Destiny & Control in Human Systems

DESTINY AND CONTROL
IN HUMAN SYSTEMS
Frontiers in Systems Research:
Implications for the social
sciences
Editorial Board:
Prof. George J. Klir (Editor-in-Chief), State
University of New York at Binghamton,
U.S.A.
Prof. Stein Braten, University of Oslo,
Norway
Prof. John Casti, International Institute for
Advanced Systems Analysis, Austria
Adva need Board:

Prof. Fred Emergy, Australian National
University, Australia
Prof. Brian R. Gaines, University of Essex,
England
Prof. A.F.G. Hanken, Technical University
Twente, The Netherlands
Prof. John H. Milsum, University of British
Columbia, Canada
Dr. Charles Muses, Research Centre for
Mathematics and Morphology,
Switzerland
Prof. Werner H. Tack, University of
Saarlandes, German Federal Republic
Prof. Masanao Toda, Hokkaido University,
Japan
The objective of the series is to develop a rich resource of
advanced literature devoted to the implications of systems
research for the social sciences. The series includes mono-
graphs and collections of articles suitable for graduate students
and researchers in academia and business, including rewritten
Ph.D. dissertations. No undergraduate textbooks or reference
books are included. Quality, originality, and relevance with
respect to the objectives of the series will be used as primary
criteria for accepting submitted manuscripts. The present vol-
ume concludes this series.
Destiny and Control
in Human Systems
Studies in the
Interactive Connectedness
of Time (Chronotopology)
Charles Muses, M.A., Ph.D.
Kluwer-Nijhoff Publishing
a member of the Kluwer Academic Publishers Group
Boston-Dordrecht-Lancaster
To those far-seeing ones of the near and
distant past-many of them anonymous-
whose searching for and finding the mean-
ing of human experience we all pursue
even further, knowing as they did that the
quest is eminently worthwhile.
DI.toibuto~ l or Morth Amerlc. :
KLUWHi ACADEMIC PUSUSHERS
190 Old Derby Slreel
Hingham. MA 02043. U.S.A.
OIlIoibuto~ Oubide Morth A ... rIc.

Kluwer Academic Publ ishers Group
OiSl,ibulion Cenlre
P. O. Bo~ 322
3300AH Oordrecht. The Nelherlands
Ubctlry 01 Congren C8UoIogirogin PubIk:8t1on o.Uo
MuS<'!s . Charle s Arlhur

Destiny and conlrol in human syslems.
(Fronliers in syslems '!!SearCh)

Bibl iography. p 192
Includes index.
1. Time. 2. Syslem Iheory. 3 Soeial syslems.
I. Tille. II. Series.
BD638.M8 5 1984 003 84 - 5780
tS8N·13: 978-94.()1().8(194-4 e·tSBN·13: 97841.009-5654-4
DOl : 10.1007/978-94-009·56&4-4
The 'luotalions Irom Ihe P'eslon Jones play "The LaSI living
Graduale" iA TUBS T,;lopy. Hill'\ wang . New York. 1976) are by
permission of the publisher and copyrlphl owne'
Copy,igh1 e 1985 by C. MUSes. No part 01 Ihis book may be

rep,oduced in any lo,m by p.inl. phOIOp.inl, microfilm. or any
olhe' means wilhout w.itten pe.mission 01 the Copy.;"nl OWner
and publishe •.
Soflcover reprint of the hardcover 151 edition 1985

Contents
Acknowledgments ix
Note to the Reader x
Prologue xiii
1
Introduction: System Theory and Chronotopology
2 9
Syntactic Languages: The Symbolic and the Diabolic
3
Chronos as a System of Qualitative Resonances:
Chronosymbiosis and Computers 31
4
Anima et Themis Mundi: Psyglyphs, the Multilevel Language
of Qualitative Time 91
5
Fons et Origo: Some Traditions Uniquely Illuminating the
Structure and Meaning of Time Systems 1 25
6 167
Social Applications
Epilogue: The Current Arena and the Birth of a New Era 185
References 192
Index 201
About the Author 21 9
vii
Acknowledgments
For stimulating conversation and correspondence with Ralph Abraham,

John Casti, Paul Halmos, Marco Schiitzenberger, Stephen Smale and
Eugene Wigner-and also with Joseph Campbell, Francis Huxley,
Christiane de Montet, Jeffrey Burton Russell, and Mary Woodlee. To all my
appreciation, as well as to the fine artist who did the final illustrations,*
Rockne Chandler Beeman.
Sincere thanks to Series Editors John Casti and George Klir and to Philip
Jones, former Director of the American office of Kluwer-Nijhoff, for their
vision in making the publication of this book-a project and development of
several years-now possible. And a large vote of gratitude to Christiane for
putting up with me throughout long, arduous writing and for her intelligence
and dedication in working so well with difficult copy under difficult
circumstances.
*For Figs. 2.1, 2.2, 3.4, 3.7, 3.8, 3.9, 3.10, 3.11,4.1,4.2,4.3,4.4,4.5 and 5.1, as well as
Table 4.3.
ix
Note to the Reader
Just as a medicine that does not cure illness of the body is vain, so the
philosophy that does not heal distress of the mind is useless.
- Pythagoras
That all our ills, or at least the majority of them, occur from a wrongful
changing and action of the mind, will not, I believe, be denied by any true
physician.
-Flavius Claudius lulianus (Oration to Hera, ca. 360)
Alpha continues to begin

Omega is refreshed at every end.
-Wallace Stevens (1949)
"Human" rather than "social" appears on the title page because we would
not wish to confine ourselves solely to institutions but also address the
experience of human beings, who alone make institutions possible. Indeed,
the more the human factor is neglected or denigrated in an institution-
political or economic-the more speedily such institutions will fail; and
history is strewn with the skeletons of such failures.
This book will not be concerned with repeating either the already well
known or the otherwise available.* Rather we shall, appropriately for this
Frontiers Series, concentrate on those facts and connections that lead most
readily, geodesically if you will, to new and useful viewpoints and findings.
Time is an ultimate frontier.
These pages were written for all those with lively interests in the workings,
events, and situations of the world in interpenetrating contexts including that
of personality. It was written as well for system scientists who wish to
incorporate the importance of timing and psychosocial factors in their system
models and in their basic paradigms as well. The general or interdisciplinary
*There is in fact a plethora, almost ad nauseam, of general works that more or less recount the
history of men's sustained puzzlement over time from Augustine on, and the more the modern
puzzlements concerning time measurements using signals of finite speed between moving
systems, and the pitfalls that might exist for the unwary. But as to discussions of the nature of
time itself, much less its qualitative aspects, the reader, like Omar before him, is ushered out
through the same door wherein he went. Indeed one editor of a book of that genre went so far as
to issue in his preface a disclaimer to have resolved anything or to have given any answers, so
sure was he of their absence in what he nevertheless was asking his readers to spend their time
on.
x
NOTE TO THE READER xi
reader would probably first read the prologue, chapters 2, 4, 5, and the
epilogue.
Many are interested in time, both for itself and its social and psychological
implications, without being technically trained in the manipulation of
mathematical notation. Hence for the sake of the interdisciplinary readership
also addressed, technical mathematical expressions have been largely
avoided.
The references (numbered in square brackets) are designed not as
bibliography per se, but primarily to include work that may be of contingent
value or contain passages cited in the text. Though all the chapters address
subtopics, in the case of chapter 3 the subsections are substantially
independent.
It should be noted that while on occasion mathematics enters importantly
into the discussion, this book is not about mathematical systems theory. In
fact, one of its underlying postulates is that mathematics is sometimes
insufficient, and perhaps even inappropriate for problems peculiar to systems
theory and practice, and that other symbolic languages must be deployed for
sufficiently rich and applicable results.*
If you desire full use of the book you should see the notes, which often
contain an excursus on substantive points that the flow of the text would not
accommodate despite their value. This book has made for exciting research
and writing, now shared with you.
C.M.
Cote d'Azur, 1983
*See, for example, section 4.2; also, a supplement (embodying mathematical tools relevant to
chrontopology) originally written for this book but omitted because of publisher's space
considerations will appear separately.
PROLOGUE
[Time speaks] L that please some, test all. ...
It is in my power
To o'erthrow law and in one self-born hour
To plant and o'erwhelm custom.
-Shakespeare (Winter's Tale, iv,l)
Time is not a clock, or a calendar. Time is an eroding,

infinite mystery-in fact a son of a bitch.
-Preston Jones (Texas Trilogy)
In 1980 I was asked by a friend and colleague (John Casti), and then kindly
invited by the editor (George Klir) of this series on Frontiers in Systems
Research, to do a book on the nature and implications of the time parameter,
a project that had occupied me several years. Given the further fact that this
book was to be addressed to a varied audience of interdisciplinary scientists
and informed general readers, I was aware of the novelty and difficulty of the
task. The challenge, however, was a creative one and the theme close to the
heart of human achievements (and problems!) in this climactic, fast-paced
century of centuries so outstanding for both its triumphs and its tragedies, so
bristling with timing-crises.
The following pages, then, summarize the results of a still ongoing pursuit
of that most hidden and powerful of realities, Time. It is the author's intent
that those results, suitably compressed for a book of standard Series size,
remain accessible to even those general readers who nonetheless feel the
fascination and sense the depths of the subject.
As a scientific field, chronotopology is new. It constitutes a modem facet
of systems theory (and practice )-one dealing with what we call chrono-
topological systems, or simply chronosystems, which signally include those
characterized by the essential presence of human personality, human
xiii
xiv DESTINY AND CONTROL IN HUMAN SYSTEMS
perceptions, and human planning or time-scheduling. Thus most all systems,

even ecological ones in our nature-manipulated era, are seen to be
chronosystems or to have prime chronotopological components. The active
presence of human awareness is impossible to disconnect from time, because
its prime movers are desires and plans (implementations of desiderata); and
these essentially depend on time for their denouement.
Without further ado, we launch the quest with Shakespeare's ever
appropriate question, What see you else in the dark abysm of time?
(Tempest, i,2). Since such predictive power lies at the heart of all scientific
endeavor, the contribution of chronotopology to system theory is of large
potential import.
DESTINY AND CONTROL
IN HUMAN SYSTEMS
1 INTRODUCTION:
SYSTEM THEORY AND
CH RONOTOPOLOGY1
When contrasted with narrower, axiomatic, and necessarily more subjective

ways (because of axiom choices and hence possible omissions), the inductive
and phenomenological nature of Ludwig von Bertalanffy's and George Klir's
general approach to system theory turns out to be a candidate broad enough
to accommodate the nature of time (e.g. see R. Orchard's exposition of Klir
[1]), the arts2 [3, p. 16] and hence the whole range of psychosocial
phenomena. Therefore this is the indicated general systems approach and
philosophy most relevant to chronotopology. Only much later would enough
be known to smugly write down a closed axiom set beforehand-with
hindsight. And even then, that may well be a risky business because nature
in her full gamut of powers and possibilities has a history of being extremely
surprising to human presumption. Even mathematics is open-ended and is an
experimental science which Oliver Heaviside profoundly and first clearly
grasped as the nineteenth century closed, and which Kurt GOdel clinched for
the twentieth. Such infinite open-endedness is a fortiori true of all the other
less formalized sciences, and for system science par excellence. The moral
is: work, observe, and record. Only in such an enlightenedly objective and
inspired, inductive fashion will system science really make strides into rich
applicability. This book is a call for such diligent observation in a new and
potentially very significant field: chronotopology.
1
2 DESTINY AND CONTROL IN HUMAN SYSTEMS
Time, one of the most anciently recorded [4] of human experiences, has
also been one of the most mysterious and obdurate for analysis, and has
remained so. That principal parameter of the vast cosmic system in which we
are embedded remains as recalcitrant as ever. Space is more amenable, yet
time holds the trump cards in the game of cosmic process. So we must push
on further. To do so, we now consider the notion and corresponding entity of
a system.
1.1 Time and Nonlinear Systematics:

Chronotopological Systems {Chronosystems)3
Time, we know, enters very basically into systems theory, a system being
any combination of human and non-human elements that functions more or
less organismically, in relation to a given environment, in the interests of
some end or enterprise, which may be only mere survival itself as in the case
of parasitic organisms and systems. Indeed, survival as sole end is the
primary definition of a parasitic system, biological or bureaucratic as the
case may be. We can now give a more analytic definition of a system within
the purview of this book. The usual definition is narrower, and results when
certain of our conditions are restricted or trivialized.
By way of preliminary to a more comprehensive definition, the term
trajectory denotes simply some space/time4 path of changing states under-
gone by the system. It is understood that transitions (along some trajectory)
from state to state would have associated probabilities and that a system
trajectory involving to - t2, where t2 - to is a time interval, will also carry
the system through the state x( t\), where t\ lies between to and t2 in time, and
x( t) is the state associated with time t, all times being consistently measured.
Note that "t" phenomenologically can be either the moment following upon
the lapse of time interval t - to , or else that interval itself, which are two
quite different experiences, answering geometrically to a point and a line,
respectively. One may distinguish these denotations by the usage of "at" and
"after" time t.
Now the definition of a chronosystem can be given in terms of the
following operational elements:
1. Given the initial state and future inputs, trajectories to future times
exist which, however, need not be unique; and single trajectories may have
branch points. Thus future outputs need not be unique, nor even necessarily
expressible in ordinary (real) numbers; that is, they may be multiple and
possibly expressible only in terms of hypemumbers. 5
SYSTEM THEORY AND CHRONOTOPOLOGY 3
2. The start of a given trajectory may be before t = to and the first state of
such a trajectory need not be x(to). That is, causes from before the initial
epoch are admitted; although the most manageable chronotopological
systems implicitly contain the possible futures of all such past effects within
the nature of the initial state x(to), even though the trajectory began before
that epoch.
3. State trajectories, though ordinarily continuous, may contain dis-
continuities.
4. A trajectory may depend onfuture inputs (which are only potentialities
at present) as well as on the initial state x(to)-which itself may summarize
prior inputs in terms of activating memories of the past-all acting in the
present so as to affect the future still further by feedfonvard.
It should be noted that the fourth portion of the definition of a
chronosystem makes it clear that while perhaps such systems can be
simulated in some manner, they cannot be compassed by deterministic or
even stochastic mathematics, since conventional predictive theories, as
Norbert Wiener ever has stressed, depend solely upon the past, while here
we confront present outputs that in some measure depend onfuture values of
the input. We shall indeed see, in chapter 3 and beyond, that in chrono-
systems there is in general no unique future because of options and
alternatives (free choice), although there are at time constraints for being
able to exercise these prerogatives optimally or at all.
A corollary to all this is that mathematics need not be sufficient to
represent chronosystems, thus making clear the important fact that mathe-
matics (a linear, nonqualitative language) is not the essence of system-
theoretical methodology. What is the essence is an organismic and
qualitative viewpoint, represented as precisely and appropriately as possible
by the use of whatever symbol system, linear or not, may be pressed into
service. The error of monolithically identifying systems analysis with
mathematical analysis was exposed with clarity (and considerable acerbity)
by David Berlinski [8], but his barbs fall harmlessly to the ground once the
fact is grasped that the mathematical symbol system is not the essence of
systems theory. In thus indirectly helping to make this vital fact clear, he
performed an historical and scientific service to the subject, rendered with
intellectual honesty.
It is thus seen that a chronotopological system or chronosystem is at least
nonlinear 6 and is in general much more complex than the more restricted
definition of a system ordinarily used. In that simple (but far less applicable)
definition, the initial state x(to) is all one requires to predict a deter-
ministically unique state for any future time t, in which future outputs are
always expressible in real numbers. Moreover, the trajectories of such

simplified systems are everywhere continuous and never can be affected by
potential future inputs. In other words, in nonchronotopological system
theory, the time parameter is merely quantitative and is essentially
symmetric, passive, plastic, and colorless, whereas in chronotopological
system theory it is asymmetric, active, elastic (or inherently energy-
containing), and qualitatively-not merely quantitatively-specifiable.
When those enhancements are relinquished, the chronotopological definition
of a system degenerates into that of the simpler systems usually considered,
which do not do justice to the actual world and hence fall short in their
predicted outcomes.
1.2 The Human Factor Cannot be Neglected

with Impunity
The more simplistic view works quite well, however, when a system has only
inanimate components, though even then it has been increasingly found that
assumptions of linearity must be broadened to include the pervasive
nonlinearities found even in the purely physical world, let alone its biological
and psychosocial contexts. That fact is not really surprising when we
consider that even the differential equations leading to the surface of so
simple an object as an ellipsoid are nonlinear, as I pointed out as early as
1962 in a lecture at Ravello for the School of Theoretical Physics of the
University of Naples. Thereafter, nonlinearity became a big thing and all the
previously linear people (e.g., J. Lions who was with me at Ravello) began
writing books on it. But nonlinearity per se, without insight into the nature of
time and awareness components of a system, is also futile in the long and
even sometimes the short run. There is no substitute for living insight.
When we encounter the human factor in our systems and still try to force
them into an un-chronotopological straightjacket, we are then truly in for a
host of unpleasant surprises in the form of erroneous predictions-a fact
discussed in a seminar on surprise in systems theory that I conducted in
October 1982 at the International Institute for Applied Systems Analysis
(IIASA) in Vienna [9].
The two elements of (1) personality variations and potentials and (2)
human reaction patterns and their relations to time structures are the two
most neglected factors in systems theory today. Continued neglect will lead
to more and more serious discrepancies in predictions as these factors, by
way of global social change at increasing rates, become inescapably more
prominent. What is currently least discussed, much less treated, in systems
theory-except for the most elementary physical systems where those factors
are either obviously predictable or else quite absent or uncalled for-are
optimal timing and personality dynamics. Both of these factors are deeply
engaged in chronotopology and hence in the theory of chronotopological
systems, as we shall see more explicitly later.
1.3 Systematics and Phenomenology
In currently understandable terms, the thrust of this book is necessarily what

Edmund Husserl well termed the "crisis of twentieth century science,"
appearing in the increasingly evident fact that naively smug scientism (with
its assumption that physically oriented science and technology is all
sufficient) is finding itself unable to determine humanity's authentic position
in the scheme of things or to direct history sensibly. A corollary of that fact is
our exponentially increasing social unrest reflected in economic malaise and
political dilemma.
Under these circumstances, to cite Joseph Kockelman's paraphrase of
Husserl [10], the world "to an ever-growing degree becomes an artificial
world ... in which less and less [of the natural] is left over.... Man, too,
becomes an artificial object which is no more than a product of his own
scientific projects .... In its main lines this seems to be the core of what
Husserl calls 'the deprivation of meaning' " that more and more forces itself
upon the attention of current humanity as the greatest socio-anthropological
obstacle in the way of deeper development of humanity and indeed of science
itself.
These pages are an endeavor to show a prime direction in which our world-
view needs to deepen in order to remedy our situation: clearly addressing the
profound questions raised by the nature of time and seeking out their
meaning for humanity and how we can use the answers gleaned. Ancient
Egypt, the civilization that lasted some four thousand years-longer than any
other as a cultural-geographical whole with a characteristic system of basic
values and doctrine, paid profound attention to this question. 7
The following pages can thus constitute a needed corrective to the
omissive scientism that had so long neglected the anguishes and joys of the
human heart as an ultimate scientific datum for any valid world-view. So in a
practical as well as theoretic sense, this book appropriately appears in a
series devoted to the frontiers of the social sciences.
The developmental biologist Hans Speeman, on the closing page of his last
great work, "Experimental Contributions to a Theory of Development,"
clearly observed that time and again the very biological data had forced him
scientifically to use expressions that referred to psychological rather than

physical analogues. He next acutely notes that this "must mean more than a
poetic image," and then develops his conclusion:
It must mean that these processes of development [embryological and genetic],

like all biological processes, whether or not they are at one time resolved into
chemical and physical processes and can be constructed from them, at their most
fundamental basis bear a similarity with those very living processes of which we
possess the most intimate knowledge, the psychic. 8
It must mean that we ourselves ... solely in the interests of the progress of our
exact basic sciences, should not forego the advantage of our position between both
[physical and psychic] worlds. This recognition is now dawning in many places
and I believe my experiments have taken a step toward this new and high aim.
1.4 Needed Metamorphosis in Science
But phenomenology is not enough. It is clear of course that a purblind

science, lost in endless circles of carelessly shifting phenomena, is manifestly
powerless to break out of that circle. But so is the mere raising of a critique
against it, however well directed, as was the phenomenological critique
starting with Husserl.
Indeed, the two endeavors taken together literally come to nothing and
zero each other out. A third term is needed-a new standpoint and deeper
foundation on which to build a better and more profound science, more
attuned to the whole meaning and significance of humanity in this universe-
a science that then incorporates not only knowledge but wisdom, which
peculiarly applies to the knowledge of time's potential harvests and how best
to gamer them for the longest term welfare for all. There is no wisdom
without such knowledge of time. And what science then becomes is like the
winged imago to the crawling larva.
Of course there are still those who would not look through Galileo's
telescope for fear of seeing Jupiter's moons, clutching prejudgments of what
is deemed "impossible," often with destructively paranoid intensity. And
there are those who, similarly, without a shred of their own study or
investigation of the matter, still blindly cry "No" when they would begin to
see that qualitative developments in time can be predicted from environ-
mental determinants. For such obstructionists there is really only Max
Planck's remedy: they will have to die and allow a new generation not so
afflicted to succeed.
But this book is for those who are not yet willing to ossify intellectually,
and are not afraid personally to investigate even at the expense of having to
forego past prejudices in the face of new realizations. Those realizations that
we will be discussing forthwith have to do with a new view of time: as a self-
resonating system of qualitative interconnections and self-connectivity-in
other words, with what we have previously named chronotopology [11]. It
studies the manifold interrelationships that flow into and affect the present
from both past and future. As a necessary preparation for those con-
siderations we shall first look at the most general idea of what a language is-
a means of conveying meanings through some syntactic symbol-system
operating in real time.
A preliminary consideration of syntactic systems as such is a necessary
step in arriving at a language capable of discussing the as yet largely
unfamiliar concepts intrinsically entrained by chronotopological considera-
tions. Such a development is all the more needed because those concepts, to
be efficiently handled, require their own language, as we shall especially see
in chapter 4, in order to avoid confusingly long and round-about verbal
circumlocutions in ordinary language, much as if one would translate into
words a comparatively simple mathematical expression such as
d/dt(t2 + 1)-112 or (x 3 - y)2/5.
In the following pages there will be little attempt to re-hash unresolved or
halting efforts of the past to unravel the meaning of time. Only so much of
that enterprise, remote or contemporary, will be considered which contains
hints of viable concepts, at least hints developable and applicable to
understanding the nature of the world and cosmic system in which we find
ourselves, as well as the nature of those selves in that system. We shall view
only those ideas that were and still are, in one direction or another, probingly
suggestive in shedding light upon the meaning of experience. Note that apart
from such ideas, the enterprise of history is in large part purely archival, with
all the irrelevance to life that that implies.
Notes
1. The science of the nature and self-connectivity of time and hence the study, among other
things, of literally the future (later see also section 3.15).
2. Confirming that Klir's instinct and scope in including the arts were sound and appropriate,
we cite one of the few really great mathematicians of the twentieth century, Marston Morse:
"Mathematics is an art, and as an art chooses beauty and freedom. It is an aid to technology, but
it is not a part of technology. It is a handmaiden of the arts, but it not for this reason an art.
Mathematics is an art because its mode of discovery and its inner life are like those of the
arts" [2) (emphasis ours). And as we will see, mathematics itself is not the last word in system
theory.
3. As noted in the prologue, all systems having human components are chronosystems, an
explicit definition of which will be presently given.
4. Note that we have not used the usual hyphenated "space-time" as that device of Hennann
Minkowski's genius, though performing signal service in rendering vectors and tensors more
compact and homogeneous, is at bottom artificial and omissive, since it not only does not do
justice to phenomenological reality but in fact distorts and misrepresents it. The sins of a
reductive "space-time" come back to haunt it, however, and we find in all books of sufficiently
advanced physics important caveats as to the "distinctive nature of the time dimension," or
words to that effect. The insightful mathematical physicist Hennann Weyl was never under any
illusions about this important fact, and ever since the first edition of his Space Time Matter in
1918, he saw that time had a very different dimensional character from space, even
mathematically speaking. We shall discuss these matters in more detail in the announced
Supplement in the section on negative dimensions-which are not extension as are spatial
dimensions, but intension. Their intentional character links them closely with the nature of
time.
S. A term introduced by us some years ago and since adopted in the literature. The first
hypernumber beyond the reals is v=r, called i; the second is e, defined by e 2 = + 1 but
e r! ± 1, and introduced by us in a 1971 NASA seminar at Ames Research Center.
6. The basic problem in general linear programming is the optimization problem: i.e., to
minimize a given (continuous) linear form with respect to a given set of initial or boundary
conditions. When the applied significance of such a linear form concerns the extent of error or
derivation in some context, the problem becomes one of approximation or control theory. When,
instead of a linear fonn to minimize, we have a (convex) functional, a function whose arguments
are also functions, we then have a general nonlinear optimization or control problem.
7. Vide chapter S.
8. Mind, psyche, as we noted some years ago, is that which uniquely both engenders
awareness as verb or action and orders awareness as noun or result.
2 SYNTACTIC
LANGUAGES: THE
SYMBOLIC AND
THE DIABOLIC
This chapter might be subtitled "Symbolic Systems," without which no other

system theory is possible. The human species has been variously called
homo sapiens, the wise-a bit on the unmerited side; or homo faber, the
builder and maker-not sufficiently characteristic since beavers and orioles
construct excellent living quarters, and bees, wasps, and termites do well as
architects. Considerably more relevant is homo symbolens, 1 the human as a
symbolizing animal, for in this we have no peers on earth. The more
pathological side is then homo diabolicus, a possible psycho-subspecies of
diabolizing ones, and we shall say more of that presently.
The antiquity of homo symbolens was underscored after Alexander
Marshack read the June 1962 report in Scientific American by Jean de
Heinzelin of the University of Ghent, on the groupings of tally scratches or
notches on a bone fragment from a site at Ishango (Congo region, upper Nile)
dating from ca. 6500 B.C.E. Heinzelin conjectured they pertained to some
"arithmetical game." But Marshack had the bright idea of counting the
numbers of marks in each grouping and thereby was able to announce that
they were not a game but rather represented a tally of six lunar months.
Marshack then confirmed this analysis from reindeer, bison, and raptor
bones going back to late paleolithic times (ca. 35,000 B.C.E.), noting that
lunar phases2 as well as numbers of days were noted in terms of spacings
9
between groups or sub-groups of notches [4]. Thus the sophistication of using

both marks and empty spaces as symbols is already attested some forty
thousand years ago. There is also some further and more modem history to
be stated.
After de Heinzelin's widely publicized article had drawn specific atten-
tion to the non-random groupings and clearly numerical markings on the
mesolithic Ishango bone, Marshack's subsequent (since 1964) [5] counts of
lines on incised mesolithic and paleolithic bones and stone tallies showed-
not surprisingly in the light of M. Baudoin's 1916 findings [6]-that lunar
time reckoning goes back to at least through 25,000 B.C.E. Marshack's
intuitions and comparisons, occasionally forced and less convincing when his
allowances become too conveniently elastic, nonetheless did show that lunar
phases were definitely involved in these early tallies.
But already by 1958 Andre Leroi-Gourhan had discounted the then
current error that such tallies were hunting tallies. In an English summary of
his earlier work [7] Gourhan noted their "rhythmic arrangement with regular
intervals" which he also observed was the start of the concepts of the ruled
measuring rod and the calendar. And it was known since the 19th century
that lunar calendars were more ancient than solar calendars-again
surprising because the cyclically varying appearance of the moon must have
been one of the most striking aspects of human experience no matter how
early. Even cats and dogs notice the full moon and take it into account in
their behavior. A primitive neolithic/paleolithic astronomy in terms of bone-
markings was asserted by Marcel Baudoin as early as 1916, and the reader is
referred to his seminal articles [6].
2.1 The Roots of Symbolization:

Metaphor and Meaning
The Greek roots are revealing. bolos (/3oAoa) is a throw, a launching into
trajectory. sym (auf,L) is "along or together with." Thus symbolon is a throw
in the desired direction, something that aids advancement toward the aim of
the trajectory. In this way "symbolon" came to mean a password, apasse-
d'entrer, something that helped one advance in one's course. Since a
password is a contracted form of a certification of legitimacy or rightness,
symbolon then came to signify a compression of meaning into a recognizable
(decodable) image or depiction of some kind, whence the present signifi-
cation of the word symbol.
Likewise dia ( OUk) means" against or across" and hence splitting asunder,
and so diabolon means an obstructing trajectory or throw (bolon). Thus the
SYNTACTIC LANGUAGES 11
old Semitic root "to oppose," Shaitan,3 found in both Arabic and Hebrew,
has its Indo-European, Greek cognate in diabolos, and both terms come to
refer to a perverse being whose acts go against those of a benign agency,
whence the present signification of "diabolical."
Let us examine the symbolization or symbol-making process more clearly.
The idea is letting one thing stand for another. Such a process makes sense
only if the substitute is more easily transportable than the original; or else if
the original is a psychological reality, which is thus pointed to or recalled or
re-invoked by the substitute object, which is sensorily perceived. The
substitution makes sense also if the original is a motion or action and not a
material object as such.
It is becoming clearer that the symbolization process culminates in
language, where the substitutes are still sensorily perceivable, but reduced to
the easiest and smallest compress-mere marks made in some medium. Let
us now go back to the three categories that are candidates for symbolic
substitution: 1) sensorily perceivable objects; 2) types of motion or activity;
3) inner experiences.
It is clear that once we begin to embark on a program for easily
communicable substitutes describing such categories, we then soon find that
we need also to find ways of denoting relationships both between and within
the categories and their various members.
Thus a complete symbolization program, accurate enough to convey to
one person something experienced by another, speedily leads to syntactical
language, since relationships must be included. That is, the vocabulary of
actions and objects in any symbol system must be supplemented by a
vocabulary for relationships of position, causality (and motivation), simi-
larity (e.g. of shape or kind), and extent (in space or time); i.e. place and
orientation (in space and time), contingencies, shape, size, and duration.
Trying to make an adequate symbol system that would function
practically would automatically demand becoming consciously aware of
these categories of relation. So the development of syntactical language and
that of insight cannot be separated. There is no such thing as a "formal
development" of a symbol system without meaning. Meaning is the
foundation and underpinning of all symbolic systems, and even the most
abstract differentiations rest finally on some meaning, however puerile or
trivial.
In chapter 3, Section 3.2, we shall see how this primordial word and
syntax-forming process had to be painstakingly repeated by the human race
when we had come to the point where we could build machines capable of
recording ways of thinking and acting on them in terms of data newly
presented to them. That they can so record (past) ways of thinking and then
execute those ways in the future on new data is why we have called
computers Kronos machines. A computer is a way-of-thinking recorder, and
thus the most subtle of all our recording devices.
We can even build into it ways of modifying the prior ways of thinking it
recorded, but of course those ways of modifying are also limited by the
definition of recording, and hence such machines could never exceed the
resourcefulness of the human mind, though they could far exceed the human
mind in their speed of data processing or the size of their accessible memory
and association banks. But there is no contest otherwise. Who would want to
be a steam shovel just because it can lift more than the human arm, or an
electric typewriter because it can write faster than we!
Talk of computers being "beyond" humans is just as misguided and, when
pushed to its extreme, just as psychopathological as would be our inappro-
priate awe or idolatry of any other humanly constructed device. And in the
all-important realm of feelings, the computer is deader than the dodo, for
mere verbalization built in by humans means nothing but electronic make-
believe.
So syntactic language is the characteristically human trait of the human
mind as distinct from its nearest mammalian counterparts. It has now been
amply demonstrated that while certain animals, motivated by food and
affection, can indeed conscientiously imitate a human symbol system, they
cannot create new sentences in it, nor form a syntactical language of their
own. It is impossible to express to even an intelligent animal that you are
going on a trip, say, tomorrow or in ten days.
So we are back to relationships-between sensory objects, motions,
intentions, memories, and feelings-as the heart of syntax; and Language =
vocabulary + syntax is the basic equation.
We also have noted two processes in the intentional use of language: the
symbolic (in the technical sense before discussed) or reinforcing use; the
diabolic or opposing or at least diverting use. But now we see that we also
have the parabolic or the side-by-side or parallel throw: that is, something
that proceeds in the same direction, but on another track or level or with
respect to another context.
With this third category, the possibility of the basic language-forming
process begins: that of metaphor or "that which carries beyond," Le., from
the level or context of its apparent reality to that of its intended reality. Thus
with metaphor we have the higher octave of symbolization itself. This insight
into the fact that metaphor is the semantic octave of symbol, which we have
now gained, will stand us in good stead in all future thinking along those lines
by virtue of its power of clarification.
The essence of metaphor is animistic personification, e.g. "the mighty arm

of the storm" or one thing being compared to another to the point of
alternative identity as, for example, "the sun, that eye of the day." In all
instances there is a transfer of meaning from one thing to another, as the
perspicacious Abu Bakr 'Abdalqahir al-Jurjani noted already in the eleventh
century [13].
The metaphor-creating process takes place not on the verbal level but on
the level of meaning. The imaginative story writer Robert Sheckley rightly
wrote (Omni magazine, April 1981, p. 96): "We understand the world by
means of metaphor. It is the basic transformation." Philip Wheelwright, in
his chapter in A. Tate's Language of Poetry (Princeton, 1942, p. 38), well
regards metaphorical insight as "a dimension of experience cutting across the
empirical dimension as an independent variable." Algebra itself("let x be so-
and-so") may be considered as a vast and precise metaphorical system; and
Max Blackwell remarked in his Models and Metaphors (Cornell Univ.
Press, 1962, p. 242) that "perhaps without metaphor there never would have
been any algebra." There is no "perhaps" about it.
Metaphorical and typological thinking are essential to language, thought,
and scientific theory and expression. One of the aims of this book is to bring
this profound, powerful, and pervasive fact into more precise focus within the
context of time and system theory.
2.2 The Impossibility of Pure Abstraction
No symbols, clearly, can be vacuous or without context or reference, despite

the unsupported and irresponsible assertions one finds on occasion. No
matter how abstract, their very syntax or laws of operation and interaction
serve to reveal the delimitations (and hence literally, definitions) of their
referential meaning-certainly as to the kinds or classes of objects sus-
ceptible of such rules. Thus something susceptible of a square root and
something susceptible of an affective quality are not the same kind of entity.
In fact, there can be no "pure abstraction." That very term holds a self-
contradiction (hence is illegitimate usage) because the term abstraction itself
is not a pure abstraction, since it contains an essential semantic image on
which it is based: the image of drawing something (tractio) away from (ab)
something else,5 i.e., drawing out only those chosen elements which simplify
the object for clear consideration in view of those of its properties by which
one has chosen to represent the whole of the entity in the context being
considered.
Moreover, the word pure has its Greek root in fire (pyr), that which freed
from dross or cloying elements in ancient metallurgy; hence purifying is
literally "fire-ifying" or fire-refining: Fire andpure are the same words. So a
"pure abstraction" is simply, then, a drastic screening-out of almost all the
traits of an object, which considered in its totality would be too complicated
to deal with for the abstractor. George Klir well sensed this: "There is a
general trend to formalize [or to abstract-CM] so as to diminish confusion.
As a rule, however, the process of formalization narrows the original
meaning of the entities concerned." [3, p. 31]
We couldn't agree more. Indeed, in 1978, but before having read Klir's
interesting book, we wrote:
In a report published in 1962 I stressed the context as inherent to language and

programming.... I specified these concepts further at the Third International
Congress of Cybernetics and Systems at Bucharest in 1975 .... In sum, it is
a fallacious approach to employ methods based on the deprivation of meaning and
content to solve problems which inherently depend on context and meaning-
related processes for their solutions. Context and ferm are inherently and
inextricably interdependent in both natural and computer linguistics (14].
Since such choice may be felicitous, enlightened and insightful or insensitive,
stupid and omissive, abstraction is an art; and some of its practitioners are
talented, others mediocre, dull and even gravely misguided. In any event,
symbols, however, "abstract," can never be semantically vacuous.
So an abstraction is by the very nature of things an oversimplification,
useful or empty as the case may be. And" abstract thought" has of itself no
particular virtue at all, contrary to what some oververbalized educational
systems erroneously preach. Any good poet knows this-because creative
people know that metaphor is the very heart of language: the soul, anima, or
livingness, of mind.
2.3 Semantic Resonance6 and the

Nonarbitrary Symbol
We can now set up a little table of primary correspondences:
resonant Symbolic (reinforcing meaning and/or adding harmon-

izing nuance)
antiresonant Diabolic (opposing or diverting meaning)
unison Parabolic (metaphoric: re-emphasizing of sameness or
identity of intent from another place or level)
The reader will note that we have, in the discussion of language, avoided
any fonnalization that is too tight, and we have had good reasons: too
premature a fonnalization would lose the reality, the veridical flavor, and the
living phenomenology of the subject. The art of understanding is to seek to
preserve these essentials by gently scanning the field (not destructively re-
structuring or defonning it). Then the naturally inherent structure will
ineluctably come to light and serve as the basis for a non arbitrary and natural
formalism, as the biological skeleton serves the rest of the body, though (be
aware!) is no substitute for the rest.
This consideration now leads us to the important concept of the optimally
nonarbitrary or inherently natural symbol or symbol system for any given set
of phenomena. Let us become more precise. A symbol is inherently natural
or nonarbitrary to the extent that symbol and signatum are homeomorphic
two-way transfonns. (We are here using the Latin signum as connoting more
than mere "sign" or "mark.") That is, operations on a portion of the signum
or symbol themselves accurately portray (symbolically) corresponding
operations on corresponding portions of the signatum or thing symbolized.
The extent that this subsymbolization program can be carried out in greater
and greater detail measures the nonarbitrariness of the symbol.
On the other hand, the more arbitrary a symbol becomes, the more it
becomes a mere sign or mark. Indeed, the office of a secret code or cipher is
to mask as much as possible the sign's connection with its meaning, and
hence a codon in such a code is the polar opposite of a nonarbitrary symbol,
i.e. as arbitrary and meaning-reduced a symbol as possible. But such
deliberate reduction or masking of meaning is a diverting or diabolizing
process, and is used only between enemy groups one of which does not wish
to enlighten the other.
A military intelligence codon is then, quite technically, a diabolon. A less
exalted vision of the same thing is thieves' talk.
A similar pathological diabolizing process is largely behind the jargons of
most specialties, in which the meaning is often desired to be masked from
nonmembers of the guild or clique, not so much for fear that outsiders may
use it in defense or counterattack (the fear behind the military and criminal
diabolons) as for fear that what is really not that deep should appear more
profound than it is. The very greatest persons in any field could always
explain the key ideas without the crutch, or rather the impediment, of
jargon.
A third example of the diabolizing process, this time motivated solely by
the desire to exclude outsiders, by a micro xenophobia if you will, is seen in
the fonnation of special words and phrases among adolescents and post-
adolescents. Such argots are principally xenophobic in motivation, whereas
argot as such is not, but is based on original and colorful images and
metaphors arising among the non-book-Iearned speakers of a language.
There is a general theorem lurking in all this. Anyone or any group driven
to cultivate diabolization process is in some sense insecure. Whether the
insecurity is that of military or criminal uncertainty, or status uncertainty of
some sort, makes no difference to the establishing of a network of diabolons
which, rightly or wrongly, are then perceived as protective and necessary.
The theory of analysis into symbolon and diabolon components is a
powerful one in assessing the enduring value of what is being conveyed by the
language: the more diabolizing and jargonistic, the more trivial, and! or the
less capable of continued progress the field will be. Thus one is afforded a
criterion of prediction of sociological stability of a given group of ideas based
on the proportion of symbolon/diabolon components of the language chosen
by the exponent groups of those ideas in a given society. Remember that
more lack of understanding of a set of symbols does not render them
diabolons. But what does is the deliberate degree of arbitrariness built into
them by their characteristic users. Thus the rich and very meaningful system
of ancient Egyptian hieroglyphs happens to be one of the least diabolizing
languages in history, even though it lay uncomprehended for over a
millenium and even when it was understood, only the educated could read it.
But it was not arbitrary in its symbolism and that is the point.
There is another nuance of viewpoint regarding the foregoing and
important concepts, the foundation stones of this chapter. A sign is a signal
or codon denoting some act or change that either has occurred, is to be
executed by the recipient of the signal, or that will occur, according to some
pre-arrangement. A symbol, per contra, refers not to an act or change but to a
state or a meaning.
Thus a sign or signal leads out of itself, while a symbol leads into itself; and
the more so, the less arbitrary a symbol is. The more the form of the symbol
approaches that of the signatum or that which is signified, the more
nonarbitrary, the more homeomorphic, a symbol is. The most profound
symbols are the most apt, i.e., the least arbitrary.
A symbol is, then, a more inclusive entity than a sign or codon, and a
symbolic system may contain codons as well. But a code as such never
contains symbols, but only signs. It is also now clear that an allegory is
merely a very shallow symbol with little profundity and great arbitrariness,
consummated in human beings marching about with signs of what they
represent hanging around their necks-little more than abstract names on
stilted legs.
On the contrary, the most profound symbols are evocatory, involving in

their beholders the realities they connote and well-nigh incarnate, in all the
richness of nuance and vibrancy of living texture. Symbols are creative and
magical in this sense. And indeed Jacob Boehme and Paracelsus linked the
two words magia or magic and imaginatio or creative evocatory imagina-
tion. That there is verily a magic in the latter every great poet has known and
proved. There is the imaginal (not imaginary!) realm of the deepest Shr 'ite
philosophers, so well described by Henry Corbin, and perceived inde-
pendently by the Platonic-Buddhistic thinker, Douglas Fawcett. (See his
posthumous philosophical poem* "Light of the Universe.") It is the realm of
theurgy discussed by Iamblichus and Porphyry, of which the Byzantine
philosopher Georgios Gemistheos, called Plethon, was also aware of when
he brought the Chaldean Oracles and the Hermetic Books to the attention of
Cosimo de'Medici. Together in Florence, where the East-West Church
Council of Ferrara was reconvened, they chose the youthful Marsilio Ficino
to found their Platonic Academy, one of the intellectual jewels of Renais-
sance Florence.?
It now remains only to assemble some of the key concepts suggested by the
foregoing discussion. First we have a basic division of vocabulary into (I)
object-denoting and (2) activity-denoting, and finally the inclusion of the
syntax factor in vocabulary by (3) relationship-denoting. There is, it will be
noted, a gradation of increasing abstraction as we proceed from objects, to
activities, to relationships.
For categories (1) and (2) in human language entire words were used, but
in category (3), what were originally words may be contracted into prefixes,
suffixes, or even infixes or internal phoneme shifts. Thus were developed
most of the endings found in the Indo-European language family, as well as
the prefixes of the Semitic languages, or the internal vowel changes in, say,
German or Arabic, denoting plurality.
The subcategories of category (3) are interesting, and our investigations
show that they include: position (place and/or direction) in time and space,
or process, including words that can relate two different such positions. It is
not the place now to develop this last sentence in ramified detail, which
would require at least another book. Suffice it to say here that in all this, time,
whether as duration or change (process), dominates; and it must be
*Kindly made available to me through his niece (daughter of Col. Percy Fawcett, the
Amazonian explorer), Joan Fawcett de Montet.
understood that all of space itself is comprehended in any given moment of

time. Mathematically put, if ktl = kt denotes k units of duration, then
kt O = k 1 denotes k units of space. And space is seen as the zeroth dimension
of time. Thus all of physical space, of however high dimensionality, is
included in but a point (moment) of time.
The talented writer Italo Calvino in his story Ti con zero ("t with zero
subscript") grasped this fact poetically when he wrote that what must be
simultaneously considered is the totality of points contained in the universe
in that moment to, not excluding a single one. And he adds that it's best to put
the film-frame image right out of your head because it only confuses things.
In other words, the Bergsonian cinematic image of time is not yet unarbitrary
enough, and Calvino rightly sensed this.
2.4 The Time Line
We have but one further theme to touch on before closing this chapter.
Language, like time, proceeds in a multidimensional, multicontextual line,
infinitely greater and richer than the line of space. (In a Supplement we shall
discuss more fully the fact that the space line is the simplest of extensions,
the first (positive) dimension, which is included in all higher spatial
dimensions; whereas the time "line" is the first negadimension, which like a
fundamental tone in relation to its infinity of self-generated harmonics, itself
includes the whole infinity of negadimensions. Mathematically, -1 is greater
than any other negative integer. See first note of epilogue.)
Yet despite that richness, we still feel a kind of linear constraint, more
keenly sensed in verbal exposition than in music, imposed by the necessarily
sequential nature of occurrence, even though occurrence itself includes a
whole gamut of changing recurrences or cyclicities, and a helically axial
factor of development through recurrences of phase (e.g., the seasons),
together with irreversible axial movement. 8 In that sense we are all screwed
by time, and pessimists would interpret that sentiment in the sombre terms of
"cheated," as the colorful argot indicates. But all we mean here is a quite
factual and unfigurative screwing which may eventuate for good or ill as the
choices of the turns may be.
2.5 Radial Versus Linear Language, A Key to

