirituality, not ornamentation. He drew it as part of his explanation that “all phenomena are nothing but manifestations of Being, which is one with God.” Conincidentally, Al-Arabi was born in Spain at around the same time the practice of zillij, mosaic design, was starting to flourish. As Sufism had particular appeal to North Africa, his spirtual use of the pattern may explain the prolific use of the eight-point star and and symetries of eight in Moroccan Islamic patterns.

 

The number eight was important among Sufi mystics. “The octagon, with a ninth point in the center, is also central to the mystical symbology of Sufism. It is the seal or design which Ernest Scott says ‘reaches for the innermost secrets of man’. Meaning wholeness, power and perfection, this primary geometrical symbol is one which Sufis associate with Shambhala …”

On his website of natural patterns, Ian Alexander refers to the eight-point star as both the Sufi star and the Moroccan star. He offers the following explanation, as quoted from Friday mosque in Iran “Form is symbolised by the square. Expansion is symbolised by the square with triangles pointing outwards (an 8-pointed star). Contraction is symbolised by the square with triangles pointing inwards (a 4-pointed star). The two star-shapes together symbolise the cycle of creation, ‘the breath of the compassionate.’”

Origins and Meanings of the Eight-Point Star

 

 

 

Freedom is not achieved by turning our backs upon the heritage of the land, nor is it won by force of arms. The restricting vessels of a true tradition are the way to freedom, but only if they are correctly understood and utilized. If this operation is successful, the restricting power itself is not only transcend, but transformed.

–The UnderWorld Initiation

Re-reading the underworld initiation. Just finished the hidden adept which was a fun book. Debating whether to read some Gersholm Sholem, Ibn Arabi and/or fiction about cats…..

The liberation mentioned above is a spiritual union if all opposites and transcended. The UnderWorld tradition is a universal one found world wide. The Orphic mysteries, sleeping beauty, the Cult of Venus and the Goddess in her tomb. Transformation within the very depths of the earth, within and without…

As we know in Hermeticism, “As above so below” The macro and microcosm. Transformation in the depths of the earth then is seen on a stellar, solar, lunar scale.. within this lunar scale is ourselves.  Visita Interiora Terrae Rectificando Invenies Occultum lapidem. Visit the interior of the Earth through purification you will find the hidden stone.

I realised, it is this aspect that I must initially explore in the home I live in. Misplaced from England and New york city, now in this spiritually, botanically unfamiliar land. To truly work here, I must work here. Therefore I must pass through the inverted tree, downwards into wonderland… to the realms below.

They summoned Eurydice and gave her to him, but upon one condition: that he would not look back at her as she followed him, until they had reached the upper world. So the two passed through the great doors of Hades to the path which would take them out of the darkness, climbing up and up. He knew that she must be just behind him, but he longed unutterably to give one glance to make sure. But now they were almost there, the blackness was turning gray; now he had stepped out joyfully into the daylight. Then he turned to her. It was too soon; she was still in the cavern. He saw her in the dim light, and he held out his arms to clasp her; but on the instant she was gone. She had slipped back into the darkness. All he heard was one faint word, “Farewell.”
 

I must embrace the Rose, meet the natives of the land….

 

From this it is plain that the Earth is like the bass above which the rest of the harmony of the universe progresses. If it were removed, the other voices would remain in an unpleasant and imperfect harmony of many dissonances. Believing sufficient to have been said on the universal symphony of the planets, we will now turn to the particulars of their symphony.

Athanasius Kircher

If this metaphysical space is to be known,

such knowledge can be attained only by faith and grace,

not by ‘entering’ but by ‘being entered’

-this is so because the greater must reveal itself to the lesser.

Put differently, that which is immanently ‘Spirit’ can only be known receptively,

through its own intellective vision, and not any derivative faculty such as reason,

feeling or sensation. Reason can only discern conceptually,

at best reducing reality to a dualism of subject and object

(as in the case of Descartes) or catagorical postulate

(as in the case of Kant) or dialectic process

(as in the case of Hegel) – its ‘telos’ will tend to be utopian(as in the case of Marx),

fundamentalist( as in the cases of religious, political or secular dogmatism)

or anthropocentrically consencual (as in the case of Rousseau’s social contract);

while sensation or feeling even where elevated to

the level of empirical ‘science,’ can only discern reality as matter or as psyche,

quantitatively, thereby cutting it off from its transcendent

and qualitative roots, leading to an emphasis on hypertrophic subjectivism

(as in the case of Nietzsche), Psychologism(as in the case of Freud),

or reductive positivism(as in the cases of philosophical positivism and of scientism).

That which transcends us cannot be known reductively

but only by that transcendent faculty which is immanent in us-which in

Tradition is termed the ‘Intellect’

or the Self-knowing Spirit. To know is to discern BEING.

