“Everything you've learned in school as "obvious" becomes less and less obvious as you begin to study the universe. For example, there are no solids in the universe. There's not even a suggestion of a solid. There are no absolute continuums. There are no surfaces. There are no straight lines.” -R. Buckminster Fuller
Picking up from where we began in the previous post with its basis on Ouspensky's 'Ray of Creation' concept and its relation to the Theosophical concept of Rays and Chains, we come to another author who was mentioned in passing, R. Buckminster Fuller, whose work isn't particularly 'esoteric', but nonetheless resonates and integrates with the former. Incidentally, Fuller's first book is titled Nine Chains to the Moon (An Adventure Story of Thought), which is derived from the idea that at the time of its writing (1938) the population of humanity on earth could form nine chains connecting earth to the moon. Although it presents many predictions which did not come to fruition, it still stands as very relevant as a testament of new thinking among the fields of technology and engineering. The book was published the same year in which Vera Stanley Alder published her first book as well, which was also the year LSD was first synthesized by Albert Hoffman (although its effects not understood until 1943), marking the shift toward an era of novel thinking and advancement into deeper levels of personal and collective awareness - as projected by many foregoing visionaries who saw mankind entering a new age or era. (1938 was also the year the O.T.O. published its first edition of Liber AL vel Legis, or The Book of the Law.)
There are many points to cover so to begin I will start with saying that I consider the Qabalistic and Gematric formulae uncovered and utilized in the course of this text to be prime examples of something R. Buckminster Fuller termed Synergetics. (Note that incidentally, SYNERGETICS = 660 = GEMATRIA.) "Synergetics" is defined by R. Buckminster Fuller (1895-1983) in his two books Synergetics: Explorations in the Geometry of Thinking and Synergetics 2: Explorations in the Geometry of Thinking as:
A system of mensuration employing 60-degree vectorial coordination
comprehensive to both physics and chemistry, and to both arithmetic and
geometry, in rational whole numbers ... Synergetics explains much that
has not been previously illuminated ... Synergetics follows the cosmic
logic of the structural mathematics strategies of nature, which employ
the paired sets of the six angular degrees of freedom, frequencies, and
vectorially economical actions and their multi-alternative,
equi-economical action options ... Synergetics discloses the
excruciating awkwardness characterizing present-day mathematical
treatment of the interrelationships of the independent scientific
disciplines as originally occasioned by their mutual and separate lacks
of awareness of the existence of a comprehensive, rational, coordinating
system inherent in nature.
The wikipedia article on Synergetics states:
Synergetics is the empirical
study of systems in transformation, with an emphasis on total system
behavior unpredicted by the behavior of any isolated components,
including humanity's role as both participant and observer.Since systems are identifiable at every scale from the quantum level to the cosmic, and humanity both articulates the behavior of these systems and is composed of these systems, synergetics is a very broad discipline, and embraces a broad range of scientific and philosophical studies including tetrahedral and close-packed-sphere geometries, thermodynamics, chemistry, psychology, biochemistry, economics, philosophy and theology. Despite a few mainstream endorsements such as articles by Arthur Loeb and the naming of a molecule "buckminsterfullerene," synergetics remains an iconoclastic subject ignored by most traditional curricula and academic departments.
Buckminster Fuller (1895-1983) coined the term and attempted to define its scope in his two volume work Synergetics.[1][2][3] His oeuvre inspired many researchers to tackle branches of synergetics. Three examples: Haken explored self-organizing structures of open systems far from thermodynamic equilibrium, Amy Edmondson explored tetrahedral and icosahedral geometry, Stafford Beer tackled geodesics in the context of social dynamics, and Nystrom proposed a theory of computational cosmography.[4] Many other researchers toil today on aspects of Synergetics, though many deliberately distance themselves from Fuller's broad all-encompassing definition, given its problematic attempt to differentiate and relate all aspects of reality including the ideal and the physically realized, the container and the contained, the one and the many, the observer and the observed, the human microcosm and the universal macrocosm.