Nonlineal Causation
Our languages and our music, then, reflect the basic linear sequential context
of occurrence. Yet, as we already preliminarily adumbrated, the poets
managed to break those fetters. By metaphors, the higher nature of symbols,
yes, but even more: a whole radiant feu-d' artifice, a fireworks of related
metaphors-centers of radiative context, rather than merely sequential or
even hierarchical (that simply graduated form of sequence). Thus, we have
language used to generate meaning-clusters that radiate multidimensionally
through different contexts and override slow sequence to the point of
generating ecstasy of the mind and feelings as do in some measure all
successful poems that are not simply cerebral and clever, that is, translations
of trivia into merely more disguised forms of trivia.
True poetry ennobles by uplifting, literally lifting one's awareness out of
the time line into a blossoming, paradisical time in which strict law and
sequence need no longer be imposed. By a more sublime power of affinity,
each thing joys in its appropriate place for its current stage of development,
yet all still growing. Not at all the static "eternity" of imaginationless and
sterile dogmas, theological or philosophical, but a developmental context
evolved beyond the straightjacket of sequence because able to self-generate
harmonious appropriateness so naturally and abundantly that there is no
longer need for order to be imposed from without by any stern destiny, which
is but the image of the future implications of our own prior errors of choice
and value. The message is that it is reachable, that land of all the rest, the
best: the place where the numbers are at rest.
In this manner would the poet defend radiant or radiative language. But
there is a scientific interest in the search for better, fuller, wholer
communication-with consequently less chance of misunderstandings be-
tween even the sincere, or the deliberate obfuscations of the insincere who
obstract inquiry either in order to exercise disproportionate powers ( or else to
retain them in the face ofthreat). The scientific side of the matter is that there
is a complementary language to word-language per se which is built upon the
emphasis on meaning rather than on syntax-an emphasis on the radiative
rather than the sequential. After a study of generalized syntax in chapter 3,
section 3.2, we shall meet such a radial language (psyglyphs) in chapter 4. A
few preliminary words must suffice here.
Radial language may at first seem less than linear language in the sense
that a point (the center of the radiation) seems less than a line. Yet actually a
line is but a representation of one vibrational ray from a radiating point.
Areas, of course, can represent shapes. Lines no longer can, but can
represent only lengths, even though the lengths may be curved in one or more
dimensions and thus tacitly express effects of higher dimensions. Here, in the
line, shape or angle becomes ratio or number, since all rational numbers may
be regarded as proportions between two integers, e.g. 3 = 3 : 1, lh = 1 : 2,
etc.; and there are even irrational proportions such as y'2: yj, or 1T : 2, this
last representing the ratio of the length of a semicircular arc to a diameter (a
semicircular chord) in a circle of unit radius. But in the point, number as

length vanishes. Yet a point could change color or frequency, imagining it
now as the projection of a vibrational axis, vibrating longitudinally, or as an
infinitesimal sphere vibrating at finite frequency though with infinitesimal
amplitude.
But if the point were the end-point of a longitudinally vibrating line,
perpendicular to all the dimensions of the observable space, all that would
appear in that space would be a point, but now vibrating with both finite
frequency and finite amplitude. So let it be with radiative language, except
that now, a bundle of supra-dimensional lines must be conceived, all
intersecting in the common observable point, the center of all their severally
radiating meanings (see figure 2-1) in innumerable nuances of contextual
levels, related through angle or orientation of meaning-phase difference if
you will.
The Center-of-Meaning may be a key image/idea or the basic notion
contained in some word root, when the radiative method is applied in
etymology. Thus radiative language, rather than linear, is the kind of
language that is intimately connected with (re-evoked by or in turn evoking)
RADIATED MEANINGS
Observed or
created (literal-
Iy"poetic")
meaning
Unobserved and
noetic mean-
ing (as yet un-
created and
unreleased
yet there)
SOURCE MEANINGS
Figure 2-1. Simple Diagram of Radial or Radiant Language
TIME-FORMED,
Blossomed, or
Radiated Meanings
ROOTS OF MEANING
(As yet unformed
potentialities drawing
nourishment from lakes
of cosmic relationships,
macro- and -micro)
Figure 2-2. The Radiative Etymological Process Shown Diagram-

matically in the Form of Lotus Root and Blossom (-+ seed pod)
those states called "enlightenment" or "illumination" (note the nonarbitrary

symbols in these word roots)-phenomena which always happen suddenly
("I saw it in a flash") and connect at once a great many disparate elements,
as from a center of radiant meaning. This then is radical language, the root
language by the processes of which all linear language was formed, and
which accounts for the exceptionally rich system of continually reverberating
associations in it that defy any linear analysis. All roots are rays, each radix
a radius (figure 2-2). Such meanings are intentional, and thus directly
related to time through negadimensionality (dimensions extend while
negadimensions in-tend: cf. first note of epilogue) we see that Time, like
Meaning, is a radial power and both share profound interrelations. "Source
meanings" or roots of potential (figures 2-1 and 2-2) refer to the future; and,
out of the central radiant point of the present, the past is then formed
(radiated) by the interweaving rays of actions.
Every dictionary then becomes an arcane book leading to a veritable

themis mundi, a shining and universal treasure-house of word roots. Let us
remember that word roots are the most primordial human possessions and
artefacts of all, older than the oldest known remnants dug up by archaeolo-
gists, for those ancient ones spoke to each other before the dates of their
oldest extent vestiges. In archaeology, at least, in the beginning is the word,
and the merely physical anthropologists, like misled beagles, are barking up
the wrong tree.
Linguistic expression, which, well prior to writing, is first of all speaking,
must take place in time, and hence reflect fundamental traits of time; for
language provides a very nonarbitrary mapping of temporal process. So this
consideration of language in the broader sense of all possible syntactic
symbol systems-systems of symbols with modes and patterns of inter-
connection-is deeply called for as prerequisite to the consideration of time
itself. Language and time interflow when language is expressed, for
expression of even radial language invokes time. Then we have a succession
of interrelated meanings, qualities, referrings and nuances, the relationships
of which are quite nonlinear though super-linearly manifested in the time
"line." We shall see in a supplement* that the first negadimension (D- 1 ) has
some bearing on this fantastically rich "line," which is more like a
fundamental note that holds within itself an infinity of resonant harmonics
since -1 is larger than all other negative numbers.
In this connection, it is well here to note that the rather shallow and
misleading (and really meaningless) term" acausal" is too often used to refer
to phenomena that are in fact "non-lineally causal," that empty word-the
use of which (as in "an acausal connection") involves a basic error in the
handling of language and thought-will not be used in this book. Radiative
causation would then be "acausal" in that superficial sense, even though
non-lineal or resonant causality is a profound, though no less efficacious
way of producing effects. We need not throw the baby out with the bathwater
like too superficial and zealot converts, just because the elementary fact has
dawned that lineal causality is insufficient. The deeper and constructive truth
is that resonance is simply a higher causal dimension. When that is clearly
seen, the confusion vanishes.
We shall see in chapter 4 that psyglyphs are a radiative or two-
dimensionally expressive language, which like painting, does not depend
essentially for its communicated meaning on the order in which the symbols
or brush strokes are made; whereas linear languages, including word-writing
*See first footnote of epilogue, p. 185.

and music, do so depend. Complex symbols (e.g. such as developed in India

in yantras and ma~dalas) are like paintings, while Chinese ideograms and
Egyptian hieroglyphs are a fascinating mixture of the two kinds of language,
since they represent meaningful sequences of readiative components.
When nonlinear, radiative symbols like psyglyphs or word root-images
principles govern etymology. Starting from the Arabic word tasblh "likeness,
resemblance, allegory" (literally "similarity"), we arrive at the root sibh
string or bell radiantly and nonlinearly seeks out its kindred frequency in any
object in any direction within reach of its vibrations, so a radiative symbol
seeks out and sympathetically energizes its semantic resonances in other
symbols, calling them forth from unawareness. Thus the technique of
resonant causation is evocatory. And so poetry has all through the ages been
linked with incantation, that very word meaning a chanted poem of
semantically resonant power.
Let us just look at one of countless examples of how radiative language
principles govern etymology. Starting from the Arabic word tasblh "likeness,
resemblance, allegory" (literally "similarity"), we arrive at the root sibh
"similar, analogous." We are at once reminded9 of the Latin root sib "clan"
or group of similar ancestry, whence sibling, in one of those rare but not
infrequent roots that transcend even great language families. The same image
is mirrored in the ancient Germanic poetic-linguistic thinking process
whereby the word ahnlichkeit "similarity" literally means "like its ances-
tors," "ancestral," the word for ancestor being ahne. Thus the two trains of
images-the Arabic/Latin and the German-teach that similarities share
ancestral common roots. This is but one illustration of how radiative
language dominates and underlies etymology. The poetic, not the gram-
matical mind essentially generates language. The grammer is ancillary, and
all endings were originally whole words, as agglutinative languages like
Hungarian or its ancient forebear Sumerian, still show clearly.
There is an illuminating image for radiant or radiative language. In
mathematics we can have a curve coiling more and more closely about a
point but never reaching it no matter how far or long we trace along the curve.
Such "centers at infinity" are called asymptotic points and they may be said
to be a symbol of the transcendent with respect to the curve itself. They are
thus like the ultimate meaning and reality of a symbollO which can never be
wholly grasped by any simply linear logical analysis. Indeed there is a
hypernumber (called 0 [16]) whose real powers form a spiral of Cornu and
which shows two such asymptotic points (at ± 0). As we wind around such
an asymptotic center of meaning we approach it more and more closely at
each tum of deeper understanding (semantic levels). But no matter how close
we come, it still needs a radial jump to surmount the countless remaining,
though smaller, turns and reach the jewel of meaning at the center-a jump
literally across an infinity of (curvi) linearity. Thus there are mathematical
representations of such symbolic ineffability.
Let us now, from the radiating point of timeless meaning, return to time
and the manifesting or expressing process. But just a word on those often too
empty things called "paradoxes" and how they may be resolved by improved
thinking about thought processes and time.
2.6 A Note on Paradoxes, Logic, and Language
In this drawing away from, there can be many a slip in the mind twixt the
draw and the maw. To take an example, the very property of being able "to
belong to" or "be a maker of' some set or ensemble means there is some
criterion of selection, some property or attribute( s) shared or held in common
by all such "members." The word class, even more than set or assemblage or
ensemble, denotes such selection or classification on the basis of some
shared attribute( s). Once this fundamental fact is clearly grasped, the patent
fallacy of lexicographical illegitimacy-employing the same term in two
mutually exclusive ways-becomes apparent. Bertrand Russell, always too
pleased with the specious superficialities of the mere word-juggling, tongue-
is-faster-than-the-mind type of thing, never saw that his class-of-all classes
"paradox" was an elementary example of lexicographical illegitimacy. The
second appearance of the word class in the phrase "class of all classes" is
quite correct, denoting a grouping by selection of some properties. But the
first appearance is thoroughly discreditable: there can be no class or selection
of" all classes" since then by the very nature of the case there would be no
distinguishing mark or marks by which any selection could be made or a class
formed. The concept of "all classes" simply means "everything without
distinction" and is not a class at all anymore.
Similarly, "the male village barber who shaves all men in the village who
do not shave themselves" is another example of inaccurate use of words,
leading to, first, confusion and then paradox (that symptom of insufficient
thinking) apparent in the question, Well does that barber shave himself? The
linguistic misuse here is the imprecision of" all men in the village who do not
shave themselves" in this sentence. When that fatally vague and flawed
phrase is clarified to read "all men in the village who do not shave other men
as a barber does a client," now the answer is clear. Of course the barber
shaves himself, but as a self-shaving man and not as a barber with a client.
Thus imprecision of expression and thOUght is the root of all paradoxes, and
their only justification is to stimulate better thinking resulting in their

dissolution.
Our third example goes deeper for its resolution. Consider the premiss "A
always lies." Then is A telling the truth when he says, "I am lying"? The
usualtreatment of this paradox is an ignominious and servile salaming before
utter confusion. Indeed, whole fatuous theories of "self-oscillating proposi-
tions" (i.e., that oscillate between truth and falsehood) have been erected as
monuments to the failure to grasp the imprecision involved.
Admittedly the imprecision now involved is harder to spot. It is the
opposite of the foregoing failure of logical continuity through a micro-hiatus
of essential data. But the imprecision, per contra, is so huge that no one tends
to notice it. The omission is nothing less than the meaning of the sentence. "I
am lying" has no meaning, and cannot be adjuged true or false until its
reference is supplied. The point would become evident in actual conversa-
tion. Someone (our "A" for example) comes up to you and says, "I am
telling the truth" or "I am lying." And another says, "Yes, he is." The one
spoken to then must ask, "He is lying (or truthtelling) when he says what? I
haven't heard anything yet."
Then, when the omitted meaning is supplied, we are told: "A says that he
lies when he says so-and-so (e.g., x is green)"; since A always lies, we now
know x is green. Or if we are informed, "A says he tells the truth when he
says x is green," we know x is not green. "To lie" is a form of "to say"; that
something must be said is elementary but basic.
Curiously, the considerable number of analysts who have considered this
old problem have consistently (due mainly to their following fads of
"thinking" instead of thinking) lacked the really basic perspicuity of
realizing that a sentence in any language may be grammatically complete yet
semantically incomplete, as "He is lying" or "What they are saying is true."
The truth-value of such semantically omissive statements cannot be
evaluated unless the missing semantic reference is supplied. Syntax in this
sense goes deeper than mere grammer. For full syntax demands that all
pronominal-type references be supplied, i.e., that all indicated semantic
linkages be given. Thus "so-and-so speaks truly (or falsely)" is semantically
incomplete. We need the answer to the question, "When so-and-so says
what?" The verb in such sentences acts like a pronoun and a modifier:
pointing to an unspecified action and commenting on its nature. I I
Thus the classic paradox of the liar, most clearly put by: "the statement I
am now in the process of making is false" -said to have been invented by
Eubylides-is actually vapid. The "statement" is merely the announcement
of a statement not furnished, and its truth or falsity therefore cannot be
ascertained until what is announced is in fact told. The nature of such

content-announcing statements was overlooked, and they were then disas-
trously taken seriously by logicians, who succeeded only in having their
collective leg pulled through the centuries. It is a careful time-analysis that
discloses the fallacy.
The nature of time can help us here. Often converting such empty phrases
to the past tense, which by nature refers to a more defined state than present
or future, will help show up the existence of such semantic lacunae. Thus
"All Cretans lie, and this Cretan says, 'I am lying,''' is to be converted into:
" ... and this Cretan says 'I was lying,' " whereupon one would immediately
then see to ask, "But on what occasion does he say he was lying? He was
lying when he said what?" -and the paradox is revealed for the farce it is.
Indeed, its history has been a parade of Cretans being considered by cretins.
It is high time we all enjoyed normal levels of intellectual thyroxin in such
matters and stopped wasting victimized taxpayers' hard-earned money in
teaching such stuff in publicly supported courses on logic.
"Paradoxes" are thus au fond misunderstandings through misinter-
pretation, insufficient knowledge, or both, as a pencil if believed to be truly
bent when seen half immersed in water. Paradoxes are thus intellectual
illusions, disappearing with greater insight, as when we know the light rays-
not the pencil-are bent by the water, and the eye is seeing exactly what it
should. The actual unbent state of the pencil is given at once by the
alternative modality of the sense of touch, which, unlike vision, is free from
errors introduced by a signal-transmitting medium (the water, in this
instance, when the sense of vision is used).
All illusions and paradoxes are thus satisfactorily and fully resolvable,
given enough data and insight. To believe firmly in them as if they were in
fact what they but seem (e.g., to assert "the pencil really bends when half
immersed in water") is to go beyond illusion into delusion. A similar
delusory situation arises when people really believe lengths as measured
from one moving object to another, change simply because their measuring
signals of finite speed are of course then distorted. 12 Once we are aware of
the origin of such error, however, we can avoid the misinterpretation that is
so plausibly suggested in the illusory situation. We know then that the mirage
city is not real but a phenomenon reflecting the nature of light, not of a
city.
There is a rather simple test for fallacies as opposed to true statements or
understandings. A truth pushed to the limit still yields a truth; for example,
Mr. G's forty million dollar fortune is worth to him exactly zero if its
availability for his use is continually postponed until G's demise. But push a
fallacy to the limits of its implications, and it becomes an absurdity or an

impossiblity. One might term this the test of implicational magnification.
Much the same principle holds for nonarbitrary symbols as opposed
to more arbitrary ones. The latter, when one desires to extend the homeo-
morphism into further and further detail, finally breaks down and yield only
erroneous nonsimilarity, whereas the nonarbitrary symbol can, under
implicational magnification, still faithfully represent even the fine structure of
the signatum.
2.7 A Parable on Logic
Logic itself is not the basic thing it is often misstated to be. It is not
ontologically prior to mathematics, and their misguided belief in that priority
was the prime errorl3 of Bertrand Russell and his adherents; rather, logic is
itself an outcropping of topology. Let us turn to a little story I wrote some
years ago for a conference on artificial intelligence held in Locarno. It
concerns a conversation between one logician (A) and a better logician
(B):
B: Would you agree that a valid conclusion is implicated in its premisses?

A: Of course, that is its very definition and the basis of the logical process.
B: Then the apparatus of that process you speak of, the details of the logical
demonstration, are in order to make explicit the fact that the conclusion was
actually implied in the premisses.
A (a bit impatient): Of course, that is what we already said.
B: Then logic, as the subject matter of such demonstrations, exists only for the
sake of those too insufficiently perceptive to have been able to see what was there
in the first place.
A: Now my entire world is collapsed and burst as a bubble. What is there left,
then, of Logic?
B: Ah, the best: the ways of finding the deepest and most far-reaching
premisses.
A: But that involves acts of cr~ative insight.
B: Exactly: the art and science of discovery itself-the executive key to all the
rest of the mind, which is but administrative to this.
A: When might I know more about this?
B: We shall meet again. Au revoir.
What significantly emerges here is that the essence of logical implication
and validity is topological, of the nature of connectivity.l4 Logic is thus a
symbolic rendition or re-writing of the structure, that is, the self-connectivity
of some reality. The better logician reminds the poorer one that the point is to
perceive that reality in its wholeness and not become pettifogged in the
ancillary enterprise of its re-writing.
Symbols point to their meanings. They are revolving doors, if you will,
leading from a less to a more insightful stage. But entire intellectual
movements (some lesser Jungians and some lesser mathematicians, for
example) have become lost in the revolving door of symbols, forgetting that
the purpose was to use that door to walk through into a far better place than
the merely symbolic: that reality to which the symbols were only fingers
pointing.
Notes
I. If this cognomen does mix Greek and Latin well, so did old Romans, as their abundances
of Greek loan-words show.
2. Including a "no moon" or dark-of-the-moon phase, much more significant than "new
moon," as we shall see in chapter 5.
3. Preserved in the Satnll of the Druses of Lebanon (12,13]and of course the current Satan.
The Arabic saitlln is also 'Iinked with the root sait connoting a destructive burning as in burned
food or, figuratively, in furious rage: e.g., the German word wutentbrannt. Here and throughout,
overlined vowels in Arabic or other Semitic words indicate vowels that are fully written out as
letters. Vowels without such overlining are implicit only, not appearing as full-fledged letters in
the indigenous spelling.
4. Died ca. 1080. We transliterate the Arabic letter gim as a "j" in English ·for
convenience, even though the Arabic letter is cognate with the Phoenician/Hebrew gimel, and
the "j" both alphabetically and phonologically belongs with "i" as present German usage still
shows. For these reasons the Arabic "r grasseye," the letter ghain, is transliterated as "gh." The
seventh Arabic letter, pronouncas the "ch" in the Scottish loch, is likewise transliterated as
"kh."
5. See Paradoxes, Logic, and Language, section 2.6, p. 24.
6. See section 4.3 also, p. 97f.
7. P. Kristeller's too pedestrian and uninsightful work on Ficino, with an undertone so
apologistic as to almost be dogmatic Church propaganda, gives no hint of the Academy's basic
dedication to the non-Church pursuits of the more occult philosophies of theurgy, magic,
astrology, and that key doctrine of hidden yet cosmically pervasive sympathies and antipathies
that was a principal concern of the Academy.
Giordano Bruno was of the same bent of mind as Ficino, and that other unaware apologist for
the Inquisition, the late Frances Yates, though much more brilliant than Kristeller, also shows
her prejudice when she (shades of the paranoid and sadistic inquisition) calls Bruno's heroic
refusal to recant "obstinacy," implying it was perfectly moral for the ecclesiastics to have had
him burned to death on February 16, 1600, a day of shame in the history of Europe.
Kristeller and his school-without in the least denying his usefulness as a bibliographer even if
not a profound thinker-have understandably (given their biases), never wished to acknowledge
two basic facts about the Renaissance. Namely that it was-certainly as far as "humanism" or
the pursuit of the Graeco-Roman literay legacy went-nothing new, and had been going on since
the thirteenth century, and before that in Islam. Second, its spiritual impetus came directly from
Byzantium with the exodus of scholars thence after the Turkish conquest, although it blossomed
and was financed in Italy. The only thing new in the sixteenth century was experimental method
in the physical sciences, a tradition that had lapsed since the Roman and then Christian
conquests of Alexandria, blighting all thinking outside of ex cathedra dogmas-a blight that very
nearly silenced Galileo himself.
In the case of a great interpretative scholar, there is some reason for overlooking, even
sympathizing with, natural human errors made in the white heat of a solid creative achievement.
But in the case of someone whose sole claim to fame is bibliographical minutiae, like
Kristeller's, there is no such room; for errors then tend to show up merely as such, unrelieved by
a background of creative breadth, insight, or penetration. Raymond Klibansky, a too little
publicized but towering (because so rare) interpretative figure in twentieth century scholarship,
combined bibliographic virtuosity and interpretive genius. As to the former, he pointed out [IS)
five instances of error in one bibliographical work of Kristeller published in 1937, the correction
of those errors having existed in works dating from 1896 all the way to 1929. On the
interpretative side, Klibansky rightly stresses a thesis directly counter to Kristeller's entire
limited and stultified approach to the Italian Renaissance of classical learning; namely, that it
did not begin in the fifteenth century Florence, but in ninth century Baghdad, and that the very
idea of the Florentine Academy was inspired by the Byzantine sage and magus, Giorgios
Gemistheos, called Plethon-the guru of Cosimo de' Medici. It was also Plethon who directed
Cosimo to choose Marsilio Fieino to head the newborn Academy.
8. In our first writings on chronotopology (10) we symbolized occurrence, recurrence, and
development as the first, second, and third dimensions, respectively, of time.
9. Note that also unpointed Hebrew does not distinguish the sand s pronuniations of the
letter Shin.
10. Not a mere sign, where the denotation is quite prosaic and placeable.
11. We shall discuss such generalized pronouns, which can be very useful when rightly used,
in chapter 3, section 3.2, p. 72f.
12. This was shown as early as 1937-38 in two impeccably clear articles on "Relativity,
Clocks, and Cameras" by E. Colthurst in The Mathematical Gazette. The use of retarded
potentials in Maxwellian theory at once yields the Lorentz transformation, just as their use in
Newtonian gravtitational perturbation theory (treating such perturbations as propagated at finite
speed c) yields the perihelion shifts of general relativity (announced in 1915), whereas that little
publicized genius, the physicist Paul Gerber, using Maxwellian-Newtonian perturbation theory
with retarded potentials, had arrived at the identical perihelion-shift equations in 1898 in a
stunning historical priority (ZeitschriJt f Math. u. Physik, vol. 43, p. 93), and giving further
details in 1902, three years before even the first publication on special relativity, let alone
general. The renowned German physicist Ernst Mach, one of Einstein's intellectual heroes,
whom the latter carefully studied, had specifically cited Gerber's work on p. 201 of the 5th
edition of Mach's greatest work, Die Mechanik in Ihrer Entwicklung. Gerber was also the first
who proved that gravitational waves must travel at a finite speed.
13. Their second error was a naive credulity that axiomatic assertions created mathematical
reality rather than the other way around: all axiomatic statements must not only be self-
consistent but must conform to the whole pre-existing body of mathematical reality without
contradiction. Humans discover and come upon mathematical truth; they do not invent it. The
Fibonacci series was inscribed in the hearts of daisies and sunflowers long before Leonardo of
Pisa's North African teachers themselves had learned of it. Real mathematicians like Hardy and
Riemann knew this. It is significant that Bertrand Russell discovered not a single new
mathematical theorem.
14. As Venn-Euler diagrams and the programmable digitalization of them in my EXORcist
form of Boolean algebra (see Muses in Proceedings of the Society for General Systems
Research, San Francisco, 1979) make visually clear. See also section 3.3, p. 84.
3 CHRONOS AS A
SYSTEM OF QUALITATIVE
RESONANCES:
CHRONOSYMBIOSIS
o Parvati: days, months and years are no more time than rulers are what
they measure.
-from the Siva-Tantra
Chronosymbiosis can be taken to mean the resonantly, mutually supportive

interactions of two trajectories, careers, or destinies in time. There can also
be counter-symbiotic or predatory interactions, reflecting in wave terms as
damping factors, anti-resonances, power subsidence trends, et al. But in all
these, however varied, there is a common denominator of qualitative as well
as quantitative resonances and anti-resonances. Some situations are colored
or nuanced so as to blend harmoniously in mutual furtherance; others less so;
and still others, not at all. It is the chronotopological challenge to system
analysis to come to grips with these key factors and their triggering timings
closely enough so as to be able to deal with them in anticipatory guidance
and control scenarios.
3.1 La Forza Del Destino: Time Waves;

Phenomenology of Time
Complex timing phenomena began to be observed in the sun in the 1970s.

One of the primary discoverers in the field, C.L. Wolff, speaking of solar
pulsation theory in 1980, voices a principle and an insight that bode well for
31
the development of all of chronotopology and not merely that small but
important portion concerned with nonlinear solar periodicity:
Today theory cannot make definitive prediction because of major unknowns.

Therefore it is especially dangerous to ignore inconvenient observations (p. 270 in
Nonradial and Nonlinear Stellar Pulsation, Hill, H. et aI., eds., Springer, New
York, 1980).
The example is instructive. As late as 1978, despite the clear results
obtained in 1975 by F.L. Deubner [17] on the five-minute solar pulsation,
the sun was pre-judged by conventional majority scientific opinion not to be a
pulsator. All the more so, it was held, since conventional methods often did
not corroborate analyses done by Fast Fourier Transform methods, such as
the excellent work of Timothy Brown, R T. Stebbins, and Henry A. Hill in
1978 [18], which was greeted with skepticism.
But before long the evidence was overwhelming that Deubner had indeed
demonstrated our sun to be a pulsating star. The illogical sneers of "instru-
mental, granule or atmospheric artefacts" were silenced, and another
scientific breakthrough, albeit against obdurate unwillingness to investigate
anew, had been made.
The sun is now known to be an immensely complex and ramified oscillator
with a time spectrum of stable periodicities ranging from minutes to hundreds
of years [19]. Seismological investigation of the solar interior, by means of
these wave signatures, is now but a matter of time-not far off.
The fundamental cause of these oscillations common to many if not all
stars, as we are now beginning to see, is that of our vast ignorance. As one of
the experts on Cepheid variables, M.L. Aizenman of the U.S. National
Science Foundation, honestly and succinctly put it: "We don't know why
they vary." We are suggesting fundamental causes in the nature and
structure of the time dimension itself, and hence in the spatio-temporal
release of all energy, already experimentally known to be quantized or
pulsed. Indeed one of the implications of the revolutionary concept of
universally quantized energy first enunciated by Max Planck at the opening
of the twentieth century is nothing less than the operational existence of time
waves or chronotopological oscillations.
This may be the signal for necessary changes in many viewpoints. Even
the breakthrough on the sun as a pulsator had far-reaching effects, aptly
summarized by the editors of the Tucson 1979 workshop proceedings
[20]:
Standard stellar evolution theory when applied to the sun at its present age fails to
reproduce its [observed] radius, photon intensity and neutrino luminosity.
eHRONOS AS A SYSTEM OF QUALITATIVE RESONANCES 33
Therefore the standard theory of stellar evolution has to be modified.
We indeed have much to learn-and re-learn-about the world in which

we find ourselves; and the fundamental science is more and more coming to
be seen as the science of resonances and of time pulsations. We now know
that the solar corona is basically associated with an entire spectrum of
pulsations, certain frequencies being more causally active than others. Figure
3-1 a) shows the solar corona as made visible to us by a solar eclipse. And-
in Figure 3-1(b)-the startling likeness of that radiation pattern to that ofthe
sound radiated by a violin at 1,000 Hz!, from observations by acoustical
engineer and physicist H.F. Olson [21].
Figure 3-1 (c) carries the pulsator paradigm down to the very basis of the
so-called material world, although what we term matter has been shown to be
stunningly light-like. The figure shows the characteristic resonant pulsation
patterns of a light wave-but they represent a material particle, the electron,
as it passes through a thin plate of metal, as first reported in 1927 by Clinton
Davisson and Lester Germer [22]. This epoch-making observation of the
wave-like character of matter has been since verified many times over. We
live, in fact, in a universe of resonances that maintain the standing waves
which constitute the foundation of all natural forms, and-since artificial
forms must of necessity be constructed out of natural constituents-of all
objects whatsoever. This basic relation between standing waves and forms
we noted some years ago [23]; and Ralph Abraham, following the work of
Hans Jenny and Theodor Schwenk in the early 1960s,2 developed the same
concept later [24] in useful detail.
Pulsators of very high frequency may have important implications for time
science. The discovery in the early 1980s of a pulsar in the Crab Nebula with
a period of only 0.03 second [25] began an observational approach to the
limit of 0.002 second stipulated by mathematician Frank Tipler of the
University of Texas in the 1970s [26]. He had calculated that a cylinder of
about 62~ miles long and 12~ miles in diameter, with the superdensity of a
neutron star, would, if rotating with a period of 0.0005 second, distort space-
time enough to facilitate observational jumps or "travel" in time. The
incredible rotational speed of Tipler's envisaged cylinder may be visualized
when it is realized that if our sun shrank in diameter to that of the cylinder, it
would rotate with a period of only 0.001 second-only half as fast as
necessary for the time effect even though the sun would then be rotating more
than 2~ million times as fast as it does now. The experimental verification of
Tipler's limit would, of course, have to be astronomical, and quite possibly
through some space observatory like the Hipparchus satellite designed and
planned in Europe in the 1980s.
(al (bl
(el
Figure 3-1.
Another straw in the wind was the scheduling of a conference on "Timing

and Time Perception" by the New York Academy of Sciences for May
1983, and a later one in Florence at the Palazzo dei Congressi, on life-
threatening arrhythmias. Eventually, most pathology will be able to be
defined in terms of non-resonances or arrhythmias: the breaking of a wave
CHRONOS AS A SYSTEM OF QUALITATIVE RESONANCES 35
transmitting phased energy. The Pythagoreans, voicing more ancient

sources, said-not too differently-that health was "harmony."
On the chronobiological front similar evidence was accumulating in the
work of Professor Frank A. Brown at Northwestern University [27,28] to
show that many (and probably all) living organisms were bio-pulsators and
have internal oscillators rendering them biological clocks-but clocks that
respond also to pervasive external influences. Thus these bio-clocks are
accurately attuned to lunar phases in many cases of sea animals, e.g., the
grunion spawning times on the California coast and the palolo worm off Fiji
and Samoa. In the case of the grunion the phenomenon is so exact, the
following report is worth citing in extenso:
The spawning season extends from March to August and during these months the
female ripens a batch of eggs at two-week intervals. Thus spawning occurs only
every two weeks and the time required to mature a batch of eggs is so mysteriously
adjusted that the fish are ready to spawn only on the three or four nights when
occur the exceptionally high tides (springs) accompanying the full and dark ofthe
moon.
These spawning runs take place only at night and only on those nights when
each succeeding tide is lower than on the preceding night. On any given night, the
run occurs just at or somewhat after the turn of the tide and lasts for about one
hour. The grunion are washed up on to the beach with the larger waves, the female
quickly digs, tail first into the sand for about half the depth of her body, then
extrudes her eggs which are fertilized by the male as he lies arched around her.
The whole process of laying takes only about half a minute. The eggs lying
buried close to the high water level are buried deeper in the sand as the beach is
built up by later but lower tides, and lie in the warm moist sand. A fortnight later
the spring tides erode the beach, free the eggs, which immediately hatch the baby
grunion, these being washed out into their natural element.
Thus an extremely delicate adjustment between fish and tidal phenomena
assures the perpetuation of a fish unique in its spawning behaviour. If the eggs did
not ripen at intervals corresponding to the occurrence of the highest tides the
grunion might spawn on a series of tides which increases in magnitude each tide.
This would result in the eggs being dug out and washed back to the sea before
hatching time had arrived. For the same reason, if the grunion spawned on any
given night before the turn of the tide the eggs might also be washed out to sea.
This mishap is avoided because the fish do not run up on the beach until the tide is
on the ebb [29].
The timing of the runs graphs as a perfect luni-solar tidal wave pattern of
annual recurrence, each spawning run occurring at about 9 p.m. on the
evening high tide of the Californian coast, at both new and full moons
between April and August, each run beginning about 15 minutes after the
time of highest tide. There is clearly a luni-solar attunement, a chronotopo-
logical, chronosystemic connection here between the tides and Leuresthes

tenuis, the remarkable grunion which, like the palolo worm, only responds
more obviously to the effects of the pervasive influences of periodicities
affecting all things on earth in subtler ways.
As Professor Frank Brown observed, "The evidence at hand compels us to
conclude that the solunar clocks of life are either dually timed-Le., by
internal timers and pervasive, subtle external ones-or simply by external
ones alone" [27]. Brown also observed metabolism cycles of monthly and
annual periods. He also found that the metabolic rate of fiddler crabs
lessened if cosmic radiation from outer space increased; and rose if the
intensity of cosmic rays fell. As Professor Karl Hamner, who chaired the
meeting devoted to photoperiodic time measurement during the 1969
Biochronometry Symposium sponsored jointly by the U. S. National
Academy of Sciences, National Research Council, and National Aef<r
nautics and Space Administration, remarked after the conference: "You
know, our understanding of rhythms really stands where gravitation stood
before Isaac Newton" [30]. Previous experiments of Hamner and his team
[31] showed that changes in the earth's centrifugal force (e.g. the greatly
lessened force near the South Pole) or magnetic field did not affect the
diurnal rhythms of living things. As to what does cause them, Hamner is
candid enough to admit he does not know.
Carl Linn (better known as Linnaeus, fl. 1750) was one of the earliest
observers in chronobiology, and actually devised a "flower chart" based on
the fact that (within 20 minutes or so) the spotted cat's ear opens at 6 a.m.;
the African marigold, at 7 a.m.; the hawkweed at 8; the star of Bethlehem at
11; and the passion flower at noon; whereas the childing pink closes at 1
p.m.; the scarlet pimpernel at 2; the hawkbit at 3; the bindweed at 4; the
white water lily at 5; and the evening primrose at 6 p.m.; the two gaps, at 9
a.m. and 10 a.m., are filled by the sow thistle and nipple wort, which
respectively close their petals at those times.
A generation later, Augustin de Candolle of Geneva, found that plant
clocks run faster when deprived of clues as to the time of day (e.g. when
continuously lighted). This observation has been since amply confirmed,
showing that such clocks are at least set, if not run, by influences from the
external environment. De Candolle also found that some plants would not
reverse their cycles even though he artificially lit them by night and darkened
them by day [32] . He rightly concluded that different species require
different light intensities to affect them.
The genius of Svante Arrhenius was adjudged by his alma mater
(University of Uppsala, Sweden) to be "ummeriting of extraordinary
praise," yet Arrhenius had announced nothing less than the theory of
dissociation of molecules in water subjected to an electric current. He later

won a Nobel prize in 1903. At the turn of the last century he collected data
showing a cycle of some 25.9 days3 in the periodicities of births, deaths,
bronchitis, and epilepsy attacks, and of electrical variations in the earth's
atmosphere. (It was not yet known that these were ionospherically correlated
also.) Arrhenius prophetically wrote [33] that "the physiological influence of
atmospheric electricity, long known in plants, may widely influence all of
living nature .... This would affect the reproductive cycle of palolo worms
and other animals ... as well as markedly influence nervous disorders."
Arrhenius' last acute remark has been since elaborated by fire chiefs and
asylum heads who respectively report an observed synchrony between full
moon, on the one hand, and arson and psychotic outbreaks on the other.
Hamlet's insight that there are more things in heaven and earth than are
dreamt of in ordinary philosophy proved more and more true as human
experience unfolded in the twentieth century.
His remarks on the palolo worm were substantiated for centuries by Fiji
Islanders, and report first appeared by European observers around 1890
[34]. The palolo is a benign segmented (polychaete) sea worm related to the
pathological tape-worm. In the last lunar quarter during the sun's annual
passage through celestial longitude 210°-239° inclusive (i.e. the zodiacal
sector called Scorpio), the sea worm separates from its head-which remains
alive in the coral reef-and sends its more than a foot long, segmented body,
filled with both ova and sperm, wriggling up to the surface just at dawn. As
the sun rises further, the worms' segments separate and then dissolve, freeing
the gametes which mutually fertilize, each pair forming a zygote, that in turn
descends into the reefs as a new palolo worm head that in turn grows a body,
while the old heads re-grow theirs.
3.11 A Case of Bio-Resonance
That bio-resonance extends to the cellular level is further illustrated by an

example of molecular wave resonance in physiology that will take us from
segmented sea worms to segmented caterpillars. This report concerns the
writer's chronobiological systemic theory of cellular reverberation in terms of
bio-microfields in auto-immune and allergic reactions. In July 1982 and
again in early March 1983 I received strong confirmation of the theory
conceived some time before in connection with the action of allergic
symptoms.
At the time first mentioned, a close acquaintance in France noticed a
characteristic procession in single file of black-banded pine-needle-eating
tent caterpillars. Wanting to see if they would be able to close up their line
with one link removed, he knelt down and picked up one, replacing it to one
side of the line. The experiment showed that the catepillars could not
regain their formation-a prime example of the fallacy of purely linear
thinking.
It should be mentioned that my friend had had previous attacks of allergies
through ivy and poison oak in North America, and also had been allergic ally
sensitized to mosquito bites in Central America, and was allergic to bee
pollen even in very small doses. Within five minutes after handling the
caterpillars he broke out in one of the worst skin allergies he had ever
suffered, with huge itching red welts on the neck and some in the chest, back,
and abdominal regions.
However, since he had, just before the caterpillar episode, tried a new kind
of home-brewed yogurt, he thought the outbreak was due to the type of yogurt
ferment used. Soon after the episode he left France on a trip and found he
had now become, since the attack in July, extremely allergic ally sensitized to
vitamins of the B-complex, and could no longer tolerate them, even those
prepared from rice. All this made him continue to connect the outbreak with
the yogurt.
But on Saturday, March 5, 1983, the same person observed a nest of the
same pine-needle-eating tent caterpillars in one of his trees, removed it with a
stick and disposed of it in a plastic bag, in the process handling the nest and
one of the creatures, but only with the tips of a thumb and forefinger of the
right hand. Within minutes, huge red welts arose on the sides and back of his
neck (more on the left), and on his hands, much worse on the right hand.
This attack was far more painful and lasting than the one the year before,
and now he could connect it definitely with the caterpillars.4 His allergic
seizure climaxed for three whole days, beginning to subside from March 9th
to 13th. It probably would have lasted even longer had he not remembered a
very efficacious ointment, available only in Europe, and based on a form of
ammoniated bitumen in a hydrophilic, skin-penetrating base. 5 He had
discovered its virtues during a painful attack of herpes zoster (shingles) virus
which terribly inflames the nerves, often around the shoulders and near the
underarm.
That preparation helped now, too. But as each site of itching and burning
was assuaged, another place on the skin was felt more, as though a signal had
been transferred, as sometimes the new, badly itching place had not been
bothersome, red, or even noticed before the application of the soothing
pomade on another area.
Moreover, as the attack developed, the exact worse places of his prior ivy/
oak inflammations again broke out and even blistered, particularly between
the second, third, and fourth fingers-sites that had not even touched the
caterpillars or their nest. And there is no poison ivy or oak in France.
Finally, he reported that the old herpes zoster site also-though more
weakly-"began to be very bothersome" again; as though dormantly
reverberating echoes were being resonantly magnified, in accordance with
the theory of neural systemic resonance. And it was not until March 27,
1983, that the resonant outbreak began to disappear after a full three weeks
of sympathetic reactivation of the old allergic sites of shingles and poison
oak. The former still annoyingly reverberated through the first week of
April.
In brief, we now know that complex protein molecules like enzymes,
allergens, and antibodies interact through submolecular micro-electro-
magnetic fields of characteristic vibration sustained by hybrid and resonant
bonding. Somehow, these electromagnetic wave patterns are transmitted
along nerve fibers and may keep resonating in the nervous system for long
periods of time even in greatly diminished amplitude. A strong new
electromagnetic stimulus can then be transmitted, for example, by even the
few molecules that touched my friend from the potent substance emitted by
the tent caterpillars. Thus, then, huge resonance effects are aroused in all the
previously (and still to small extent) vibratory molecules of neurons and
immune-system bodies of an allergic ally sensitized person, giving rise to the
phenomena described, with apparent recrudescense of old and long-since-
gone symptoms.
The bitumenized pomade was so efficacious because it acted as a wave
damper, thus preventing further resonance and diminishing the amplitude of
existing waves. Molecules, like those of vitamin B-1 in this case, that are
sympathetically resonant to the symptom-causing, molecular micro-waves,
can then also initiate resonant allergic reactions. That is, the immune system
functions bio-resonantly;6 and in some way the effects of previously
encountered antigens can be re-evoked by different antigens of a certain
type.
In connection with this observed inter-neuron system resonance, a major
supporting fact was known as far back as 1944 when A. Leao [36]
discovered that stimulating one hemisphere of a rabbit's brain caused an
answering resonant stimulation to occur at the corresponding spot in the
other hemisphere. The pathway is not so important as the fact of the wave
from the stimulated point seeking out its resonating anti-hemispherical
counterpart. There is no reason to believe that the human brain behaves
differently in this respect, and the facts of epilepsy only serve to confirm this
conclusion. See also the writer's paper on quantum-triggering and resonant
effects in biological causation [38].
3.12 The Resonant Universe
Returning to the matter of an all-embracing super-system of resonances