We must empty ourselves or our ‘self’ in order to know who we ARE.

We must return to the sacred emptiness of the space that is our

ontological core in order to know that which truly IS.

–M Ali Lakhani (the Distance between us, found in Sacred Web issue 31)

The same problem besets conventional science. ‘The intellectual effort to solve the mystery of the physical universe is in vain since the scientist is trying to separate himself from the universe. It is a single unit. Nature and man are not two different things.’ Thinking that they are is what transmits a misperception: the post-Cartesian world-frame that dictates duality as a model for vision. Deep ecology presages on the other hand the obsolescence of western humanism’s dominant metaphor for perception, and this is its special use as a hermeneutical tool.

We could press the point further and say that deep ecology takes us beyond any separatist dichotomies which traditionally try to distance metaphysics from practical concerns. That separatizing habit is a frequent influence on cultural judgement, by which, for instance, mystical has become synonymous with otherworldly, impractical, even inane; and down-to-earth a commendatory for what could equally be called blinkered or unimaginative. Since a rich symbol-system is essential to the imaginative life of humanity, we are reminded just how severe are the limitations of this type of dismissive judgement of the metaphysical realm. That dismissal could be likened to the global capitalist monoculture derived from the alienating perspectives of the Cartesian dichotomy, or Kantian imperative, that suggests beings other than man are simply means to be used to man’s ends. We are realizing the contrary. Human operations of destruction and appropriation evident on the level of natural ecosystems are accurately reflected in the cultural operations of judgement by which the utilitarian ethic is used to delimit the activities of the psyche and imagination. But our cultural perspective could change and develop a ‘sustainable mind-field’ to partner and revive the biophilia hypothesis, which proposed that the completeness and meaning of human being in the world depends on humans’ conviction of actual affiliation with the remainder of life (as opposed to neutral detachment or isolation, from it). Such an inclusive imaginative mind-field has in fact been the province and occupation of poetics, myth and mysticism for much longer than humanism’s recent, if persistent, denial or degrading of imagination.

http://www.sacredweb.com/online_articles/sw6_davies.html
Esoteric Dimensions of Deep Ecology
by Paul Davies

Hermeneutics: The science of interpretation, or interpretation theory.

http://en.wikipedia.org/wiki/Chewton_Mendip Church of St Mary Magdalene, Chewton Mendip

http://en.wikipedia.org/wiki/Chewton_Mendip
Church of St Mary Magdalene, Chewton Mendip

In the Western world, a strong belief in the objective truths of religion, which are viewed as incontrovertible, demonstrable facts, is regarded as essential to the life of faith. When asking if somebody is religious, peo- ple often inquire: “Does he or she believe?” as though accepting certain credal propositions was the prime religious activity. Indeed, faith is equated with belief, but this equation is of recent provenance. Origi- nally the meaning of the word faith was akin to trust, as when we say that we have faith in a friend or an ideal. Faith was not an intellectual position but a virtue: it was the careful cultivation, by means of the ritu- als and myths of religion, of the conviction that, despite all the dispirit- ing evidence to the contrary, life had some ultimate meaning and value. The Latin word credo (translated now as “I believe”) seems to have de- rived from the phrase cor dare: to give one’s heart. The Middle English word beleven meant to love. When Christians proclaimed: credo in unum Deum , they were not so much affirming their belief in the existence of a single deity as committing their lives to God. When St. Anselm of Can- terbury prayed in the eleventh century: credo ut intellagam (“I have faith in order that I may understand”), he was not blindly submitting to the doctrines of religion in the hope that one day these incredible asser- tions would make sense today, if he abdicated his critical intelligence. His prayer should really be translated: “I commit myself in order that I may understand.” The meaning of dogma would only be revealed when he lived a fully Christian life, embracing its mythology and rituals whole- heartedly. This attitude is foreign to modernity. Today people feel that before they live a religious life, they must first satisfy themselves intel- lectually of its metaphysical claims. This is sound scientific practice: first you must establish a principle before you can apply it. But it is not the way that religion has traditionally worked.

http://www.sacredweb.com/online_articles/sw4_armstrong.pdf
Karen ARmstrong (Faith an Modernity)

 

 

 

Soaring upwards
Can be like reaching down

Pushing forward

Can be like pushing back

Going right

Can be like Going left

Within is within

All things begin

And end at the cross roads

–GraalBaum 2013

 

 