[THE SYNERGETIC QABALAH = 519 = GEODESIC DOME, POINTS, COLLAPSE
519 is also Το Ρημα, 'The Word' and Δεσμος, Desmos 'bond', 'bind'.
Geometers and "schooled" people speak of length, breadth, and height as
constituting a hierarchy of three independent dimensional states --
"one-dimensional," "two-dimensional," and "three-dimensional" -- which
can be conjoined like building blocks. But length, breadth, and height
simply do not exist independently of one another nor independently of
all the inherent characteristics of all systems and of all systems'
inherent complex of interrelationships with Scenario Universe.... All
conceptual consideration is inherently four-dimensional. Thus the
primitive is a priori four-dimensional, always based on the four planes
of reference of the tetrahedron. There can never be less than four
primitive dimensions. Any one of the stars or point-to-able "points" is a
system-ultratunable, tunable, or infratunable but inherently
four-dimensional. (527.702, 527.712)
The circle of 360 degrees, derived from the Mesopotamians/Sumerians, is hexagonal-based in that it is composed of 6 x 60 degrees. As has been noted, The Circle of 360 can be divided evenly by any number 1-9 except for seven. (360/1 = 360; 360/2 = 180; 360/3 = 120; 360/4 = 90; 360/5 = 72; 360/6 = 60; 360/7 = 51.428571...; 360/8 = 45; 360/9 = 40.) Seven is considered particularly significant, especially in the Sumerian/Mesopotamian tradition (Note: MESOPOTAMIA = 777; see also The Origin of the Mystical Number Seven in Mesopotamian Culture: Division by Seven in the Sexagesimal Number System by Kazuo Muroi.) and in the derivative systems of Christianity seven is considered holy in that it arises with many stories concerning both Genesis and Revelation. (Note: REVELATION = 777). Any number that is not a multiple of seven that is divided by seven creates a fraction ending in some permuation of 142857 / 428571, etc. These fractions arising from seven accurately align it with the OLVM H'QLIPhVTh, or World of BROKEN SHELLS.
- 1/7 = .142857...
- 2/7 = .285714...
- 3/7 = .428571...
- 4/7 = .571428...
- 5/7 = .714285...
- 6/7 = .857142...
- 7/7 = 1
- 8/7 = 1.142857...
- 9/7 = 1.285714...
- 10/7 = 1.428571...
Note: VECTOR EQUILIBRIUMS = 777 = EQUILIBRIUM OF ZERO
777 has a particularly noteable relation to the number Zero which I have tried to understand over time. It is 'THE SUNYA', i.e. The Void/Zero, a Sanskrit transliteration as well as the numerous correspondences I have thus given showing it to be a modular value of the Zero-point energy into manifest form (CYMATICS is perhaps the best example showing such formulation). SUNYA being 367 also implies that 777 is 'THE' + 360 + 7, illustrating the relation between 7 and the 360 degree circle. Note also that 7 in Hebrew is the value of Zayin, denoting a sword or cleaver, a device for cutting or dividing into parts. It is The Sunya or Void (Zero-phase) which figuratively 'cuts' or delineates such parts into the distinctive quanta, however this 'void' manifests fractally along the spiral curvature of space-time within all quanta. This void is the dynamic source known as the 'Zero-point' from whence arises all material vibration rendered in numerical (ALGORITHMIC, 777) modulations of this underlying primal and infinite force. The void is one and the same with the supreme 'One', being as it is unitary and total, and thus both 'Zero' and 'One' are both said to be 'incomprehensible' in human terms (but not if you can apprehend things aside from the use of terms), and again it has been said that all formations can be reduced to formulas comprised of zeros and ones. 