guiding the cosmos, the theoretical breakthroughs and experimental con-
firmations of quantum physics put the concept of a resonant universe on a
new, firm, and ubiquitous basis.
Werner Heisenberg had first introduced resonance in the mid-1920s when
he showed, in a pair of brilliant papers [39], that two stationary (stable)
states of the helium atom could continually interchange, by the outer electron
of one state becoming the inner electron of the other and vice versa. This was
the first illustration of a dynamic, recurrently maintained stability, the two
states behaving like a harmonic oscillator. It is interesting that this
phenomenon perforce shows that two electrons can be individually dis-
tinguished phenomenologically even if not observably-a fact often later
forgotten by too statistical-minded writers on the subject.
When Heisenberg thus introduced this quantum-mechanical resonance
(his term, standardly adopted since), the deep concept of zero-point energy
was also introduced; because even with the principal quantum numbers of the
two helium orbitals at zero, there is still observable energy. This phe-
nomenon was soon found to apply also to the physical vacuum. That is, even
in the total absence of matter or radiation, so-called "empty space" (clearly
not so empty as before imagined) possesses inherent vibratory energy.
The old S~khya doctrine of India, founded by the half-legendary Kapila,
whose roots very probably go back to ancient traditions in the Near East,
posited a universal vibratory OVal(t or substance termed akasha, which was
conceived as a collection of innumerable nodes of vibration, thus quantizing
space in an at least three-dimensional lattice of micro-stationary states.7 The
ontology of the yoga philosophy, expressed so succintly in Patanjali's
Aphorisms (ca. 300 B.C.), carried the idea one step further into a theory of
qualitative time, based on the three gu'!as of the SatTIkhya tradition.8
In particular st1tras 12, 13, and 14 of Book (Pada) 4 are of extraordinary
interest and couched in a Sanskrit more compressed and laconic than even
Latin can be. We give the English translations in order:
4, 12: The past, the future, according to their several natures depend on the paths
(or modes) of existence (or becoming) as differentiated by their phase
difference or self-characteristic properties (dharmlinJim).
These modes of becoming are the three gunas: the sattvo-, rajo-, and tamo-
guna. 9 We now continue with .
eRRDNDS AS A SYSTEM OF QUALITATIVE RESONANCES 41
4, 13: They (i.e. these phase differences) are manifest or subtle (not manifest)
according as they pertain to the past/present or to the future.
4, 14: The external manifestation of any object (out of alternate possibilities)
occurs when the transformations (of its gUlJas or modes of becoming) are in
the same phase (literally" are in oneness," i.e., unison).l0
This is easily applied to situations, that is, to the states of a chronosystem:

manifestation of any particular aspect occurs with the chronotopological
modalities (time waves, if you will) if the situations are in either the same
phase or in harmonically related phases that permit resonance. These phase
angles that can relate driving forces in a chronotopological context will tum
up again in chapter 4, where the radial symbol system of psyglyphics is
discussed. In its chronotopological deployment, that symbolic language
provides the interface between psychology and physics-those two great
polarities of science that Eugene Wigner [40] with much seminal insight
suggested might be joined to make a carbon-arc lamp intensity of illumined
understanding. And the philosophical novelist Marcel Proust had presciently
proposed the juxtaposition of a psychology of time with a geometry
(including physics) of space, thus connecting time more intimately with
consciousness than space.
3.13 Cosmo-Ecological Balances
The need for a more precisely qualitative prediction scheme than provided
by conventional mathematical systems theory is pointed up by T.P.T.
Williams' perceptive review [41] of Douglas Hofstadter's and Daniel
Dennett's The Mind's I:
Unfortunately, in the nature of things the more closely a mathematical model

mirrors reality, the more difficult it becomes to proceed from the equations
implicitly describing a system, to an explicit scheme for predicting the behaviour
of the system in any desired context.
Again, an analytic method not limited to mathematics is indicated. In this
connection let us consider what may be called the Four Fundamental
Cosm(}-Ecological Balances.
The most important nuclear reaction for the human race is comparatively
little realized by people at large or, indeed, by many scientists. It is the pion
(7T) exchange reaction between the protons (P) and neutrons (n) in atomic
nuclei larger than ordinary hydrogen. Already deuterium or heavy hydrogen,
with a nucleus consisting of a proton and a neutron, is governed by that

primordial reaction (actually life-ensuring, as we shall see) which may be
written so:
PI + nl ;:: (n2 + 1T+) + nl ;:: n2 + (1T+ + nd ;=0 n2 + P2
the two subscripts here indicating two distinct particles in each case. I I As the
basic reaction we have, of course: PI -+ n 2 + 1T+ and 1T+ + n I -+ P2.
Now in the nucleus the p-n attraction is stronger than either n-n or P-P
attractions, although it exceeds the P-P attraction by only about 1/ 10% or
one part in a thousand. It is this very delicate balance that ensures the
manifestation of the entire physical world; for without that tiny extra leverage
binding together the neutrons and protons that are in an atomic nucleus, no
other atomic species save hydrogen could exist; and the other three essentials
for life-carbon, oxygen, and nitrogen-would not be here.
A similar delicate proportion of mass and distance between earth and sun
ensures the maintenance of viable temperatures on earth; and still a third
very delicate biochemical arrangement in living cells assures that neither
their acidity nor alkalinity passes very far from absolute neutral. Finally the
supply of oxygen, essential to mammalian and human life, is ensured by
another delicate ecological surplus of rain forest and chlorophyll-bearing
diatoms. If unwisely destructive technologies destroy enough of those forests
and diatoms, we would be forced, using atomic fission power, to release
oxygen from rocks or water in order to survive; and in the long term that bids
fair to be an ecologically hazardous as well as doubtful enterprise.
The balance all told, ecologically speaking, for the maintenance of life is
exquisitely sensitive, and the biosphere is an extremely delicate organism,
not to be so crudely tampered with by greed as the human race thus far has
dangerously done. It is symbiosis (direct or ecologically indirect), and not
predation, that in the last analysis upholds the world.
It is interesting that there are just four of these ecologically cosmos-
upholding balances. Then the universal mapping scheme outlined in section
4.3 should apply. The basic four-group there, we recall, consisted sym-
bolically of /::,. V' A 'V, which on one level correspond respectively to the
four states of matter: the plasma ("fiery"), liquid ("watery"), gaseous
("airy"), and solid ("earthy") states, in a vast "Correspondence Principle,"
which quantum pioneer Niels Bohr only dimly yet with sovereign intuitive
insight stipulated as a principal foundation-stone in any scientific grasp of the
cosmos. We here have a clear correspondence of the four primal life-
sustaining balances as follows: (1) /::,.: the nuclear proton-neutron exchange
reaction; (2) V': the acid-alkaline (pH) balance established in cellular fluids,
lymph, and blood; (3) A: the oxygen balance; and (4) 'V: the gravitational
balance between the massive globes of matter, earth and sun. It should be
noted that all these great balancing systems are dynamic and are cyclically
timed in their functioning. That is, we have not simply symbiosis but
chronosymbiosis as one of the essential factors for life itself.
3.14 Cosmo-Ecological Systematics

as Chronosymbiosis
An important role in such chronosymbiosis is played by the tides, which are

unmistakably correlated with astronomical or, more precisely stated,
cosmobiological invariants that make themselves manifest through cycles
that both determine changes and persist throughout them. Table 3-1 exhibits
some of this complex time-interweaving.
It was probably some such perception of accumulated evidence that led to
Max Born's "bright idea,,12 that the ultimately true equations of physics
should be invariant under certain Fourier transformations. That would mean
that the laws they expressed would be equally applicable in either the
frequency (phase) or time domain, which I afterwards realized could be
considered as the cyclical and non-recurrent, or axial projections of a
process, to use a helicoidal metaphor. Whether it is the Fourier transform or,
more likely, some more nonlinear analogue of it that will play such a
commanding role in the expression of natural laws, it is clear from the data
that various observable natural cycles are based on a set of invariants
inherent in nature itself, in natural law and structureY
The tides are probably one of the most ubiquitous of chronosymbiotic
phenomena, providing as they do, both by their ebb and flow on all the
world's beaches, the very means of life for many different kinds of creatures.
In an interesting and authoritative study of ocean tides [42] Russell and
Macmillan relevantly point out that
... scientific research has vindicated what used to be regarded as the naive
conviction of the ancients of the eastern Mediterranean, that the tides and lunar
phases determined the size of the sea urchins and their periods of reproduction.
This tradition is today perpetuated by the fishmongers of Suez.... Research has
confirmed that sea urchins (Centrechinus Diodema sectosus) are subject to a
periodic reproduction cycle which is correlated with the lunar month.
We recall the palolo sea worm and the grunion already discussed.
We can add here that the two chronobiologists, Frank A. Brown, Jr. and
H. Margaret Webb [44], found an exact solar 24-hour rhythm of color
change, and later a lunar rhythm of 24 hours, 50 minutes (the lunar synodic
Table 3-1. Tidal Effects and Astronomical Cycles (after Russell and MacMillan, Waves and Tides)
Tidal Effects Related Astronomical cycle Period Cause
Twice daily or semi-diurnal Interval between moon's upper 12.4 hours Rotation of the earth and
(varying with the moon's and lower transits. resultant of sun and moon's
phases) Dominantly lunar. tractive forces causing high
water on both sides of the
earth.
Once daily or diurnal Interval between succeeding 24.8 hours Declination of sun and/or
(varying with declination) upper or lower transits of sun moon and rotation of the
and/or moon. earth.
Fortnightly interval between Half revolution of moon's 14.76 days From conjunction with sun to
spring tides orbit (Mean) opposition or opposition to
conjunction (interval between
syzygies).
Fortnightly interval between Maximum south to maximum 13.6 days Varying declination and
maximum diurnal effects at north. Declination or vice rotation of the earth. Apices
upper and lower moon's versa. of tidal ellipsoid maintained
transits alternately on line of centres on both
sides of the ideal earth on
varying latitudes.
Monthly Anomalistic or perigee to 27.5 days Variation of tractive forces

perigee. due to changes in the moon's
distance.
Half-yearly Half revolution of earth in 182.62 days Orbital movement of earth.
orbit giving cycle of sun's
declination from zero through
extreme north or south and
back to zero.
Yearly Variation of sun's distance. 365.24 days Movement of earth in

elliptical orbit.
Long period. Lunar apsides Rotation of axis of moon's 8.8 years Gravitational.
cycle orbit.
Nodal cycle Revolution or regression of 18.61 years Solunar cycle relating planes
moon's nodes. of orbits.
Metonic cycle Metonic cycle of recurrence of 19 years Solunar cycle relating synodic
lunar phases in relation to period.
solar calendar.
Saros cycle Saros cycle, or recurrence of 18.03 years Solunar cycle relating nodes
eclipses, that is, coincidence and periods.
of line of centres of earth,
sun, and moon.
Perigee/Perihelion Syzygy Recurrence of positions with 1,600 years Orbital cycles, harmonizing
cycle earth in perihelion and moon synodic anomalistic and nodal
in perigee at syzygies. cycles.
(Conjunction or opposition).
day) for their food-gathering activities. He also showed [45] that oysters
transported from Connecticut to Illinois had reset their bio-clocks within two
weeks to correspond to the new zenith and nadir transit times for the moon at
the Illinois longitude.
The tides also are one of the everyday expressions of one of the mightiest
and essential of all forces, universal gravitation, which a past relativistic
physics is seeing as far different in origin and nature from other forces
differently producing the same acceleration. Indeed, simply because various
kinds of forces all produce a given acceleration on a given mass gives no
logical warrant whatsoever for the in fact erroneous belief that all those
forces possess the same physical structure and character. That F implies A
does not mean A implies F, for there may be G, H, and a host of other agents
all of which result in A. That all forces may be made to produce identical
accelerations was known since Newton, and there is clearly no reason they
should not by the fundamental equation a = Flm where a is the produced
acceleration, F the force, and m the mass on which the force operates.
The tides are perhaps the most notable ecological example of kinetic
effects due to gravity, and they are, as Table 3-1 shows, astronomically
guided-a case of astrocybernetics, so to speak. Thus the Queen Mary ocean
liner loses about 18 pounds in weight every time the moon is overhead. The
sun's action on tides is only 0.46 that of the lunar effect because its greater
distance more than counterbalances its greater mass. Planetary effects would
be smaller still, through quite existent.
Standing waves are always resonantly produced-that is, by flows in
phase, e.g. a fountain's form. And an authority on tidal phenomena notes
[46] that "in the case of the great oceans and seas, the kinetic energy is
generated by the astronomical tractive forces. To quote the Admiralty
Manual 'the width of the Atlantic Ocean is quite large enough for
[astronomically caused] resonance to occur.' "
Within the complexity of the cycle repertoire of Table 3-1 there is room
for many nuances and emphases characteristic of a special geographical
location. Thus in the remarkable high and low standing-wave tides in the Bay
of Fundy and the Hudson Straits, the apogee-perigee lunar cycle wholly
dominates the lunar phase and declination cycles, and is thus practically the
sole cause of the phenomenon of those remarkable tides.
The interplay of two cycles can produce a perfectly modulated wave,
wherein the cycle of higher frequency acts as the carrier wave. Figure 3-2(A)
shows the modulated wave formed by the tides at A vonmouth, England, as
governed by the lunar wave of approximately 12-hour period modulated by
the longer lunar wave of 14-day period. Figure 3-2(B,C,D) shows the
identical type of wave as produced in the transmission of electromagnetic
waves carrying informational signals; and figure 3-2(E) shows that the same
process is the basis of the wave packets that constitute the so-called
elementary particles of the physical world, as the caption explains. Thus
matter is not at all the "material" substance we thought. In fact, as a
distinguished expositor of quantum physics, Bernard d'Espagnat, pointedly
noted in 1976:
The use of the expression "scientific materialism" should nowadays be tolerated

only with reference to a set of methods or to an attitude of the mind. With
reference to a general conception of the world, it has become a meaningless
association of words.
But it should by no means be assumed that even the easily observable
phenomenon of the tides is completely understood. Oceanologists tell us [47]
that "tidal knowledge has not yet achieved such finality as to enable the tides
to be explained without reference to observed values .... Tidal models are
still matters of strong controversy." In other words, even ocean tides are still
largely an empirical science-but no person of sound mind would attempt to
say that they did not exist or that simply because we could explain exactly
how, it was silly to say that the celestial bodies had anything to do with the
tides.
In the case of much more subtle and complex chronobiological and
chronopsychological phenomena (e.g., arson and other psychotic phenomena
increasing at full moon), it would be even more foolhardy to attempt to deny
the fact on the absurd grounds oflack of a theory. In deed, in all our sciences,
technologists of various kinds are constantly working with, using, and
developing further applications of natural effects whose fundamental basis
remains quite poorly understood or else completely unknown. If we wanted
to understand digestion and assimilation before we ventured to eat, we would
all long since have been starved. So the argument that a phenomenon can not
be accepted until understood is totally without merit, and indeed constitutes a
deliberate obfuscation of inquiry.
3.141 Generalized Causality. The problem is clearly one of our en-

counter with a less accustomed kind of causality: resonant causality rather
than causation by gross impact. When the resonant wave medium becomes
time itself, then we are faced with a complete task of re-thinking, and we must
resist the tendency (due to our habitual acquaintance with grosser types of
causality) to falsely call perfectly efficacious resonant causation "acausal."
There is nothing acausal about it, and the more we study quantum physics
the more it is beginning to appear quite the contrary: namely, that all the
other cruder appearances of causal processes are ultimately reducible to
11/1 II IIIII II I III IIIIIII~

IIII! jllj
I.~!I~'H
A
. I I
(From Introdllction to Oceanography -Johnstone)
c rv._IlI+1ff/+.-- +
Figure 3-2.
resonances and anti-resonances, i.e., to harmonious or dissonant patterns of

phases. 14
It is clear that again an underlying unfamiliarity with the fundamental
concept of qualitative time has caused many to falter and stumble, as did
Carl Jung when he miscalled resonant causation "acausal" [48], undoubt-
edly being influenced by the defeatist posture of many quantum physicists
following Niels Bohr who similarly failed to distinguish between not being
able to ascertain the cause of a phenomenon and the nonexistence of the

cause, much as though a mere agnostic were suddenly to announce
dogmatically that he thereby had "proved" atheism. (The pertinent question
here is, of course, How on earth did you ever find out?)
Jung criticizes Schopenhauer and Paul Kammerer quite drastically, yet
explains the same phenomenon of synchronous connections no better than
they, offering only an unnecessary neologism, "synchronicity," which he
insisted (without demonstration as to how) was more meaningful than the
common descriptive term "synchronous," which actually can be made as
meaningful as necessary, without the clutter of the needless polysyllables.
Thus when suddenly an accurately attuned television receiver then projects a
sequence of actions on the screen, no one of course would claim that the TV
set is the cause of the action depicted. But it is the cause of the appearance of
that scene at that moment, by proper resonant tuning. And all similarly tuned
receivers will simultaneously show it. If several harmonics vibrate in
resonant sympathy to their fundamental note, there is no direct causal
connection by impact from one string to another-but there is resonant
causality by which several physically separated and highly selected areas
may simultaneously be affected because of a shared and underlying wave
phenomenon in some medium. Just as the usual sort of impact causality
works principally in matter and space, so resonant causality works
principally in energy and time.
Jung's word synchronicity simply describes without explaining, while his
term acausal actually misrepresents what is going on. We may say of him,
what he himself said of Schopenhauer [49], that "nonetheless it is to his
credit that he saw the problem."
It was somewhat different with the original thinker Henry Corbin who,
though he participated in many of the Eranos meetings, quite forthrightly
proclaimed in a rare biographical interviewl5 rather shortly before his death,
"I am not a Jungian." Through his ShI'ite researches, Corbin learned
something of qualitative time from the old traditions, and in particular the
Tayyibitl-Yemenite branch of the Western Isma'His;6 for he writes that
... the only "historical" causality is the relations of will between acting subjects.
"Facts" are on each occasion a new creation; there is discontinuity between
them.... To perceive a causality in "facts" by detaching them from persons
is .. . to affirm dogmatically the [merely] rational meaning of history on which our
contemporaries have built up a whole mythology. But it is likewise to reduce real
time to ... the essentially quantitative time which is that of the objectivity of
mundane calendars, from which the signs that gave a sacred qualification to every
present have disappeared [50].
Thus Corbin had a much clearer notion of meaningful synchrony than Jung
because he realized that behind and between it lay the reality of qualitative
time, and the necessity of approaching the problem in that manner.
We have already abundantly seen how qualitative time is in tum bound up
with resonant causation. The precision of this term, which we arrived at only
after much distilling of many facts and implications down to their essentials,
was by no means easily evident as shown in the history of attempts to reach
it.
First, out of the piecemeal (technically) incoherent theories of causation
that governed modem science from its inception in Galilean-Newtonian, and
later in Maxwellian-Gibbsian mechanics, another viewpoint slowly emerged,
principally since the time of Jan Smuts and Ludwig van Bertalanffy (though
Arthur Schopenhauer had adumbrated it). This viewpoint regarded things
interactively in the light of a global theory of causation which could still do
justice to observed specificities. It steadily gained headway until, as
championed by generalists and organizers, it bids well to dominate applied
science in the twenty-first century, as well as to furnish valuable insights for
both theoretical science and aesthetics, thus bringing these disciplines
together; and it is one of the attractive features of this approach to have
specifically included the aesthetic component, which is so essential in all
human systems and which eo ipso demands highly qualitative treatment.
Now to regard individual phenomena thus: not as isolated but as all deeply
interrelated was also the point of view that reigned supreme in the scientific
thought of Alexandria at the time when it was the center of the profound
transcultural synthesis epitomized in the Great Library there. The immeas-
urable loss to us of this library dates from its destruction by fanatical mobs of
the same brand as those who cruelly murdered with oyster shells that
pinnacle of feminine preeminence in philosophy and culture, Hypatia, at the
instigation of the infamous Cyril. He had gained for himself the position and
title of bishop of Alexandria before proceeding so thoroughly to betray it and
the ethics of his titular master, Jesus of Nazareth, whose bigoted adherents,
paradoxically, accounted historically for more massacring of dissidents than
did the non-Christian emperors of Rome, as Gibbon well notes in his
history.
The crown jewel of Alexandrian thought was the doctrine of the ordered
interrelatedness of all things by the power of what was then termed
sympatheia (avp..rra(JEla) for want of a more technical terminology. To
render this far-reaching thought into our analytic, scientific terms requires the
sophisticated concept of holistic systems governed principally by the
affinities (or antipathies) generated by resonances (or anti-resonances) in
waves of some sort, i.e. in time periodicities, together with their cognate
space periodicities. That this technical identification of the sympatheia

doctrine with the theory of wave resonance was not hitherto made, points up
one of the failures of too narrow specialization at the expense of a surer grasp
of interdisciplinary interrelations: our mathematics and philosophy become
too separated-a phenomenon preventing penetrating, interrelating
insights. 17 It is only in the later twentieth century that we have been able to
reclaim our intellectual heritage.
In resume, then, system theory inherently involves cycles of some sort as a
regulatory mechanism. Indeed it is very clear phenomenologically, even
without the mathematical analysis, that what is termed negative feedback
control must function cyclically, such control being implemented through
changes that are effected periodically, as in each systemic cycle a given
standard is compared with what was actually produced, changing course
accordingly, much as a navigator keeps checking the stars and then re-
steering to stay on course. Measurement itself is very often also a cyclic
process, as anyone quickly learns who uses a rod of some unit length to
measure a large room. Indeed, such measurement, with regard to the
accurate re-placement and re-orientation of the rod, is also an example of a
negative feedback control process.
But it has not yet been clearly enough realized that quantum physics is
actually based on another and even subtler aspect of cycles-resonances-as
its distinctive concept. Waves are fundamental in quantum theory since
particles are analyzable into wave packets, a fact which emerged at about the
same time in radio engineering as the concept of a modulated carrier wave,
the amplitude of a wave of comparatively high frequency being modulated at
much lower frequency, shown diagrammatically in figure 3-2.
All this is what makes possible what we have called chronosymbiosis: one
entity's low phase is another's high, and vice versa. It is the very essence of
resonant causation to arrange such resonant-feedback situations. The ordinary
use of the time variable t is nothing but a linearly degenerate notion of time.
We must do better than that to have a science adequate to the richness of
experience. We must begin to think in terms of qualitative time, a time with
inherent and shifting possibilities of change within its extension of duration,
irrespective of the use or non-use we make of those possibilities. This view
opens up a systemic approach to problems otherwise insoluble with a
contentless and merely quantitative "t." Such notions, of course, lead to
nonlinearity in mathematics. But, as we shall see in section 4.2, much more
radical enlargements of method shall be needed to resolve the problems
posed by chronosystems.
The late Erich J antsch in his last definitive pUblication [51] was very much
aware of the tremendous importance of the timing factor in complex systems.
He observes that "multilevel structures require the synchronization of many

levels of self-organization dynamics. The ubiquitous fact of such a synchroni-
zation may be deduced from the systemic connectedness not only of
structures, but, above all, of their homologous dynamics" (emphasis ours). In
other words, the time waves have to be in resonance. And many other
advanced system theorists are groping toward this clarification.
Plato in two important dialogues [52] voices much the same viewpoint,
that of a chronosymbiotic, cosmo-ecologically resonant universe. Thus he
writes in the Republic that "not only for plants that grow in the earth, but for
animals that live on it, there are seasons of fertility and infertility of both
mind and body, seasons which come when their periodic motions reach full
circle." We have emphasized certain words to show how clearly Plato
included the all-important psychic factors in his concept of time process and
resonant causation. He also adds quite specifically [53] that if resonantly
wrong conception times are chosen "then children will be begotten amiss" or
else be "neither gifted nor fortunate." And in his Timaeus [54] Plato says
that astronomical cycles strike fear into those devoid of the science of how to
interpret them, for such are at the mercy of their ignorance, not having the
means to prepare themselves against foreseeable future trends. There is no
question that the Pythagoreans, devoted as they were to the cosmic meaning
of numbers, frequencies, and periods of vibration, would not have showed or,
more exactly, foreshadowed Plato's views here. Let us not forget that he
opened his famous Academy in 386 B.C.E., just after his return from a year's
stay with the leaders of the Pythagorean community in southern Italy. The
perception of qualitative time died out with the rise of billiard-ball mechanics
in the seventeenth century, and did not arise again until two hundred years
later with the advent of quantum theory. It is now here to stay. We have re-
gained the lost ground with interest.
All of which brings us back to those ever-attesting proofs of astronomical
cyclical influence on earth through resonant causation: the tides. Tides are,
in fact, primarily occasioned and synchronized by waves of gravitational
intensity, thus released-as we know since Max Planck that all energy is-
through quantized time "windows" or crested moments. So all energy is not
only quantized but time-controlled. It is energies, acting through their
material sheaths (which in tum are actually wave packets-see figure 3-
2(D» that cause all changes in the physical world. But it is time that enables
those energies so to cause, by releasing them through its own inherent
rhythmic structures. Thus we may say that chronotopological modes underly
all the resonant energy-releases that form the standing waves that in tum
manifest all material forms. Here indeed are tides-the very tides of
cause.
In everyday life it is interesting to see how the pressure of time, in relation

to desired ends, can cause oscillation to arise in very natural ways, given the
constraints of a necessarily given duration interval and of a given purpose.
Consider that, like a wave generated by some impact in an elastic medium,
time-pressure forces oscillation if the impact of its deadline is to be dealt
with. This very general theorem needs an example to be understood clearly.
Let us suppose some pages need to be first photostated from a book before it
is sent as a registered parcel, also required to be mailed by closing time of the
post office on that day. Other letters by ordinary mail had also to be weighed
that day at the post office before they could be mailed; and one letter had to
be weighed before its enclosures could be inserted, because they had to be
photostated first from the book. Hence the only way to do this was to use an
oscillating system involving two persons taking the following steps:
1. A goes to the post office and weighs and posts all letters that could be
posted. A also weighs, with dummy enclosures of same weight, the letter
requiring the enclosures of photostats.
2. Meantme B photostats the necessary pages from the book to be mailed.
But B has no time to photostat the enclosures for the letter because the
deadline for registered mail is one hour earlier than the deadline for
ordinary mail, and the photocopy shop doesn't close until the latter
deadline.
3. Hence B photostats only the pages for the to-be-registered book, and
then immediately wraps up the book and brings it to the post office and
give it to A who gets it in under the deadline.
4. At that time A gives B the weighed and stamped letter. B removes the
dummy enclosures, takes the letter back to the photoshop, and starts
copying the enclosures.
5. Meanwhile A returns from the post office to get the letter and its
enclosures from B, and then takes it back to mail it before the deadline
for ordinary mail. This is easily done since the copying of the enclosures
and the transit time both ways from post office to photoshop require well
less time than the one hour available.
6. While A does that, B collates the other copies of the material, then
rejoins A enroute from the post office and they both go home
rejoicing.
Oscillatory programming has been victorious over time-pressure. There are

many related examples of such a mode of optimization.
Cosmo-ecological thinking in twentieth century scientific circles began at
least in 1911 when Arthur Shuster published a path-breaking paper [55]
voicing the view that planetary effects were embedded in solar phe-
nomena.
The next landmark came in 1923 with Ellsworth Huntington's thought-
provoking book on the ecological relations between sun and earth [56], in
which some important work by Henry Clayton was included that in tum
supported Shuster's views. In the following year, Louis Bauer [57] published
independent data correlating solar activity and terrestrial electricity, and
showing double annual maxima for such correlations.
Then in 1940, William Luby [58] also observed planetary factors in
sunspot frequency, pointing out that precessional or turning effects of the
planets on the sun appeared to be more important than direct radial-tidal
effects. Luby noted the same principle was at work in the movements of the
Gulf Stream that were undeniably associated with extreme declinations of
the moon (i.e. maximal distances above or below the earth's equatorial
plane)-an oceanological phenomenon already noted by J.E. Pillsbury in the
U.S. Coast and Geodesic Survey Report of 1983, though without Luby's
sophisticated explanation.
Then in 1941 Clayton [59] who really devoted his entire life to cosmo-
ecology, confirmed the observations of both Bauer and Luby. He advanced
the subject still further by calling to attention the two crests of sunspot-
number increase, pronouncedly associated with the orbital periods of Venus ,
Earth, and Saturn at maximum heliocentric declination-their greatest
distance above (or below) the plane of the solar equator.
There was so little response to cosmo-ecological and chronotopological
findings in their time that the interesting suggestions and data amassed by
Bauer, Clayton, Huntington, Luby, and Shuster in this regard were
practically totally neglected until the present book-so much stronger is
fashion that fact in the history of the acceptance of scientific ideas. This
book, providentially enough, rides a new wave, and there is reason to believe
that this tide, like all others, is now starting to turn. The laws of
chronotopology thus override even straightforward "factual" demonstra-
tions: for even the latter are subject to cycles of acceptance; and changes of
general opinion do not arise except in accordance with their own governing
cyclicities of resonances.
What is worse, however, than the subjection to fluctuation of scientific
fashion, is the attitude of deliberate denigration of the past-an attitude
unfortunately that has increased because of its convenience in the face of the
twentieth century publication (not information!) explosion, the sheer physical
quantity of which in time discourages cross-referenced research. Such forced
forgetfulness of the past is the antithesis of humanity's unique continuance of
cultural memory, the loss of which would eventually be lethal to any

civilization or society. And the origin of the word "lethal" is Lethe or the
oblivion of forgetfulness.
The present writer has found a rich source of cosmo-ecologicaV
chronotopological data in the reports on ionospheric and geo-solar conditions
published by the Central Radio Propagation Laboratory (CRPL of the U.S.
National Bureau of Standards) at Washington, D.C., and then at Boulder,
Colorado, from 1946 to the present: specifically the CRPL reports,
"Ionospheric Data" and "Solar-Geophysical Data," and the valuable
summary of North Atlantic radio propagation disturbances from October
1943 through October 1945. Analysis of these and of the CRPL "Daily
North Atlantic Propagation Quality Figures" tables led the writer to an
unquestionable shift in electromagnetic wave propagation quality whenever
the sun's celestial longitude (,\) was a whole multiple of 30 degrees, as
measured from the vernal equinox; that is, when ,\ = 30n where n =
0,1,2, ... 11. We also found periodicities in propagation quality that were
synchronous with the lunar longitude being 30m, where m = 0,3,6,
and 9.
And the electrical engineer J.H. Nelson, who was employed by RCA
Communications, Inc., long before the advent of radio astronomy, had found,
since the 1940s, that the angles (0°, 90°, 120°, and 180°) formed between the
planets, particularly the major planets, sun, and the earth were so accurately
correlated with radio propagation quality that Nelson was able to use such
configurations as the basis of verified predictions of quality-the commer-
cially important bit-throughout his professional career. That is, he found 18
that planetary positions relative to the earth were correlated with the earth's
experienced fluctuations of solar activity as mediated through the ionos-
phere; and topological dynamicist Ralph Abraham worked out a dynamical
model capable of containing such effects and noting [60] that phenomena like
planetary influence on terrestrial events "have a 'normal' explanation in this
scheme."
Another more psychophysiological facet was added to the chronotopo-
logical systems data bank when two well-known practising London
psychiatrists, Hans Eysenck and D. Nias [61], confirmed the work of the
research psychologists Michel and Fran90ise Gauquelin, who had sum-
marized their results in their work Cosmic Clocks. The Gauquelins had
found that a rising or zenith position of Saturn (as viewed from earth at the
time of birth) figured statistically far above chance among babies who later
became professional scientists and physicians; and the same for professional
athletes in the case of the planet Mars.
Eysenck and Nias concluded that there was no valid criticism to be made
of either the Gauquelins' data or methods, and that cosmobiology "compares
favorably with the best that has been done in ... any of the social
sciences. "
They concluded further that a human being still in the womb "tends to
initiate its own birth processes in response to a particular planetary
configuration.... Some kind of signal emanating from the planets may
somehow interact with the fetus in the womb, stimulating it to a struggle into
birth at a certain [resonant] time." How such chrono-resonances may be
understood in terms of quantum physics will be explored in a Supplement (v.
first note of epilogue) and specifically, how an originally micro-shift in
probability can change potential energies and hence entire outcomes.
The well-known topologist and expositor of theoretical mechanics, Ralph
Abraham of the University of California at Santa Cruz, has, in kindred
fashion, conceived that "the neural network functions mainly as a metabolic
energizer for the maintenance of biochemical oscillation, and as a coupling
device to other vibrators in the organism, such as the muscles and organs of
perception.... I propose that perception is a resonance phenomenon
between the brain and external vibrators" [62] Abraham relevantly cites the
work of Volkers and Candib [63] on high-frequency electromagnetic signals
from muscular tissue, as well as Arthur Winfree's research on spiral types of
chemical reaction waves [64], which appeared a decade before Winfree's
interesting compilation on biological time [65]; and Abraham repeatedly
refers to cosmobiology in his later publications.
Other latter twentieth century scientific investigators were on the same
trail. As an article in Time noted [66]: "Dr. Ralph Metzner, a psychologist
with Stanford University's counselling and testing center, uses astrology in a
quarter of his cases in the same way Jung did. He thinks that it will soon be
'an adjunct to psychology and psychiatry' ... because it is 'much more
complex and sophisticated than present psychological ways or systems.' "
Metzner explained his views in greater detail in a later published paper
[67].
The London Times reviewer of the work just discussed of Eysenck and
Nias thoughtfully noted that "perhaps it is not the moment of birth that
selects the future, but rather the future that selects the moment of birth."
Such a time-reversed causation, as it were, is one of the prime characteristics
of a chronosystem, as given in our first chapter, and we are now ready to give
it more attention and tum to laforza del destino proper: the influence of the
future, as well as of the past, on the present.
3.15 Future Feedback

There is always this bodiless half
This illumination, this elevation, this future.
-Wallace Stevens (stanza xxiii,
An Ordinary Evening in New Haven)
One of the most accessible illustrations of such future feedback is found

again in those so subtle, complex, and instructive phenomena, the ocean
tides. We have not yet mentioned what is called by seafarers "the age of the
tide" -that is, the amount of lag behind the time of the generating
gravitational impulse. Thus the lunar phases semi-diurnal tides of the North
Atlantic have an average "age" or lag of one and a half days behind the time
that their causing astronomical forces are exerted on the earth. It could be
called a resonance response time to a periodic perturbing force. In some
localities the lag reaches as long as a week.
Similar lags are shown interestingly in what is called the Barkhausen-Kurz
effect. The technical definition is not at issue in the point here being made;
suffice it to say, it is an oscillation produced in grid tubes of ultra-short radio
wave circuitry. As Hannes Alfven's investigations of ultra-short waves made
clear, the Barkhausen-Kurz oscillation is not an exact resonance effect since
the negative resistances that occasion such oscillations never arise at the first
calculated resonance point, and ordinarily never exactly at any resonance
point of higher order. 19 That is, we must in principle not look for too exact
timing agreements between effects and calculated causes in many resonance-
response phenomena. Something like quantum indeterminacy seems to
occur, but on a more macro-level and scale. The systematic lags in tide-peaks
indicate that such phenomena have to do with nonlinear feedback relation-
ships; and that when the lag involved is negative, with future-feedback or the
future's interaction with the present.
Returning to the ocean's resonances, in some places there is the surprising
phenomenon of a negative age ofthe tide, a negative lag, i.e., an anticipation
ofthe forces. In such localities the maximal high or low tide now precedes the
time of the external astronomical forces [68].
This notion was really dimly seen and adumbrated in the idea of "feedback
causality ... a flow of cause and effect in two directions [69,70]. And
Michael Weir [71] has realized that goal-directed (i.e. directed by the
perceived future) behavior is a part ofthe entelecheia-the concept of an in-
held and self-directing aim-far and away Aristotle's most seminal concept.
It may well have come to him through Iranian sources devolving on the
fravashi (more properly fravarti) notion: the in-dwelling, higher-end-
shaping, guardian-awareness dwelling individually in all things.
At any rate, Weir's is one of the few twentieth century papers to have
grasped that the present can be future-directed, one of the distinguishing
features of chronotopological systems, as we have seen. What Weir finally
ends with is a probabilistic trajectory-space of states instead of a state-
determined system. He calls this a path-determined system, but he skirts the
issue of future-directedness because that would require a richer notion of
time than he has axiomatized and would lead directly into chronotopology.
But he is very much on the right track, and his thought that it is the existence
of several goals rather than instability as such that causes bifurcation is a
more fruitful approach than catastrophe theory because it takes the nature of
time more into account.
Already quite some time ago I pointed out [72] that adaptive and
anticipatory control mean proper current timing in continual (Le., periodic
sampling) feedback relation to the future (potentials, aims, expectations,
etc.). I also noted later the importance of feedback systems in which the
control standard undergoes (r)evolutionary changes via a (dis)continuous
guidance variable. It is relevant here to note, too, that the interconnectedness
and mutuality so characteristic of chronotopologicat2o systems is also
characteristic of nonlinearity, and thus precludes any adequate treatment by
methods of superposition, so useful in linear-wave phenomena and often, as a
means of approximation, in some nonlinear situations as well. Linearity thus
means the possibility of viable superposition or dissectability; whereas
nonlinearity means that we are dealing with a nondissectable, holistic type of
situation or system, with great interdependence of subsystems.
Time's topology is necessarily and essentially of this character and hence
all natural phenomena are, since they are all embedded in the nature of Time.
We mean here far more than the comparatively superficial phenomenon of
the distortion of time measurements due to employing measuring signals of
finite speed between a moving measurer and a moving object-that measurer
thus forced into observing so awkwardly and with such built-in distortion.
We really should not be surprised at nature's abundant nonlinearity, when
merely finding the surface of relatively simple objects (e.g. an ellipsoid)
unavoidably involves nonlinear differential equations. An egg is considerably
more difficult! In fact, it is a problem not yet solved and, we suspect, may
involve at least the first Painleve transcendent as well, which requires more
than elliptic functions for its determination, as Harold Davis' excellent text
(far better than most later ones on nonlinear differential equations) makes
clear [73].
One of John Casti's central conclusions in a paper on mathematical

modeling [74] is perspicuous and has far-reaching implications. The
conclusion to which we refer appears at the end of his section II and the
beginning and end of Section III:
What is needed are results which enable us to assert that a particular observed
output pattern is stable (persists) over some range of local interaction
hypotheses .... [We need] to construct models in which the observed macro-
pattern imposes a class of local dynamics .... Whitney's theorem [which provides
micro- from macro-dynamics] is another illustration of the point ... that the global
pattern actually induces a microdynamic that is unique, up to a coordinate
change.
If we substitute macrocosmic for global or macrodynamic and microcosm
or individual for microdynamic we see that Whitney's and related theorems,
which Casti has so astutely grouped together conceptually, are actually an
example of a general chronotopological principle that relates the inter-
weaving of environmental patterns of periodicity with individualized event-
occurrences and reaction-patterns: cosmo-ecology thus emerges, as a science
combining climatology, orbital and secular variational astronomy, solar
pulsation theory, chronobiology including chronopsychophysiology and
chronopharmacology-all fields experiencing rapid development in the later
twentieth century.
3.151 Nonlinear Waves and Future Feedback. In almost all mathe-

matical treatises on waves, the basic paradigm employed is the so-called sine
wavem whose varying height follows the projection or shadow of a revolving
unit radius on the horizontal diameter of its circle. Thus the height of the
wave, denoted in the language of nonarbitrary mathematical symbols as
y = sin x, varies between 0 and 1 as the wave rises and subsides (see figure
3-3).
Though the Chinese artists, and then their Japanese cultural inheritors,
first featured such waves as shown in Figure 3-4, nature had them long
before on every ocean beach. As a wave nears the land its crest bends over
toward the land more and more until it breaks. Mathematically, its form
assumes more and more the nonlinear profile of that figure.
We note in passing that the probability waves of quantum mechanics
would be subject to the same law as they approached the beach of
actualization, i.e. as the probability approached "1" or certainty of
occurrence. Some years ago we adumbrated this concept less precisely and
wrote that "the quantized appearance of energy is necessitated by the wave-
nature of time. The waves of time breaking on the beach of occurrence, so to
Figure 3-3. Ordinary Linear Sine-Type Wave (The above wave is

actually an elastica curve, formed when a uniformly flexible yet stiff strip
is pressed at both ends, as the small arrowheads indicate.)
speak, in releasing their energy create the effect of discrete particles or

quanta of energy, while actually the source of the continuity of the
phenomena lies in the wave itself. The celebrated wave-particle paradox of
the nature of energy remains a paradox only so long as the chronotopological
phases of the phenomena are left unrealized in the analysis" [75].
Since the ancient discovery that the frequency of a given vibrating string
depended on its length, and the later one that the frequency, other things
equal, depended on the square root of the tension in the string, people have
dimly realized that waves and numbers are intimately linked. Then, as if the
anciently known sea and lunar tides were not enough, our telescopes and
other instruments made us aware of the great electromagnetic tides in the
solar plasma, and before that, by the spectroscope, we knew that sunlight
deluged us with a sea of vibrations that we perceive as colors.
Waves are like breathing-they are undulations, now convex, now
concave, as shown in figure 3-3. Yet we have seen the profile of a sea-wave
rolling ashore, and that is more like the illustration in figures 3-4 and 3-5.
There is a profound distinction between the two kinds of profile shown in
figures 3-3 and 3-4. In the first, a vertical line drawn anywhere will intersect
the wave at only 1 point; but in the second, the vertical line may intersect in
one, two, or three points as in a, b, or c. This second type is called a
nonlinear curve, and its mathematics is far more demanding because its
phenomena are subtler and more ramified. It is the basis of what is called
t-axis
Figure 3-4. Basic Nonlinear Wave Form Showing Future Feedback into
Present (from d to p) If Direction of Future Is Taken as the Positive Time
Axis (as usually though inaccurately done-see text following figure 3-5)
Figure 3-5. Ordinary Cubic Function (not to scale) Seen as Resembling

a 90 0 Rotation of the Nonlinear Wave Form of figure 3-4
Figure 3-5 bis. Above: Loops Traced by Motions of Outer Planets. The
figure is a stylized depiction of a three years' path for the planet Jupiter
as it loops back into retrograde motion (direction of lower arrow) from
direct motion (upper arrow). The letters 0 and R indicate the two
stationary positions leading into direct and retrograde motion, respec-
tively. Note similarity to figure 3-8.
Below: The Celestial Path of the Inner Planet Mercury as it Retrograded
in 265 B.C.E. (after O. Neugebauer). Note similarity to figure 3-6 and
3-7.
*We pointed out before [76) the catastrophic quality of the nonlinear "Chinese"-type wave.
Another interesting illustration of such a nonlinear wave is shown in figure 3-5 his which depicts
the path formed in the sky as seen from the earth when the planets Jupiter and Mercury tum
retrograde and then direct.
elementary catastrophe theory, since such a "catastrophe" may occur on the

line d-e where the amplitude suddenly drops from crest to trough as measured
along the vertical.
Now let us turn figure 3-4 clockwise through 90° and we obtain the curve
of figure 3-5 which is what is called a cubic equation (e.g. x 3 + a IX + a 0 = 0
where aO,1 are constants) because the highest power of the unknown is a
cube.
Hence we may conclude that a cubic is somehow essentially involved in
nonlinear wave theory. More important for our purpose, let us consider the
horizontal axis in figure 3-4 as the time axis, showing interval of duration
proceeding, say, into the future from left to right. Then we at once see that if
the point p is the present moment, then the movement along the wave
proceedsfromJuture to present from d to p and from present into past fromp
to g; while from g to e it proceeds normally from past to future. (On the
allocation of the direction of becoming to the plus or minus direction, see
discussion following figure 3-8.)
These observations confirm from another viewpoint our previous (chapter
2) definition of a chronosystem, part of that definition being nonlinearity.
What if we have a succession of such nonordinary causal movements? We
then obtain a wave some thing like this (figure 3-6). Now such a wave is
actually obtainable as an "elastica curve" when a fairly stiff but vibrationally
elastic rod is bent. The intrinsic equations of such curves require elliptic
functions. However, we have found how they can be simulated by using a
cubic modification of a circular (sine) function, for it will be noted that no
vertical line passing through the wave-curve shown in figure 3-6 can
intersect it in more than three points. The intrinsic equation is
(1)
where s is the arc length covered on the curve by a tangent line to it rotating
through angle 1/1. The relation between 1/1 ands can be expressed by means of
Figure 3-6. Nonlinear Wave Train Shown by an Elastica Curve with 8 =