This world-mountain was Nizir to the Chaldeans, Olympus to the Greeks, Hara Berezaiti to the Persians of the Avesta, the later Alborz and Elburz; a transfer, as says Mme. Ragozin, of ‘mythical heavenly geography to the earth.’ This mountain—the solar hill of the Egyptians—we shall again refer to in the next two or three chapters. At its apex springs, the heaven tree on which the solar bird is perched. From its roots spring the waters of life—the celestial sea, which, rushing adown the firmament, supplies the ocean which circumscribes the earth or falls directly in rain. At their fountain these springs are guarded by a goddess. In Egypt Nut, the goddess of the oversea, leans from the branches of the heavenly persea and pours forth the celestial water. In the Vedas, Yama, lord of the waters, sits in the highest heaven in the midst of the heavenly ocean under the tree of life, which drops the nectar Soma, and here, on the ‘navel of the waters,’ matter first took form. In the Norse, the central tree Yggdrasil has at its roots the spring of knowledge guarded by the Norns, the northern Fates; two swans the parents of all those of earth, float there. In Chaldea the mighty tree of Eridu, centre of the world, springs by the waters. The Avesta gives a very complete picture—Iran is at the centre of the seven countries of the world; it was the first created, and so beautiful, that were it not that God has implanted in all men a love for their own land, all nations would crowd into this the loveliest land. To the east somewhere, but still at the centre of the world, rises the ‘Lofty Mountain,’ from which all the mountains of the earth have grown, ‘High Haraiti;’ at its

summit is the gathering place of waters, out of which spring the two trees, the heavenly Haoma (Soma), and another tree which bears all the seeds that germinate on earth. This heavenly mountain is called ‘Navel of Waters,’ for the fountain of all waters springs there, guarded by a majestic and beneficent goddess. In Buddhist accounts, the waters issue in four streams like the

Eden from this reservoir, and flow to the cardinal points, each making one complete circuit in its descent. In the Persian Bundahish there are two of these heavenly rivers flowing east and west. To the Hindus the Ganges is such a heavenly stream. ‘The stream of heaven was called by the Greeks Achelous.’ The Nile in Egypt, the Hoang-Ho in China, and the Jordan to the Jews, seem to have been celestial rivers. This mountain of heaven is often figured in Christian art with the four rivers issuing from under the Throne of God.

Sir John Maundeville gives an account of the earthly Paradise quite perfect in its detailed scheme. It is the highest place on earth, nearly reaching to the circle of the moon (as in Dante), and the flood did not reach it. ‘And in the highest place, exactly in the middle, is a well that casts out the four streams’—Ganges, Nile, Tigris, and Euphrates. ‘And men there beyond say that all the sweet waters of the world above and beneath take their beginning from the well of Paradise, and out of that well all water come and go.

 

http://www.sacred-texts.com/earth/amm/amm07.htm

 

http://chasinghermes.com/2009/04/24/08-axis-mundi.aspx

 

I’ve just finished a draft of an academic paper on the Christian Monadology. It is a paper I have studied many years to be able to write. I have contended for some time that if I could show not only the lineage of the Gnostics but their epistemology common to that lineage, then I could show lots more, precisely the basis for the Gnostic Christianity.

In order to show this lineage I needed a ”fingerprint” I could trace through the centuries that links first century Christians with 2nd, 3rd, and 4th centuries. The Aeonology and the use of the Monad has shown just that….

“Meade links Simon Magus with the study of the Monad, by linking the Aeonology, and the concept of the ‘monadic morphism’ known in the mathematical equation, (4) is expressed consistently with Nag Hammadi discoveries. Meade describes the Aeonology which is consistent with Valentinian descriptions Meade did not have.

“In his Aeonology, Simon, like other Gnostic teachers, begins with the Word, the Logos, which springs up from the Depths of the Unknown-Invisible, Incomprehensible Silence. It is true that he does not so name the Great Power, He who has stood, stands and will stand; but that which comes forth from Silence is Speech, and the idea is the same whatever the terminology employed may be.

The Word, then, issuing from Silence is first a Monad, then a Duad, a Triad and a Hebdomad. For no sooner has differentiation commenced in it, and it passes from the state of Oneness, than the Duadic and Triadic state immediately supervene, arising, so to say, simultaneously in the mind, for the mind cannot rest on Duality, but is forced by a law of its nature to rest only on the joint emanation of the Two. Thus the first natural resting point is the Trinity. The next is the Hebdomad” (G.R.S. Meade on Simon Magus)

Compare the Aeonology of the description above to that of Valentinus from ”A Valentinian Exposition.” A text discovered after Meade’s work. The passage confirms Meade’s basic assertion of the Aeonology.

“… I will speak my mystery to those who are mine and to those who will be mine. Moreover it is these who have known him who is, the Father, that is, the Root of the All, the Ineffable One who dwells in the Monad. He dwells alone in silence, and silence is tranquility since, after all, he was a Monad and no one was before him. He dwells in the Dyad and in the Pair, and his Pair is Silence. And he possessed the All dwelling within him. And as for Intention and Persistence, Love and Permanence, they are indeed unbegotten.” (“A Valentinian Exposition.”)