The unfolding from the unmanifest unity to the manifest unity is expressed in the Qabalistic statement: "Kether is in Malkuth and Malkuth is in Kether, but after another manner." Crowley describes this in terms of biology as well as the Tetragrammaton in Lecture 1 of Eight Lectures on Yoga:
The Yod and the He combine, the Father and Mother unite, to produce a son, Vau. This son is the exalted state of mind produced by the union of the subject and the object. This state of mind is called samadhi in the Hindu terminology. It has many varieties, of constantly increasing sublimity; but it is the generic term which implies this union which is the subject of Yoga. At this point we ought to remember poor little He final, who represents the ecstasy -- shall I say the orgasm? -- and the absorption thereof: the compensation which cancels it. I find it excessively difficult to express myself. It is one of these ideas which is very deeply seated in my mind as a result of constant meditation, and I feel that I am being entirely feeble when I say that the best translation of the letter He final would be 'ecstasy rising into Silence'. Moral: meditate yourselves, and work it out! Finally, there is no other way.I think it is very important, since we are studying Yoga from a strictly scientific point of view, to emphasize the exactness of the analogy that exists between the Yogic and the sexual process. If you look at the Tree of Life, you see that the Number One at the top divides itself into Numbers Two and Three, the equal and opposite Father and Mother, and their union results in the complexity of the Son, the Vau Group, while the whole figure recovers its simplicity in the single Sephira of He final, of the Daughter.
It is exactly the same in biology. The spermatozoon and the ovum are biologically the separation of an unmanifested single cell, which is in its function simple, though it contains in itself, in a latent form, all the possibilities of the original single cell. Their union results in the manifestation of these qualities in the child. Their potentialities are expressed and developed in terms of time and space, while also, accompanying the act of union, is the ecstasy which is the natural result of the consciousness of their annihilation, the necessary condition of the production of their offspring. It would be easy to develop this thesis by analogies drawn from ordinary human experiences of the growth of passion, the hunger accompanying it, the intense relief and joy afforded by satisfaction. I like rather to think of the fact that all true religion has been the artistic, the dramatic, representation of the sexual process, not merely because of the usefulness of this cult in tribal life, but as the veil of this truer meaning which I am explaining to you tonight. I think that every experience in life should be regarded as a symbol of the truer experience of the deeper life. In the Oath of a Master of the Temple occurs the clause: 'I will interpret every phenomenon as a particular dealing of God with my soul'.
777 also happens to be related to ALEPH-ZERO SETS, which in the mathematical field of Set Theory represents the cardinality of the natural numbers of an infinite set. The concept and notation are due to Georg Cantor who defined the notion of cardinality and realized that infinite sets can have different cardinalities. Note: SET ThEORY = 999, as SET THEORY, 1004 = 999+5, the Pentagram of man holding THE HIGHER POWER of THE HYPERDIMENSIONAL MATRIX in the five-fold body, senses and hands. 1004 is Χρονολογια 'Chronology', and Μαντευση, Manteusa, 'Divination', as well as Νους Διοσ the 'Mind of God' which resonates with Philip K. Dick's 'VAST ACTIVE LIVING INTELLIGENCE SYSTEM', (which V.A.L.I.S. (=107) is an acronym of. ) Referring back to Eight Lectures on Yoga again, we can also see that 1004 is AD, using Aleph in full which 1000.
"13. Samadhi, on the contrary, is in a way very easy to define. Etymology, aided by the persistence of the religious tradition, helps us here. “Sam is a prefix in Sanskrit which developed into the prefix 'syn' in Greek without changing the meaning-'syn' in 'synopsis,' 'synthesis,' 'syndrome.' It means 'together with.
''Adhi' has also come down through many centuries and many tongues. It is one of the oldest words in human language; it dates from the time when each sound had a definite meaning proper to it, a meaning suggested by the muscular movement made in producing the sound. Thus, the letter D originally means 'father'; so the original father, dead and made into a 'God,' was called Ad. This name came down unchanged to Egypt, as you see in the Book of the Law. The word 'Adhi' in Sanskrit was usually translated 'Lord.' In the Syrian form we get it duplicated Hadad. You remember Ben Hadad, King of Syria. The Hebrew word for 'Lord' is Adon or Adonai. Adonai, my Lord, is constantly used in the Bible to replace the name Jehovah where that was too sacred to be mentioned, or for other reasons improper to write down. Adonai has also come to mean, through the Rosicrucian tradition, the Holy Guardian Angel, and thus the object of worship or concentration. It is the same thing; worship is worth-ship, means worthiness; and anything but the chosen object is necessarily an unworthy object.