55°. Cf. figure 3 (8 = 30°). Eq, (2) in the text is a useful approximation of
this wave form derived by regarding the sine of a linear function of the
independent variable as a cubic function of the dependent variable.
elliptic functions, and a parameter () plays a fundamental role, whose sine (k

in the usual notation) is the eccentricity of the ellipse involved. It is
interesting that Equation (1) is exactly that for the motion of a simple
pendulum where s replaces the time and '" the initial angle from the vertical.
Albert Eagle, in a too-little known but valuable work on elliptic functions
[77], perceptively notes that "the inclination of elastica curves, as one goes
along them, varies as the inclination of simple pendulum to the vertical varies
with the time." The serpentine curve of figure 3-6 corresponds to a
pendulum swinging with an amplitude of 110°, hence k = sin 55° =
0.819152 ....
On a wall in the tomb of Seti I (19th Dynasty, Thebes, ca. 1300 B. C.E.) is
shown the symbol of the power of all change and transformation (Khepera)
being carried along by just such a future-interacting wave as shown in figure
3-6, stylized by the old cosmologist-priests in serpentine form. This highly
nonlinear wave form reappears constantly in ancient Egyptian symboli-
zations of the wave-like, serpentine time-process. 21
Showing more directly the link with that late twentieth century portion of
bifurcation theory known as "catastrophe" (Le. sudden change) theory, we
can develop a curve very similar to the wave profile (cf. figure 3-4) of which
Steve Smale well said [78] that the so-called "cusp catastrophe," which
exhibits this profile in passing from a linear to a nonlinear wave (see figure 3-
7) and which "is the most important example of a catastrophe." It develops
directly, however, out of embedding a "Chinese wave" (called a bit too
unperspicuously "the fold" in catastrophe theory) in the wave-front surface
of a linear wave as figure 3-7 shows. We noted this dominating type of
wave profile
Figure 3-7. Howa Linear Wave Transforms into a Nonlinear Wave (P1
and P2 are points of discontinuous jumps, either up or down, depending
on which direction along the profile is taken as the direction of
becoming)
catastrophe in a 1962 lecture sponsored by the Theoretical Physics

Department of the University of Naples, long before we heard of Thorn's
work. Our analysis was published in 1965 by the National Research Council
of Italy [79] and we noted there, giving a figure showing the same type of
profile as in figures 3-3 and 3-7:
Systems whose differential equations are not linear ... are capable of dis-
continuous jumps in amplitude as either the frequency or amplitude of the driving
force is continuously varied; and what is very important, they also can show
generation of harmonics and subharmonics of the driving force, and hence the
related phenomenon of frequency entrainment, wherein the oscillation frequency
of the system itself is controlled by the driving force or frequency. Thus
synchronization can result. Also, nonlinear equations and systems may have many
equilibrium states, which may often be a guarantee of better stability, that is, one
associated with a higher probability of endurance. It is not too much to say that,
with sufficient unpredictability of environment (i.e., of perturbations) it is only the
nonlinear systems which have any great survival probability at all. It is the reason
which doubtless plays a fundamental part in the fact that the vast majority of
systems we actually observe-and if we measure accurately enough, we can say
all-in nature are nonlinear.
Nonlinear systems are more lifelike too in that only they can react dis-
continuously to a continuous input. The equations of such systems are intimately
related to a quite sophisticated feedback, as their coefficients are functions of the
operating conditions or of the dependent variable. In linear systems the
coefficients are constant, and in linear systems with variable parameter the
coefficients are functions of the independent variable. Neither of these types is
actually nonlinear, although the latter often may appear so.
Another very important property of nonlinear waves (implied in what was said
above on discontinuous jumps) is that a perpendicular to the direction of
propagation, drawn to the wave profile, may cut the profile in more than one point.
Such waves possess corpuscle-like as well as wave-like properties, and we must
look to them for the solution of the wave-particle impass in modem physics, other
than the defeatist 'solution,' which is none at all, of giving up all hope of
successfully conceiving of what our equations, numbers, and observations refer to.
Anything which behaves like both a corpuscule and a wave-as do both light
waves and fundamental particles-must be associated with a deep-seated
nonlinearity.
It will be noted that the idea of the excellent concept called "resilience" by
C.S. Holling [80] as distinct from the more pedestrian (and precarious!)
"stability" is here adumbrated. We will have more to say on resilience in
chapter 6.
Returning to a new development of the wave profile under discussion, we
note that the ordinary sine wave function y = sin (27TX/X) shows y as the
linear function of the sine of an angle x. It is clear from figures 3-4 and 3-5
that the wave profile has the shape of a cubic function, and we see that figure
3-7 shows a succession of such" cubic" profiles. 22 We then set up the wave
formJ(y3) = sin x where now we have the sine as a cubic function of the
dependent variable. We worked on this problem in November of 1982 and
finally found a suitable function that would accomplish the needed nonlinear
wave succession, like the elastica curve of figure 3-7, but expressed in the
easier terms of a sine function, thus providing a simpler approach to applied
problems involving the very commonly seen cusp catastrophe, and even
envisaging systems where such catastrophes periodically occur, as in real
life, as any insect ecologist, for example, knows?3
Continuing with our equation for a succession of nonlinear waves, we
finally determined the following function as optimal for study, and as one that
could be suitably parametrized to fit various situations:
y(3-y) = vis sin Y2t (2)
or
t= 2 arc siny(3-y)/0 (3)
This equation has three real roots for all real values of t such that
I sinY2tl < 2/V5; two real roots (actually three, with two coincident) for
I sinY2tl = 2/0; and one real for 2/0 < I sinY2tl ::; 1. Moreover, y is
extremal when t = ±(2n + 1)7T, n = 0,1,2,3 ... ; and if y = 0, then
t = ±47Tn. The functions of the type given in Equations (2) and (3) are
interesting approximations to the elastica wave forms (figure 3.7) at about
() = 55°; just as the ordinary sine wave itself approximates the nonlinear
elastica wave with () at about 30° (figure 3-3). These basic wave
interrelations have not previously been noticed, though they cannot but aid
the applied chronosystem analyst.
The interesting thing about these functions is that when the independent
variable t is taken as time, we see that there is a continual periodic feedback
from future into present, and from present into past, just as there should be.
In the nature of time, experience-both in inner, felt (intensive) nega-space,
and in outwardly perceived, extensive posi-space-moves along the arc of
the wave form, dipping both into the future and the past as time (i.e. via the
values on the t-axis) proceeds. The curves, of course, also show the more
obvious portions of feedforward from present into future and past into
present. Here is the fundamental time wave, in which the intensity of
experience at any given point in time is measured by the degree of change
(experienced in both inner and outer space) per unit of duration. Mathe-
matically, that would be controlled by the slope of the tangents to the wave
curve at y = O.
If we want to take this phenomenon into account we must generalize the
function and write instead of Equation (2), introducing as little alteration as
possible,
y(3-y 2) = yS sin (~ tis) (4)
where the parameter s is associated to the intensity of experience. [Note that
s here is not the s of Equation (l).] Then
YI=O = yS/6s (5)
Thus as s increases, y decreases and there is more extended interaction with
both future and past in almost every moment. Indeed, s is actually another
function of t, and its fluctuations determine calmer or stormier seas of time as
the case may be. We do not yet know enough chronotopology to determine
that function, but there are methods to estimate it empirically; and outbreaks
of hostilities, breakdowns in negotiations, etc., are much more likely to occur
during periods characterized by high s than otherwise. With s on the
increase, there are more intensive and extensive uprushings of normally
buried memories into present and current contexts, as well as greater
inpourings of anticipation and pulls of as yet unimplemented plans and
visions: pulls of the future.
So the experimental profile of the wave front of a time wave is skewed with
respect to both past and future. The arc-line or path of experience reflects
and expresses the interrelations of change and duration; and the amount of
change per unit of duration expresses the intensity of experience at a given
point in time.
There is another form in which these various feedbacks can be depicted as
in figure 3-8(A). It turns out to be another elastica curve, this time the
analogue of a torsional pendulum, with () about 150°. The (nonlinear) wave
train is somewhat like the form of a trochoidal type of curve, formed by a
point on a disc between its center and circumference as the disc is rolled
along a straight overhead track. If the arc is imagined as being traced from
left to right, then the sub-arcs can be described as follows: a --+ b:
feedforward into future; b -+ c: future feedback into present; c --+ d: feedback
from present into past; and d -+ a: feedforward from past into present. Note
that there is no direct feedforward from past to future without passing through
the present, and here again the model accords with our experience.
Memories can, of course, influence our hopes, visions, desires, and
destinies; but that influence is filtered and cross-referenced through our
current state of consciousness, whether we are aware of it as in the waking
Future Past
--- - feed- -forward

- - - - - --
- -
B Future Past
(nascent) (consequent)
feedback
-------------
Figure 3-8. A. Trochoidal Form of Time Development. B. Characteri-
zation of the Loops of figure 3-8A
state, half-aware and quickly consciously forgetting as in the dream state, or

not consciously aware of it at all, though it is still operative in that vast region
of unconscious awareness that is too often inaccurately described as the
"unconscious." Note, too, that similarly, the past can feed into the future
only through the present, in a kind of overarching simultaneity.24
The "time line" consciously perceived without the subconsciously
incessant workings of memory and desire is thus simply traversed on the arc
passing through Q+, Qo, and Q- , etc., without any need to be consciously
aware of the feedback and feedforward paths connecting past, present, and
future states, those more hidden arcs being diagrammatized in figure 3-8(B).
We do not ordinarily realize these feedback-and-forward turbulent "bub-
bles" in the (normally to us) laminar flow of time. Some poets and prophets
in non-normal states of more powerful awareness have sensed them; and
many more quotations to this effect might be adduced than the few given
previously in the course of this book.
In figure 3-8(A) the present conscious moment is Qo, although the time
loop associated to that moment dips into both past and future; Q+l is the past
moment leading into its loop, and a-I is the future moment poised at its loop.
We have deliberately assigned positive numbers or accumulations to the past
and negative numbers (which may be regarded as the molds or solid
"negatives" of positive numbers) to the as-yet unformed future.
The theory of functions bears us out here for it is with negative arguments
that active wave-like phenomena arise in the most basic of functions as
Euler's Gamma function and the Euler-Riemann Zeta function; whereas
their behavior on the positive side is accumulative and non-oscillatory.
Continue the likewise basic Fibonacci series25 into negative arguments and
you will see the same phenomenon arise; the positive sequence of terms
0,1,1,2,3,5,8,13,21,55,89, and so on, whereas the negative sequence of
terms is oscillatory: ... -89,+ 55,-21,+ 13,-8,+ 5,- 3,+2,-1,+ 1,0.
Even the powers of - 1 itself oscillate, whereas those of + 1 do not. Thus
(+ If = 1 where n is any integer; yet (-If = + 1 if n is zero or even, and
(-If = -1 if n is odd. There are deep implications in these observations,
giving the startling agreement between mathematics and the nature of the
structure of the spatio-temporal universe.
Hence we see past moments as positive; and future ones, yet unmanifest
moments, as negative or "not there." Zero itself, with its own mysteries, is
thus to be associated with the current or present moment.
3.16 Fate and Free Choice Are Not Contraries
The only meaningful or precise interpretation of fate is that of a set of

consequences from some act or commitment or structuralization already
effected. The term "fate" is in fact so used in comparative embryology, to
refer to the eventual organic structure that is to be associated with a
particular site in the embryo; and molecular biology is fine-focussing such
"fates" to specific genes, those tiny controllers of biological destiny.
Let us for a moment imagine a world without fate or laws of consequence.
A world without an ordered effect-structure, a network of consequential
implications, would be one in which it would be impossible to predict. Any
actin at all would result in unforeseeable effects. We ordinarily do not realize
how much in our movements and acts we are constantly depending upon the
fact that the world in which we live possesses definite laws of consequence.
In our imagined world, for instance, tossing away something might result in
its coming back and striking one. Or what had been solid ground beneath
one's feet could, at the next step, become hollow space.
It is clear that one would have no free choice whatsoever in such a world
for the very good reason that one could not predict. To plan a new course, we
must inevitably be able to count on certain factors remaining the same while
the plan is being implemented. Prediction (i.e. some stability of consequence)
is essential to free will.
Without laws of consequence, free choice would shrink to a microscopic
mockery of itself, and we would be the slaves of an utterly capricious
universe. Of course, there may arise situations in a consequence-endowed
world where we-through either insufficient foresight or too-rapid changes-
cannot avoid certain consequences. But that fact is part of the very realities
that also guarantee our ability of free choice. To plan new alternatives
requires a fundamental stability, as well as flexibility, in the structure of the
universe. Luckily, we live in such a world.
The basic law then boils down to: "pay and take." That is, fulfill the
required conditions of your planned or chosen consequences, and then they
will be able to be implemented and eventuate. Realizing this principle, which
is also deeply bound up with the nature of time, is what is basically meant by
the phrase "to be realistic." Realism in this sense goes beyond either
pessimism or optimism-both of which in too large doses lead to unrealism
and hence inevitable setbacks; for the nature of any reality will persist and
effect results whether human beings are aware of that reality or not.
In general, in chronosystems there is no unique future because of the
existence of alternative choices and paths. Hence in such systems desire-
priorities (sometimes more vaguely and less usefully called "values")
become extremely important in prediction. Clarifying the nature and
distribution of such priorities constitutes one of the principal contributions of
the psyglyphic analysis discussed in chapter 4.
Desires all have a history (a past), constitute a current demand (present),
and project a denouement (future), all three factors being inextricably
intertwined and mutually interactive, i.e., thoroughly nonlinear, mathe-
matically speaking. Again, the words "past," "present," and "future" betray
the deep-seated inadequacy and inapplicability of ordinary analytic, linearly
sequential thinking with regard to Time. 26 In conventional state-space
treatments of systems theory, to cite a typical standard text [83], one must
from the outset "specifically rule out relations whose present outputs depend
on future values of the inputs" (emphasis in original).
That is exactly what cannot be done in chronosystems. An example from
biology comes conveniently to mind. In its 1983 Conference Proceedings
Circular, the New York Academy of Sciences announced a conference on
what is now a well-accepted part of electrophysiology: fluctuating electric
potentials in the brain that are event-related and that characteristically occur
before an action is performed (e.g. swinging a tennis racket to hit the ball).
Here is a quite everyday category of instances of future-dependent input; and
such phenomena, so characteristic of chronosystems, are fundamentally

linked with that deep relation and interdependence of fate and free choice
with which this discussion began. We need to know more than some linear
past --+ present to predict properly. Conventional sunspot predictions based
on past averages have been as much as 12~% wrong (e.g. in 1979 at the
peaking of cycle 21) at times of unusual planetary clustering. On that
occasion, in fact, a temporary decrease had been predicted for the time when
in the outcome a maximal increase occurred [84].
True, the present is always there, making seeming illusion of past and
future-yet they retain quite objective reality in their counterinvasion of the
present as memory and anticipation, respectively. The dynamic nature of
memory is too often overlooked. Under memory are subsumed habits and, in
general, substructures and foundations already established, and skills formed
through prior practice. Under the rubric of the present fall sensation,
perceptions, and acts par excellence, for every perception or sensation is also
an act; while the future is involved in hopes, expectations, and wishes-all
forms of desire.
Indeed desire is in a bonafide sense the very "memory" of the future, and
its persistence is the strength of that inverse memory that addresses a
direction opposite to the memory of the past, which is a recall or summoning
up of what was once achieved (in the present). Desire as the memory of the
future is a retention of intent, a constant addressing-the word is exactly
enough used here to serve in a desire-simulating computer program-of what
is being directed towards an achievement not yet consummated in the
present. To desire, then, is to "remember" the future.
Throughout all these processes runs imagination27 , too: one can imagine or
represent inwardly to oneself how someone is doing now, or how they were at
some time, or how one estimates they will be at some other time. Further,
imagination can function even in the still more removed world of might be.
One can imagine what might, may, or would be (depending on the strength of
consciously or unawarely estimated probabilities) under various circum-
stances or conditions. When we are in a position to specify conditions, we
have a would be . .. if, or the computer programmer's IF THEN, ELSE:
e.g., if A, then B; else C. When less in command of knowing the variously
determining conditions, then we have the less restricted and more imagina-
tive may be, and with even less certainty, the might be.
So the roots of the past are always pushing back into and feeding from the
present. The branched arms of the future are there, too, beckoning us along
pathways of wish and desire which are potential and potentiation-the
creating of the very wherewithal to be able to do something later. And the
past, too, enters the future by way of (intellectually or emotionally)
remembered elements, restructured in wish and imagination. Something of

all this richly nonlinear interaction of future/present/past has already been
indicated analytically, and we saw how the past and future interacted through
present acts. Now we see that they may also interact through either
conscious or unconscious imagination. These considerations can be of
extreme practicality in explaining and predicting human behavior, and so
cannot be neglected in any adequate discussion. When we add imagination to
figure 3-8 we obtain an unequivocally nonlinear flow diagram (figure 3-9),
in which we have placed appropriate number units. Since (+i)2 = (-ii =
-1 in the model, imagination acting on itself either consciously or
unconsciously is inherently future-directed. 28 In the future, the to-become, lie
its natural development and application-which accords with experience and
supports the model. But unconscious imagination interacting with conscious
imagination refers to the past, to the experiences which launched those seeds
of unaware images. Using the model, (-i) (+i) = + 1 again confirms
experience. Even if the model serves only as a convenient mnemonic device
in thinking accurately about chronosystems, it justifies itself.
As figure 3-9 also shows, the future, both in terms of imagination and
present act, can also interact with the past by reinterpreting memories and
changing habits (for better or worse) in the interests of newly emerging aims
Aware
Imaginal
/ Sta'f*11 ~
I
Future (-1) .; • Present (0)" • Past ( + 1)
Negative (Molds) Zero (Origin): Positive (Accumulations):
Possibilities to Perceptions; Habits; Reflexes and
be fulfilled; Wants; Decisions; Acts. Conditionings; Memory;
Expectations; De· Data Ba,e•.
sires; Aims.
Unaware /
Imaginal
States (-i)
Figure 3-9. The Networking of Time
and strong desires. So, too, the past can help mold the future through
delimiting of potential. The past, of course, directly influences the present
and the present, the future; and these two modes have always been so
obviously in evidence as to overshadow the other subtler, yet nonetheless
effective interactions we have discussed.
The present also can act to alter the past, as when we change habits,
generating new types of memories to supplant the former ones in importance.
Similarly, but less understood or perceived, although universally operative,
the future influences the present by planning, which is but the schematic
specification of ways of implementing desires, hopes, and wishes. This
means, among other things, that simplistic, linear notions of causality will
have to give way to the deeper notion of resonant and future-involved
causality. For the most part, we do not act solely in response to stimuli from
present or past, but often more frequently in response to signals from the
future, to straws in the winds of time. Such activity can take quite prosaic
forms as becomes evident in observing the otherwise inexplicable actions of
men in process of constructing a machine or boat or building, a feline stalking
prey, or some other everyday occurrence of future-directed activity. The
phenomenology of time demands that we traverse the arcs of experience and
not simply an omissively idealized line of duration. We experience influences
of both anticipations and habit-orientations-influences from the future and
from the past on and in the present.
We thus have arrived full scale at our starting consideration: that rules for
orderly consequence are part and parcel of what it means to exercise free
choice.
3.2 The Computer as a Kronos Machine
Though few outside the field are aware of it, the sine qua non of the
construction and functioning of any computer is a basic internal master-clock
that generates a series of square waves in time (see figure 3-10). These mesh
with other pulsed oscillations to provide time windows for the various
essential transports of net electronic charges that in tum underlie the
execution of any program whether serially or parallel processed. The
program execution thus proceeds in a chain of wave-resonances and anti-
resonances that together perform the complicated and intermeshing selection
and gating operations that are the dynamic heart of the computer. No
electronic computer can operate without a system of internal clock-pulses at
precise regular intervals (of very short duration). All the computer's acts and
LJ ___ _
I
M
2 3 4 5 6 7 8 9
Figure 3-10. The Computer Is Controlled by Phase Resonances of Its
Internal Clocks as They Time-Gate Its Functioning, All Clocks Being
Governed by a Master-Control Clock
Wave A and B: Clock pulse for gating two functions, "A" and "B."
Wave M: Master-Control clock pulse (square waves or successive unit

functions).
At master pulse 1, all three clocks are in phase.
At master pulses 1, 5, and 9, the M and A clocks are in phase and the "A"
function can occur.
At master pulses 4 and 7, M and B are in phase and function "B" can
occur.
functions depend on the synchrony patterns or syzygies of these clock-pulses

at various key places in its circuitry. Internal computer time is quantized.
The phenomenon of software vying with and even on occasion eclipsing
the importance of hardware in the crucible of the market-place, that melting
pot of pooled experience, is now too well established to need further
justification. That phenomenon entails, of course, a like importance of
programming languages, and the desirability of some exit out of the current
babel of them. Some guidelines to that end, in the direction of a universal
assembler language (UAL) and a Syntactical Universal Programming
Language (SUPL), were voiced by the writer as chairman of the artificial
intelligence section of the Third W orid Congress of Cybernetics and General
Systems convened in 1975 at Bucharest, and published in the Proceedings

[86]. The key idea behind SVPL is typological thinking as described in
chapters 2 and 4 of the present book. That idea is, in turn, closely related to
associative processes induced through context. As we wrote in 1978 [87]:
The basic trouble is that parsing is not the way anyone learns, understands, or
uses a language. But context or meaning is-as the main architects of all natural
languages, the poets of every tongue, knew and still know well. Hence to base the
specification or programming of natural languages on a confessedly "context-free"
(hence parse-full) basis must be self-defeating. And so it has proved. Semantics,
rather than grammar, is the key to language specification.
A fundamental principle, not yet clearly enough realized, is that syntax is
contextual rather than formal. Parsing just won't do the job, so neither will any
context-free approach. The essence of a language is its idioms and they are
invariably based on semantic realities rather than on grammatical artificialities.
As early as 1960 (in a report published in 1962 [88] I stressed the context as
inherent to language and programming, and context-analysis (rather than mere
formal parsing gymnastics) as the key to language specification-each language
differing in its mode of handling such analytics.
The basic idea of VAL is simple, though so fundamental that it is easily
overlooked. The possibilities of all software have, as their lower constraint or
limit, the possibilities inherent in the basic electronic hardware (and its
architecture) built into the computer. The upper constraint on software is
simply the limitation of any given software designer's creative imagination
and ingenuity. The middle constraint consists, of course, in the several
constraints imposed by the nature of the problem itself and/or the set of
givens or initial conditions in a particular instance.
Having said that much, we can pursue the matter by noting that computers
in general are capable of only a necessarily finite, and in practice fairly small,
set of basic operations, irrespective of the proliferation of names by which
they are called. Contents, whether consisting of data ( operands) or program
elements (operators), may be electronically moved from one place to another
in the machine. That "place" may be a temporary or virtual buffer or bus
area, dynamically shifting-perhaps by the nanosecond; or it may be a more
stable and physically fixed location in the machine. If it is a shifting area or
group of bits, the shifts may be governed by various conditions, or the whole
area may shift in physical location constantly, following a set of evocatory
associations-the calls and demands of some associative memory system.
Depending on the program motivation for those movements, all internal bit
and bit-group transfers will fall under several clearly defined categories, the
primary ones being: storage (momentary, temporary or archival); recall from
some store; transfer from one store to another; transfer from a store to some
operations area or bus (displayed or not); transfer from some store or buffer
to some output.
3.21 Defining the Computer
There has been no serious attempt, despite the enormous pUblicity given to
the subject, to define what a computer in essence is, rather than simply
describe what it does and offer that description as a bonafide definition.
Actually, that the computer is a very sophisticated type of recording and
reactivation device has not been understood, largely because what is
recorded was not perceived.
The computer is a servomechanism for both the writing and the
implementation of ways of thinking, usually called "programs" when they
are focused on the solutions of particular problems or kinds of problems. In
brief, the computer is a thought recorder and reactivator. That is what makes
it a far more sophisticated machine, on a much higher level than a television
recording device, for example, which records and replays changes of form,
color, motion, and sound. Unlike the sensation processes, however, one of
the prime necessities of which is unexceptionable fidelity to the original, the
process of thought possesses intrinsic and necessary tolerances, and an
innate leeway allowing it to adjust to changing circumstances. That is, the
process of thinking is unavoidably conditional in nature.
The computer, to record thought, must have the means to simulate it. It
does this through switching circuits that are homeomorphisms or non-
arbitrary analogues to logical primitives like AND (and/)OR, (either/)OR,
and NOT. But a computer, to imitate thought successfully, must also be able
in its behavior to simulate the act of distinguishing one datum or signal from
another. To do this, it must be able to simulate by pre-built electronic means
the psychic act of comparing or judging.
Soon after the basic circuits for the logical primitives became known,
largely through the work of Claude Shannon, comparator and selector
circuits were also worked out that could electronically "compare" and
"select" binary-coded signals. The binary code or base-two number system
was essential to use here, since a switch could only be on (= YES or 1) or off
(= NO or 0).
Since the ancient Egyptians [89] it had been known that any number could
be represented in this system, which uses only powers of two, namely
1,2,4,8,16, and so on, remembering that these are respectively, 2°, 2',22 ,23 ,
and 24. Indeed the ancient Egyptian system of multiplying or dividing two
numbers depended entirely on a version of base-two arithmetic [90], which
appeared later (ca. 1000 B.C.E.) in China under the guise of the /-Jing
(Cantonese Yi-King) system of yang (-) and yin (--), corresponding to
the 1 and 0 of the base-two system. This fact was already known to Gottfried
Leibniz's informant, the Jesuit missionary J. Bouvet writing to Leibniz from
China in November 1701, in response to Leibniz's having sent Bouvet a
write-out of the base-two numeral system [91].
What really produced the thought recorder was the "IF ... THEN;
ELSE" circuit, which thus provided the essential elements of the thinking
process in electronically simulated form: comparing, selecting, and then
acting in one way on one outcome and in another, on another. It must be
stressed that all this simulation is accomplished by pre-human thinking built
into the clever homeomorphic circuitry29 which per se is quite devoid of
awareness, feeling, or any other psychic component. One can even simulate a
more advanced computer with sharp enough use of a more primitive one in
some instances, showing that no actual thinking at all is involved in the
machine.
I still have the excellent little programmable calculator that was manu-
factured by Compucorp of Los Angeles in the early 1970s-their model
Scientist 324G. It was a very simple machine-a mere 80 byte program
memory-even though it had one of the first LSI (large scale integrated)
silicon "chips" at its core. But it did have 10 scratchpad memories,
programmably accessible, as well as an autostop on "error." One of the
defined errors was the overflow induced by attempting to divide by zero, and
another was induced by trying to obtain the square root of a negative number.
(Arithmetically this little computer was only up to the seventeenth century.)
It had, of course, no keys for jumping or for subroutines that would, when
completed, return to the main program; neither did it have conditionals or
DO loops.
Nonetheless it had a built-in precision to 13 decimal places-better than
most personal computers on the market a decade later, which could provide
only up to 10 decimal places. The point, however, is that one could program
both DO loops and a conditional stop at a prescribed number. The loops
were effected by using one of its ten storages as an operational cycle memory
and including in the program a "subtract-one-unit" instruction that would
apply to that cycle storage or counter. Then to stop the process at zero, say,
all that was necessary was one more instruction to program at the
appropriate phase in the cycle a division of, say, 1, by whatever number was
in the cycle counter. When zero was attained in it, that division instruction
would cause an automatic stop. Meantime, the needed results had been
programmably collected and assembled in other designated storages.
One could also program it to recursively find the roots of given

polynominals, real or complex, and to autostop at a predesignated accuracy
of approximation. One got around the square root negative numbers by
programmably designating a given storage as the repository of the imaginary
part of the result and programmably arranging matters so that multiplication
between any numbers so designated would be multiplied by -1. The
recursive behavior was achieved by simply disregarding the solemn rule in
the instruction manual never to omit a "STOP" command at the end when
writing a program into the machine.
Of course, none of these capabilities was given in the user's manual: they
all arose through "legally forbidden" ways to deploy the circuitry. Yet they
were all implications of the hardware and could be discovered by anyone
with sufficient imaginative interest. Obviously, this small device which was
able to execute simple IF ... THEN; ELSE instructions no more "knew"
what it was doing than the much larger machines with far more sophisticated
conditional instructions implicit in their hardware. The electrons in either
case are simply doing what comes naturally to them as they encounter the
various constraints and pathways of the circuitry that was intelligently
designed for expressly and literally ulterior motives by thinking humans, and
then constructed either directly (by hand) or indirectly with the aid of
automatic or even robot devices,30 whose prototypes, of course, were also
built by human hand. The moral of this entire story is a very basic Theorem:
Every result a computer produces must be so produced by some implication
of its circuitry, including built-in pseudo-randomizers.
The Corollaries are:
1. No program can be performed on a given computer unless the
electronic consequences of each instruction of that program lie within the
circuitry capabilities of the machine's hardware.
2. A computer can do nothing that is not an implication of its program.
Of course, a computer might well provide and act on implications not
humanly foreseen (or even not normally foreseeable because of huge data
mass or complexity). But such phenomena, far from demonstrating any
psychic or bonafide psychological act on the part of a computer, merely
demonstrate the well-known "magnification effect" embodied in many
inventions, and even literally in, for instance, the electron microscope. The
computer in handling such colossal masses and complexity of data and
instructions, or in supplying unforeseen confirmations or implications, is
producing a magnifying, electronic simulation of human thought processes,
as on the mechanical level, a steam shovel magnifying simulates a muscular
arm and hand. The computer thus serves as a very useful electronic
homeomorph of the mind, allowing us to see more clearly the precise

necessary and sufficient conditions of our various thought processes, but it no
more thinks than an electric typewriter thinks to print the letter" A" when the
appropriate key is struck.
The computer has, in brief, a determinate behavior. True, as we wrote
some time ago, a computer could be made to simulate unpredictable moods,
for example, by its designer interlocking combinations of long-term (longer
than average human life span) and shorter term cycles, so that no pattern of
its behavior would ever recur for, say, a hundred or even a hundred thousand
years. But such prestidigitation (which is all most so-called "artificially
intelligent" devices amount to) changes the ultimate determinism not a bit.
Even if a built-in randomizer, like a radioactive substance, were introduced
into the computer, we would then simply have meaningless randomness and
not intelligently directed, much less creative unpredictability as in the best of
human genius.
What the computer does teach well, however, is the lesson that after the
initial creative human insight (always launched in humans by intense
affective components: feelings, deep interests, intense motivations, and the
like), the rest of the development of any idea is in comparison mechanical
and is machine-simulable and -performable. That is, the greater part of our
mental processes are deterministic routines, quite simulable by the electronic
means we ourselves have now devised. But let it not be forgotten-as it too
often seems to be by some schools of artificial intelligence theory-that such
electronic circuits do not and could not have come into existence without the
originally psychic process of living human thought.
This fact leads to another theorem, one of constructibility: If H can make
C, but C cannot make H, then H is a greater entity than C. Thus humans can
produce computers, but computers cannot produce human beings; and this
distinction of differential constructibility is crucial. We can now appreciate
the really logically inappropriateness of Marvin Minsky's remark [92] that
"there is nothing more important than computers." He forgot that humans
are, and immeasurably more so. But perhaps Minsky was speaking only
rhetoric and what he really meant was that no field is more important than
artificial intelligence, and hence the most important people in the world are
artificial intelligence theorists and technicians. If this is what he actually
meant, it is more understandable because it is more human: each human
being wants to feel his or her own activity has prime significance.
But such distinctively human feelings are quite alien to the simply
electronic nature of computers, and so the above remark comes with
whatever sense it has, squarely back into the human fold. We do not single
out this one spokesman whom we know and like personally; but only cite his
attitude as one entertained misguidedly and in psychological naivety, and as

one to be avoided if we want a viable human future. Computers, like all other
machines, make good servants but very poor masters. The degree to which
man cultivates computolatry is the extent to which he must gradually
disinherit himself from his own natural intelligence. Thus near the end of the
twentieth century, the human race came to be weighed in Time's balance
both ecologically and technologically. We shall return to some aspects of
these sociological implications of computers in chapter 6. Computers are to
be used-not abused to enslave people or nations which, in politically
paranoid or megalomaniac hands, they could well do.
The computer, then, is a device for recording and re-implementing human
thought processes, and is only inappropriately turned into either an idol or a
tyrant by humans so desiring to deploy it for various quite human motivations
of their own. But such a thought-process recorder and re-implementer is in
itself a benchmark achievement in terms of our handling of time: the
computer can effectively displace consciousness or human awareness in time
by means of an electronic counterpart that simulates the presence of
intelligent behavior. The computer is a Kronos 31 machine, enabling pre-
viously impossible chronotopological connections to be made.
The computer can also be programmed to simulate very slow (e.g.
geological) processes so accurately that we may learn in a few hours what we
could not have known even after millennia of normal observation. The same
applies to computations that would normally exceed a lifetime. Other types
of programs could depict extremely rapid (e.g. intra-nuclear or intra-cellular)
changes in much slower terms so that again we might observe otherwise
unobservable processes and relationships. The computer is thus a time
displacer, a time compressor, and a time expander.
3.22 The Computer's Functional Architecture
Now that we see clearly what the computer is (and is not) we can explore its
functional architecture-the optimal categories in terms of which its
necessary repertoire of functions may be understood, as well as its minimal
vocabulary of commands, instructions, and effects. What we are saying is
that there is a theory of functional architecture for the computer. It is, of
course, directly related to hardware design, as we have already seen.
Delineating it becomes principally a matter of paying attention to what is
appropriate and natural.
The three categories that emerge are, first, the functional triple of Address,
Instruction, Data (a content categorization); and next, the hardware-
coordinated triple: Input, Throughput, Output. Next we have another triple,

now concerned with internal functioning: Memory (Storage/Recall), Arith-
metic/Logic String Processing, and Transduction systems. Finally, we have
a fourth triple concerned with external functioning: Control, Servo, and
Audio-Video outputs. Throughout any processing also runs a twofold role
categorization of codons: Operand, Operator.
These considerations can provide a concise and topologically uniform
mapping of both internal and external processes and capabilities of a
computer in its most general form. See figure 3-11(a), (b), (c), and (d), the
explanation for which follows.
(a) Key Mapping of the Fundamental Functional Types of Electronic Codons,

the Life-blood of the Computer
C: electronic Codons, which may concern
A: Addressing
I: Instructions
D: Data
P: the Program or controlling set of codons that coordinates generation,
movement, and transformation of all other codons involved in the
processing.
(b) Topologically Similar Mapping of Basic Processing Stages and Levels
(BASIC)
STAY: Stay put i.e., basic codon-retention facility of a CPU (Central
Processing Unit), without which none of the other functions are
possible.
In: Input, including sensors
THR U: Throughput or actual processing of Input
OUT: Output or the final transformation of the Input in the form
called for by the Program
SCS: Supervising Control System, including security with its own
stayput.
(c) The Same Topology Maps the Typology of the Computer's Internal
Functions
P: the Program, from which emanate
M(=S/R): Memory (or Storage/Recall) capability
ALU(=SSP): Arithmetic-Logic Unit (or Syntactic Symbolic Processing)
including arithmatic/algebraic operations, binary string or bit
operations, and general string operations, e.g. concatenation,
comparing, and deconcatenation
T: Transduction Generating System, or codes for converting program-
generated output signals into codons alerting and instructing output
devices
OS: Operating System or processing supervision and housekeeping.
Figure 3-11 . Typological Topology of a Computer

Codon Types
Processing Stages
Internal Functions
External Functions
(d) Still the Same Mapping for the Computer's External Functions
E: Electronic Output, i.e., the most general description of all output, which
may include
C: Control Output, to control another CPU
SD : Servo-Directing Output, enabling, instructing, or disabling various
devices to implement program output, e.g., robotic devices, robot
factories, military or security uses, etc.
A V A udio- Video Output, providing suitable transducers furnishing auditory
(timbre, pitch, duration, number of voices) and visual (form, color,
motion) outputs.
OCS : Output Control System.
It is important to note that in the functional analysis of computer

architecture, there is this category of Address in addition to Data and
Instruction. Thus a given electronic code may represent data, instructions, or
the addresses for either. The profound implications and importance of the
Address category of codon have not been generally recognized, and one often
sees in computer theory an alleged exhaustive dichotomy of Data and
Instructions, without a hint that the concept of Address, on an equal footing
with both of these, is needed to complete the picture.
It is in a sense quite natural to overlook the addressing function. Although
in human thinking both data and instructions are conscious, addressing is
largely an unconscious process. (Posthypnotic suggestions illustrate addres-
sing in the human mind.) It is very often out of our direct control, as we
notice when something becomes inaccessible to conscious memory and
defeats willed efforts to recall it. The computer forces one to become
consciously aware of addressing. Indeed, all the subtleties of pointer registers
and indirect addressing (Le. programmably operable addressing, without
human intervention) prove that. The prime importance of addressing is
illustrated in the following sentence: I've something of real value to give him
and all the necessary instructions for what to do with it and how to use it-
but I can't reach him! Addressing means accessibility-means negentropy.
There are also deep typological resonances between Data/Instructions/
Addresses and Input/Throughput/Output-Stayput respectively (cf. figure 3-
11). It is readily comprehended that data are principally input; that
instructions concern primarily throughput; while addresses or destinations
importantly relate to output and stayput. (Such destinations can of course be
either delivery or pick-up points.) Speaking of stayput, it is also worthwhile
to note here that variables in mathematics are storage addresses for a
computer, whereas the assumble values of variables are storage data
(contents). Also, stayput may be temporary (virtual) longer term, or
completely archival.
The address, although usually an evoking operator, may also be an
operand, as there could exist subtle processes of computer syntax which first
manipulate and/or transform addresses (i.e. the addresses become operands)
before deploying some thereby achieved address in its characteristic
evocatory function. An address code, as far as its role is concerned, is rather
amphibiously poised between an operator and an operand in any case, since
it is the means whereby the actual operands receive operations, and also the
means whereby the actual operators convey their operations.
There are thus nine functional modes for a code: I (instruction) operating
on D (data), A (address) or I itself (e.g. "If so-and-so, then change
instruction so-and-so thusly"); A operating on D, A, or I; and D operating on
D, A, or I. There is also a deep conceptual correspondence between

corresponding portions of figure 3-11 (a), (b), (c), and (d). We can also
characterize Memory (SIR) as STA YPUT and thus have the more succinct
functional description of a computer:
~RU
OUT
J PUT
STAY
As we have already noticed, the basic operating or indicative Instruction32
is the transfer or movement ( of either data or instructions) from one storage
site to another or from one application or execution site to another-this fact
serendipitously revealing another category pair: that of storage state
(passive) and execution or performance state (active). Either data or
instructions thus may be (1) operands or (2) operators, and, independently,
may also be in either (1) storage state or (2) execution state, these last two
possessing definite, non arbitrary analogy with potential and kinetic energy
respectively.
3.23 Some Advanced Design Considerations
Implicit in our analysis of computer architecture are matters of the context of

machine interpretation and of the hierarchical level of an instruction. Citing
Compucorp again (because it had a bright group of designers in the 1970s led
by Dwight Jividen, who as of this writing lives near Santa Barbara,
California), their Model Scientist 400 (which was also distributed by
Monroe as the latter's Model 1800) contained a "symbol" key which if
pressed or programmed would turn any following command (e. g., "square
root") into a symbol for a thus designated storage, the contents of which
could then be in tum programmably manipulated. Thus every instruction had
two contexts: one its literal meaning, and the other its use as a name for the
symbolic addressing of storage and recall commands.
But an even deeper concept of context was embodied in those remarkable
machines: what were called "Group C" instructions. These were a whole set
of different instructions, assigned to certain codes, than what they normally
would do. Entry to and exit from the Group C level was done by a small
programmable subroutine, after which all codes meant and did something
else-providing a sort of extra and normally inaccessible level of machine
"awareness" and capability, very suggestive of human non-normal states of
different degrees of insight. Group C included also an overriding supervisor
state that was designed, as part of the "firmware" of the machine, to handle
such tasks as initialization, overflow or underflow, and error conditions.
Later computers had supervisor states (sometimes even more than one
level, as in large IBM machines, for security control purposes-a fetish of
IBM); but no later machine, despite the advances in technology, has attained
that peak of humanly usable design which placed such states at the
programmable behest of a user's creativity.
We have already alluded to the computer's indicative and imperative
modes. Its conditional mode is instituted by IF ... THEN; ELSE program
sequences, plus DO loops for comparison-controlled executions. The
subjunctive mode of the computer still awaits full implementation: we are
only beginning to give our computers electronic imaginations as well as
electronic memories. When that is adequately accomplished, we will be able
to program in the subjunctive mode: imaginative recombinations and
electronic fantasies, which some machines-not yet quite consciously
designed to do so-can already begin to invoke. New vistas of humanly
helpful, user-friendly, and psychologically healthy computer development
are on the way.
We will next consider a special computer language application allowing
the topological relations between various class-clusterings of properties to be
programmed on the time line of computer operations. The means of doing
that is a new approach enabling the translating Venn-Euler class-relation
diagrams into binary strings by way of a set of primal binary matrices
including the matrix for the theoretically vital though neglected "exclusive
or" (EXOR) operator. 33 The fact that the topological underlies the logical
(which we have before noted on another occasion [88, p. 141]) again
becomes apparent.
3.3 EXORcist: Programming Self-Typing of Classes