Clearly, the descriptions are of the same phenomena and epistemology. This shows the lineage of this philosophy from Simon (30’s C.E.) to Valentinus, (180 A.D.) a span of time from the first century Gnostics of Simon to the Valentinian Gnostics into the third century. (See also the passages about the Monad from “Eugnostos The Blessed,” see below.)”

I’ve been collecting the passages for years that could make this link from the first century to the fourth. There is far more than linking Simon Magus and Valentinus, I can link every known Alexandrian Gnostic to the Monadic system, and do in the paper I mention.

I’ll include the references from this paper below. The paper itself is very long, that is because it has to show parallels to a whole system. The meat and potatoes of the work is it shows a lineage of the Monadology straight from John the Baptist through Origen. Its non refutable, the claims are made on prima facie literary parallels, like the one’s above. All the references are very reliable. Here are my conclusions…

Conclusion:

The study of the Monad is inherent in the understanding of Christian Gnosticism, to reveal the metaphysics, epistemology, and the nature of the Word, in the Gnostic Aeonology. The study of this phenomena can be traced through the entire lineage of Christian Apostles, their attributed written works, and the works known followers in the historical lineage of the Alexandrian Church.

Sethian Gnosticism can be qualified as that Gnosticism adopted by pre-Christian Jews and the known followers of John the Baptist. They exemplified Seth as pure, and viable as a Monadic icon, in the Aeonology.

Christian (Sethian) Gnosticism can be qualified as the philosophy (Secret Christianity) were Jesus occupies the Monadic form as a type, just like Meade’s account of Simon’s “Great Power.” In effect, Christianity in the Gnostic sense started when the followers of John the Baptist adopted Jesus as the Monad, and the primary emanation from the void, Silence.

References:

1. “Fragments of a Faith Forgotten,” by G.R.S. Mead, (available in the Nag Hammadi
Library, online.)

2. “Simon Magus,” by G.R. S. Meade, (NHL online, see ‘archives.’)
http://www.gnosis.org/library/grs-mead/grsm_simon_magus.htm

3. “The History of Chinese Philosophy,” Vol. 1.,2., by Fung Yu-Lan, Princeton, 1953. ( Compares and identifies some aspects of Pythagorean theory with the Tai Chi.)

Note: Fung Yu-Lan and other sources describe the kenosis and mechanics of the Tai Chi almost exactly like the passage from ”Eugnostos The Blessed.” The literary parallels in Chinese philosophy includes the emanation of the triad. The following are from Fung Yu-Lan.

a.) “Wu Chi {The Great Void} creates Tai Chi, Tai Chi is the one Chi. One Chi
generates Yin and Yang, and Yin and Yang can change in infinite ways.” (From
“The History of Chinese Philosophy,” Fung Yu-Lan, Princeton Press, 1953.)

b.) ” Tao produced oneness. Oneness produced duality, Duality evolved into the
ten thousand things. The ten thousand things support the yin, and embrace the
yang. It is the blending of the breaths (of yin and yang) that their harmony
depends.” ( from “Lau Tzu,” or the “Tao Te Ching” sixth c. B.C. ).Ibid, Fung
Yu-Lan) There are other Chinese descriptions which include the triad in the
sequence.

4. The Monad



The Monad, and Transmutations

Mathematical Monad……(Extended study by The Catsters)


{Natural transformations, See also Klein Jars}

5. “The Nag Hammadi Library,” Robinson, Harper, 1990. (available online)
See also the ”Bruce Codex.”

6.”Early Greek Philosophy,” Barnes, Penguin Classics, 2001. (Contains chapters on
Pythagoreans) and Aristotle’s passage seen above.

7. “Great Thinkers of the Eastern World,” McGreal, Harper, 1995. (Defines heuristic devices, and describes related material to the Tai Chi philosophy.)

Further Reading:

Gnostic Secrets of the Nassenes,” by Gaffney, Inner Traditions, (2004). Text contains “The
Refutation of All Heresies,” Book 5.

The History of the Church,” by Eusebius, Penguin Classic, (1965)

The Jesus Sutras” by Martin Palmer, Ballentine, 2001. (Contains Christian
scripture based upon the classical Buddhist/Taoist use of the Tai Chi, to
represent Jesus as spirit.) The text also identifies the five skhandas of the Soul,
“Form, Perception, Consciousness, Action, Knowledge.”

Xing Yi Quan Xue,” by Tang, Unique Publications, 2000. (See page 80. for a
breakdown explanation of the Tai Chi icon.)

Chinese Martial Arts Training Manuals,” by Kennedy/Guo, North Atlantic Books,
2005. (See page 86. for the ‘Ba Gua’ sequence composed by Sun Xi Kun.) This paradigm
shows the morphism of the Tai Chi, into Ba Gua sequences. This parallels the Pythagorean
model of the morphism in Oneness.

By Tom Saunders

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