אד, AD is an ancient name for God the Father, and 5 is alsoה : "The Proper Name of the One True God" being that it represents the Perfect Man, Spirit in Matter, and the Golden Spiral which is found from the proportions 2:3. 23 has long been considered coincidental itself, and being the sum of the first three other consecutive prime numbers signifies a veiled 'Final He' of a prime number Tetraktys, which relates to Kenneth Grant's association of it with the Daughter, as well as Sirius - representing not physically/literally, but correspondently, the outer power-zones of alternate star systems - outside the circles of time, that is, the causal loops and bounds of the limited frame-rate of the mundane sphere(s). When telescoped with the lens that is the Qabalistic fractal blueprint of The Qabalah of Nine Chambers the Abyss can be transcended and quantum data can be extrapolated and reconstructed allowing for the transmission and reception of information from outside, or 'The Other Side', Sitra Ahra, of the present dimensional manifold, however that is the subject of later exploration. Nevertheless, 5 represents the Fifth aspect of Elemental integration whereby the admixture of elements come to produce the electric spark of plasma known in its Sanskrit term as Akasa, or Akasha and also represents what has been termed in the west, 'Aether'/ether, i.e. the field of Einstein's ae-theory. Note: 
The Vast Active Living Intelligence System appears to be such considering there appears to be an intelligent cohesion transcending our past and present personal awareness, that is, there is a collective superconscious comprehension which operates irrespective of subjective space-time constraints.
Relating to the subject of Architecture and the functions of its components, I recently found a book (for $5, ironically) titled The Church Incarnate: The Sacred Function of Christian Architecture by Rudolf Schwarz (1958, translated from the original German, 1938 edition.) The section on The Eye was particularly intriguing to me, although the entire premise of the book as a whole is as well. Note that the architecture of the linguistics regarding the Eye and the Star which are related connect in the value 666; RETINA = 666 = RADIANT, ASTER, 'Star'. Our visible spectrum is entirely dependent on our solar starlight. THE CIRCLE, symbolic of the stellar radiance of the Tao is also 666, and the 'MOVEMENTS IN CIRCLES' used in Tai Chi to channel the Supreme Ultimate energy of Tao.
The Eye
How beautiful is our
knowledge of the human eye! How it waits to be rightly understood! As eye, the
body sees the light which is in the world. The light comes to it over the
things but goes forth from the stars.
“Star” – that is primary streaming light. Three things make up its
form:
The generating
center : a shining point
The rays of light:
the paths which go out from the center in all directions
The sphere of
light : the growing ball to which the center expands
These three elements together make up the star-form. Each one of
them is the expression and the transformation of the others and each is
unthinkable without them – the form is wholly unified. Center expands into
sphere, rays spring from the center point and beget the surrounding ball. He
who names one part names the whole. The star is primary form.
The light beats a path
through space, irradiates it and takes it up into the star-image. At last the
light strikes a thing and then this thing in turn begins to shine. Since,
however, the light and the star are one and the same, it is in reality the star
which reaches this thing on the rays of light and which is united with it. In
the course of this process the shining object takes a part of the light, now
changed to darkness, into itself. The rest it passes on in so doing the thing
itself becomes a star. At each point on its shining surface the star-form is
formed once again and colored light streams out in all directions.
But these countless new stars
on the radiant thing have no independent existence. Their sphere of light
exists only as long as they continue to be fed from the primary light. Hanging
from it by the bridge of rays, they “de-pend” upon it.
The first star is the
only one which really unfolds, welling forth out of its own center. All the
later ones are “open stars.” They, too, are composed of center, rays and sphere
but their center does not itself generate. Inwardly the center depends on the
primary star. The primary star sends out a beam to this center which then
transforms into the star-image. The center is not source but turning-point – it
“mediates” the primal light. “Open stars” denote those places where the first
light founds its settlements in the world.
Such open stars are made
whole only in the primary star, for it is the primary star which closes their
openness. They stand open to it through a “window,” through an inner opening.