Through Resonances in Binary Strings
The theory of class relations was founded in chronological order by

Leonhard Euler and George Boole in the eighteenth and nineteenth
centuries. The two men were both trail-blazing mathematicians-minds
distinctly not of the narrow-gauge conventionally grooved cast. To the end of
their happily long lives they remained excited over still-to-be-explored
possibilities.
To their fundamental contributions, later professional logicians added so-
called quantifier theory, but one of their fairest spokesmen, Willard Quine in
1970 [93] almost wistfully though a bit convolutedly admitted the power of
Euler and Boole's class/system approach, so concretely different from the

contentlessness of the quantification school:
This exorbitant schema [now come two lines of extravagant notational jargon] is
one among countless laws [of logic and set theory] that gain much in brevity and
intuitiveness [read meaningfulness] by translation from the schematism of pure
quantification .. . into the schematism of ... classes and relations. Other exam-
ples are the familiar laws of Boolean algebra. ... Down the centuries a major
motive for assuming such objects as relations and classes ... has been this kind of
convenience.
We would add that clarity (non-obscurantism) and not mere "convenience"
was the desideratum. We end up with a more compact and yet more
pervasive set of axioms for Boolean algebra and class relations than was
previously possible.
The crux of the matter as we before pointed out [94] is that logic and set
theory are branches of topology: the science of inter- and intra-connectivity,
and as such a necessary cornerstone in any theory of self-organizing systems.
This basic ontological fact about logic and kindred set theory is most
naturally and appropriately reflected in the Euler-Boole approach and its
related algebra. It is the generalization of this approach in the direction of
inherently self-organizing systems of interlocking classes, together with a
very parsimonious treatment of their interactional possibilities, that forms the
framework for EXORcist, a method of programming the self-typing of
classes through resonances in binary strings.
An abridged form of it was presented at the 1979 San Francisco meeting
of the Society for General Systems Research, and appears in those
Proceedings, in the session on methodology, chaired by George Klir.
EXORcist was first communicated in August 1978 to the American
Mathematical Society Abstracts, and subsequently introduced during an
invited graduate seminar on systems analysis given at the Trieste Interna-
tional Centre for Theoretical Physics, in three lectures presented November
1-3, 1978, at the invitation of John Casti. That version will not be repeated
here, but an expanded version ( omitted now for reasons of space) will appear
separately (see footnote at start of the epilogue).
Suffice it to say here that prior attempts to extend George Boole's algebra
lack a complete arithmetic-the core of any algebra-since the operations of
division, as well as a satisfactory subtraction, are missing. Attempts to
induce subtraction suffer not only from being too arbitrary and insusceptible
of extension to the division operation but, relatedly, also contain incom-
patibilities with respect to what the most natural and appropriate Boolean
subtractive operation should be: e.g., Halmos [95] (a normally good
expositer who here only follows prior misguided tracks 34 ) gives a very
artificially "defined" version of what is really a form of Boolean subtraction,
though rather perversely calling it "addition" and omitting to explain the
deep relation to 'symmetric difference' which involves EXOR and hence true
Boolean subtraction. 35 Elsewhere, Halmos has also repeated the common
error that for a matrix A, AO = 1. This is true only if A is nonsingular, i.e. if
detA ¥- O. ThatA- 1 = 1/A suffers similar restrictions. Muses first noted and
demonstrated this behavior in 1972 in a paper on topological fractional
dimensions, and again in 1978 [96, pp. 51-54].
Mr. Tarik Peterson was my most able student at a series of two post-
graduate seminars on hypernumbers I held at Berkeley and Santa Barbara,
California, in the late 1970s. During the second seminar EXORcist was
presented, as well as my indexed hypernumber representations for octonions
[96] and for counteroctonians based on E ~ = 1 = Enand En¥- ± 1; and the
connections of Boolean algebra with binary strings. Tarik noted that the
indices for two octonions or counteroctonions could be treated as two binary
strings which when EXORed with each other produced the binary string for
the correct index of their product. Thus i3ES = E6 where 310 = 011 2 and
510 = 101 2 , Then, 011 EXOR 101 = 110 = 610 which is the correct index
for the product. It gives me great pleasure to mention Mr. Peterson's
contribution here.
3.4 Some Extensions in Class Inter/Intra Dynamics
We have noted how classes can be objectively treated and their self-
organizing interrelations (symbolized via binary string interactions) com-
puterized by a fruitful generalization and application of Boolean algebra.
Now let us briefly consider some feedbacks in that largest of all self-
organizing classes: human society.
The current fate of primary societal buffers will now be considered.
The imperatives to acquire scientific knowledge that can help the human
situation of the late twentieth century are considerable. The buffers that
hitherto normally shielded human society from its own possible malignancies
and worst manifestations were principally: (1) decentralized small communi-
ties in which increased ease of observation and contact engendered enough
beneficent social pressures to stabilize behavior harmoniously to mutual
benefit; (2) close-knit families with early fostered and deeply rooted ethical
and behavioral norms; (3) widespread belief36 in organized religions with a
key tenet of each being the existence of an intelligent power or powers
surpassing our own and thus helping to maintain human societal order; and
(4) a steady-state or at least nonexponentiating population rate.
These stabilizing buffer factors have begun, especially since the mid-
twentieth century, fast to erode and disappear, with appropriately deter-
iorating social stability and sharply increasing numbers of police states as
results of self-exacerbating positive feedback loops. In consequence of such
erosion, competition for any factors contributing to material security and
social position and well-being have taken on a rapid rise, so that a stunning
mixture of urban cunning and jungle savagery on all social and political levels
is being more and more necessarily exposed and dominant, to the point
where it tends to become perforce accepted simply as a fact of late twentieth
century life.
3.5 Brief Prognosis in the Light of

Time-Systems Theory
The imperatives outlined and analyzed in the preceding section are becoming
steadily more defined and pronounced. It is not fatuous under the present
circumstances of burgeoning sociopolitical instability to entertain the needed
hope that the pursuit of increased knowledge of our own nature as reflected in
the study of chronosystems can help bring the human enterprise through
threatening waters. Society in any fruitful form, as well as science, is at stake;
and the second can help the first-and in fact must learn to do so henceforth
more than ever if both are to negotiate the rapids of a now swiftly closing
century and era.
Notes
1. No other frequency matches the eclipse pattern.

2. Their springboard was the original work of Chladni and Lissajou in the nineteenth
century, and we still speak of "Chladni figures" and "Lissajou figures."
3. Which he concluded was lunar, but which better fits the period of solar rotation, the sun's
independent turning on its own axis. Arrhenius' introduction of cosmo-ecological rhythms into
science continues to bear fruit. In a Russian technical review journal of 1979 Alexander
Melixetyan noted that [35) "rhythms of cosmic processes have been found and corresponding
rhythms of geological, physical and biological phenomena on the Earth.... The Russian
scientist, A.L. Chizhevsky, who studied the sun's activity, as early as forty years ago predicted
epidemics of influenza in 1957-1959 and in 1965 .... Increasing solar radiation activates
viruses and causes epidemics." The review goes on to note that recently it was found the phases of
the moon are correlated to changes in atmospheric ionization and terrestial magnetism which also
influences human beings; and it was found that during magnetic storms, changes in the cerebral
cortex occur and a person's reaction time is speeded up by a considerable factor.
4. We learned later that they contain a substance in their skin so virulent that a dog who
ingested one by chance would soon die. But the strong allergic effect on certain humans, as the
substance affects not the sites immediately touching it, but ones that can be far removed from
the place of contact, was not realized prior to this report, nor was the month-long result of a few
seconds of contact.
5. Ammonium sulfobituminosum (in a hydrophilic base): "ichthyol" first trademarked by
Cordes, Hermanni & Co, Hamburg-Lokstedt, and then later improved by emulsification with a
hydrophilic pomade.
6. Quantum biochemistry shows that bio-"recognition" between agent and receptor
molecules depends upon their patterns of matching or resonant fields, in tum determined by the
wave functions of their electrons and energy levels [37).
7. This point will be resumed in a mathematical context in the announced Supplement.
8. These are intimately conceptually connected to the trions of our chapter 4, section
4.3.
9. These correspond well to our circumferential, radial, and central trions, respectively, in
chapter 4, section 4.3.
10. As an example of the enormous compression of meaning, the almost cryptic Sanskrit
original of this siltra consists of only three words (the first admittedly a compound):
parbJllmaikatvlld vastu tattvam. Here tattvam means "manifestation" rather than "such-
ness."
11. This intranuclear resonance of deuterium, incidentally, shows that elementary particles
can be distinguishable at least in phenomenological effect-in this case by the stability of the
nucleus.
'12. These are the words of a long-term colleague, the mathematician and physician Marco
(M.P.) Schiitzenberger who interestingly recalled Born's statement when we were engaged in
conversation along these lines in November 1982.
13. Actually this fact provides the foundation for a theory ancillary to the technique of
forecasting which is called that of "embedded invariants" [43).
14. Which can often be conveniently represented as angles, then called "phase angles,"
which may also depict phase differences or "beats."
15. This was kindly brought to my notice during a conversation at the Corbin home in Paris
with his widow Stella Corbin in September 1982. Madame Corbin very graciously also aided
my researches by providing copies of other needed material.
16. This is not be be confused with the much more political and wordly minded Eastern
Isma'IlI sect headed by those astute business men, the Aga Khans. The clarity of Henry
Corbin's wonderfully inspired exposition is regrettably diminished by his consistently mis-
leading use of the term "Ismaili" without qualification. Indeed the present Bohras, heirs of the
remarkable Yemenite tradition on time (that we will examine in chapter 5) are by no means the
doctrinal friends of the Aga Khan's brand of Ismailism. Quite the contrary. That fact makes
Corbin's and others' ambiguous use of "Ismaili" all the more historically and philosophically
misleading.
17. Thus it became well-nigh forgotten in twentieth century scientific theory that Theon of
Smyrna (ca. 130) had come so close to present notions as to use the term sympatheia in
acouxtic theory to refer to two strings which resonantly or "sympathetically" vibrate, a scientific
term and concept straight from the ancient thinkers.
18. See, for example, his Propagation Handbook, published by 73 Inc., Peterborough, New
Hampshire, 1978.
19. It is interesting to note that maximal resonance is in the B.-K. effect associated with
minimal resistance, thus naturally linking resonance with minima of the first time derivative of
entropy, i.e., with minimal rates of entropy increase. We have already published [reference 11)
the guiding principle here: time is so organized as to select probability chains that minimize
entropy increase.
20. It should be borne in mind that topology in the time context is not at all the topology of the
usual space context, and hence prevailing topological methods cannot be oftoo much avail. The
topology of time is a highly dynamic one, governed by very interactive (nonlinear) resonances
which are qualitatively released, maintained, and transformed. The only appearance of the
quantitative aspect would be as ratios of intensity and, at the end of an analysis, as a set of
predicted time spans for the occurrence of the kinds of events sought in the analysis; or else as
sets of times to be used in chronavigation (chapter 6).
21. These concepts were deepened in ancient Egyptian and Iranian traditions (see chapter 5)
into an entire doctrine of the nature and meaning of time, inextricably bound up with the way our
present universe arose, now functions, and will turn out.
22. These considerations provide the deep morphological reason why cubics had to be the
foundation stone of that portion of bifurcation methodology called catastrophe theory.
23. In this connection see the excellent work [81,82) of N. Gilbert and R.D. Hughes.
24. A correspondent, Margaret Long of Wraxall, interestingly bore this observation out in a
synchronous communication in April 1983 that arrived the day after the above passage was
written. From her journal of ideas she sent me the following relevant passage when learning I
was doing the present book: "Time seems to be consecutive in its movement ... but Time is
simultaneous for it moves neither forward nor backwards but in all directions at once .... Time
has a circumference and dimension which cannot be seen by Man [who comprehends) only his
own vision of Time as a flat progression." The sense of the inadequacy of a simplistic past-
present-future schema is here apparent, and another intuitive correspondent (Mary Woodlee in
New Mexico) wrote that she perceives a whole "multi-tracked tape" playing through each
moment, with inherent resonances to both past and future-projections on each "track" or level.
Keenly aware persons (among whom may certainly be included the great Henri Poincare)
appear to sense innately that time is essentially nonlinear. As chapters 2 and 4 amplify, time is
not intrinsically consecutive but rather of radial nature, manifesting through apparent cycles but
actually radiating through the ever-present moment and recalling us ineluctably to re-contact our
origins, in a prodigious and profound context of what memory means. Chapter 5 will further
explore this last clause.
25. This series is so basic that it is found throughout the flowering plant kingdom as the
numbers of spiral strands in the capitulum of a flower (e.g., daisy, sunflower); and also as the
numbers of helical rows of seed pods in pine cones or heads of wheat. These flower-found
numbers are always exact and come in pairs, since the spiral arrays in the capitulum or cone can
be traced in two opposite senses. In zinnias one finds the pair (13, 13) and, in large enough
sunflowers, (55,89). No flower has less than (13,13), the pairs (8,13) and (5,13) belonging to
pine cones. The numbers of spirals traced by cacti spine-clusters are also Fibonaccian.
We found [Muses, C., "The Functional Basis of the Fibonacci and Related Series," Amer.
Math. Soc. Abstracts, vol. 2, no. 4 (June 1981), p. 398) that the basis of the Fibonacci series is a
Diophantine hyperbolic functional equation, in which certain hyperbolic functions are always
integers. Where In is the nth Fibonacci number (fo = 0, 1\ =12 = 1, h = 2, etc.), that
equation is
1/21n = k {
sinh }
(n arc tanh k)
{n even
cosh n odd
where k = 110 which is the hyperbolic tangent of the natural logarithm of the so-called
"golden number" 11( 1 + 0), often written r. But k is even more fundamental (and is also
simpler). The co-Fibonacci series: 2,1,3,4,7, etc., sometimes called the Lucas series, is also
easily expressible by means of k in terms of hyperbolic functions.
26. We shall use the initial capital letter on occasion to distinguish the subject in its
wholeness rather than as a designated moment, period, or occasion-a specific time.
27. Including the non-illusory and archetypcal imaginal (in the sense of Henry Corbin and,
before him, Douglas Fawcett [85], harking back to ancient contexts long pre-dating Plato.
28. Also note that (±li = -1 means that desire finds it origin in the imagining process, in
the imaginal, which thus ultimately creates desire, that in turn creates all other manifestations
(see also figure 3-9).
29. Also of human devising and origin!
30. The first robot factory was achieved in Japan in the early 1980s.
31. We use the name of the god here, which even in ancient times was identified with
Chronos or Time.
32. Instructions as distinct from imperative Commands like CLEAR (e.g. filling with zeros
or ones as need be), START, HALT, ENABLE, or DISABLE.
33. EXOR was unfortunately overlooked from the start by Bertrand Russell and Alfred
Whitehead in their Principia Mathematica, the least profound of Whitehead's work.
34. Nothing personal is here conveyed, and Paul Halmos and I have invited each other to
dinner at our homes, with mutual enjoyment.
35. The best that can be said for the other view is that while EXOR is definitely Boolean or
logical subtraction, it may in some electrical circuits correspond to the sum of the probabilities of
each exclusive alternative. Probability operations, however, are not always isomorphic to
Boolean logic. Overlooking that fact is the error of the view here faulted.
36. In time as well as space. Whether such belief be yet factually proved or not is irrelevant in
this context: the belief itself performs the important psychosociological function referred to in
the text.
4 ANIMA ET THEMIS
MUNDI: PSYGLYPHS, A
MULTILEVEL LANGUAGE
OF QUALITATIVE TIME
We think, and indeed remember also, basically only through and by means of
images. Sometimes these are less consciously evident, sometimes more so,
but they are always there. Without this fundamental substratum of images,
the mind could neither reason nor remember, hence could not function.
"Pure" abstraction, as we saw already in chapter 2, just doesn't exist.
Now behind all imagery, however, complex or ramified, there is a
comparatively small set of fundamental or root images which stand in
relation to all the rest, as an alphabet to its language.
This fundamental set is repeated in each human mind as the DNA in each
human cell, with individual variations of course, but enough redundancy to
make communication and mutual comprehension possible, by providing
enough shared or common denominators, so to speak. Hence Jung's term
"collective unconscious" was misleading.l It is rather a set of individualized
but shared and sufficiently redundant unconscious contents that is involved;
and not at all the undiscriminating and senseless mixing implied by the word
collective. The only actual collectives are garbage cans and refuse piles,
whose function it is to collect indiscriminately. State collectives are in that
accurate sense "garbage governments" regardless of ideology.
The fundamental realities of the mind are quite otherwise, and we function
by alphabets of basic images, Alphabets of Reality. The rendition of these
91
alphabets in symbolic form is denoted by the term psyglyphs representing the

"nucleotide" basis of the DNNRNA of the psyche, as it were. In this
connection C.G. Jung recounts an interesting remark of the great quantum
physicist Wolfgang Pauli [97, p. 133], noting that "there is some possibility
of getting rid of the incommensurability between observed and the observer.
The result in that case would have to be expressed in terms of a new
conceptual language-a 'neutral language,' as W. Pauli once called it." Here
was a dim recognition of the deep scientific need for psyglyphs-a language
capable of appropriately, i.e. non arbitrarily including both nature and psyche
in its gamut of meaning.
An important moment in the development of humanity's understanding of
the cosmos occurred on October 27, 1859. On that day Gustav Kirchhoff
had announced to the Berlin Academy of Sciences and hence to the world
(the epochal result being soon translated into English by the British physicist
G. Stokes) his discovery, made in collaboration with Robert Bunsen of
burner fame, that the sun was composed of the same kinds of chemical
elements as those found on earth. That typologically small group of
substances thus specified was then found, on April 1, 1872, to embrace the
entire cosmos when Henry Draper showed, in his pioneering spectrum-
photograph, that the same was true of the distant stars as Kirchhoff had
found of the sun. Thus the Periodic Table, typologically classifying the
chemical elements, was now applicable throughout the entire physical
universe. It was a stunning victory for typological methods in systems
theory.
The biological world, it was likewise realized (about a century later), is
built up in a staggering variety of protein types which, however, are all
derived from a very simple typological alphabet: the four nucleotide bases of
desoxyribonucleic acid (DNA) and its related molecular variant RNA,
which program in marvellously, amazingly ingenious fashion the 20 principal
amino-acids from which all proteins are built. Another typological break-
through.
Yet in the psychosocial world we have thus far been backward in realizing
that here also the amazing observed variety of traits and behaviors requires a
typological approach if its essential morphogenetic structure is to be
grasped.
The objection that ancient astrological and alchemical doctrines would say
this, too, is beside the point since such pseudo-objections do not reason or
express any logical conclusions; and Jungian psychology was not too proud
to borrow from the psychological treasures of those doctrines. As the science
historian 1. Grattan-Guiness trenchantly observed in the November 1982
Bulletin of the American Mathematical Society (2nd series, vol. 7, p. 642):
PSYGLYPHS 93
"Historiography cannot be swamped by a mere shower of sneers." Neither

can phenomenologically and experientially verifiable typologies. The peri-
odic table and the genetic code are here to stay and are but the tip of the
iceberg, as we shall begin to see.
We seem to be in a position with regard to nature's universal languages
somewhat similar to that expressed by one of the novelist Eric Knight's
sturdy and common-sense Yorkshire characters speaking to his favorite dog:
"You can understand some of man's language, Lassie, but man isn't yet
bright enough to understand thine."
4.1 Languages and Their Levels
In this chapter we return to the question of language taken up in chapter 2,

but now from a more particular viewpoint rooted in chronotopological
concerns. In this computer age people are sufficiently aware of the
significance of the level of a problem-solving language without our wasting
time and space on copious preliminary explanation, otherwise easily
available in any case. Suffice it to say that higher languages in this sense are
designed to spare us the necessary but repetitive, boring and countless details
of "housekeeping" operations, and are thus able to devote our attention to
the essentials of the problems themselves rather than to the detailed
methodology of our instrumentalities for solving them.
Thus the binary coded2 "machine language" -which was the only
computer language available in the electronically primitive 1950s-is the
most clumsily extended one to use, although it is still the primary basis for
any computer's switching circuits which simulate human intelligent activity
and behavior by the astute way some human mind has arranged them.
The machine is thus like a group of morons who, however, can go through
their collective elementary repertoire of abilities with extreme rapidity, thus
arriving at results (when they are properly arranged and ultimately directed
by human intelligence) well before their human designers and program-
mers.
But it was soon found that it was quite unnecessary to have to spend
valuable human effort and energy on writing each small operational detail
again and again in a binary coded program-if one could use an electronic
code word that would be so wired into the machine that it would
automatically unleash a whole lengthy and complicated functional unit of
machine-coded or "micro-coded" instructions. An "artificially intelligent"
machine generates such higher commands from built-in rules. It must be
stressed that the primordial rules generating the eventual sophisticated,
intelligence-simulating behavior must be built in to begin with by humans,

and in that very direct sense the claim "machine intelligence" is charla-
tanism.
Thus macro-codes or "higher computer languages" came into being. The
first is one still in use; FORTRAN, an acronym for 'Jonnula translation."
Now we are glutted with a competing babel of such higher languages, each
with its group of devotees who claim it is "the best." Actually, the best one
has not yet been found, although in chapter 3, section 3.2 we indicated the
lines along which truly universal computer languages are to be sought. We
called them UAL (pronounced "you all")-Universal Assembler
Language-and SUPL (pronounced "supple")-Syntactic Universal Pro-
gramming Language.
The point for us in the present chapter is that it is pointless folly to use a
very low-level language to solve problems requiring highly evolved, high-
level concepts. In such situations one seeks, or devices if need be, an
appropriate high-level language. Let us look at an example of a situation like
that.
When two persons walking down a street meet each other and begin to
converse, we have, of course, physics operating in the situation: their walking
is undeviatingly subject to the laws of gravity. We have also photochemistry,
as complex photochemical processes in their retinas enable them to see each
other; we have also still ill-understood acoustic-neuronal interactions
enabling them to hear each other; and complex organic chemistry-down to
the DNA/RNA level-is going on in each of their bodies in order to maintain
them structurally and functionally, moment to moment.
But all this wondrous micro-level complexity simply serves to enable their
brains, the neuronal transducers for their minds and memories, so that they
might frame and eXT-ress their thoughts to each other within the anatomical!
physiological constraints of their bodies. All that even more wondrous
complexity is in turn simply the underpinning for those two persons to
implement their aims, desires, and interactions; let us suppose, for instance,
that their conversation turned on a matter very important to both of them,
and one that had to be decided then if it were to take place successfully.
Thus all the physics and chemistry support the higher level of psycho-
logical reality. These two people are also not functioning in a social vacuum,
and hence each is embedded in a culture. (Let us further suppose that each
grew up in a quite different culture with a different maternal language. ) There
is here a complete interplay of intercultural anthropology and sociology as
well, since both are now functional while also being embedded in the matrix
of a third culture that controls their current surroundings and habitat.
PSYGLYPHS 95
Novelists concentrate largely on the very top levels: the psychological and
socio-anthropological. Only a few science fiction writers found it necessary
or even literarily advisable to devote any great space to the physics and
biochemistry underpinning the situations of their human (or alien) char-
acters, and even then only in only few of their stories. The literary tours-de-
force ofItalo Calvino's stories "Mitosis" and "Meiosis" are rule-confirming
exceptions. Most authors would have failed out of hand had they tried
that.
4.2 When Mathematical Language May Be

Inherently Inappropriate
What we are suggesting, then, is that while mathematics is the discussion

language par excellence for physics, chemistry, and even ultimately
physiology, it becomes increasingly inappropriate3 as the level of the
considered phenomenon rises. Finally, it is quite inadequate to do justice to
psychological and socio-anthropological phenomena per se.
Systems analyst John Casti, writing with Stafford Beer in 1975 in a
IIASA* Research Memorandum on preventing organizational disasters, well
noted that scientific modelling in sociology and economics could defeat itself
if it "slavishly ... adhere to the modelling apparatus [mathematics) which
has served so well in physics and engineering." And another colleague (we
met in the 1960s), Heinz von Foerster, well remarked on this very point in
1971 before the New York Academy of Sciences (Annals, vol. 184, pp.
239-241), that mathematics "lacks the contextual richness originally
perceived." Rather, he advised, we should "develop the algorithms that
transform the descriptions of certain aspects of a system into paraphrases
that uncover new semantic relations pertaining to the system as a whole."
Clearly, new tools are being called for.
This limitation, as the prior quotations adumbrate, applies also to
economics, the moment the latter emerges out of the mere logistics of goods
and services and gets to the point of the driving forces for all economic
activity: human aims and desires. To present "economic theory" without its
master-controlling psychological factors is either to be very deceptive or self-
deceptive and naive in any application, as all good politicians well know. In
systems theory, we are beginning to learn to our chagrin, most of the
*International Institute for Advanced Systems Analysis.

important systems are human-dominated, and their crucial factors and

critical points intimately and essentially involve human beings, with all the
sociopsychological richness, complexity, and frustration that that implies.
Thus mathematics is too low a language level by which to approach the
vast majority of system-theoretic problems we have. The quest for solutions
is thus seen to devolve on the question of finding a higher level language for
the problems of so-called "soft" or human-dominated systems. People like
P.B. Checkland [98,99,100] and his co-workers have recognized this fact
and have come to grips with it in pragmatic terms [101]. What they have
actually done, unbeknownst to themselves, is to use a higher level language in
their thinking, though they used it tacitly without making it explicit and
hence available to others or even to themselves. That is why few have been
able to replicate Checkland's successes. His approach is basically human
therapy rather than inhuman expertise.
Let us now try to specify the needed higher level language for human-
nominated systems which, as was shown in chapter 2, are chronosystems
as well.
There is a useful negative lemma that can render service at the outset;
namely, that what we do not need here is a computer language. Not to say
that the appropriate high-level language we eventually specify will not be
computer-programmable. It assuredly will. But rather, that we should first
seek it in terms of the sociopsychological realities themselves, and not
becloud the issue at the beginning with then irrelevant computer require-
ments. There will be ample opportunity later for computerization.
Another facet of the inappropriateness of an intransigently mathematical
approach to psychosocial problems has been trenchently pointed out by one
of the important mathematicians of the latter twentieth century, Stephen
Smale, in the course of his criticism of Rene Thorn's catastrophe theory (CT)
and elementary catastrophe theory (ECT) as expounded by Thorn and
applied principally by Christopher Zeeman. Not mincing matters, Smale
says: [102]:
I feel that CT itself has limited substance, great pretension and that catastrophe
theorists have created a false picture in the mathematical community and the
public as to the power of CT to solve problems in the social and natural
sciences.
To my mind, when CT goes beyond ECT it loses pretty much any direct touch
with mathematics . . .. Good mathematical models don't start with the mathe-
matics, but with a deep study of certain natural phenomena.... On the other hand,
around CT not only does mathematics come first but one sees a sort of
mathematical egocentricity.
PSYGLYPHS 97
As we have previously seen, Smale's point has much larger significance

than catastrophe theory. There is, in fact, indicated a shift or quantum leap in
viewpoint that may well prove to be a key phenomenon of the movement of
the late twentieth century thought; namely, the realization that that truly
wonderful and nonarbitrary symbolic language, mathematics, nevertheless
possesses an inherent inappropriateness in trying to deal with problems
demanding qualitative richness and precision among interrelationships of
also qualitative type between irreducibly and essentially qualitative factors-
problems that are the very stuff of psychosocial systems.
The almost overwhelmingly topological trend of twentieth century
mathematics can be viewed as a continued attempt to accommodate
mathematics to qualitative milieus; and the trend did very well as far as it
went. But by the very nature of the case, it could not go far enough for
psychology,4 and a symbolic language of essentially qualitative rather than
quantitative power was thus urgently called for-with a vocabulary and
syntax that were qualitatively appropriate, and a basically radial and radiant
rather than linear structure. s In chapter 2 and in this one, I have sketched the
outline of such a language, first broached in 1972 in a seminar on "Symbolic
Insight" I was invited to present at the Maryland State Institute for
Psychiatric Research.
4.3 Typology as a New Tool in Systems Science
There is a common tradition among almost all cultures and races that holds
that people fall into psychological or personality types and subtypes, and
hence appropriate social roles. The ancient Indo-Europeans, and not only
India, recognized, for instance, savant, warrior, craftsman, and general
service types, hardening this analysis into hereditary castes in India. This, of
course, was a psychological error, obviously committed on the insistence of
the ruling elites, the nomenklatura of their day, to use a modern Russian
ironic argot so well applied to the actually governing elites of "people's
republics. " Yet there is great truth in the principle itself, as its widespread use
in many stable cultures shows. A society simply must then provide means of
psychological growth so as to allow for mobility, on demonstrated capability,
between social roles.
To cite a notable example of such a psychological typology, the system of
psychological typing, inherited from a complex mix in ancient Sumerian,
Egyptian, and Magian sources, went much further than the three or four
Indo-European types and resulted in an elaborate system of personality
analysis intimately linked with a ramified religious and symbolic language.

Alchemical traditions, also originating in Egypt,6 applied the same prin-
ciples.
The only attempt thus far to make use of this rich symbolic system as a
modem language for psychology was on the part of the well-known
psychotherapist Carl Gustav Jung, whose terms "extrovert" and "introvert"
stem from the old day- and night-side personality types of "solar" and
"lunar," respectively; and whose four types of "sensation," "thinking,"
"feeling" ("emotive" or "reactive"), and "intuition" (and conation) were
based directly on the Hellenistic-Egyptian mapping of human personality
into a classification of the "element" called "earth," "air," "water," and
"fire," symbolizing, respectively, the four states of matter (solid, gaseous,
liquid, plasma) and their psycho symbolic homologues, persisting in the
respective Galenic "humours": melancholic, sanguine, phlegmatic, and
choleric. Jung studied this system extensively, and his entire analysis is but a
partial rewriting of the former rich psychological-archetypal language. The
four can be respectively and conveniently symbolized as 9, 6., \l, and f:::.,
which will be of use when writing in the language.
At the invitation of the Maryland State Psychiatric Institute, in February
and March of 1972, the author conducted a seminar on Symbolic Insight,
attended largely by psychiatrists and psychologists. The seminar was
concerned with the modem necessity to deploy such a typological approach
and language to psychological analyses and the writing of protocols-which
at present are unstructured, confused, and largely conceptually unorganized
except for the arbitrary imposition of Freudian terminology, now shown to be
quite Procrustean, biased, and unrealistic.
The positive reception of that audience of professionals enabled me to see
that people were ready for a high-level and sophisticated typological
language that not only could do justice to the richness of human personality
but that would be simple and straightforward to symbolize and manipulate
expressively. The material and psychodynamic language presented during
the course of that seminar will be re-given, updated, and enlarged here.
It is a radial, radiant or cluster language, as might be expected from the
multidimensional needs it must fulfill, given human personality as its basic
subject matter. The reader is here referred to the appropriate sections of
chapter 2 for the introductory discussion of such nonlinear language. Let us
now specify that language, the basic elements of which we will callpsyg/yphs
as they refer principally to psychological realities.
Jungian psychology's four types are only the most meager beginning and
must be first of all supplemented by three independent types whose nearest
modem analogues lie in the Indian tradition (going back to Sankhya
PSYGLYPHS 99
philosophy, and thence more ancient sources) of the three gu'!as: tamas,
rajas, and sattva, imaged respectively as darkness (fuel), fire, and light.
Jacob Boehme, sixteenth-seventeeth century pioneer depth-psychologist
and heir to kindred Alexandrian and earlier traditions, uses such a triple
symbolic basis throughout his writings [135]. Those three psychological
roots also have symbolic affinities with the nature of center, radius, and
circumference (radiant surface), respectively: the dark fuel, centered in the
hot flame, that in tum emits the light.
In terms of personality7 that time-honored trinity would in modem terms
respectively refer to (1) source or focus (i.e. secondary source) ofpotentials;8
(2) implementing or manifesting powers; and (3) expressive or communi-
cating powers.
We may summarize this threefold basis as (1) centralized, focaljeeling in
the sense of deep and affectively charged and felt urgencies; (2) acting or
manifesting; and (3) perceiving. We will symbolize these as ( . ), ( I), and (0)
respectively which in writing the language eventually will save much time
and needless repetition of words. Let us call these three the basic triple or
trion. We can now re-write the four elementary types, or the basic quadruple
or quadron as 1) initiation (of which inspiration, intuition, and conation or
willing are all exemplifying facets); 2)formation (of which Jung's "sensa-
tion" is but one specialized facet, that of perceived forms); 3) relation (of
which thinking is one facet); and 4) reaction (of which emotion is a facet).
We now can combine the trion and quadron either supplementively by
addition, or interactively by multiplication, arriving at 3 + 4 = 7 distinctions
in the first case and 3 X 4 = 12 distinctions in the second.
Let us first look at these 12, starting with" 1, I ," the first number denoting
the number of the trion and the second, of the quadron.
1,2-focus or center of formation, source of forms; and with the interaction

taken in reverse order, the formation of foci or the foundation of a
center.
1,3-focussing on and of relationships, i.e., making them central; or, in the
other permissible order of interaction, the relating of centers or
foci.
I,4-focussing or centralizing reactions, i.e. making them central in
concern or attention, first in priority; the other sequence being the
interreaction of centers or foci on each other.
I, I-centralization of volition or initiation; or, the initiation of central or
focussed organization.
2, I-activation or manifestation of initiating will, i.e. origin of all
manifestation; or, the initiation of action, by reverse sequence of

interaction.
2,2-activation and manifestation of form; also, formal manifestation or
activity.
2,3-activation or manifestation of relationships; also the relating of
activities.
2,4-activation or manifestation of perception; also by reverse interaction
of the two components, the perceiving of activities or changes.
3,I-the perceiving of initiations, origins, and beginnings; or, the initiation
of perceptions and imagination.
3,2-the perception of forms; or, the formation of perceptions.
3,3-the perception of relations; or, the relating of perceptions.
3,4-the perception of reactions and emotions; or, the reacting to
perceptions by rendering them emotionally, i.e., supplying them with
affective associations.
But our numbering can be improved, since the manifestation of something

in the trion provides a natural "first,,,9 and so does the initiation phase of the
quadron.
We have then these revised and more apt number assignments for the
trion, realizing that circumference can follow center as its infinite expansion,
begun by the manifesting radius. We then have 1, 2, and 3 assigned
respectively to radial, central, and circumferential elements, thus: (1) acting
or manifesting; (2) centralizing or focussing; (3) comprehending (literally
"enclosing" something by the mind) or perceiving. And for the quadron we
have, as before, the order of: 1) initiation; 2) formation; 3) relation; and 4)
reaction.
Our twofold interactively generated typology now becomes the scheme
shown in Table 4-1, and this will be the form in which psyglyphic language
deploys this series, the second digits having now the revised meaning
assignments just given, the new trion member being given first, followed by
the quadron number, as before (Table 4-1).
But in this typological arithmetic, three times four is not the same as four
times three (symbolically 3 X 4 -:;tf 4 X 3). In more technical terms, this
arithmetic is noncommutative. "Three times four" here refers to the threefold
grouping of the four types based on their sharing the same trion number;
whereas "four times three" refers to the quite different fourfold grouping of
three types based on a shared quadron number. We thus have for the
threefold grouping, using the 12 sequence numerals on the left in the
preceding listing, the following three groups (Table 4-2). We also have the
PSYGLYPHS 101
Table 4-1. The 12 Trion-Quadron Combinations
Sequence
Number Psyglyphic Significance
1 = 1,1 activation or manifestation of initiating will; or the initation of action.
2 = 2,2 focus or center of formation; or the formation of foci, the foundation

of a center.
3 = 3,3 the perception of relations; or the relating or perceptions.

4 = 1,4 activation or manifestation of perceptions; or the perceiving of
activities or changes.
5 = 2,1 centralizing of volition or initiation; or the initiation of central or

focused organization.
6 = 3,2 the perception of forms; or the formation of perceptions.