Nor do they pass on the full light. Their light is “broken,”for one part of the
original light, now transformed to darkness, has sunk into the depths of the
things. The strained-out light which remains goes on as color. Therefore it is
not quite accurate to say that the essence of the things finds their expression
in their color, since the light which passes to the inside and is consumed
there is exactly complementary to the color of the object. Indeed the light
which passes to the inside is just what would fill out the color to make up the
original light. More correctly and as reply it is also of course a key to the
inside. We recognize the things in their colored shadows. Color is light which
has united with an object. The surface of the things is clothed with “open
stars” – open toward the sun – or with “open sockets,” and in this latter
connection it makes sense to say that the things of the world are covered with
eyes.
When his eye sees, the
human being becomes open for the light. It enters through a window. Once
inside, it comes together at the focal point, whence it shines, again a star,
onto the horizon of the retina. Thus the star-image comes into being for a third time in the eye.
The light comes as a ray
from the outside to the star in the eye, too, and this second star is “open” in
the direction of the bridge of rays. If the eye closes, the star is
extinguished. The star in the eye lasts only as long as it hangs, through the
window, on the seen thing. Therefore the star in the eye is not a rebirth of
the thing in the world but only its subordinate dwelling.
This object reaches
into the eye over the bridge of rays. Actually, of course, it is not the object
which enters the eye, for the object itself is in turn dependent on the primary
star – the object’s sphere of light exists only as long as it “depends” on the
original light. Thus a chain of connections develops, the first light is
passed on again and again and each time it produces a star. The eye is
complete only in the sun, and so actually we see nothing except the sun and the
things as shadows in it.
Even the colorful surface
of the world we see only the side turned toward us, and this, too, we see in an
apparent coherence which does not exist at all “in reality.” The eye cannot see
the backs of the things, their depths and furrows, the things which are
disguised or turned away from it. The eye is easily deceived and easily led
astray and therefore it has often been accused of being a poor instrument. Extensive
theories have been built up about the “optical illusion,” but these theories
are in themselves an optical illusion since they are deluded as to the eye and
its meaning. The eye is not an apparatus for the purpose of recognizing
things. Rather is it man’s profound and open answer to streaming light. The eye
sees the star without illusion and in the star it can see the things, but only
insofar as they themselves are star. In them it recognizes the star-image,
nothing more, for in the star everything is arching smoothness without furrows
or depths. The eye alters the world according to the plan of the star, and
the eye itself is built according to this plan, in order that the world
may enter into it. When we look at the world it becomes a star to which the
eye replies – an open star in which one segment is lacking, an open star which
is made whole in the sun.
This is approximately
what we know today about seeing. It was not known formerly and it is glorious.
Only one thing is lacking here: that warm and good understanding which finds
meaning and form in all these things.
Does not to behold
something mean to choose one particular thing out of the world and to move it
into the center of the eye? Does it not mean to place this chosen thing as the
only sun in a new universe, to make oneself, one’s own body, into the sphere of
this shining thing? To form one’s own body into a dark world arching about the
new central sun of the seen thing? Does it not mean to establish across and
beyond this thing a relationship with
the primal star, to make oneself “dependent” upon it, to nourish oneself from
it and to unite oneself with it?
And all this has a form.
The eye is form,
beautifully and wisely built in accordance with the design of the star-image.
It is the answering body which sees the light and is inwardly enriched by it.
Thus this is the way the body looks when it gives answer to the stars; the body’s
meeting with the light “looks like” this.
The open eye is a valid
image of the body and hence of the human being its open shell-like form is a
genuine symbol. This sign stands for the human being and we may designate the
human being with it since we did not invent it : the body itself created this
form. We can learn from this primal sign that the body is built on encounter,
that it is answer to light, that the human being is an “open form”; that we
recognize the world only as shadow in the light and that we never possess it
completely; and that consequently the human being is not a microcosmos but
rather a deficient being, needful of completion. Or far more, that by making
himself into an open form, thus repeating inwardly the openness of the universe
and its dependence on light, the human being may renew within himself the
structure of the world.
Only that eye which
could look at the world on all sides and which could surround the world on the
outside with its own horizon would see the world completely. And only those
things, which stars are, are complete. The world disposes itself around them as
perfect eye. But the horizon of the retina remains open, the human being clings
to distant light – and the constellation of the things are open, too.
The eye, then, is not a
star, as is so often said, but rather answer to it. It is circumference, dark,
hollow and in readiness. But the star is center which gives itself forth in
shining radiance. Eye and star hold dialogues, their forms complete one
another. Here we see that there are certain forms which are based on one
another – forms which find their meaning only when they meet, forms which
become whole in each other. And we see that the forms of the living body are
significant because they have meaning in discourse and dialogue.
Whether the eye is
capable of action?
Our language thinks so,
for it speaks of “casting” a glance, of shining eyes, and it is that we see the
things, whereas to be optically correct we would have to say that the things
look at us. Our feelings think so too, for they know that the things are
changed by the way our eyes rest upon them, that the things can become little
and grey, even evil, or that they can rise up to smile at us, that they can
grow and radiate under our glance. Our feelings know that eyes can enchant or
encourage, command and obliterate. The eye can make the things so trusting that
they advance to meet us. Obviously all this means more than simply the outward
ability to avoid a meeting, to cast down the eyes, to close them; more, too
than the ability to turn the eyes in a particular direction and to focus them
at a particular distance. Actually all this says that through our eyes we may
yield ourselves.
Here our present knowledge
helps us no farther, the question has not been investigated. But it seems to us
that a dark counter-current must be assumed which flows toward the things when
we look at them, a sort of influence in which inner being is communicated to
the being of the things. For clearly the creatures on which our eyes rest are
addressed in the very depths, are comprehended and changed. Everything which is
asserted and believed about the effects of seeing concerns the whole, never the
details; it is as if a dark power, utterly without contour, streaming out
through the eye. This meeting would be consummated in all purity where one pair
of eyes looks deep into another, where darkness enters into darkness and where,
from being to being, purest concord happens. Perhaps the figure of the seeing
eye could be read backward: then the nerves would be the channels of the dark
current which enters space at the retina. In the act of seeing the things, the
light current from the outside and the dark from the inside would unite and
together they would create the “image.”
(Note also that 'SUB-ATOMIC LIGHT PARTICLES' = 666, relating to the
concept of 'Tachyons', or hypothetical particles that travel faster than
light. THE TAI CHI TACHYONS = 666 as well, and there are theories
relating Tai Chi to Tachyon energy so this is interesting. TACHYON =
153 = 9 x 17, the sum of 1-17, 17 being the number of the
Mouth (Peh, 80) (as well as The Star tarot card) and the swastika (see Break the Cycle),
as well as the 'Secret-ion' or 17th kala which blends the original 16,
and incidentally resonating with 'SIDDHIS' (note: SIDDHI = 333 using Shin.), the powers conferred by the
systematic usage of the kalas. Kenneth Grant associates the Kalas with
the 32 aspects of the Tree of Life and its magical correspondences which
can be found in Liber 777, and thus doubled again implies the 64
Hexagrams of the I Ching. All of these systems seem to interpenetrate,
along with the alphabets and numerals we use today. (Note: THE I CHING COINCIDENCE = 333 = THE ORACLE.)