7 = 1,3 activation or manifestation of relationships; also, the relating of
activities.
8 = 2,4 focussing or centralizing reactions, i.e., making them central in

concern and value; also, the inter-feedback between such centers or
foci.
9 = 3,1 the perceiving of initiations and origins; also, the initiation and origin
of perceptions.
10 = 1,2 activation and manifestation of form; also, formal manifestation or

activity.
11 = 2,3 focussing on and of relationships, making them central; also, relating

such centers or foci.
12 = 3,4 perceiving reactions and emotions; also, the reacting to perceptions-

furnishing them with affective associations.
Table 4-2. The Three Trion Groups
Trion Quadran Sybmols and Numbers

I (I) 1::::., "\1, A, 9 = 1, 4, 7, 10 (all characterized by their sharing trion
number 1)
II (.) 1::::., "\1, A, 9 = 2,5,8,11 (all sharing trion number 2)

III (0) 1::::., "\1, A, 9 = 3,6,9,12 (all sharing trion number 3)
Table 4-2(a). The Four Quadron Groups
Quadron Trion Symbols and Numbers

i I::::. (I) (.) (0) = 1, 5, 9 (all sharing quadron number 1)
ii 9 (i) (. ) (0) = 2, 6, 10 (all sharing quadron number 2)
iii A ( I) (. ) (0) = 3, 7, 11 (all sharing quadron number 3)
iv "\1 ( I) ( .) (0) = 4, 8, 12 (all sharing quadron number 4)
following four groups, based on shared quadron numbers, as shown in the

second part of the Table (Table 4-2(a».
The significant point is that this typological symbology is nonarbitrary and
those groupings also refer to psychological types, as the reader can verify
from the basic definitions already given of the typological elements or
alphabet. The additive group of 3 + 4 is different and in a way more subtle,
referring, as we will see, to basic aims, ends or desires, rather than (as in the
twelve-fold scheme already given) to the psychological channels or means of
complementing the various desires of which they are the strategies so to
speak.
We shall return to this point. Suffice it to say now that the basic
psychodynamic ends are: (1) the maintenance of self-nature and indi-
viduality, desire to be oneself, to accord with one's own nature; (2) the
reactive expression of it as reflected in personality structure; (3) the desire to
release activity on a situation or task, to direct or focus energy; (4) the desire
to reason and express implications of reasoning and to explore consequences;
(5) the desire to imagine and express imaginative intuitions and projections;
(6) the desire to express affection, harmony, and concord; (7) the accumu-
PSYGLYPHS 103
lated desire-inertia which itself desires to deepen grooves of behavior to

which it is already habituated. We should note that aggression originates in
(3) when resistance is encountered; and that fear originates in (5) and (7)
when what is undesired is believed in, or when an external situation overturns
all expectations so as to threaten prior stability.
Now the old tradition ofthe typological approach interestingly averred that
it was not to be considered as statically archetypal, but rather dynamic and
momentary in nature; and that their time manifestation was periodic in
nature, impulsions or typological energies being synchronized with temporal
patterns related to other natural periodicities, the most accurate being those
of the solar system, observable against the backdrop of the earth's orbital and
equatorial planes, and the horizon and meridian circles at the particular
terrestrial latitude and longitude of concern.
All this was comprised in the doctrine of aV/LTTaf}£lQ (sympatheia) related
to the verb aV/Lpapaf}ew (symparatheo), meaning to "go together or run
along with," i.e., to resonate with. The doctrine re-emerges in the twentieth
century concepts of synchronicitylO and non-locality, the latter concept
entering quantum physics through the observations and papers of J.S. Bell,
about which physics Nobelist Eugene Wigner has penetratingly com-
mented.
It must not be thought that the viewpoint just described entails a naive
concept of causation. It does not. Rather, the celestial bodies were looked on
as the indicator needles of, say, an ammeter or voltmeter, which indicate but
by no means cause the time fluctuations of forces and phenomena otherwise
inaccessible to observation. We could today shoot one of these indicator
needles (the moon, say) out of the sky with a great hydrogen bomb. But that
would only prevent us from reading the meter as it were, and would in no
wise change the realities or power of the circuit. There is here involved a
logic of synchronicity that demands investigation and respect, especially
when we see simpler causal models failing at the most fundamental levels of
physical nature that have been investigated.
In addition to being periodic in time, these sources of typological
dynamism were considered ubiquitous in space, just as is each moment of
time itself; and able to manifest themselves with appropriate timing and
circumstance. They were, indeed, logoi spermatikoi, seed-words of power-
power to cause manifestations in time like a seed produces its appropriate
plant.
Thus the seeds-the manifesting possibilities-of living intentions are
complete in all of space always, as though the entire cosmos were a
superhologram. 11 Those seeds are there, together with their means of
manifestation, like zygote-seeds of living things. If someone knew enough,
the seeds could accordingly be incited to manifest, embedded in a connected

scheme of priorities. They then appear as an interlocked system of intentions
with a priority scheme imposed on them. That, in tum, is the core of what
constitutes intelligent behavior. And moreover, in each such seed-intention
of the set are the micro seeds of all the rest, there being no absolute
separation. This is the meaning of what suddenly emerged into acute
awareness when I was seventeen. I scribbled on a sheet of paper: "One
cannot fully define anything without knowing everything."
But we humans, in our understandable efforts to comprehend, try to make
crude barriers and partitions where in fact in nature none such exist. We try
to separate the inseparable-a hopeless task; and even though it may be a
temporary heuristic help, it should never harden into closed compartments. If
this occurs within the personality, those deep and i"emovable (as long as the
attempt is persisted in) contradictions would then arise that could finally
shake the personality apart into shattering neurosis and psychosis. We shall
see this in greater detail in the next chapter, where certain aspects of
psychopathological morphogenesis are discussed as a part of the implications
of time's possibilities and the nature of time itself in our universe.
Such time-germination is the essence of the old Alexandrian word
arroreAHTlux (apotelesma), the full completion of an event or result through
time-held and time-conveyed causes, the word connoting an accomplish-
ment made manifest in observable effects. In the same sense, destiny is called
by Euripides in his Herakles the "Completion-giver" who leads all time
seeds to their appropriate ripening and maturity.
It is also interesting that this linking of psychodynamics and chrono-
topology possesses the prime characteristic of a viable scientific theory: it
provides a means of making predictions, which are then perfectly open to
wide-scale and multiple testing by all who are competent to do so-as with
any other scientific theory. Thus it deserves a test, and moreover cannot
validly be denied without thorough testing, unless one would wish to descend
to the level of arrogant ignorance of the pompous fools who, in hypocritical
hauteur, refused to look through Galileo's telescope for fear they would see
Jupiter's moons.
Returning to the chronotopological psychodynamics, we now can see that
chronotopology also implies chronotypology, a typology of psychodynamic
forces in time. We have already derived twelve basic modes of channeling or
psycho-implementing desires. Let us now resume the derivation of the basic
scheme of those desires themselves by means of our typological sum of the
trion and quadron of psychodynamic elements already discussed, and which
we have for convenience symbolized respectively as ( I), ( . ), and (0); and as
£:", "V, 8., \l, these four being easily remembered as relating to Solomon's
seal thus: ~ -+ ¢, which can be seen as 8. + '9 . We now need a contextual
PSYGLYPHS 105
symbolic differentiation to denote these symbols in the context of repre-

senting distinct desires or ends rather than their previous context of being the
combinatory elements for psychological means. We accordingly write
conveniently
(I) -> (1); (.) -> (2); (0) -> (3); /:::, ---+ (4); \l -> (5); /:::, ..... (6);
\l ---+ (7);
denoting in this way the elements of the circuit of desire. Interestingly, there
is a correspondence with the known electrical circuit elements of resistance;
power-source or input (battery or generator); power expression (bulb or other
output device); power transfer and control (switches); power conduction and
filtering (wires, transistors, rectifiers); capacitance (electrical field storage);
inductance (magnetic field storage). A diagram will easily demonstrate this
(see figure 4-1). Note that inductance (e.g. a transformer) can empower
3
1 2 4
\
6 5
Figure 4-1. The Basic Set of Seven Oscillatory-Circuit Elements

Related to Psychodynamic Symbols (psyglyphs) in Chronotopological
Context. 1. Resistance; 2. Power Source; 3. Power Expression (an-
tenna); 4. Switch (power direction and control); 5. Conductor; 6. Induct-
ance; 7. Capacitance (suitably tuned to Inductance). The remaining
three numbers do not figure in the circuit, but enable it to be significant
in a wireless or wave-propagational context. They are: 8. Wave of
electromagnetic energy generated by the circuit; 9. Quantized field or
wave medium; 10. Dirac sea of negative energy supporting the field.
voltage expansion or amplification, whereas resistance causes a voltage drop

or constriction.
Bearing out the universality of this scheme there is a stimulating
confirmation of it in the "Root Definitions" and their elements given by
Smythe and Checkland [108]. The Checkland scheme features the six
essential elements in the basic (root) definition of any relevant system giving
"catwoe" as the mnemonic for the following six: customer or client, the
ultimate receiver and expressor of the systemic activity; actor(s) or agent(s)
of the transformation or activities of the system; transformation or the basic
relational changes and process effected through the system; weltanschauung,
the attitude and concept framework validating the root definition; ownership,
by which is meant control or sponsorship by a wider system, empowering the
one discussed; environmental constraints, i.e. those of wider systems
imposed on the one under consideration. Checking against figure 4-1 and its
discussion above, we see that these six elements, empirically and independ-
ently arrived at, reflect six of the seven essential systemic components called
heptons, above given. So CATWOE = heptons 3,4,5,6,2,1, respectively. It
is thus seen that the Checkland scheme omits one essential element: a
number 7, which is closely related to 6, their harmony making resonance
possible. If 6 is the store of framework attitudes that creates a magnetic field
of meaning, so to speak, for the activity; then 7 is a similar store of
electrifying, fruitful, and stimulating ideas and plans related to those attitudes
and concepts; that thus can motivate the entire system. Inserting an "S" at
the end for attractive stimulation (hepton 7), we have the now complete
mnemonic CATWOES. Without the seventh element there is no incentive-
the fatal lack and flaw in totalitarian systems. This example shows how
useful the psyglyphic underpinning can be to the merely empirical analysis of
chronosystems.
In addition to the now well-known seven first given in figure 4-1, if the
third circuit element (3) be an antenna instead of an ordinary output device,
and elements 6) and (7) are resonantly tuned12 then we see that there are
necessitated at least two more elements: a transmitted electromagnetic wave
(8) and an imperceptible but implied quantized field (9); then also from
quantum physical considerations, we need the unmanifest Dirac-sea of
negative energy (0), thus bringing our set of dynamic elements to ten, of
which nine are manifest; and of these a set of seven is manifest in fixed form,
a useful illustration of typological application.
There is a tradition with roots extending as far back as Sumero-Babylonian
civilization, that assigned, on the basis of an observed concordance of
synchronicity, the bodies of the solar system to the basic set of primal
desires, corresponding to the fundamental seven circuit elements of figure
PSYGLYPHS 107
4-1. That correspondence, using the figure's assigned numbers and con-
ventional astronomical symbols, run as follows, the basic typological
septenary being 1: fI.. ; 2: 0; 3: Q ; 4: 0"; 5: ~; 6: '4; 7: 9. Now the ancient
cyclical order of weekdays, still preserved in many modern European
languages, is 1: Saturday (Saturn's day); the next two are self-explanatory,
namely, 2: Sunday and 3: Monday or Moon (Luna) day (lunedi in Italian); 4:
Tuesday,13 Tiwas' or Mars' day (martedi in Italian, mardi in French); 5:
Wednesday, Wotan's or Mercury's day (the Italian mercoledi); 6: Thursday
or Thor's or Jove's day (the Frenchjeudi and Italian giovedi; 7: Friday or
Freya's or Venus' day (Italian venerdi).
Noting that this sevenfold ever-repeating cycle can be generated by
repeatedly traversing in order the verticles of a heptagram, we may write
them as in figure 4-2(a). But a heptagram is capable of circumscribing two
distinct stars, whose generation traverses the seven vertices in two still
different orders. The first star, generated by drawing successive chords to
every other vertex, is given in figure 4-2(b), yielding the order 1, 6, 4, 2, 7, 5,
3 or Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon, which is exactly the
sequence of these celestial bodies as seen from the earth, in their order of
decreasing period, Saturn traversing the phases of its rings once in about 29h
years, down to the Moon or Luna traversing its phases in about 29h days.
But we generate a third heptagonal star by skipping two vertices at a time,
generating a lase 4 order, as shown in figure 4-2(c); namely, again using
figure 4-2(a) as the reference point for numbering the vertices: 1,5,2,6,3,
7, 4 or, in symbols: fI.. , ~, 0, '4 , Q , 9, 0". But these are also ancient glyphslS
for the metallic chemical elements that were an important basis of all ancient
civilization: lead, assigned to the planet Saturn ~ ; quicksilver, assigned to
Mercury 9 and still called "mercury"; gold, assigned to Sol 0; tin, assigned
to Jupiter '4 ; silver, assigned to Luna Q ; copper, assigned to Venus 9; and
iron, assigned to Mars 0".
Now let us write the modem chemical symbols and atomic numbers
(numbers of protons in the nucleus) of these same key metals in the same
(third) heptagonal sequence we have already derived that of figure 4-2(c).
We then have: Pb 82, Hg 80, Au 79, Sn 50, Ag 47, Cu 29, and lastly Fe 26.
We at once see that our third derived order is that of the numbers of protons
in the respectively atomic nuclei-something that became known to the
modem world only in the twentieth century.
This is a small but far-reaching illustration of the semantic cross-
referencing power of typological methods: sequences of apparent orbital
periods in the solar system and atomic structure are related in some
symbolically deeply rooted fashion with each other and with the ancient
order of weekdays going back to the mists of Chaldean antiquity; and any of
6 3 6
(a) (b) (c)
6 3 5 4
5 4 7 2
(a) (c)
Pb82
Hg80
Au 79
Sn50
Ag47
Cu29
Fe26
Figure 4-2. The Three Possible Hepton Cyclical Arrangements and

Some Typological Correlations
the three sequences could here be used to derive the other two by means of a
heptagonal mapping. So the other two must also anciently have been known.
There is far more here than chance alone could possibily predict.
When it is realized that the same symbols can also reference basic
colorings of states of consciousness in a system of typological depth
psychology,16 huge vistas of cross-referencing possibilities emerge. We begin
to see at least the direction for realizing the otherwise vain hope of correlating
and assimilating the ever-increasing mountains of information being amassed
almost momentarily in every file and repository of our data-inundated
century.
PSYGLYPHS 109
Some systems scientists are just beginning to sense the profound

implications of typological and chronotopological thinking for systems
theory. Crawford ("Buz") S. Holling, currently the Director of the
International Institute for Advanced Systems Analysis (nASA), provides an
interesting example of this fact. He notes in nASA's official journal [110]
that "formally equivalent causal forces that are known to generate the
ecological patterns in space and in time also occur in economic systems.
Some are amplifying ... others are dampening.... And the sets of inter-
acting variables themselves act on different time and space scales-some fast
and some slow; some local and some extended.
There is at least the potential, therefore, that macroeconomic systems can
generate patterns of behavior in space and time that have the features of
discontinuity and multi equilibria states that are found in biophysical
systems .... Long-term patterns such as the Kondriatieff cycles [of 50+
years] have been proposed ... [and such cycles] bear the seeds of their own
change and renewal within them." My own invited lecture [9] at nASA
(October 21, 1982, on surprise and timing in systems theory), delivered
before the preceding publication, independently underlined the same
principles; and John Casti has patiently listened to me talking about my ideas
of qualitative time in connection with timing, since 1975 when we first met at
nASA on the occasion of a talk on hypernumbers I gave there.
4.4 The Phosphene Prototypes
Another source of typological analysis in biosystems theory lies in the

biological realities themselves. A fascinating illustration of this is the
phenomenon known as "phosphenes," which are subjectively perceived light
patterns arising after non-specific stimulation affecting the optical processing
areas of the brain. The energy of the nonspecific stimulus (e.g., periodic
electric or magnetic field pulses) is used to generate such images on being
processed through the lateral geniculate bodies and the optical centers of the
occipital cortex. The interesting point about these phosphene patterns of
luminous forms is that first, they reflect aspects of the functional structuring
of human vision; second, the patterns so formed reduce to a comparatively
small number of independent types; and third, they can also be produced
endogenously in either normal persons (e.g. airplane pilots), especially
children [111], and also in abnormal states of epileptiform discharge.
When I analyzed the most specific and informative sources of phosphene
observation back to 1959 [112, 113, 114] I found even more specifically
Rank Occurrence Phosphene
Number Frequency (%) Form-Types (wIth variants) Semantic Connotations
interfacing of two and more

1 21.5 ~ .J2QQQ", systems into a larger whole
fu/
2 16.6 V ray radiation
L 6 WI
3 15.4 wave-organization
~
basic structure and central
4 13.0
•
fi ~VC
n
h( support
5 9.6 wave-radiation from a center

~ ~
6 8.8 ulitimate seeds or particles
2)(588
........ J J ., ,
::; :.~:
7 >3.5 (~~;:t; :~;::I~:i completed, reciprocal balance
tJ ' , )J J
,, ,
, ,-, \
1 1-' \
8 3.5 I ", I power release
\
,_ ... /
@) @)
9 <3.5 -- IIII 1111 pairing, reflection, fissioning
-
---
controllability and positioning

10 1.8 ~ (by coordinates)
~ %~~~
released or freed unit or
11 1.5 ~IL quantum form (triangle is
/1' minimal-edge enclosure)
-+
rhythm and development by
12 1.3 «( J)) successive reaction (wave
)))((1 generation
*"I
Figure 4-3. The Set of Human Phosphenes in Order of Decreasing Frequency
Table 4-3. The Twelve Prototypic Phosphenes and Their Psyglyphic Assignments.
Observed Basic Copper Age

Basic Sequence No. Frequency-Rank No. Frequency Phosphene Sign
Quadron No.
(see Table 4.1) (see Figure 4.3) Numbers·
("10) Fonns§
1 1 2 16.6 66
89
2 2 4 13.0
+ 15
11
166-167
3 3 9 <3.5
~ 185
4 4 12 1.3 /?f7)~7J' 134
5 1 5 9.6 135-136
®
6 2 6 8.8 rrL~ 138
I.L rr
7 3 7 >3.5 171
~
8 4 8 3.5 137
@
9 1 11 1.5 54-57
D 63
10 2 10 1.8 106
11 3 3 15.4 113
~
~
•
12 4 1 21.5 )))((( 131
'These numbers refer to the listing of signs on pp. 291-292 by Winn [109], where he shows the semiotic commonality of
the very old (Copper Age) Cultures at sites like Vinca, Phylolopi, Troy, and pre-dynastic Egypt, ca. 5000 B.C.E.
§There are recognizable variants, e.g. 2:;3 for 7, et al.
than above noted that they occur in a small group devolving upon only 12
elemental patterns (figure 4-3) of which all the rest are variants. They appear
to be the principal morphogenetic alphabet used by the visual brain, the basic
means used by the processing center to construct the outlines of all visual
images. In this connection see also Greguss and Galin's interesting article
[115] of 1971.
As figure 4-3 shows, the similarities to paleo- and neolithic petroglyphs
are arresting, and evidently humans are early struck by these basic internal
patterns which appear genetically inherited rather than environmentally
learned, thus inherently embedded in biological reality.17 We shall now
undertake to classify these figures according to the 12-fold typology already
adduced, using as a basis the summary of observations embodied in our
figure 4-3.
On the basis ofthe fourth column (connotations) of figure 4-2 we have the
following assignment (Table 4-3) to the twelve prototypes already adduced
in Table 4-1.
It is now known, from the works of archaeologists in Old Europe (notably
M. Gimbutas, B. Nikolov, M. Vasic, et al.) that the earliest extant human
use of a corpus of script signs was in the middle of the sixth millennium
before the current era, i.e. nearly 8000 years ago,18 a set of such shared signs
appearing in the early Vinca culture near the ancient gold and copper mines
not far from Tordos in present Transylvania (now a Rumanian province);
and also in the culture of Phylokopi, Troy, and pre-dynastic Egypt, showing
an ancient Mediterranean glyphic system. The first (and still only)
comparative study made of this material was done by Milton McChesney
Winn, a former doctoral student of Professor Marija Gimbutas at the
University of California, Los Angeles [117].
From the data and sign lists collected by Winn, who has given a useful set
of reference numbers for each Vinca-type glyph, the striking similarity to the
basic Phosphene glyphs is unmistakable, and in the last column of Table 4-3
we have indicated these ancient glyph numbers corresponding to the
fundamental phosphene images.
There is a persistent relation between frequency and quadron number that
becomes apparent when we group the frequencies under the same quadron
number and list them in direct or reverse order of basic sequence numbers,
thus:
Note that in the lower two divisions of Table 4-4, comprising quadron
numbers 3 and 4, the pattern of decreasing frequency requires decreasing
sequence numbers, whereas in the upper two divisions (quadron numbers 1
and 2) decreasing frequency goes with increasing sequence numbers. We can
exhibit these characteristics in one simple and consistent arrangement,
PSYGLYPHS 115
Table 4-4. Phosphenes and Their Psyglyphs
Phosphene
Quadron Sequence Observed Prototypic Phosphene
Number Number Frequencies (%)
1 16.6
5 9.6
9 1.5
2 2 13.0
6 8.8
10 1.8
3 11 15.4
7 >3.5
3 <3.5
4 12 21.5
8 3.5
4 1.3
shown in Table 4-5. Moreover, if we add together the percent frequencies for
the four quadran numbers (see table 4-4) we obtain (cf. also table 4-6):
Thus the odd quadram number frequency almost exactly equals the even
quadran number frequency-a further substantiation that our psyglyphic
Table 4-5. The Close Relation Between Phosphene Frequency and

Psyglyph Sequence
Quadran The 12 Sequence Numbers Quadron
Number (and their frequencies) Symbol
direction of frequency increase

•
1 (16.6) 5 (9.6) 9 (1.5)
3 2 (13.0) 6 (8.8) 10 (1.8)
2 3 «3.5) 7 «3.5) 11 (15.4)
4 4 (1.3) 8 (3.5) 12(21.5)
direction of frequency increase

•
Table 4-6. Quadron Number and Frequency
Quadron Quadron
Symbol Number Phosphene Frequency (%)
27.7 }
22 4 odd Quadron number
3 . total 50.1 %
'V 2 23.6 }
even Quadron number
'V 4 26.3 total 49.9%
system is phenomenologically fundamental. We now have completed an

introductory sketch of a vast radial and nonlinear language whose elements
are psyglyphs.
4.4 Psyglyph Computerization
It remains to show that the typological scheme therein sketched is, as said at
the start, readily computerizable. But proper programmability requires, first,
all the essential elements of the picture, which in this instance we now briefly
complete. Two prime factors have already been considered; that of
psychological ends or aims, with their basic set of seven (4 + 3) psyglyphs;
and channels (psychological modes of going about achieving a given aim)
with their set of twelve (4 X 3) psyglyphs.
There is, then, one phenomenological aspect of the whole phenom-
enological reality still to supply-that of the types of circumstances or
vicissitudes. These, suffice it to say here, also fall into a typal set of twelve,
which can be specified as follows: I-Bodily and personal appearance and
characteristic approach; II-Finances and possessions; III-Relationships
with one's immediate environment in terms of nearby persons who figure in
one's life in a familial or neighbor-like way; IV-The home life: one's life
away from the more public world; V-Creative self-expression, whether
emotionally as in love affairs, literally as in children, or still again, in works
of more abstract creativity; VI-Matters of daily routine and habit: health
(maintenance of proper body functions), hygiene, exercise, and daily
occupation; VII-Formal associates and partnerships, including marriage;
PSYGLYPHS 117
VIII-Partner's finances and money, and in general possessions of others;

inheritances; tolls and taxes; and the final toll exacted by nature: physical
death; IX-Relationships with distant places; car voyages, dreams, visions;
X-Public career, position, and reputation; XI-Aspirations, wishes, ideals,
friendships; and XII-The part of oneself hidden from conscious aware-
ness.
The reader as a psyglyphic exercise may trace the derivative relations from
the latter to the former, connecting the set I-XII with the set 1-12. Thus, for
instance, "2," the second psyglyphic channel, devolves upon the organiza-
tion or centralization (attracting power) of formations, of formed things, i.e.
of objects; and "II," the second psyglyphic circumstance-type, concenters on
the acquisition of possessions and finances. Further, if, say, the basic desires
to be affectionate (aim-type 7 as in the scheme given by figure 4-2) must
work through this sector of circumstance, then we have affection and
harmonization functioning through possessions and expressing itself thereby.
If you like someone, give them some tangible gift-is the motto here. Such a
psychosomatic combination could work toward confirming that "diamonds
are a girl's best friend." If the same aim were also functioning through
circumstance-type 6, we would have affectionate expression through nursing
and support in daily routine; and so on.
The programmatic manipulation of psyglyphs is straightforward. We first
note that, just as the basic set of seven aims or ends can be formed into an
additive ring, modulo seven, so can the sets of means and circumstances 19
also be put into a ring-format, in tum mapped on a circle with each of the
twelve being assigned thirty degrees. Incidentally, there is a deep connection
between 7, 12, and 360 by way of what we called circular permutations or
the patterns of circular arrangements of things. We shall call the patterns
abed, a ... the same circular pattern as adeb, a ... for the latter merely
traverses the pattern in the opposite sense of rotation around the circle. Then,
as we can readily derive (see any text in combinations and permutations), if
the number of circular arrangements of n things is P~ then p~ = Yz(n - I)!
where "(n - I)!" denotes the product of all the integers from 1 through
n - 1. Thus p~ = Yz(7 - I)! = Yz(1 X 2 X 3 X 4 X 5 X 6) = 360. Similarly
p~ = 60 and P~ = 12, thus deriving these ancient Egyptian and Chaldean
basic numbers from the circular arrangements of 5, 6, or 7 things-
operations that the old mathematician-priests could easily perform with the
means at their disposal. The 360 degrees of a circle thus arose as the total
number of distinct zodiacal (circular) patterns of arrangements of the seven
classical celestial bodies.
The numbers 5, 6, 7 extend also deeply into the properties of primes:
numbers that have no divisors other than themselves and 1. To see this,
12
Prime
/:~
Prime Ray
Ray 11 . . /13
,
.....
, ""
,," ....
etc.
,,"" ... 2
,,4" : / ' .. 8
10'~~/
9
Figure 4-4. Hexagonal Spiral of the Integers Generating Two Rays of
Primes. No higher number than 6 thus separates all the primes> 3 into
two classes (the "5" class and the "7" class). No number lower than 6
does this with as great a density of primes on the two rays. The basic
typology of a set of 7 (central disc plus 6 tangent discs) is again
exemplified.
arrange the natural numbers in a flat spiral of period 6 (figure 4-4). It will
now be noted that all the prime numbers (except the single even prime 2) will
fall only on the two radii shown in dotted lines (along, of course, with other
non-primes such as 25, 35, 49, etc.). But 6 is the largest integer number in
terms of which any prime number ( except 2) may be written as either nk + 1
or else nk - 1; in the case of maximal n, as 6k ± 1, where k = 1,2,
3,4 .... The minimal natural numbers for 6k,± 1 are 6(1) ± 1 or 7 and 5. So
that 5, 6, 7-the basis of the anciently used numbers 12, 60, and 360,
respectively-form a quite nonarbitrary set, reaching deep into the properties
of numbers, all odd primes being of the form 5 + 6m or 7 + 6m, where
m = 0,1,2,3, ... , and thus m = k-1.
So now we have in sum a threefold set of psyglyphic characters: a set of
prime functional radiating centers of desires, aims, or ends; a set of
PSYGLYPHS 119
psychological channels, modes, or means; and finally a set of circumstantial

implementations, all of these sets being typological in character. Thus, say,
"[7]2 X" can programmatically designate aim 7 working through channel 2
and implementation X, etc. It is clear that the psyglyphic approach makes
possible cross-referencing and associative memory in programming very
simply approachable and achievable, with a minimum of notation. The
simplification of psychotherapeutic protocols therein suggested is con-
siderable, and points a highly efficient way out of the current word-bogged
morass of personality analysis, aptitude testing, and the like. We now have
very succinct means of referring to personality and circumstantial traits.
There are always ways to indicate the relationships of one implemented
(or circumstance-embedded) and psy-channeled aim to another. Such
relationships denote ease or difficulty of co-functioning on the one hand, and
the degree of self-involvement or other-involvement entailed. We can map
them on a circle of self- and and otherness (figure 4-5) using the angular
intervals (shown in degrees in the figure) to symbolize the crystal-like
demarcations of the various types of relationships, each assigned a number
(written in a circle in the figure). Computer-wise, there is no problem in
programming such relationships. We thus could write 4:7, IV (6),5:10, VII,
meaning "the fourth type aim, working through channel 7 and imple-
mentation IV is in relationship 6 with aim-type 5 working through channel 10
with implementation VII." Notice the clarity and brevity of the psyglyphic as
contrasted with the verbal notation. The programmed psyglyph approach will
be of great use in the applications discussed in chapter 6.
Without such a typological approach, as is evident from various attempts,
we are far from even being able to formulate a program for the computer
recognition of handwritten letters or individual (i.e. non-robotized) speech.
We should not wonder, then, in the slightest that, without such an approach,
it would be immeasurably even more difficult to formulate the recognition
and delineation of that enormously more complex entity, human personality.
The psyglyphic transcription mode, however, makes it clear. We could, for
example, have: Aim Xl in one person working through mode X2 and
implementation X3, in say, relation Zl with another person's similar aim (Yd
via channel Y2 and implementation Y3 Yet though psyglyphs thus solve the
formulation problem, the limitation is in our ability to interpret the highly
nonlinear interaction.
The situation is analogous to the problem of the physical interpretation of
a mathematical equation that emerges out of the experimental frontiers of
quantum physics. The pathway to the resolution of such problems is time-
honored in science: observe and compare many cases, and continue doing so.
Obtain as much feedback from reality as possible regarding necessarily
Number
of sides n
2 3 4 5 6 7 8
0 0 0 0 0 0
Central Angle 180 120 90 72 60 5H'7 45°
(1/n) 360 0
Polygon of
)
, , - ,' \
\,'
I
., '
n sides A r-:7J .' .'.
(;)
tLJ 0 (;)
Name Triangle Square Pentagon Hexagon Heptagon Octagon
0 0 0 120 0 128417 0 135 0

Face Angle 60 90 108
(%-Vo) 360 0
Figure 4-5. Relationship Angles of Psyglyphs. Central angles are typologically assignable to auto-involvement,
relationships within oneself; face angles then denote allo-involvement: relationships and attitudes toward others.
Also, the central or intra-relations belong with specialization and analytic traits, whereas the inter-relationships go
more with generalization and synthesis. Note that 60°, 90°, and 120° appear in both groups. A natural limit is
provided at n = 8, after which stellated or star-polygons no longer exist in a bonafide sense since the star points
then become obtuse or blunted (at n = 8 the points are rectangular). Interestingly, at the far limit n = 00 (which
answers to a circle) we have the same kind of interchange of central and face angle shown between hexagon and
triangle, the circle answering to the digon as the formulas 1 In and %-1 In (or n-2/2n) clarify, since n = 00 in the first
yields the same result as n = 2 in the second, and vice-versa. These symbolic angles play interpretational roles in
psyglyphics and help delineate relationships between radial types of syntax and semantic development. Even
including n =00, a manageable set of 11 distinct relationship angles still results, the circle adding no new
relationship angle.
PSYGLYPHS 121
tentative interpretations, refining them by that feedback. With that challenge,

then, we close this chapter, having indicated a new language for the
description of personality constitutions and interactions in time, as one
person's inner configuration (concisely describable psyglyphically) interacts
with another person's, or with those of a working group. Psychological
outcomes now come within the province of systems theory, and we will
return to this crucial point in chapter 6.
The viewpoint proposed in this chapter is beginning to seep into the more
advanced twentieth century scholarship, and it is instructive to cite as a
typical example of this movement the work of Luigi Aurigemma20 done
through the French National Centre for Scientific Research, School of
Advanced Studies in the Social Sciences, who independently came close to
our concept of nonarbitrary symbols,21 a psyglyphic language capable of
relating macrocosmic and microcosmic data, and the idea of inherent
qualities in time itself. The emphases in the following passage are those of
Aurigemma [119 ]22:
Est-il possible de considerer I'astrologie comme un langage exprimant d'une

maniere propre des observations sur les caracteres et les modes de comportement
humains? Et peut-on esperer de parvenir a dechiffrer ce langage ... de parvenir a
ec1airer les relations entre ces temps et ceux ... d' autres facteurs socio-culturels,
economiques ou religieux par example? [Ainsi on] prepare et conditionne ... Ia
possibilite d' aborder un jour de fa90n serieuse Ie probleme de la validite objective
de l'astrologie, c'est-a-dire Ie probleme de la correlation, que l'astrologie affirme,
entre les coordonnees spatio-temporelles et les qualites propres aux etres et aux
evenements se manifestant dans ces coordonnees ... reconnaissant une grande
dette envers l'oeuvre psychologique de C.G. Jung.... [Cette etude sera de la]
structure essentielle [d'un signe], meme si elle est ulterieurement subdivisee ... en
trois parties (dans la tradition "decanique") ou meme en trente (dans la
"moerogenese"). Par ailleurs seront laissees de cote les complications qu'en cette
structure plus generale constituent les determinations ulterieures du temps-qualite
exprimees dans Ie langage ... des "presences planetaires," des "aspects" et de la
"domification" dans Ie signe.
It is evident from chapter 3 and its references that other investigators are
coordinating with this author's research desiderata and that a new science of
timing and qualitative time is opening up, which has been called chrono-
topology and which is particularly relevant to systems essentially involving
human components. Psyglyphics is its language: the qualitative analogue of
mathematics in the sense that it has in its domain of application just as much
precision, flexibility, and semantic compression.
The psychiatrist and psychopharmacologist Dr. J. Elkes, one-time director
of the Johns Hopkins department of psychiatry and behavioral sciences,

perceptively wrote [120]:
Indeed, time would appear to be the main axis around which we build our models
of reality; and nowhere is this more apparent than in the models we construct to
represent behavior, including human behavior. ... It may not be too much to hope
that concepts only partly or inadequately covered by present-day language may,
before long, find a more adequate expression in new symbolic systems of greater
precision and power. The usefulness of such systems may-and, I would venture
to say, will-not be confined to the study of behavior.
Psyglyphics as the appropriate language for the expression of psycho-
logical and behavioral modalities, energies and processes, fulfills naturally
and abundantly the criteria of myoId colleague Joel Elkes' vision.
Notes
1. People do not have "collective" hands and eyes: they simply share in a quite individual
possession of such bodily elements, down to the biomechanically (antigenically) individually
distinct molecules of their proteins. The same goes for their psyches. Though the psyche is ipso
facto not physical, it is quite objective in another order than the molecular.
2. Binary code means using only the digits 0 and 1 to form patterns that can represent any
number, e.g: our decimal in!:rer 10 ..is now represented as 10 10; II = 10 II; 12 = 1100;
1.5 = 1.1, since 0.5 = ~ = 2 , et alII.
3. Except as ancillary when, for instance, statistical treatment is called for because of lack of
sufficient knowledge.
4. Psychology, of course, underlies anthropology and sociology and, through the overriding
phenomena of expectations and, even more, desires, ineluctably underpins all of economics
although mathematical economists (so irrelevantly anxious to ape physics) are mostly loth to
admit the fact. That admission would require radical revision of a psychologically naive
methodology.
5. When mathematical relationships became very mutual and "feedbackish," even
mathematics found it had to forego linear for nonlinear spaces; indeed nonlinear partial
differential equations require for their treatment spaces of no less than infinite dimension [103].
And what may be the core of mathematics-the theory of hypernumbers [104]-finally devolves
upon a set of qualitatively different higher arithmetics and their corresponding metaspaces. At
my Ravello lecture of 1962, in a conference chaired by quantum physicist Eduardo Caianiello,
mathematicians like J. Lions were still talking only about linear differential equations. I pointed
out to my audience (Lions was there) that, with practically all of nature nonlinear, as well as
such comparatively elementary concepts like ellipsoidal areas, we were dealing quite
unrealistically if we included only linear equations in our repertoire. The additional criteria of
resonant and qualitative causation that enter into chronosystems carry us still further-from the
forest of nonlinearity into the jungles of strange and chaotic attractors; and even beyond, to a
place where mathematics must finally join with psyglyphics to interpret reality in enough depth
to be adequate for the answers we need.
PSYGLYPHS 123
6. The Arabic roots of the word "alchemy" in tum go back to the old name for Egypt itself
"Kam," the land of the rich black soil, as e.g., the hieroglyphic phrase Kam-ur (plus the
determinative for "body of water") meant the "Great Sea of Egypt," i.e., the Red Sea. The
cognate Coptic word is kame and the hieroglyphic root for Kam is found as far back as the
Pyramid Texts of the Fifth Dynasty, 2501-2342 B.C.E. at latest.
7. Be it well noted, we use the word "personality" in no pejorative sense, as do some
persuasions, but rather as a neutral term applying to the whole of the individual psyche,
including desirable or undesirable elements and potentialities, as the case may be.
8. And hence having direct connection with those reaches of personality of which the
ordinary waking consciousness is unaware-this is the true meaning of "the unconscious" which
thus is in a very real and deep sense more aware than the so-called "conscious mind" even
though the latter be unconscious of it!
9. By the way, it is not unuseful to note that the insightful categories of "firstness,"
"secondness," and "thirdness" perceived by the philosopher-mathematician Charles Peirce, so
unjustly ignored by more jealous than talented academic contemporaries, and only now coming
into his own, possess deep relations with our trion of primary psychological-ontological
typology, in tum derived from the spirit of the typological traditions developed in Prolemaic
Egypt, whose roots go deeper still; and this ancient knowledge, like that of old folk herbalists
deployed in modem pharmacology, can render signal service.
10. Which, however, psychiatrist C.G. lung [105] did not realize could be made accessibly
understandable by resonance phenomena and theoretically explicable by the rich concept of
resonance. The ancient sympatheia doctrine of Egypt and Chaldea, filtering through the
syncretistic Alexandrian gnostic and hermetic teachings, had reached China before the time of
Tung Chung Shu (fl. 150), who wrote (chapter 57 of his Ch 'un Ch'iu Fan Lu) [106]: "Things of
the same kind energise each other. When the note kung is struck on a lute, other [i.e.,
harmonically related] strings reverberate of themselves in complementarity-a case of
comparable things being affected according to the kinds to which they belong.... When men
can see no shape accompanying motion and action, they describe the phenomenon as
'spontaneous' [e.g. "action at a distance"] .... But in truth there is no such thing as
'spontaneous' in this sense. Rather, everything in the universe is attuned to certain other things,
and changes in accordance." The scientific core of "sympatheia" and "synchronicity" is wave
resonance. We saw in chapter 3 that the basic waves are in time itself. lung was close to the
spirit of these insights, and he pointed out (in 1931) that "the Philistine believed until recently
that astrology had been disposed of long since, and was something that could be safely laughed
at. But today, rising out of the social deeps, it knocks at the doors of the universities from which
it was banished some three hundred years ago" [Seelenprobleme der Gegenwart, Rascher
Verlag, Zurich, 1931; translated as Modern Man in Search ofa Soul published by Kegan Paul,
London, 1933, p. 243.] It was because of not having realized the concept of resonant causality
(see sections 3.12 and 3.14) that lung, and for that matter Bohr's school of quantum theorists
who influenced lung, used the term "acausal" erroneously instead of the correct ascription "not
linearly causal."
Other of lung's insights, however, are valuable; and in the same vein as the perceptive
sentences just quoted from him, the late and lamented Erich lantsch, fifty years later, in his last
and most penetrating work [reference 51, pp. 212-13; 215], is able to write even more strongly
that "there is no longer any doubt that certain cosmic and biological rhythms are coupled ....
The relatively new branch of science which is called chronobiology investigates these
oscillations .... They [the resonant couplings) may not be due to mechanical or gravitational
effects, but to the interaction between clouds of plasma (ionized gas) around the sun and planets
on the one hand, and between solar and planetary magnetic fields on the other. There seems to
be a certain correlation between planetary configuration and sun-spot activity which, in tum,
influences the occurrence of geomagnetic storms. What formerly has been rejected as
unscientific astrology is now about to find at least to some extent plausible scientific
explanations." It is one of our theses, of course, that thoroughgoing explanations will not be
forthcoming until the inherent wave structure of time, and hence of all energy release, be
reckoned with in a conscious chronotopological context.
11. The writer announced [107] in 1970 this concept of the cosmos, independently of either
David Bohm or Karl Pribram, with both of whom he later co-lectured: with the latter several
times, and with the former at the scientific conference in 1976 convoked by the philosopher
Krishnamurti at Ojai, California, and later at Professor Bohm's home in London.
12. The frequency f being then given by livre where L and C are the inductance and
capacitance, respectively.
13. The Anglo-Saxon root preserved as Tues is related to the Teutonic deonym Tiwas, in
tum related to the Latin Deus, the Baltic Dievas, and the Sanskrit Deva. The ancient
translinguistic root Di means "shining" and appears even in the Chinese root Di, heaven.
Another such trans linguistic root I, to move (e.g. Latin ire, French ira) extends also from the
Indo-European to the Sino-group, appearing as the important root I in Chinese, meaning "to
alter or change" as in I-Jing, the known Book of Changes based on 64 binary-coded
symbols.
14. If we try to skip more than two vertices, we obtain one of the three same sequences in
either direct or reverse sense of rotation.
15. Preserved in old chemical treatises and also in recent chemistry books that give historical
data like the college text by Babor, Esterbrooks and Lehrman used in the 1940s in the City
University, then College of New York.
16. The ancient roots of such a system are currently attested in the still by far from obsolete
words saturnine, mercurial. sunny. jovial. lunatic, venereal, and martial, listing them in the
order of figure 4-2(c). The same system of correlations, a fivefold one of Indian and pre-
Christian origin (four elements plus a quintessence, called "earth of light" or "center" in the
Chinese system and akasha in the Indian version) passed into China [109].
17. The archaeologist and paleo-anthropologist Marija Gimbutas has noted [116] the
prevalence of meanders and wave patterns in what was, evidentally, a religio-symbolic language
of prehistoric Europe.
18. The Lithuanian-American archaeologist Marija Gimbutas has established the age of this
script by radiocarbon dating calibrated by tree-ring chronology [118].
19. Which serves as the implementations of combinations of psychological ends with
means.
20. Found after this chapter was written but just in time to include here.
21. Cf. also Henry Corbin's use of the word imaginal rather than "imaginary."
22. In connection wtih this reference, Tables 4-1 and 4-3 (the prototypic phosphenes) will
be seen to re-derive the ancient sequence of zodiacal archetypes.
5 FONS ET ORIGO:
SOME TRADITIONS
UNIQUELY ILLUMINATING
THE STRUCTURE AND
MEANING OF
TIME SYSTEMS
We commence by a second look at a prefatory quotation to our prologue-

the sentiment of playwright Preston Jones that "time is an eroding mystery, a
son of a bitch." The scene now shifts to a night in Manhattan, a scene for
which the writer assumes no other than reportorial responsibility in what
amounts to a bit of sparkling sociology concerned with that greatest of all
systems, the cosmos itself.
One evening in that large city, two characters sat hunched over an all-night
bar. They were launched on a philosophical discussion as drunks often are.
In vino veritas, perhaps. Suddenly one struck the bar with his free hand,
glass clutched in the other, exclaiming, "I don't give a flying fuck whether
your God is a he, she, hermorphadite (sic) or it! If your God is good and also
can do anything he-she-it pleases, then, friend, given the state of this here
nucular (sic) world, your God's up shit creek in trouble."
"Waddya mean?" the other queried, glassy-eyed.
"Well, if that God is good and if that God can do anything, then that
God's not going to let this rotten world stay that way. But it has stayed that
way-for millions offucking years of dinosaur eat dinosaur, dog eat dog, and
man kill and yes" - he stared for a moment-" eat man. So your God can't be
good or else can't do anything he, she, or it wants. Make up your goddam
mind."
125
The other drunk gulped a long draught and fell into incoherent and quiet
mumblings, as well he may-for the problem is old and has batlled many.
An "all-loving, all-powerful" God just doesn't fill the bill given the world
as it is. Several reasons come to mind. Loving divinity by that very fact could
not be tyrannical and hence must respect the free choice of beings of lesser
stature. Love cannot have omnipotence over the free will of others who may
choose not to love. Therefore a loving divinity could not ipso facto be
omnipotent in an immediate sense, but only in a very long-term one.' That is
the beginning of the answer.
And what of the horrors built into a nature with a largely predatory rather
than the viable alternative of a thorough-going symbiotic ecology? Through
what or whose arts and choices did that come about? "Nature is criminal"
observantly exulted the Marquis de Sade in one of his essays. He then
unreasonably concluded that that gave him, and anyone else of his ilk, the
right to be so too. Nonetheless, de Sade had pointed his poisoned pen at a
genuine Pandora's box.
This chapter which is essentially historical (a major aspect of time)
couldn't have been completed before 1970 when a key breakthrough was
made in our knowledge of the ancient Egyptian world-view, enabling even
more pieces of an even larger jig-saw puzzle to fall into place than the able
archaeologists and paleographers immediately concerned were aware of.
Though the Temple ofOpet was discovered at Karnak in 1970 by the French
archaeologist Claude Traunecker, with its wall figures surprisingly well
preserved, it was not until the later 1970s that the brilliant reconstructor and
translator of Egyptian religious texts, Jean-Claude Goyon, found that the
Opet reliefs duplicated those of the extremely important but almost
destroyed initiatory temple of the Nubian Pharaoh Taharka,2 the second
ruler of the Twenty-fifth or Nubian Dynasty founded by the conqueror
Shabaka, famous for restoring the ancient theological text at Memphis, the
remarkable remnants of which are preserved on the so-called Shabaka stone
in the British Museum. We will get to the important implication of the 1970
excavations and the Taharka Temple presently. Those implications will take
us farther back than archaeology alone can.
The origin of time entails the origin of world evil on all levels-which is
ultimately a matter of history in the larger sense as the record of events,
whether man-made or not. For the origin of evil must be traced back to the
first actions that had pervasively inimical consequences for all creatures.
That is the trail to the roots of time that this chapter will seek to retrace. The
beginnings of the trail are writ large.
The late twentieth century phenomenon of fantasy role-playing games
(Dungeons and Dragons, Runequest, and Call of Cthulhu, for instance)
THE STRUCTURE AND MEANING OF TIME SYSTEMS 127
with their fantastic, transcontinental popularity among young (and old)

adults, point up sharply the deep need for belief in some ongoing cosmic
administration, in some viable religion if you like. These so-called games that
arose with such psychological power despite the machine era are really deep
and detailed appeals to the religious and symbolic imagination, all of those
mentioned having elaborate deific hierarchies and cult practices worked
out.
The two principal themes that emerge in the intuitive sensitivities of the
writers who created these living games are, interestingly, the two that emerge
more profoundly from a comparative study of the most powerful ancient
religions: the theme of a catastrophic unleashing of evil and the theme that
the present cosmos maintains a sometimes uneasy balance between the
mindless violence of naked evil and the orderliness provided by the nature of
Time, the power that arose after the outbreak of evil, in order to administer
an alternatingly good and evil world in some sane manner.
One role-game, "Stormbringer," adapted from Michael Moorcock's book
by Ken St. Andre and Steve Perrin, summarizes the key principles of the
"Melnibonean" Mythos: "Magic is defined as the opposite of Law [i.e.
Science]. Law is predictable, reproducible, and constant. Magic is unpre-
dictable, not reproducible, and random. Magic is the essence of the gods of
Chaos [121]. Another game in this mythos, "Battle at the End of Time,"
done by G. Stafford and C. Kronk, centers on the Melniboneans' "unholy
pacts made with the gods of Chaos.... The Cosmic Balance constantly
swings and sways as ... spells of the game alter the influence of Law and
Chaos upon the world. Should the balance tip too far either way, the world
will come crashing to an end" [121].
In a special book [122] on the relevant pantheons and cults written by
Steve Perrin and Greg Stafford (the creator of the game) for "Runequest,"
there is much the same concept (p. 18): "The Devil is the incarnation of
Chaos, which presents itself in the form of raw and devouring maw of
entropy. Its existence is an abomination: a trick clause in the Laws of
Creation. It is a hole in the cosmic fabric, motivated by destruction and evil."
Whether the academic philosophers are aware of it or not the mythos of the
twentieth century was actively keeping the burning question alive in the
awareness of humanity at large, so that by ignoring them the academics
succeeded only in looking nothing so much like the proverbial ostrich. Let us
then pursue the matter.
Howard Phillips Lovecraft, one of the progenitors of the late twentieth
century fantasy role-playing gamini phenomenon voiced some of the same
primordial concepts in his letters and his essay "Supernatural Horror in
Literature" (written in 1925 and kept in print by the late August Derleth,
founder of Arkham House Publishers in Wisconsin): "All my stories,