The extrapolation and understanding of quantum mechanical factors
particularly in relation of the Tachyon could theoretically open up new
vistas in extra-temporal investigation, which as noted above can be
effected with the supplement of the Gnosis of the Qabalah of Nine
Chambers which already contains in vector equilibrium seed-form a
blueprint of what has yet to unfold. (Note: THE SEED = 333 contains THE MATHEMATICAL INFINITY in the form of A NINE GRID / NINE GRATE (#) which
is the magical square of Saturn, i.e. CHRON-os. 333 is also DENDRO-,
meaning 'tree', showing further that the seed contains an image of the
unmanifest whole.) The GATEKEEPER, Choronzon (ChVRVNZVN) is thus the
guardian of the gate/grate of the Abyss of space-time. THE PHASE SPACE OF A TACHYON LIGHT FIELD = 666 = DIGITAL TACHYON FIELD = THE TACHYON VALUE FIELD, and "In mathematics and physics, a phase space of a dynamical system is a space in which all possible states of a system are represented, with each possible state corresponding to one unique point in the phase space." Note also that A PARTICLE OF THE FUTURE = 666. In a projective continuum all material would be linked according to associative bonds, hence the observable structural web of the cosmos. 'Past' and 'future' phases are inextricably linked projections of which we perceive as but fractional cross-sections of. 666 evidently represents the digital tachyon field of the Solar Logos which subsumes all manifest forms bound within its numinosum. 
Just as 666 is said to be the number of the Beast and Man, i.e. materialized carnality, 777 is understood to be the Higher Mental plane considering that it relates to the Flaming Sword (i.e. the faculty of consciousness and the Genius), and contains in its Chamber a synopsis of Qabalistic doctrine noticeably more amplified than the correspondences of 666. 888 is the number of Ιησους, THE COSMIC CHRIST, Ηαρποκρατης, etc. (i.e. the Son/Soul essence which transcends the carnal and mental planes) and seeing as how 999 is the highest chamber and THE HIGHER POWER, it can be thought of as indicative of the God-form or God-force of the dynamic creative principle. As the fulfillment of 0 and the decimal it represents the crystallization of THE WHITE LIGHT (111), i.e. the descending force from Kether, into Malkuth or manifestation. This sequence has been rendered in a multitude of formats to express its functionality, but to summarize The Qabalah of Nine Chambers represents the index of the Secret Doctrine of Occult Science and delineates the unfoldment and alignment of the hierarchy of descent and ascension of Spirit through man. The detail in the correspondences relies on a cohesion of component formulae, and the only way I have been able to effectively decipher the combinatory formulae having a database of such components was necessary, which is why I have continually recommended the prospective reader to develop their own magickal database of formulae to see personally the inner and outer-plane relationships on their own. Buckminster Fuller's concept of Ephemeralization is particularly relevant to me in relation to gematria and the Qabalah in that I have long intuited a potential to derive better mechanical and engineering understanding by having a broader overview and understanding of technical components and formulae so as to mathematically extract a more dense datum from which to operate. In my experience, while gematria is not so much a reliable 'divinatory' tool to find out unknowns, it has proven to be a valuable supplementary tool in a number of ways to further expand ones awareness of the connections and relations between things so as to deepen the understanding thereof, thus allowing for a higher perspective and correspondent mutability. Franz Bardon also makes a major point in his third book The Key to the True Kabbalah that Qabalah and Gematria are primarily creative rather than merely analytical tools. Paradoxically, while gematria can exponentially expand one's data-sets, it can also greatly simplify or ephemeralize extant information allowing a wide range of fields and formulae to be quickly accessible by association - much in the sense Crowley describes the Tree of Life to be a ' conceptual filing cabinet' - where data remains inherent and retrievable from the holonic tensegrity of other fragments.
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| As We May Think (1945) |
TELEPATHY-EMAIL BRAIN CHIPS may even one day be the new method of mass communication, or perhaps one of the next model of iPhones people won't be able to wait to line up for. Cell phones and computers perhaps best represent ephemeralization since they reduce in size and leap in advancement almost seasonally at this point, it certainly seems as if the endgame is geared towards nano-/micro-chip technology whereby all human data can be relayed, stored and accessed when necessary. I myself sometimes wonder how convenient it would be to somehow have my entire gematria database accessible at any given time, in which case spatial and temporal limitations would cease to be a factor and all potential alignments would be available at once. This would not actually be the case however, considering one must be themselves aligned with and capable of understanding the details, which must come through stepped degrees of development. Without such developments there would be no distinctions in the first place, therefore the friction and separation is necessary for there to be any growth or progress in the first place. Brilliance is not found in having achieved the goal, it is in the work it takes to achieve it.
♦