unconnected as they may be, are based upon the fundamental lore or legend
that this world was inhabited at one time by another race who; in practicing
black magic, lost their foothold and were expelled, yet live on outside ever
ready to take possession of this earth again." -a clear variant of the fallen
Luciferean legions. Lovecraft added, even more graphically: "Out of
corruption horrid life springs ... and things have learnt to walk that ought to
crawl" [124].
That the nature of time is inextricably bound up with the origin of evil, the
late twentieth century popular game-creators also interestingly affirm in a
complex and sophisticated train of ideas:
There is a mysterious goddess in Hell [the transform of the great cosmic goddess of
all nature, Glorantha, after she was slain in her original form by the Devil] who
combats the Devil and, with the aid of the other gods, defeats it and devours it,
shortly afterwards giving birth to the force called Time .... Armed with Time the
gods could reassert themselves in the cosmos. They fought their way back to
Being, reassembling the shattered world as they went. At last Yelm [god of sun and
all light] ... released Time upon the cosmos. Thus began History [124, p. 57].
Thus again is reaffirmed the ancient doctrine of an existence before time as
we now know it.
And again [124, p. 57]:
Time did not exist in the Godtime ... [or] Gods' Age, Golden Eon, Non-
time, ... the Magic Place or Godworld. Time was born in Hell, where the
shadows of chaos reigned and held the heart of the universe.... When the
Lightbringers entered, they forged a cosmic pact which bound all entities, living or
dead, spiritual or physical, pure or unholy, intelligent or inert, into the Great
Compromise. These solemn vows are the source of Time.
Our intuitive game authors then add that our current Reality, born of time, is
suspended between the deific Non-time with Chaos at the other pole, and
hence is clearly temporary.
Such are the newly made sign-pointers to very ancient traditions4 that
throw surprising light on the baffling nature of our world, so disconcertingly
compounded out of diaphanous, delicate beauty and crude, blatant horror.
This chapter may be regarded as a study in realism-the most realistic way
of looking in the most profound sense at the world and the human condition,
and searching for their origin, meaning, and significance in terms of the
future. In that sense it is also a study of most profound realism in terms of this
principle: if your premises are deep and precise enough, you can gain insight
into even the most recalcitrant of seemingly meaningless or hopeless

situations and circumstances.
Such realism is directly linked with the human survival concerns of chapter
6-for without hope one does not survive. Hope is the human essence and
roots of what in systems theory is called resilience, a concept different from
and more subtle than" equilibrium" as C. S. Holling first pointed out. Indeed,
resilience is the ecological vindication of Prigogine's negentropic concept of
stability "far from equilibrium." (See chapter 6 for discussion and refer-
ences.) It is not for nothing that the words help and hope are deeply linked
etymologically: the Greek for "hope" being 'EA.mS (helpis) where the is is
merely the noun ending. The Cockney's pronunciation of "helps" as" 'elps"
is righter than he realizes.
After conferring with socially prominent theologians and historians of their
era, two staff writers of the mass medium Newsweek [125] summed up the
contemporaneous view of the question of the origin and nature of evil as of
1982. That mass media report noted that "the problem of evil remained as
mysterious [read 'unsolved'] as ever." The writers also noted the "despairing
position" today of "secularized Western societies" (they might just as well
have included Eastern secularized societies: secularization is endemic); and
that" despite the high promise of science, technology and other tribal gods of
the modem era, evil persists on a truly awesome scale, ... the mystery of evil
that even nonbelievers must confront in these harrowing times."
A century ago, that Russian genius, Fyodor Dostoevsky, had unfor-
gettably shared his perception of the problem in his Brothers Karamozov;
and his twentieth century compatriot, Alexander Solzhenitsyn, in a 1981
interview published in the French mass medium L 'Express (January 15-21,
1981) just seven months before the Newsweek article, said: "The danger that
menaces the humanity of the twentieth century does not come from any
single country, nation, or leadership in particular. It comes from universal
evil ... " And an older (1966) survey of the contemporaneous scene [126]
candidly observes:
In three hundred years of accelerated technological innovation, science acquired a

revolutionary mystique. Crowned by liberating and transforming success, it
became a form of secular religion, tending toward popular dogmatism and
uncritical authority. Like all things, science and technology are essentially amoral
and their uses ambivalent. Their miracle has increased equally the scale of both
good and evil. The human situation has vastly benefited, but so too has "evil"
attained monumental potential. Man himself remains a moral primitive ....
Science and technology in themselves offer no guidelines .... They cannot relieve
us of hard choices with which we must grapple in traditional ways.
This last observation reminds us of our history's neglected traditions and

ancient insights. Newsweek's poll showed that the problem of evil remains as
recalcitrant as ever and attests to contemporary civilization's inability to
solve it. Let us now uncover a little known, very old, and extremely subtle
and profound solution that the global and technological civilization that
sprang up between the sixteenth and twentieth centuries missed. We shall
spend our limited space in delineating and completing that solution, rather
than in endless and fruitless discussion of the various failures and cul-de-sacs
that were attempted over the earth and the ages with respect to the same
intractable problem, that of the nature and origin of evil-a characterization
clearly involving the nature of time and how the present cosmology came to
be. Questions of evil and cosmogony are thus deeply linked.
We have already mentioned in passing the ~ayyibite5 ShI'a tradition
preserved in medieval Yemen, with roots extended into far earlier times and
more ancient civilizations. Let us now have a closer look.
The available sources are not too voluminous to be summarized here, and
then we will discuss the doctrine. The first unequivocal mention of this very
distinctive tradition appears in the writings of the third Yemenite (TayyibU'i)
chief Deli or spiritual leader, Ibrahim ibn al-~ussain al-~amidI (t 1162)
and in particular, his great compendium of the doctrine, Kitab Kanz u'l-
Walad, an edition of which, though unfortunately not from the best
manuscript, was published in 1971 [127]. The clearly compendious nature of
this early Yemenite work shows it is not a personal teaching, but rather
represents the preservation of much older traditions, ones we will later trace.
In a 1982 letter from Professor Pio Filippani-Ronconi we learned that two of
his former students at the Oriental Institute in Naples are at work on an
Italian translation, which will be the first ever made from the Arabic original.
At this writing we were still seeking the ungarbled diagrams for this work
which, our colleague Professor Heinz Halm informs us, is not in the
manuscript collection at the University of Tiibingen.
Among other extant sources of the tradition of our interest can be cited the
writings of the fourth chief Yemenite Da"t ( t 1199), Hatim ibn Ibrahim al-
~amidI, and the fifth chief Yemenite Da'i ( t 1215), 'Ali ibn Mul].ammed ibn
al-Wand, some of whose works may be found in Strothmann's valuable book
[128]; and the eighth chief Yemenite Da'i (tI268), Husain ibn 'All ibn
Mul].ammed ibn al-W alid, some of whose works were translated by Henry
Corbin (Trilogie Ismai!lienne) and, before him, by Bernard Lewis of
Princeton University. Final mention must be made of the Zahr al Ma'tini
("The Flower of Meaning") of the last (nineteenth) chief Yemenite Da'i
(t 1468), Imadaddln Idris ibn al-~asan, which was briefly summarized in
English as early as April 1937 in the journal Islamic Culture, published at
Hyderabad, India. The interested reader should also consult the valuable
bibliography given by Heinz Halm in 1978 [129]. The following discussion
uses the above sources, and as others are needed, they will be separately
given. The reader is also referred to figure 5-1, which will be a convenient
reference point for exposition. Our investigation will take us back to ancient
Egypt, including the invaluable data unearthed with the Temple of Opet
mentioned at the start of this chapter. We begin with the tradition as
preserved by the Yemenite Da' wat. We will tell the story as briefly as is
consistent with clear understanding.
The story begins with a beginningless beginning, delineated in both Persian
and Arabic, by the Shl'ite-Fatimid philosopher Na~ir-i Khosrau (t ca.
1075), whose beautiful prophetic poem we once cited years ago [130]. He
ingeniously and profoundly uses [131] various modes of the verb "to make"
and "to be" in order to arrive at a threefold self-regenerating reality, related
to the old Indian formula Sat-Chit-Ananda that corresponds on a more
exalted level to the three gunas (tamas, sattva, and rajas, respectively), in
tum related to our trion group of chapter 4. The three Persian terms are azal,
azaltyat, azalI; and the Arabic,! i1 'il, ft '1,6, and maf'ul, respectively. The
Persian words all refer to being, but in a causal context as shown by their
Arabic counterparts furnished by N asr-i Khosrau [see reference 131,
chapter 17]. The wordfii 'il means to make or to effect in the sense of to
cause to manifest, to cause to exist; this corresponds in the context of this
discussion to the Persian azal, "to eternally be," in the sense of self-causal
being. Then comes the nuance offt 'I: ongoing activity, active functioning or
effecting, a verb par excellence; this corresponds to the Persian azallyat in
the sense of an eternal making-to-be, an eternal self-actuation and self-
actualization. Completing the three interacting phases is maJ'u/: a having-
been-made, a made-ness, a full or complete manifestation (the Arabic term
ism al-maj'ul denotes the past participle in grammar); corresponding to
azalr-a constant having-been-made-ness or fulfillment of existentiation.
We thus have a trinacria effect or three-phase cycle, in which the third
phase "feeds back,,7 into the first, reaffirming it. Fi' I (= azallyat) is thus the
know-how and implementing power that transmutes the potentiality of.fti 'il
(= azal) into the joyous blossoming or self-achievement of maf'ul
(= azau). Here we have the trion group on its highest level, since all this self-
manifestation is unmanifest (in the sense of not perceived by) to the lesser
beings that will be created out of the maf'ul state.
This unmanifest aspect of divinity, this self-energizing pair 8 eternally
blossoming through their jointly achieved bliss in maj'ul, can emanate9 or
reproduce lesser forms of themselves.
As a perceivable unity, this three-phased self-manifestation is called the
First or Primal Intelligence (the word has nothing to do with the current
meaning of "intellect" but denotes a profoundly aware, supra-human entity)
or Ibda " which carries also the connotations of wonder, uniqueness, and
creative power. Specifically, this First Archangelic Being is called al-
Mabda' al-awwal or First Beginning, First Point of Origin. lO This first
creature-perceivable manifestation of divinity was later assimilated to the
Islamic Allah (literally Al + Lat, a syzygy combining masculine (AI) and
feminine (Lat)-symbolized in the teh marbuta of Allah-attributes).
This first Archangelic Intelligence was also succintly called 'Aql, literally
"Mind," in the sense of the entire psychic gamut and not simply intelligence
as such. The word in Arabic connotes also insight, understanding, and spirit,
although the adjective' aq li has degenerated to a more superficially rational
meaning. In German it would correspond to Verstand rather than VernunJt,
a very useful and basic distinction first made by the penetrating Jacob
Boehme at the beginning of the seventeenth century. As we noted, this first
deific manifestation, also called Sabiq (the one who goes before, in either
time or space), is a transform of, rather than an emanation from, the
unmanifest source.
In one sense, as Nasir-i Khosrau himself noted, this Mabda (or 'Aql) al-
Awwal or First Intelligence is the personifying of the Maf'ul phase, the
Eternal Divine Child of Azal and Azaliyat, of Fa'il ll and Fi 'I. Emanation
actually begins with the Second Intelligence, called Nafs or (Universal) Soul,
emanated from 'Aql and thus also known as "the first Emanation," a
terminology that we will not generally employ because it can too easily lead
to confusion.
Now in another sense, the First Intelligence ('Aql) is a resonance of Azal;
and the Second (Nafs), ofAzaltyat. Thus the Second is also called Ttlla, the
one who follows or comes afterward. Hence the "second emanation" or
Third Intelligence would again resonate with Azall or Maf'al and be a re-
creative and emanating power. This great Archangelical being is called
Adam Ra~lint or the Spiritual Prototype of humanity, in whose image we
were formed. Thus this Third Intelligence is to be the Divinity of our universe
which has not yet come into being. It corresponds to the great Anthropos
Megos of the Valentinian Gnosis.
Now there was no problem even conceivably arising with the first two
Intelligences who realized the source of their being was in the Unmanifest.
But the Third was inherently more exploratory, analytic, and outgoing, and
sought its source as a resonance of Maf 'ul, though on two levels lower, the
first Maf'ul resonance being 'Aql, as explained in Na~ir'sJtlmi, before cited.
(See also the exposition of Henry Corbin, ref. 131, pp. 44-45.) Now what
follows is the crux of the matter, but it is not found explained outside the
Yemenite tradition, though some corrupted vestiges exist in a few places

mentioned before.
Corbin, despite his great merit in publicizing it, did not clearly grasp the
incisive significance of the Yemenite tradition, which uniquely supplies
nothing less than the origin of evil. Consequently Corbin consistently gives
the misleading impression (cf. e.g. pp. 132, 135 and 136 of his Trilogie
Ismaelienne) that Hamldaddln al-KirmanI (t ca. lO25), and Abo Ya'qob
as-SijistanI (fl. 950) knew the doctrine preserved in Yemen, which their
works clearly show they did not at all; and they fail to delineate the problem
of the origin of evil and only repeat the inadequacies of neoplatonism on that
score.
KirmanI, SijistanI, Na~ir-i Khosrau, and all the other more famous
Isma 'Ill writers followed Plato and Aristotle and were quite naive as to the
origin of evil, although Corbin-despite his vast merits-misrepresents them
and the Yemenites as simply different means of saying the same thing, as
several alternative choices on the same menu. Corbin, overlooking the
stunning originality of the tradition preserved in Yemen, can say only that the
Yemenite period is characterized by "compilation rather than creation." The
point here is that these compilations uniquely preserve a fantastically
creative argument and chain of thought from earlier invaluable sources that
have little to do with Ismailism as such, as we shall see.
Consideration of the Third Intelligence, as preserved in the Yemenite
tradition, leads us into far more real territory than simply "a drama in
heaven" or a "trans-historic style;" namely, it faces us with the origin of all
the potential horror in both man and nature, so much of which has been
unleashed that one must shudder to think of what can come-making it all the
more imperative to study the bounds imposed by the nature of time upon evil.
We have far more than dramaturgy here: we have the stuff ofterror, tragedy,
suffering, and rescue. All these realities may well contain dramatic elements
but they are far more than a mere "drama," as life is more than a game, a
play, or a mise-en-scene.
The Third Intelligence inquired and sought the source of its own origin.
What could be apparently more natural? Yet it was a misconceived plan
fraught with very dangerous consequences, like an innocent and unknowing
intruder in the control room of an atomic reactor, toying with the buttons and
seeking to access the full power of the energy source as "a good thing."
Resuming now the main line of the denouement of the origin of evil in
respect of the nature of time, the Third Divine Entity sought to encompass its
own origin and to plumb the very depths and sources of being-a route that
would perforce have to lead into the Unmanifest, the Mystery of Mysteries
that by its very nature cannot be unveiled with impunity to the one so
seeking: the veiling is inherent and necessary for the eternal provision of
immortal being. The notion echoes in the words of the great Goddess
inscribed on the portals of the now lost Temple of Sai"s, preserved to us by the
records of ancient travelers: "None can lift my veil and live." To seek to
manifest the source of life out of the unmanifest, could end only in the
manifestation of death, for such a seeker thereby would succeed only in
cutting himselj off from the circuit and flow of life in so trying, even though
unwittingly, to preempt it. No manifest being can contain the unmanifest
infinite.
The Third Divine Entity dreamed such a dream of finding that source
explicitly and controlling it to be within himself (as he mistakenly thought
was the case with the Second and First Intelligences). That dream and wish
albeit momentary, had on that level of power and perception dire conse-
quences, the first of which was a retarding of the consciousness of the Third
Intelligence by reason of this thus introduced blockage or fallacy that could
by its very nature not advance, but only hold back. The basic term used in the
tradition12 is takhalluf, to stay back because of being delayed, retarded, or
postponed. Etymologically related words that clarify the usage in our
tradition are ta~aluf. to be self-constrained by some prior allegiance;
takalluf. a self-caused constraint; and finally the very illuminating takalif.
self-caused costs or difficulties from the word kulja, trouble.
The reason for such grave consequences of a released desire on the part of
the Third Archangelic Power is bound with the fact embedded in ancient
traditions preserved in Homeric Greece of the f3ov'AiJ (mere wish or willing
propensity) of a god being equivalent to the determined eO£Aw 13 or
implementing, focussed will of a man. But the implications go deeper, since
the reason that it is so depends on the fact that the gods are not in our kind of
time. Duration of things, yes, and changes, too-but all without waiting
time, which is the chief characteristic of what we humans call our time. We
must wait for any idea or plan to be enacted and then mature to fruition or full
manifestation.
We must wait for anything we want to happen, to happen. True, the
possession of wealth and power diminishes waiting time, but cannot
eliminate it. Waiting time is built into the very fabric and foundation of
processes of controlled change in this world. Any constructive changes we
wish to bring about require planning, programming, and patient per-
severence. Ironically, destructive acts require the least waiting time, for
destructiveness has no embryology except in the development of the
unhealthy values, attitudes, and belief-systems that give rise to it. The good
counterpart of such evil is the elimination of destructiveness by cultivation of
the requisite values and habits, or the active intervention against destruc-
tiveness already released. That is called heroism-which the Third Being

finally had to exercise.
The Third Divine Entity was inquiring into the source of its own being, and
the second apparently natural thought was to desire that source to be within
itself, so as to be completely self-caused and self-sustaining. 14 Yet natural as
that thought seemed, it was the essence of opposition to the nature of Love
and to the most thoroughgoing meaning of divinity. For the ultimate Source
must needs remain in the Unmanifest, since to manifest is to be limited and
finite, and hence no longer to be ultimate. So in so desiring, the Third Entity
broke the immortal band of love-energy since that desire was, in effect, to
have the whole of Love to itself, to possess the unpossessable, to limit the
unlimited.
Now nothing cancels out in that world-without-waiting; but the only way
such a desire could become implemented was by invoking the very image of
lovelessness out of the Unmanifest Source of all possibilities-something
never meant to be manifest. As Lovecraft, whom we previously quoted, put
it: Things walked that were never meant to crawl. All this happened
instanter, for in the world-out-of-waiting-time there is no delay. Immediately
with that momentary dream of absolute self-containment on the part of the
Third Entity, arose within its being the monstrous image of all evil,15 called
in the Yemenite tradition, "the Image of Iblis" (i.e. of Satan), the concept
going back to the Egyptian god of evil, Set, who antedates the Indo-Iranian
Angra Manyush (> Ahriman), literally "hate-filled, i.e., loveless mind."
Note that all possibilities must exist in invokable form in the unmanifest, or
else there could not be free choice, which is the hallmark of love, by which
love in tum is guaranteed since non-voluntary love is a contradiction in
terms. Thus the very nature of love guarantees both the possibility (under
free choice) of evil and its ultimate defeat if manifested.
The shock of this horrible manifestation awoke the Third Entity from the
evil-spawning fantasy; but too late, for in that realm of supernal reality, evil
was now released and made manifest. With a shudder of revulsion, the divine
being expelled the horrid image; but that being contained also within itself the
seeds of countless other potential and similar beings, who were now all
infested with the image. All these beings possessed free choices, for that is
and must be one of the endowments of love (cf. Supplement 1.7), dangerous
as the gift may be. Many of these lesser beings belonging to the Third Great
Divinity likewise abjured the evil image in themselves. But some did not, and
in rebellion proclaimed the false and destructive egalitarianism of "we are as
excellent as you, and if we feel this image increases our own power we shall
keep it and cultivate it.,,16 Of course, all that happened to them is that the
Image of Iblis mastered them: they verily became all equal-all equally
slaves. The unqualified egalitarianism that sprang up with the bloody

massacres of Robespierre and Cromwell and their ilk still ends in increased
slavery for all adherents of such creeds stemming from the disordering image
of evil's essence. The primordial retributive paradigm prevails throughout
time.
So the Third Divinity gathering about the heroic cohorts that had likewise
abjured lovelessness within themselves, re-avowed the great truth that no
manifest being, however high, can contain the source of his/her own
existence, but must humbly and lovingly acknowledge that Unmanifest,
Limitless Love-Power-Wisdom that alone can be the Source of all without
danger and disaster.
Meantime, during that dark and diseaseful moment of reverie a momentary
cut-off from Love's energy began to form a horrendous and absolute
separation in the scheme of things. But absolute separations cannot exist by
the fundamentality of Love, which means universal connectedness. Hence
the virtual and impending gap between the Third Entity and the higher ones
was at once filled with a manifest image of the unmanifest Pleroma of
Powers, which form a minimal group of seven (the hepton of chapter 4).17
But that gap, thus interpolated and closed, forced the Third Divinity down to
Tenth Place (see figure 5-1i 8 as a therapeutic measure.
At this point, it would be well to take stock and observe that with the first
manifestation of evil could arise for the first time a pathological kind of
pairing. Whereas before, we have a multitude of natural and mutually
completing pairs like female/male, day/night, finite/infinite, white/black,
et aI., now we have the additional possibility of pathological, host/parasite
pairs like good/evil, honesty/deception, health/sickness, in which we have no
longer two self-completing entities, both of which are needed in the scheme of
things. Rather, we now have pairs of which only one is needed for well-being,
the other being parasitic (not symbiotic) and actually inimical to it.
The Pythagoreans, misunderstanding their Egyptian teachers, placed the
host/parasite duality of good and evil (hence also health and sickness) on the
same footing as the quite different class of benign, self-complementary duals
of finite/infinite, male/female, et ai. And later philosophers, both oriental
and occidental (e.g. Carl Jung) , have repeated that fundamental error
stemming from inaccurate perception that failed to make the basic distinction
between the two radically different kinds of opposites: those which are wave-
like and mutually self-completing; and the later, pathological variety, able to
exist only since the manifestation of evil, where one of the pair parasitizes on
the other and, attacking it, attempts to destroy it permanently. The grip of the
ancient error in the human mind is evidenced by the fact that this
fundamental distinction was taught in no university philosophy course of the
twentieth century as of 1983. Indeed, Jung's confused "coincidence of
opposites" continues to be parroted.
Finally, the term for "Evil" in ancient Egypt is the word isl-t, already in
the oldest of the Pyramid Texts, that of Unas (line 394). It is derived from
the verbal root is/''to cut off" (found also in the Pyramid of Unas, line 120).
Thus the most ancient meaning of evil traced its origin to when the love-
current of divine energy (called maddat in the Yemenite form of the

tradition) was inadvertently and momentarily blocked or cut off by the Third
Divine Entity when he dreamed of containing the source of his own being.
The tradition whose doctrine we are discussing assigns entire worlds of
development to each member of the Hepton thus cosmogonically engendered
in the incipient or virtual Love-vacuum caused by the brooding dream of
impossible self-sufficiency on the part of the Third Entity, who has now
become the god of our fallen universe at the tenth or lowest level in the
hierarchy. Each one of these worlds is in resonance with the timing and
chrontopological effect or nature of the bodies of our solar system, in which
the "time of long domination (of suffering)," the old Iranian zervan
derangxvatai, has replaced the time of no waiting, the time without
limitations or zervan akarana. It should be noted that the preceding
discussion puts the old dichotomy of "eternity versus time" in a new light.
Eternity is not the mere empty concept of infinite duration but rather it is
Time devoid of limitations-without waiting time; hence a Time of Eternal
Blossoming, a blinding effulgency for us, immersed as we are in the time of
lengthy and necessarily endured waiting. Without this new interpretation of
eternity versus time, the tradition we are discussing cannot be properly
understood; and it hitherto has not.
However, Henry Corbin, who came nearest to understanding it, well
points out that there is a great correspondence between the old Zervanite
tradition of the god who "forgets" goodness and so gives rise to a monstrous
child (Ahriman) who is forthwith rejected but nevertheless ties up the
universe of Zervan for ages with suffering, all manner of moral ills, and
death. Yet the Zervan story is very gross and corrupted as compared with the
purer form of the same tradition mysteriously and uniquely preserved in
Yemen. 19 Let us proceed.
The introduction of waiting time meant, in precise terms, the introduction
of entropy and hysteresis, for now no cycle could be repeated without energy
losses; and hence all systems would inevitably and eventually run down as, in
each cycle more so, the newly introduced energy could not be quite enough to
repair the worn structures and restore the energy losses without unavoidable
further wastes and dissipations due to the same finite-and-Ioss-occasioning-
waiting-time phenomenon. 2o So the biological body, in theory (Le., with no
waiting time for re-energization) immortal, must ineluctably age. Similarly,
resistance can be undermined and disease occur; and the ultimate conse-
quence of aging is death, or the functional cessation of the bodily vehicle for
physical implementing of awareness. Thus our world of waiting, disease,
aging, suffering, and death stems from the nature of time itself and was part
and parcel of the set of implied consequences of the Demiurge's Dream-
that very brief nightmare that had spawned a reality of evil on awakening.
So the God of our universe is a wounded God in heart although Himself
recovered. His domain, which before was a universally symbiotic cosmos,
had now become the frenetically struggling, predominantly predatory one we
all know, with Nature trying still to smile through her travail. There is a
mysterious tradition both in Iran and Egypt of the female aspect of this
Divinity (Daena in Iran and Isis in Egypt) who did not share the death-dream
of her spouse and who in fact helped him revive as the renewed and
victorious Horus. So Isis beautifully sings with Dante, "Veni, sponsa de
Libano" -Come, my spouse, from Lebanon-for the coffin of Osiris had
washed ashore at Byblos ... In this connection compare [132, pp. ix, x, xii]
and Proverbs 8:27-31 [134, p. 1002], where Goddess speaks of God.
A fragment of the ancient proto history reappears metamorphosed in
Amfortas, the gravely wounded king of the Grail Castle in Wagner's version
of Wolfram's ParziJal. He is the Osiris to the rescuing Parsifal's Horus: two
aspects of the same deific being-one just after his mistake and the other
after its correction first in himself and then in his (i.e., our) cosmos. And
Wolfram's mysterious and somewhat eponymous source, the sage "Flege-
tanis," evidences Islamic origins since the name is simply a corruption of the
Arabicfalaklanl, "the second star," i.e., the Regent of Mercury (counting
from the lowest or Moon-see figure 5-1), lord of wisdom, known in
Hellenistic Egypt as Thoth Thrice Great or Hermes Trismegistos.
Other remnants of the ancient tradition were preserved in medieval
Europe, notably in the J ena and Manesse manuscripts' recounting of the
great minnesinger contest in the castle on the Wartburg, the primary
published source for which is Der Singerkriec uf Wartburc, edited with text,
translations, and notes by Ludwig Ettmiiller and published by B.F. Voigt in
Ilmenau, 1830. Songs 84-85 of the Jena Manuscript and 122 of the
Manesse Manuscript tell of that precious stone that fell from Lucifer's crown
when he, with his legions of "sixty thousand angels," sought to overthrow
divinity in our universe. The poem speaks of "der stein der us der kronen
sprang" -the gem that from the crown then sprang (Manesse Manuscript,
Lied 122)-and of how "die krone brach er sunder ... ein stein daruz
gespranc, der wart doch sint of erdhen Parzevale" -from the crown that
broke asunder a crest jewel fell and waited on the earth for Parsifal (Jena
Manuscript, Lied 84). There is a further illuminating detail preserved in the
medieval sources (cf. Ettmiiller's note to line 1245, Lied 84, on p. 135): the
crown jewel went from Lucifer back to the Holy Virgin, Divine Protectress of
the earth-an Isis figure. In the ancient Egyptian version, Set (> Lucifer/
Lucifuge) became thus "emasculated" thereby foregoing his divine creativity
based on the now lost love power. Then the Divine Virgin safeguarded the
jewel of immortal life and sacred power (symbolized also by the left eye of
the Elder Horus and the phallos of Osiris), vouchsafing it again to the young
and resurrected Horus Savior, the messianic Parsifal figure and also the puer
aeternus, Shakepeare's "naked new-born babe striding the blast" (Macbeth
I, 7) and bearing al-~amidi's Kanz al-Walad, the treasure of the divine
youth.
The ancient tradition we are investigating in this chapter clarifies that
Lucifer was the chief of those cohorts of the Third (become Tenth) Divine
Being who, after the latter's momentary lapse, chose to follow the thereby
evoked Image of All Evil that arose from that fleeting yet so crucial
nightmare. In making that choice, Lucifer lost the crown jewel of his love,
then transferred into the safekeeping of the Divine Virgin, Protectress of
Earth, where the battle between the forces of good and evil was to rage until
Time was through. Parzevale in the Singerkriec and in Wolfram von
Eschenbach's poem is the image of the cosmic Hero-Savior or Avatar whose
earliest form is Horus: Osiris regenerated through Isis's love. (Cf. our East-
West Fire, Watkins, London, 1955, p. 43.)
Lucifer is in the ancient tradition thus put in perspective, not as the
primary source of evil, but simply as the leader of those first high beings who
were corrupted by its evocation into manifestation. The lapse in brooding
though momentary reverie on the part of the regnant divinity of our universe
manifested the image of all possible evil; Lucifer-then become Lucifuge (a
title and concept preserved in the medieval grimoires)-was simply the first
casualty. Jacob Boehme (cf. [135]), who transmitted the ancient tradition as
well as revealed new insights, makes a related distinction in his works
between "Satan" who in Boehme corresponds to the evoked "Image ofIblis"
in the Yemen-preserved tradition, and "Lucifer" who was the highest being
personifying that Image of Evil and of whom Boehme says in the Signatura
Rerum that "from a king he is become an executioner" i.e., of the behests of
the Image whose slave he became. "That old dragon" of the gnostic
Christian Book of Revelations by John of Patmos corresponds to Boehme's
Satan and the ancient Egyptian primordial Serpent 21 of Evil, 'Ap-p (Coptic
Act>O<l>1 or A<I>O<l>I), with a set of "accursed names" countering the 75
divine and sacred names of the beneficent God of gods. Boehme's Lucifer
relates to the Egyptian Set, who becomes emasculated-a facet of the
tradition preserved in the impotence of Wagner's Luciferean figure of
Klingsor in the music drama Parsifal.
The tradition of a cosmic struggle between higher powers of good and evil
thus did not start with Iran: Egypt was older. And to argue that a "Devil"
was merely invented as a "scapegoat" for our failings is an error of human
egotism: the evil of our predation- and parasite-ridden ecology antedates
humanity.22 Until we stop closing our eyes to this far-reaching fact and its
profound implications, we will not be able to muster the needed intellectual
honesty or acumen to respond to the first drunk's pointed remarks at the start
of this chapter.
We, the lowest remant still on the planet earth of the much vaster legions
of the Divinity of our universe, now are fallen, together with our subaltern
fellow creatures, by our persistent inability to expel the anciently released
Image of Lovelessness from within us. Yet we still possess our primordial
links with immortality, but they are vitiated by being death-inter-
rupted ....
The tradition reminds us, were we to be released tomorrow back into the
realm of time-without-waiting, we would speedily fall immediate heir to even
worse troubles than we now have, for we could not control our power-dreams
and hence would only re-evoke the illusion of self-sufficiency and the
consequent re-manifestation in us of the image of unmitigated evil to which
such a thought and desire leads as their inherent implication. Indeed, the
comparative molasses-slowness of our current kind of time is our shield and
protection against ourselves.
Then what is our recourse? It is twofold: to practice maintaining the
serenity and inner harmony that can invoke the love-wisdom energy under all
conditions; and second, to practice charitableness toward evolutionary stages
less perceptive than our own, and seek communion with beings of
evolutionary stages beyond ours so that they, by our willingness and leave,
are thus able to help us and imbue us with inner strength, inspiration, and
hope.23 By such practice and living will we gradually, through the time of
long waiting, be able to prepare and equip ourselves again for that presently
unimaginable Time of Blossoming. This discussion helps afford an inkling of
the enormous strength of love and responsibility required for godhood as
distinct from mere humanity. It is a salutary reminder.
But whence came this remarkably specified, penetratingly intelligent
solution of the central problem of human systems throughout history and
before-to the still unrecovered origins of humanity itself? Because of free
will, history cannot be exactly pre- or postdicted without access to what
actually took place. In our tradition we accordingly have, quite correctly, a
historical setting, using history in the most far-reaching sense of a record of
events that happened, no matter how far off in our reckoning of time.
Our tradition also makes clear that the current cosmic stage is in process of
overcoming the effects of its originally induced evolutionary postponement,
the takhalluf already discussed. Hence our time is a profoundly restorative
process, by which we return back through the fallen octave, back from 10th
to 3rd place, when the interpolated hepton (see figure 5-1) will again be able
to withdraw into the Pleroma, and the seven heavens "rolled up like a
scroll," as a later and corrupted scrap of the same tradition recorded by John
of Patmos tells. Thus our time is self-reentrant (the ancient ourohoros
symbol) and contains an inherent and beneficent self-destruct in its long but
ineluctable pilgrimage to return to its lost higher octave of beginning. Time is
like the flight of a great hawk that finally returns at the call of the
Falconer.
The return is not mere repetition since it is fraught with the wisdom
distilled out of its intimate confrontation with brute, conscious, all-devouring,
necessarily parasitic evil-the Image of Iblis, first unawarely allowed to form
in and then escape out of the Unmanifest by the desire-energy of the self-
doomed quest of the Third Intelligence. Pandora's box is an extremely
diluted form of the same ancient tradition, which we will endeavor to trace
further.
The key to it is the number 10 (venerated first by Pythagoras who, on all
ancient authority, sat under Egyptian teachers). That this is so is born out by
the related fact that the Egyptian number-base 10 was also used by the
Greeks and the Phoenicians. 24 The Chaldean priesthoods of Sumero-
Babylonian civilization developed a sexagesimal system based on 12, but
even that was dominated by multiples of 10 like 30 (the sacred number ofthe
great divinity Sin, regent ofthe moon), and 60. Indeed, as the least common
multiple of 10 and 12, 60 was the chosen base of the Chaldean number
system.
So the Egyptian 10 was basic, and the number words in ancient Egyptian
prove it, leading up to a complete fullness in 9, with 10 being the number of
the eternal new birth of the unit, and thus a paradigm of that infinity and
eternity that characterized the divine power imbuing the world in which we
find ourselves. The etymologies show the numbers were regarded as a series
of god-like powers. We have space only for a few examples here, which will
deal with the primary or cardinal numbers 1 through 10 comprising the
Egyptian number base. The ordinals were all very similar words with the
feminine-substantive -t suffix added.
The number one is called W'a (still the same root in all semitic languages)
and we find Nub W'a, Lord of Oneness, in the Fifth Dynasty Pyramid Texts
(Unas, line 416, Teta, line 237), as well as in later texts; 'a alone means "a"
or "an." Sometimes the manifest godhead is called "the one" (W'a) as in the
Pyramid of Teta, line 247 (see Kurt Sethe's Pyramidentexte), showing how
long Plato and Plotinus were antedated, not to mention the Biblical "I the
Lord thy God am One." The Coptic descendant word is OYA (pronounced
WA -recall that the Coptic Y is aU).
The ancient Egyptian number word for "three" is khemet (ShEMET in

Coptic, when, as even in later Egyptian the phonetic transition Kh --+ Sh
occurred). Now the glyph@HKh or Khe) was itself a word meaning babe,
child, or youth. The rising sun, thus called the divine "babe," was denoted by
it, as well as the Nile when starting to rise. Now the word met (Coptic MHT)
is the number word for "ten" and was denoted by the phallus glyph as we
shall presently see. The number word for "three" is that same glyph qualified
by the Kh- glyph. So "Three" is literally called "the youthful ten" or "The
former state or start of Ten" (i.e., "Ten" as it used to be), thus remarkably
preserving that unique connection between the Third and Tenth Intelligences
or Divine Numbers that distinguishes the Yemenite-preserved tradition,
throwing sharp light on its Egyptian origin.
Note that the Ten Divine Entities were also symbolized as numbers in the
deepest Pythagorean sense-a sense also, as the extant and repeated record
attests-derived from Egypt during Pythagoras' studies there (later, without
any shred of evidence whatsoever, denied by those whose prejudices that fact
did not suit). These facts are also confirmed in that jewel of Judaism, the
Kabbalah, by the oldest gnostic-kabbalistic text we have, the "Book of
Foundation" (Sejer Yetzirah) which depicts the 10 great cosmic spheres25 or
domains of the divine numbers as ruled by "flaming ministers" who, swift as
lightning, constantly execute divine commands throughout the universe and
momently circle back to the exalted throne for new orders, like some vast
electronic network of computer circuits.
The Kabbalah drew on Iranian, Chaldean, and Egyptian influences, and
the sacredness of Ten is peculiarly Egyptian, as we have already seen. The
ancient traditions preserved in the Kabbalah also include the threefold
mystery within the Unmanifest as 'Ayn (the Nothing), 'ayn Soj (without
limit, i.e. the Infinite Power) and 'ayn SojAur(the limitless or infinite Light),
thus relating as we already have seen, to the Iranian azal, asallyat, and azall
(Arabicfii'il, Ji'l, and maj'ul), the first two terms corresponding to the late
Tantric Shakta and Shakti, as before noted, the third being then the hindu:
the divine seed or golden womb (hira,!yagarhha) from which all things
issued forth. It is all the same tradition: the oldest perennial philosophy. The
mystery of the Tenth Number, Malkut or "the Kingdom" (i.e. this universe,
destined for divine transformation) is the Mystery of the fallen Tenth
Intelligence, God of our race and our world in the tradition.
We resume the ancient Egyptian number sequence. "Five" was !ua or!u
(Coptic TH and TOOYE) sometimes written also with the tall pyramidal
determinative, meaning to impart to, equip, prepare with (hence in the
esoteric sense, "to initiate"). The word !ua with the pentagram or star
determinative meant "dawn" (Coptic TOOYI). With the nominative suffix-t

added, we have the famous Egyptian word Duat, the place of deepest
darkness after death, where the soul may either be transformed into a higher
metamorphosis able to dawn (dua) as a rising star in a higher world, never
again to set; or else be re-cycled in a divine tear of compassionate sorrow at
its failure, and fall again to earth to begin its climb anew, as the ancient
Egyptian esoteric books set forth.26
"Eight," as the cube or third power of two (powers of which played such a
fundamental role in Egyptian arithmetic [89]), was called Kh-m-n or literally
"generating or creating enduringly," i.e., an enduring (m-n) "three" (kh-m).
Mathematically, 23 = 8, 8 having 3 as its logarithm to the base 2. Hence the
primal creator gods formed a group of eight. That group with their leader then
implied nine, the complete closure of units, and an important number in
ancient Egypt, signifying the completed company of gods. "Nine" was called
psi{ (Coptic 'PIT, sometimes 'PIC) and is written with ( or sometimes simply
as) the glyph meaning "radiance." Nine thus also meant to shine, illumine, or
energize: literally to provide with seeds of light-life substance that could later
germinate. With the proper determinative it could refer to the backbone, and
could also denote the sacred sacrum of Osiris the djedj, considered the
regenerative seat of his immortality. Thus nine denoted the full gamut of
immortal, divine power, and a complete company, circuit, or enclosure of
powers that generated their regenerative seeds. Interestingly the archaic
Greek word eiva for nine also derives from an old form of the root meaning
to be enclosed or fully contained, the same root being connected with the
German ei ("egg") and the English eye (i.e. "eyeball"), as a seed-pod (the
eye being thought of as an egg) that could generate life and light, and the
sacred eye of the Elder Horus is also "the egg" from which the Immortal
Younger Horus arises.
We finally arrive at the number base 10, which confirms that the full
complement of unit digits was reached in "nine." All succeeding numbers are
written as new combinations of this primal number alphabet. The word for
"ten," m~t (Coptic MHT), could also be written as the ejaculating phallus
glyph, denoting fertilization and begetting, and the word met meant a
procreator or creator. Written with the determinative for the "negation" or
for "destroy," it then meant death or the cutting off of life. As a plural, metu,
the word denotes "seed," "posterity," i.e., those procreated. Thus the 10th
number denoted our sensorily observed world of generation and corruption,
the domain of the Third-become-Tenth Intelligence in the Yemen-preserved
tradition.
As the zero in figure 5-1, the realm of the unmanifest divinity, it was in
ancient Egypt the nen-un or n 'un, literally the non (prefix nen or n ')- existent
(wn, the Coptic OYN or OYON, taken by the Greek as AION, and still
=
surviving as "aeon" or "eon" in English). Note the philosophical pun, a
phenomenon by which the Egyptian priesthood set great store. The word
NWN meant the original, primeval, self-maintaining, living substance
+,
(note the wave-glyphs and cf announced Supplement 2.2 and 2.4). It could
also thus mean NWN or N + WN, the great sea of unmanifest (N) being
(WN) this last being symbolized also as e.g. in line 235 of the
Pyramid Texts of King Pepi?7 Note the fivefold, life-dawning symbol

emerging from the waves of the primal substance. The rabbit glyph's long
ears were used as a symbolic assimilative replacement for the "petals" of the
more ornate glyph. That the fivefold glyph referred to life in the eternal no-
thing (= no as yet manifest thing) is evident in the fact that three such glyphs
in a row was a plural form meaning "the ever-existing ones."
So when the number 10 appears as the heart of the distinctive tradition

preserved so uniquely in Yemen, one is naturally, by the geography alone, led
to think in terms of an originally Egyptian context. AI-Kirmanl, whom the
Yemenite Da'ls so frequently quote as an authority, taught, to be sure, a
doctrine of ten intelligences, yet without a trace of the distinctive features of
the primordial fall of one of them to lowest rank, and its subsequent
cosmogonic and cosmological consequences for us and our current universe.
Moreover, al-Kirmani had no Ismaili precedent in this?8 Thus when the
Yemenite Da 'IS cite him as they do, they do so to try to establish, by the only
link available, the Ismaili orthodoxy of their actually quite different doctrine.
Their frequent cita~ion of Kirmanl does not show "influence" (for he did not
even conceive of their teaching) but rather justification and an attempt to
incorporate into Ismaili acceptance a powerful tradition that had come to
them and by which they were deeply convinced.
As to how the doctrine reached them, we must still await, for a full
determination, a study of unedited manuscripts preserved in Yemen (their
center was at Sa'ana) and in the Bohra community in Bombay. Yet even now
we can begin closing that mysterious and largely unknown time gap by citing
the probable line of transmission from Egypt through figures like the gifted,
inspired, and enigmatic Dho'I-NOn (actually, AbO'I-Fayd Iawban ibn
Ibrahim al-Misn) alternatively transcribed Dhll 'n-NOn (t 860) and called
"The Egyptian" (al-Mi~rl) who, long before Thomas Young and Champol-
lion, had seriously studied and attempted to read Egyptian hieroglyphs, the
last indigenous priests having that knowledge having died out in or by the
seventh century. He came only some 200 years later.
His father was a Nubian, so he was thus in his family contacts that much
closer to Yemen. He lived for years at Akhmlm in Egypt and died at
Alexandria. He preached an advanced Islamic mystical doctrine of love as
the greatest cosmic power and the necessity to vigilantly keep it uppermost in
enlightened awareness. He accordingly taught that the sin of advanced souls
does not take the usual wordly forms, but the subtler one of inattention
(ghafla) or failure to maintain this vigilance. He inherited the Egyptian
alchemical, theurgistic and gnostic tradition29 [141,142] and with it the
concept of the almost divine human being that he was termed a qu~b
zamiinihl ("axis of his time"), a concept that passed through Shl 'ite Ismaili
channels to ibn aI-Arabi and became the ShI 'ite (including Ismaili) central
notion of the Imam.
Egyptians like the remarkable Dhii 'n-Niin were sufficient to carry the
golden thread of the ancient Egyptian gnosis into later Islamic gnosticism,30
whence by some as yet not fully delineated path, it reached the TayyibitIs in
Yemen and was luckily preserved. 3! •
The last great manifestation of ancient Egyptian religion was the cult of the
Hidden God, Amun-Re (Coptic PH), whose symbolic appearance, though
with gradual loss of its comprehension, persists well into the subsequent
gnosticism of Christian Egypt, especially in Amun's later, four-winged form.
The world at large knew very little of the theology until recently, when the
temple of Opet was excavated in 1970 by Claude Traunecker [143] of the
Centre Iranco-Egyptien at Karnak and later studied by the brilliant
decipherer and interpreter, Jean-Claude Goyon, who had already distin-
guished himself by his Textes Mythologiques (Parts I and II). Parker freely
acknowledges (p. x) that Goyon did "the translation of all the texts ... [and
drew] the hieroglyphs throughout, the plates of parallel texts . .. and it is he
who has undertaken to formulate an interpretation of the purpose of the
edifice, an interpretation to which both Leclant and myself are happy to
subscribe. "
It was the almost intact Temple of Opet at Karnak which, by a parallel
mural, allowed Goyon to resolve the mystery of the inmost and most
subterranean room of the Temple of Ra built by King Taharka, successor of
another pharaoh, Shabaka, of the same Ethiopian (XXVth) Dynasty, ca.
735-655 B.C.E., the same Shabaka who restored that remarkable monu-
ment to ancient Memphite Theology, the so-called "Stone of Shabaka" now
in the British Museum.32 The Opet-Ient solution is strikingly relevant to our
investigation and proves the profoundly numinous character of the number

ten, the primordial attestation of which in ancient Egyptian tradition we have
already found evidenced in the very etymology of the number words for 1
through 10. 33
As Goyon says, summarizing his work (p. 79): "It may be considered as
certain that this number [i.e. the number of divine souls of Amun] was ten,
the same as the number of secret names carved on both sides of the door" (of
the Taharka crypt). The like crypt of the Temple of Opet made the
restoration of the figures of the Taharka initiatory temple crypt possible,
which together with the older texts at the Temple of Hibis in the Khargeh
Oasis, in turn further confirmed the doctrine expressed in the figures of the
crypt of Opet. Goyon (p. 80) observes the antiquity of these notions: "The
Ethiopian 'Renaissance' was essentially a return to the forms and lessons of
the past. The Kushite kings aimed at restoring the rites and the manifesta-
tions of the long line of their predecessors." It is moreover known that the
theology of Amun was syncretistic seeking to incorporate all the older and
important teachings within itself. Hence the doctrine of an ultimate ten
highest and essential beings whose united attributes are those of an all-
supreme Divinity, must be regarded as a tradition long antedating the Theban
theology, as again borne out by the prior analysis of ancient Egyptian
number words, for such words are the oldest artefacts of any culture.
Goyon again significantly notes (p. 82): "From the New Kingdom on [i.e.
from ca. 1300 B.C.E] we have references to the trip made by Amun every
ten days from Luxor to Medinet Habu and the mysterious crypt of
Kamutef.... Some of the rites take place at Djeme, where tradition places
the crypt of Kamutef. And again (p. 51): "The representations ... seem to
retrace symbolically and schematically some of the rites that took place
during the visit of Amun to the sacred mound of Djeme [of death and re-
birth] .... A figuration of the mystery of the transformation of Amun into a
sun-falcon, rising again from the lotus as keeper of the world order (Maat)."
It was at Djeme, too, where lay Kamutef and the either other divine
ancestors invoked in these ceremonies centered on the divine re-birth after
achieving resonant union with the Ten Great Powers. Moreover, this rite was
celebrated every ten days, as the hieroglyphic texts themselves state, as they
also identify the funerary mound of Kom Djeme symbolically with "the
kingdom of the dead," i.e. the place of those who have not yet re-attained, re-
actualized their own potential divinity.
In the most recent, subterranean crypt at the Taharka Temple were 24
columns originally covered with texts now restorable only through copies on
the walls of the Temple of Hibis, which contains also some extremely
important ancient cosmological doctrines, that are not of immediate concern
to the present discussion. This crypt is concerned with the Ten Deific Souls
ofthe Most Hidden One (Amun Re). The First of these is identified with Ta-
Nun; the Second, with Osiris; the Third with Shu, and also with Nun. For the
Fourth through the Tenth of the Divine Souls or Creative Essences, the text
is unfortunately too destroyed to make out the various inscriptions; and the
Opet Temple, useful as it is, does not give as full texts as the Taharka
Temple. However, the Fifth seems related to Sekhmet, and the Ninth to
Sobek. But the principal intent of the ceremony can be deciphered from all
these remnants, and we can do no better than to cite Goyon's masterful
summation (p. 83): "Finally, the god entered the last accessible room, where
the representations of his ten bas appear, there, in the most secret part of the
edifice, in the half-light, the divine statue, thanks to the efficacy of the word
and the magical communication from one image to another, became
impregnated with the vivifying power emanating from the ten sacred effigies
and, by this mystical union, became Re, who would appear out of the
darkness as on the first day." Goyon adds in his important note 40: "The ten
bas are treated theologically as direct emanations of Re."
Such was the reconstruction finished around 1977 by Goyon, and
published in 1979, of a doctrine whose roots go back to an extreme antiquity,
as the ancient Egyptian base-ten number system also showed, particularly in
its special relating of Three and Ten-a connection illuminated by the
obscure remnant of the tradition preserved with remarkable detail in the
backwater of medieval Yemen. Such a persistence need not surprise when we
know that certain rites and doctrines of ancient Egypt had a continuous
existence from at least the Vth Dyn4sty through the Ptolemaic period-a
stretch of over two millennia.
There is a last word to be said on the repetition of the ceremony of uniting
with the Ten Divine Souls every ten days, for that was exactly the period
between the heliacal rising of each ruling star of a decan (hence the name).
The Carlsberg Papyrus No.1 states (III, 2 and VI, 2+8) that "one star dies
and another star lives every 10 days." The time of each star's "working" is in
the clearly visible night sky region of 120°, 60° on each side of the zenith.
The nadir or nethermost invisible portion of a star's circuit was considered to
be 70° (or seven decades of days, ending with heliacal rising), in extent,
identified with the invisible, or after-death world called the Duat, where also
the regenerative process, preparing for a new birth or dawning, took place.
This was called also the House of Geb, the Mound of Djeme, and other like
appellations, depending on its various aspects addressed in the rituals.
From stopping from working to setting is 30° when the star "entered Nut's
mouth" at the western horizon. Then from setting to entering the Duat is
another 60°, thus making 90 days in all from its "ceasing from working" in
the West and its entering the Duat. Then, after the 70-day purification and
self-metamorphosis, the star prepares 50 days for dawning and then remains
in the East 30 more days before working. We thus have as the whole sacred
regenerative preparatory period 90 + 70 + 80 = 240 days which, added to
the 120 days of manifestation or "working" complete the 360 0 circuit of the
ritual year, the five special days (361-365) being considered outside of and
apart from the cycle itself and more like the extra bit of axially directed arc
necessary to be added to execute a full 360 tum on a helical path. The
0
number 240 is also celebrated as a sacred number of the god of wisdom

(Thoth) in the texts inscribed on the walls of the Temple of Horus at Edfu, an
ancient site restored in Ptolemaic times.
Bearing out his faithfulness as a reporter in this respect, Diodorus of Sicily
uses almost the same words as the Carlsberg Papyrus No.1 already given,
obviously having depended on a similar source-text. He writes in his second
book, and we are now in the times of Julius Caesar, that the regents of the
planetary spheres are deputized as "interpreters of the divine mind and
purpose" and that, as prime overseers, there are some thirty star gods each of
whom is a /3oIJ"AaiolJs (}eoIJS or counseling deity, and "once in ten days a
messenger or angel star (Ka(}am:p ~yeAo IJ) rises above from below, and
another sets and descends."
Knowing this passage in Diodorus and its striking confinnation of the
ancient Egyptian tradition, I was happy to read on pages 355-356 of the
second volume of Joseph Needham's Science and Civilisation in China that
"there were prognostications based on the decan-stars, that is to say, those
paranatellons the heliacal risings and settings of which can be used to
detennine the exact hour if the date is known, or the exact date if the time is
known. These were studied by the Egyptians as early as - 2000. The Greeks
called them leitourgoi (,stars on duty') or theoi boulaioi ('advisory gods'),
and considered that every ten days one was sent as a messenger from those
above to those below, and vice versa (i.e., setting and rising)."
His citation-pure Egyptian doctrine-seemed to show a possibly
different source from Diodorus, but unfortunately none was indicated, so I
wrote to Sir Joseph and asked him for his source. On March 13, 1983, I
learned he no longer recalled it, and he wrote: "A fairly cursory search ...
did not reveal the origins of the Greek tenns which you mention. I much
regret that I did not give the source for them in a footnote on the page that
you mention. However, I have no reason at all to think that they are
wrong. ,,34 They are decidedly not wrong, and only serve to re-confinn how
robust and long-surviving were the old Egyptian traditions. It becomes less
and less surprising to have re-found them in medieval Yemen.
Let us not forget that one of twentieth century scholarship's weak points
was its failure to take into account the extent of early communications or to
realize that human beings were quite as intelligent as long as 30,000 years
ago as they are today, and on the whole were honest in their statements-
certainly not less so than in the twentieth century.35 It is now beginning to be
realized, through the work of scholars like Emil Benveniste, W. Bousset and
their intellectual heirs, that there were deep Egypto-Chaldean influences on
Greek, Roman, Byzantine, Islamic, and European civilizations, and that the
Platonic Academy was influenced by ideas that filtered through from ancient
Iran. Indeed Plato and Pythagoras themselves make no secret of Egyptian
influences bearing on them, much as some of the later more superficial
brands of thinking might like to discount those passages as well as deny the
facts themselves, which go ill with latter-day intellectual chauvinisms.
Plato's Academy was no more conventionally Grecian in its theology than
was Cosimo de' Medici's Florentine Academy Christian.
It is also often heard that only with post-Christian gnostics did the idea of
the planets being linked with beings of evil arise. But the idea is ancient and
would have to be the moment the origin of the current cosmos is seen as a
reaction to an original unpremeditated release of evil possibilities. Indeed in
Aristotle's Metaphysica (xi:6,12) he clearly implies that only in the spheres
beyond those of the planets are utter harmony and bliss to be found.
The system of spheres in Aristotle could well also have reached him
through the Chaldean-Magian synthesis that had been going on ever since
Persia conquered Babylon under Cyrus (Khosroes). It is certain in any case
that the doctrine of a sacred number of celestial spheres and their domains
did not originate either with Aristotle or for that matter with Greek
civilization; and the first Greek on record as visiting Chaldea was the near
contemporary of Pythagoras, Antimenidas (whose brother was the poet
Alcaeus), who resided there for some time ca. 590 B.C.E., as Strabo tells us
in his thirteenth book, confirmed also in fragments of Alcaeus. And later, of
course, there was Herodotus who went there under the rule of Cyrus.
Aristotle, in his voyages as preceptor of Alexander of Macedonia, might
even have come to see Babylonia and Persia himself, and certainly would
know something of their leading ideas, and much the same applies to Plato
and especially to the later Academy.
That the Yemenite tradition recognized it had forebears is born out by the
writings of the Tayyibite spiritual and doctrinal leaders. Thus the eighth
sovereign propagator of the faith (Dii 'i muUaq), f}:usain ibn' Ali ibn
Mu~ammed ibn al-WaHd, in the third section of the preface to his "Tract on
the First and the Last" (al-Mabda' wal-ma'ad) written in thirteenth century
Yemen, specifies that his treatise contains the core of "the teaching that
comes to us through our Most Pure Guides concerning the profound doctrine
(Tawhtd)," without further naming this lineage of doctrinal transmission; and

the earliest Tayyibite workd containing the tradition of our interest likewise
clearly evince that they are transmitting something of primordial character
and not at all writing novelties on their own.
Let us recall that Yemen was a Pharaonic protectorate from the times of
the earliest Memphite Dynasties and their priesthoods, and hence a natural
repository for ancient theological traditions. That protectorate bridged the
way to Syria, Iraq, and Iran-the former Assyrian, Chaldean, and Persian
kingdoms-for it included the ancient 70-day caravan route that went from
the old site later called Aden to the present Gulf of Aqaba. The powerful
continuance of the important pharmacological tradition of ancient Egypt in
Yemen even through medieval times 36 is another testimony to an enduringly
strong cultural bridge. And, as recently as 1983, a Saudi archaeological team
found among the ruins of an ancient Arabian temple a stone depicting religio-
cosmological symbols from still more ancient Egypt and Chaldea.
And, as we have already seen in other ways, old Egypto-Yemenite
tradition directly influenced the 1.'ayyibm Isma'tlts of Yemen. But it also
influenced the Eastern Isma'lfis since during the first century of the Hegira
there was a great influx of Yemenites into Syria, particularly after the seat of
the Caliphate was transferred from f!:ijaz to Damascus in 661 C.E., in the
41st year of the Hegira. Now we are in a better position to understand how
the ancient and distinctive doctrine of ten deific administrators of the cosmos
(nine of them beyond the God of our universe) arose among the Eastern
Isma'ilis. It had been transplated from the same ancient Egyptian root-
sources that supplied Yemen, reappearing in the sacred Pythagorean decad,
the ten ultimate categories of Aristotle, and the later Kabbalistic ten
Sephiroth-the same kind of cultural osmotic process through which ancient
Egyptian and Iranian doctrines had reached the Platonic Academy which,
we now know, was by no means a wholly indigenously Attic blossom.
At this juncture we would like to mention here, as an item found during the
writing of this book and one of the more candid attempts to treat the subject
of evil, a volume [145] by a professor of the history of ideas, Dr. J. B. Russell
of the University of California at Santa Barbara, even though his sources did
not include the substantive contribution [135] of Jacob Boehme (1575-
1624) and his great expositors John Pordage and Dionysius Freher (1649-
1728), much less the extremely important and remarkable though little
known ancient traditions preserved by the 1.'ayyibites of medieval Yemen.
Russell, however, despite his not resolving the main question, rightly reminds
twentieth century scholarship, which has so much, especially in the sciences,
lost its historical sense and orientation, that "history is a sacred calling." It is
nothing less than the call to seek the most truth we can, so that we may best
profit by the past, which always proves to be far richer than any arrogant
chauvinism of topical contemporaneity could imagine.
It is now clear that the ancient tradition that we have detailed and restored
in these pages has a decisive contribution for theodicy;37 namely, that divine
goodness did not create evil. But an error of judgment, far above the human
level, inadvertently released it out of the ocean of unmanifest possibilities.
Then, under the law of love's allowance of free choice, divinity could not
prevent the like free choices by other entities to follow the released image of
evil for their model; although love, despite all acts by such entities, must also
by its own law of integrity remain itself and so oppose in effect, by its very
remaining what it is, the results of such choices.
Moreover, such opposition is not by intent, but by the fact that acts of evil
by their very nature choke off (remember the ancient Egyptian root for evil,
"'is!." means "to sever or cut off") the current of love-expressing energy,
and then parasitically use that energy to work loveless acts. But such use, by
an ineluctable feedback, gradually chokes off the flow of that energy which
was engendered by and for loving acts in the first place. Hence evil (already
posterior to good as no is to yes, since denial requires a prior affirmation)
slowly withers.
But the process is long (in the geological sense!) and the character oftime
during that process changes to include suffering, waiting, malfunction,
senescence, disappointment, and death-all consequences of the primordial
usurpation of the love energy by the released image of evil.
Lucifer (then fallen to Lucifuge), was simply the highest ranking among the
quasi-divine beings in the cohorts of the Tenth Divine Entity who chose to
follow the dictates of the evil image and who continued to feed it with their
will, that in consequence became less and less free and more and more in
bondage to the manifest Abhorrence. The process of our universe then
became a long-drawn out and cycling one of fractional re-distillation,38
recovering slowly and bit by bit, entity by entity, the beings who had first
chosen the Image of Evil as their guide for action, and then re-chosen Love.
Meantime, the acts of horror continue in an ecology now turned overwhelm-
ingly predatory from originally symbiotic. For to intervene and stop even one
such unjust act, requires, by the law of justice itself, stopping them all. But
that would speedily bring our world to a sudden end, and many beings would
have lost the chance to reconsider and re-do.
For their sake this cosmic system of school-cum-incarceration is continued
until the point where the suffering of the just would accomplish no more good
for either the unjust or themselves. At that point the curtain would have to be
rung down by love's own law and integrity. But we do not have access to all
the data necessary to make such an assessment. Some beyond our stage in
the evolution of insight would, however, and that logical assurance must
remain our sustenance.
In his Edinburgh lectures, which were the basis for his famous book The
Varieties of Religious Experience, William James brilliantly summarizes,
saying that all great religions address an uneasiness and offer a solution
for it:
"The uneasiness, reduced to its simplest terms, is a sense that there is something
wrong about us as we naturally stand. The solution is a sense that we are saved
from wrongness by making proper connection with the higher powers ... "
Here is the root meaning to "re-tie" of religion as re-ligare. James goes
on:
"The individual, so far as he suffers from his wrongness and criticizes it, is to
that extend consciously beyond it, and in at least possible touch with something
higher.... Along with the wrong part there is thus a better part of him, even
though it may be but a most helpless germ."
The solution, then, is that one identify one's real being with this higher
germinal part of oneself becoming, in James' words, "conscious that this
higher part is coterminous and continuous with a More of the same quality,
which is operative in the universe." Making that choice, that re-
identification, enables us to survive as significant individuals and re-claim
our inherent heritage.
Adding a confirmatory 1982 re-phrasing of James's insight, there is a
profound line spoken in the screenplay of "TRON," that great twentieth
century version of the primordial struggle and victory. Dumont, Guardian of
the Gate between two worlds, speaks: "All that is visible must grow beyond
itself and extend into the realm of the invisible. You may pass, my
friend."
Meantime, there are some very practical consequences of all this for
systems theory since, if these basic ethical-ontological priorities are
overlooked or crassly overridden in any chronosystem, the system will fail by
eventual but certain disintegration due to the disaffections or the actual
psychosomatic and environmentally produced diseases that will thereby
become endemic in the human individuals essential to the system's
functioning and maintenance.
Thus all tyrannies are non-self-sustaining because tyranny, like all other
manifestations of evil, is essentially parasitic. And if we omit love from our
premisses, we must needs eventually become not only unreasonable and
illogical, but irrational as well-finally clinically so. The human race thus
finds itself unique in the dubious distinction of being the first biological
species able-if it continues on certain psychological collision courses-to
become insane. Fortunately, the diagnosis also indicates the remedy.
To close this chapter there are scarcely more fitting words than those from
Christopher Fry's A Sleep of Prisoners:
The frozen misery
Of centuries breaks, cracks, begins to move;
The thunder is the thunder of the floes,
The thaw, the flood, the upstart spring.
Thank God our time is now, when wrong
Comes up to face us everywhere,
Never to leave us till we take
The longest stride of soul men ever took.
After this manuscript was with the publisher, a discerning friend (Francis
Huxley) kindly presented me with a copy of a book, His Master's Voice, by
Stanislaw Lem, whose work I did not know. In a remarkable preface Lem
struggles with the same problem that this chapter addresses in more detail.
He fails, however, to realize (because he neglects love as a primal ontological
factor) that the theology of a fallible God is existent, resolving the dilemmas
of an arrogant infallibility set up by human hubris in its basic insecurity; and
that its magistral prototype was preserved in ancient Egypt and medieval
Yemen.
Compared with that prototype, unearthed in the course of this chapter, the
various brands of apologism we have been fed by authors from ancient to
modem times (their name is legion) fall by the wayside through their
comparative superficiality. Similar superficiality, with even less sincerity to
excuse it, characterizes the thousand and one versions of defeatism before
the problem of evil, masquerading as cynicism or else as that merely inverse
credulity called skepticism.
The answer, as we have seen, to all the evasions and pseudo-solutions39 of
the problem had long existed and been preserved, even if in obscure places,
and is traceable back to the immemorial traditions on which the priesthood of
Amun drew-traditions buried in the very roots of the language of ancient
Egypt. That answer, it turns out, is not particularly simple. Nor could it be,
for it unveils a subtle and profound illusion which, for one tragic moment,
blinded even a god.
Notes
1. Ancient Iranian thought had a technical tenn for the meantime period: "the time of long
domination [of evil)" (Zervlm-i derany xvatlil). The usual (and naive) attributions of
"omnipotence" are inadequate because omnipotence consistent with love could be neither
immediate nor obvious since the free will of others, when taken into account, generates, to say
the least, very nonlinear feedbacks, to use cybernetic terms.
2. Taharka's name is effaced by Psammetichus II, who was, however, the first Pharaoh to
officially allow Greek and other foreign travellers to visit Egyptian temples and converse with
the priesthood.
3. "Gaming" in a more technical but definitely related sense is now an accepted part of
systems theory [123].
4. The 1982 novel Tron (by Brian Daley based on a story by Bonnie MacBride and Steven
Lisberger, who also wrote the screenplay for the Walt Disney release of the same name), though
not yet recognized as such, is one of that rare genre, an authentic twentieth century myth in the
grand tradition. It explores the central theme of all great mythology: the liberation of the world
from the usurpation of an essentially parasitic evil power incarnating lovelessness and exhibiting
the consequent pathology stemming from desire denying love and filled with self-centered-
ness.
5. A type ofIsma 'lli not be confused with the Aga Khan's better publicized brand (see also
the fifth note to section 3.14). For the same reason opinions voiced by the Aga-Khan-subsidized
among Western scholars must be suitably sifted, especially in relation to the inadvertent
usurpations of the 1; ayyiblte-Bohra doctrines. Now that we know about the very great distinction
of the Yemenite doctrine, there is no longer any reason or excuse for the ambiguous usage of
"Ismaili" which existed at the time of Vladimir Ivanov's pioneer studies in the 1930s and
1940s.
6. Notfl'l as given by H. Corbin. The spelling is simply feh. ayn, lam, with no explicit
ya.
7. The Arabic term maj'ul raj'l means feedback and long antedates the English word. The
other Arabic word for emanation, munba'i!., simply means "something sent forth or emitted"
and is uninformatively descriptive.
8. Cf. the more profound aspects of the tantric doctrine ofIndia and Tibet [132].
9. The graphic Arabic term is faiq, literally to overflow or pour out: to be emanated or
radiated is to be given forth, to issue from, to be ejaculated and to be born at the same time.
10. Cf. also Corbin (reference 131, Temps Cyclique, p. 44).
11. The Lia Failor Stone of Divine Destiny in ancient Irish comes to mind, deeply
connected with the later concepts of the Grail and the sacred, transmuting Stone of spiritual
alchemy, which conferred divinity and immortality. Destiny (Fail) is that which causes to
become: so the old Celtic fail and the semitic fa'il are also linguistically related.
12. See the works of the 1;ayyibite tradition and notably of the second, eighth, and nineteenth
Yemenite DlI 'is already mentioned.
13. The reader will recall the discussion of symbolon and diabolon in chapter 2, both
stemming from the word /3oAos, a directed motion or throw. The matter goes deep and the
primitive Greek root BOA is also behind the word /301JAr, (Doric /3wAix), referring to the decrees
(the directed, self-implementing will) of the gods, and especially of those council gods who
traditionally presided over the deliberations of the Athenian Senate: Zeus, Athena, and Artemis.
The same root is behind the Latin vol-untas and vo-tum (~ Sanskrit vratum), whence also the
Spanish bolo and the English ball, bullet (French boule and boulet), vow and will, and the
German wollen, to will or wish. Willing is thus anciently conceived as a future-directed energy
of time-an arrow that unerringly seeks its target manifestation in the as yet unactualized.
14. It is a subtle trap that to demand utter independence means ultimately to deny love and to
deprive others of their freedom, too. Freedom is a great desideratum, but it cannot be attempted
to be made absolute without also an attempt to introduce an absolute separation into the scheme
of things-something existentially outlawed by the fact that love is more primal than even
freedom, and by its very nature prevents the existence of absolute separation. (Compare the first
theorem of the Supplement.) So for an individual or group to demand absolute freedom for itself
is by that token to deny love and finally to fail in its demand in any case. Love thus self-
restrained from a crude omnipotence may seem less than freedom when viewed from a lower
level, yet in its own higher dimension is infinitely more, just as a finite volume is greater than a
surface of any extent. (See figure in the Supplement, as per note at the start of the epilogue.)
Love is more profound and powerful than freedom, and ultimately creates freedom; but freedom
of itself cannot create love. It is a lower dimensionality that becomes evil if it deny love.
The word "theodicy," the attempt to justify evil in terms of divine beneficence, was coined by
Gottfried von Leibniz in 1710. But the questions that lie behind the word and that are its raison
d'etre, are as old as evil itself. Actually, the term is misguided. Evil cannot be "justified," only
explained; and its origin, as we have seen, is not logical but affective and emotional. There is no
"logical" origin for evil-only a psychological one. Hence any ultimate "justification" for evil
must be rather an explanation, and any ultimate resolution of evil cannot be intellectualstic, but
must be by love not as simply sentiment or feeling but as authentic cosmic power.
Theodicies come and go as the winds of theological fashion blow. But all of that is human
socio-politics, and is dwarfed by cosmic realities. Free-willed beings, however great their
stature, are fallible-not as a necessity but as a potentiality. Otherwise they could not be free but
would be pre-determined. Yet if that potentiality be even momentarily actualized in the case of a
being of great power, the consequences can be disastrous and of long term before they are
resolved. There is a devil, as this chapter explains, and the devil is not divinity; yet divinity is
partially responsible for such manifestation.
Boehme almost had the central answer when he wrote [Signatura Rerum, 16:24,27; emphasis
ours): "Yes, dear reason ... first learn the ABC in the great mystery: All whatsoever is risen out
of the eternal will, viz. out of the great eternal mystery of all beings (as angels and the souls of
men are), stands counterpoised as to evil and good in the free will as God himself; that desire
which powerfully and predominantly works in the creature, and quite overtops the other, ofthat
property the creature is .... And thus hell is an enemy even to the devil, for he is a strange guest
therein ... wherein he was not created.... The wrath has powerfully got the upper hand and
dominion and put itself out of temperament into a discord, and so he must be driven into his
likeness; this is the fall, and the fall of all evil men." And: "If you understand this aright, you will
not make of God a devil" [Aurora, 13:64). When we later refer to theodicy, it must be taken in
the context of this entire note.
15. Sensed very well by the intuition of the creator of the story of "Forbidden Planet," a
classic sci-fi film of the 1950s in which Walter Pidgeon starred and which featured the "Monster
from the Id, the mindless primitive."
16. This phase of the story repeats in variant echos the same tradition as the Sumero-
Babylonian cuneiform record of "The Inimical-Rebellious Shining One" [133), the fall of the
son of the morning [134), the fall of Lucifer and his legions, and kindred Gnostic accounts that
were preserved through Paracelsus and Jacob Boehme [135), referring to the highest ranking
follower of the released evil. That entire host of beings who chose not to love as their "freedom"
(thus perforce placing others in bondage and suffering) are called in ancient Egyptian tradition
"Children of the Rebellion" (Mesu Bds, variant Bts, the latter word connoting "evilly disposed
and aggressive"); while the followers of the self-arrested and rededicated Third (now Tenth)
Deific Power were called the Shemsu lforu or "Companions of Horus," the sacred name that
symbolized the self-victorious recovery of the Tenth Deific Power.
We, humanity, descend from the line of those Children of the Rebellion who saw their mistake
and righted themselves (though too late to change the effects of the released evil on their seed,
much as a parent, herself or himself recovered from some genetically damaging experience with
radiation or certain drugs, could not prevent having affected children). We are born of their
tears, as the Egyptian tradition tells (e.g. Papyrus Carlsberg No.1: VI,23), and the ancient
rebellion is strong in us. Thus even the great poet John Milton in Paradise Lost described Satan
much more convincingly than his counterpart: "Better to rule in hell than serve in heaven!" The
primordial history of the nature of Time and its unfolding that we are tracing has thus much
bearing on the grave psychological dilemmas for the human race that began to climax in the
twentieth century.
Those dilemmas are simply the reflections upon the mirror of human hubris and ignorance, of
the underlying tragedy of a parasitic/predatory biology and a by-and-Iarge unstable chemicaV
physical ecology in which no substance is abiding, not even the very densely compacted atomic
nucleus-the heart of matter-as Ouo Hahn and Lise Meitner learned when they first succeeded
in fissioning the atom in the 1930s. Technology in the service of the usual low motivations soon
lead to the atomic bomb. The underlying tragedy here is quite classical, for the denouement-
given the clear lack of human emotional health down the centuries as our history's bloody record
shows-is an ineluctable one of increasing erosion and destruction, both physically and
culturally. The upturns and periods of happy growth, always few and sparse, in the course of the
twentieth century became vanishingly rare both globally and in time. The ancient cosmic war
was being played out, and as it proceeded more and more finalities were being generated.
It is the archaic origins of that war that concern us here-archaic in a strictly temporal and
non-pejorative sense, since the instrumentalities that were evoked in the precipitation and
administration of our cosmic condition lie far beyond our present or even most ambitiously
projected technologies. The to(}-often-touted canard that all natural order arose through sheer
and blind chance is easily shown to be the superficial credulity it is: no amount of aeons, let
alone mere geological time, would be enough to generate the minute and intricately balanced
order we see throughout nature. Mere chance can never make up for lack of intent and purpose.
This basic theorem is the stock-in-trade of the expert detective who fruitfully practices inverse or
effect-t(}-cause logic, guided always by his discernment of how intent would manifest itself. The
natural order we now see is the result of a temporary (in a super-geological sense), though
optimal, restoration after a great disaster.
The ancient tradition was interestingly preserved also by the Hebrews who inherited much
from older priesthoods. This valuable preservation, however, tends to be obscured by
mistranslations. Thus the sense of the Hebrew verb hayah is an emphatic "came to be" or
"became" and not a mere copulative "was." In the second verse of Genesis, the phrase mis-
translated as "the earth was without form and void" actually says, "The world had become a
desolated chaos (tohu), and featureless ruin (bohu)," i.e. as a result of the rebellion for
unmerited dominion against love by the corrupted legions of higher entities, after the divinely
though mistakenly evoked image of all evil out of the unmanifest. The same word hayah is used
in Genesis 19:26 when Lot's wife became a pillar of salt and in Ezekiel 17:6 when a seedling
became a large vine. The excellent Rotherham translation renders hayah as "had become" in
Genesis 1:2.
Confirming the ancient tradition, Isaiah's (45:18) commentary on Genesis 1:2 clearly states
that divinity did not originally form the earth as tohu or a wasted de solution. Isaiah uses the
same word as Genesis, but it is ordinarily mistranslated as "in vain," thus losing the entire point
of the commentary, which plainly indicates that whatever made it become tohu occurred later
than the original scheme of things. Thus the "beginning" of Genesis was not at all the first
beginning, but the beginning of a divine intervention to remedy, as best could be, the calamity of
a world that had been primordially deranged. The same Isaiah (45:12) cries out, "0 Lucifer,
Son of the Morning, how art thou fallen from heaven!," echoing the much more ancient record
cited at the start of this note about how the primordial tohu arose.
Pre-institutionalized and gnostic Christianity carried on the anciently authentic tradition, and
in Greek texts the Semitic tohu became akatastasia as we find it in I Corinthians 14:33, for
instance. The point of all these preservations of the archaic record is that the God of this
universe did not author the primal confusion and devastation but beneficently intervened,
resulting in the current physical world of atomic and molecular matter-an optimal but by no
means ideal compromise, until all the consequential time cycles could be fulfilled. We noted in a
prior publication (135), pp. 98-102) that Jacob Boehme and his 17th, 18th, and 19th century
followers (outstandingly John Pordage, Dionysius Freher, and James Greaves) specifically
perpetuated this most ancient historical tradition; and at least one 20th century Biblical exegete,
H.W. Armstrong, noted (146) that "what geologists and astronomers see is not an evolving
universe, but the wreckage of a titanic battle .. . a battle fought before man's creation." This
echoes Greaves: "The creation, as now it is seen, tells of prior confusion in higher
powers ... . Strife is older than man."
So recount various later and fragmented strands of the ancient theme of how free choice-of
necessity available to beings however high their stature and power-came in one fateful instance
to attempt to deny the fundamental reality of love as ultimate power. Then was precipitated a
long and difficult series of consequences that invoked the fathomless profundity of provability of
intent and the arduous development of trustworthiness, without which love is ineluctably
betrayed. Trustworthiness is another side of wisdom, which in turn is deeply involved with the
nature of time and temporal process. It must be learned (truly wise advice invariably refers to the
future). And when wisely provided safeguards for learning are violently cast aside, the learning
inevitably becomes painful. There is no inherent need for either cruelty or suffering in learning.
They are invoked by a choice (though their consequences may entrain the innocent and delay
resolution).
17. Mathematically, this is verified in the first convex figure with finite constant curvature,
and hence boundlessness: a circle. And the most compact group of circles which itself forms a
circle centered on a circle, consists of seven circles, as pennies readily show.
18. Note that in the Figure, Ef) symbolizes not merely the planet Earth but our whole
psychophysical universe, the domain of the Tenth Intelligence. Similarly, the seven symbols
ranging above it refer to supra-levels of cosmology held to be in resonance, by nature and timing,
with the various bodies of our solar system indicated by the astronomical symbols.
The same (Iefthand) numbers in the second column of figure 5-1 (3 for Saturn, 4 for Jupiter,
etc., through 9 for Luna) are attested in Heinrich Cornelius Agrippa's famous publication (136)
of 1531 as the bases of the mathematical magic squares assigned to the planets and luminaries.
To Saturn was assigned the magic square of base 3 (i.e. nine numbers so arranged that all rows,
columns, and diagonals yield the same sum); to Jupiter, the square of base 4 (sixteen numbers
similarly arranged), and so on, as per the cited base numbers of figure 5-1. As Agrippa's
compilation is a repository of knowledge accumulated since ancient times, we so have another
independently documented confirmation of the Tayyibite-preserved tradition whose roots are
traced in this chapter.
19. With fragments elsewhere: in the Isma'III tradition, notably in parts of the Nu~airl
inherited Kitab al-Azilla ("Book of the Shadows") and the Umm'ul Kitab ("the Mother [or
Source) Book); and in scattered portions of doctrines preserved through certain obscure Shl 'ite
heretical (gulat) sects studied notably by Professor Heinz Halm of the University of Tiibingen,
who kindly gave me a pre-publication set of proofs of his forthcoming study of Isma 'ill-related
gnosis. The Umm'ul Kitab and the related early ninth century Iraqi-Syrian Kitab al-Azilla both
teach interrelated schemes of Ten Cosmic Powers (and a hidden or unmanifest Divine Source)
together with the doctrine that seven of them playa key role in the way divinity contained the
first manifestation of evil, both pre-human and human. Halm well notes elsewhere (Der Islam,
vol. 58, Heft 1, 1981, p. 50) that "is not to be doubted that this system must have had non-
Islamic precedents .. .. the origins must be sought in non-Islamic gnostic circles" which he
traces as far back as Manichaean and Coptic gnostic texts (p. 51). Beyond are still deeper
origins, lying in ancient Egypt itself, as we see in this chapter. The old teaching found its way,
like a deep subterranean stream, into many minor surface springs. Again, in one rare manuscript
variant of the Old English poem Merlin and Arthour (reflecting older sources) we read of the fall
of Lucifer and his legions for "seven nights, as thick as hail in thunder-light." Here is
independent testimony that the Luciferian fall, following the potentiation of evil through the
Divine Demiurge's dream, involved seven stages as each power of the interpolated hepton
(figure 5-1) was traversed. The seven rooms of the legend of Blue beard's Castle, for which Bela
Bartok wrote some of his best music, and the seven precious rooms of the House of the Lord of
Time and Death in the Esthonian epic Kalewipoeg (14th Canto) are fragments of the same
tradition.
20. Despite an inability to answer key questions-an inability largely due to the inherent
stability and naivete of any brand of mechanistic randomis, The Physics of Time Asymmetry
(University of California Press, Berkeley, 1974) by P.C. Davies is an interesting book, with a
principal positive conclusion (p. 197) bearing on the findings of this chapter: "It is a remarkable
fact that all the important aspects of time asymmetry encountered in the different major topics of
physical science may be traced back to the creation or end of the universe," i.e. to the two major
singular points of time itself-one at the beginning of our "time of long duration" and the other at
its attaining the pre-initial state of things, and so ending by fulfilling its therapeutic function.
2l. Sometimes identified with time in the fallen, temporary universe.
22. The origin of evil lies before and beyond any creature, and prefaces the very origin of our
present physical cosmos itself. The free choices of creatures could not even begin to explain why
they are all tied into a vast, predatory ecology they cannot control either to change or to
halt.
23. Called in the terminology of the tradition mllddat (universally sustaining substance-
energy) and ta'yld (interventional, inspirational help). In the wake of such a faith (i.e. inner
harmony, not mere blind credulity) such sustenance will come. We must remember that "the
angels keep their ancient places ... 'Tis ye, 'tis your estranged faces that miss the many-
splendoured thing" (Francis Thompson) .
24. And hence by the ancient Hebrews who by all evidence had early strong Phoenician
connections, their original alphabet being Phoenician and their language a dialect of Byblos.
Moreover, an imageless God, who appeared only as an eternal flame (recall the Burning Bush
and the Pillar of Fire), was worshipped by an esoteric sect in the temples of Tyre and Sidon.
Melchizedek (= King of Justice) who initiated Abram into monotheism (the worship of the Most
High God, cf Genesis 14:18-21) before his name was changed to Abraham, and who thus
founded Judaism, would appear to be a priest of this ancient esoteric religion, then exotericized
into their own national religion by the Hebrews. A Hasidic rabbi, notable for his honesty and
learning, once told me "These verses are a Mystery," and conventional Judaic theology can give
only casuistry in attempting to maintain, in the face of this clear evidence to the contrary, that
Judaism was nonderivative.
Ancient Iran then added the Messianic/ Heroic concept to it. Later, a now messianized
Judaism, combining with ancient Egypt's distinctive individual-immortality doctrine and sacred
history of a slain yet immortal God-among-men (Osiris) appearing in resurrected form as a
Universal Savior (Horus) born of a Divine Virgin (Isis)-gave rise to Christianity, a religion that
thus combined permuted and transmuted elements from Hebrew, Magian, and Egyptian sources
and hence had wide psychological appeal through this judicious syncretism. The rise of
Christianity in the West, despite superficial confrontations, in the end only served greatly to
strengthen Judaism in its basic tenet of being the religion of a divinely favored and selected
kinship and cultural group, whose destiny it finally would be to rule the earth by divine mandate.
The global triumph of Christianity and Islam (we must here correctly add the other Abrahamic
religion) all served to strengthen Judaism's position and self-prophesying grandeur. The original
concept-that the elect of Israel were processed by an election of earned human merit regardless
of genetic or cultural background-was forgotten and "God" became culturally Jewish (as the
Christian Christ officially was). That error was inversely and most horribly repeated by Adolf
Hitler.
The interplay of these various elements and motivations accounts for some of the major trends
and tragedies in historical time since the later Roman Empire. The momentum of the trend has
continued, and ironically even supplied the 20th century supposedly antheistic religion, Lenin's
Communism, with a bearded Judaic prophet (Karl Marx, formally born Christian), was the child
of Jewish converts).
Only the Gypsies and the Japanese had taught as fiercely effective a national elitism, though
one not as historically successful. Even the Gypsy word of contemptgaj for a non-gypsy, evokes
the Hebrew goy, a like pejorative and stronger than the Greek barbaros for a non-Greek; and a
similar term of opprobrium in Chinese, not to mention the Japanese epithet gai-jin. In
institutionalized Islam the same intolerant concept arose in the term "infidel" against whom
"holy war" (jihad) was to be fought. That notion was later softened by allegorical interpretation
but the original meaning remained, as religious tyranny in immediate post-Shah Iran bloodily
proved. Clearly, there is a psychopathology of htanan nature involved in all these phenomena-
one that finds its ultimate origin in the origin of the manifestation of evil. (Potential evil is
always in the unmanifest and must be, by the nature of free choice itself.) Humanity assented to
that manifestation in assenting to using unjust and ugly means to gain its ends. It is the
justification of the means, not the ends, that remains the primal ethical problem.
To sum up, mankind's religious and cultural history was more competitively xenophobic than
harmoniously diversified. And among these universally self-glorifying cultures (hence xeno-
phobic by indirection), two of the most historically successful it must in all fairness be admitted
were Christianity and its resilient forebear, Judaism, with their joint child Islam not far behind.
Buddhism is also elitist in effect (a non-Buddhist was called a mleccha, another term of
contempt); and orthodox Hinduism is also extremely xenophobic. One must be a born Hindu to
partake of the ceremonies of Jaganath (Lord of the World) in his temple at Puri: a non-Hindu
intruder would be mobbed, and very possibly killed as recently as 1971, as I learned from an
indigenous informant when visiting there who delightfully offered to dye my skin and disguise me
as a sanyasin under vows of silence. But malgre tout, Buddhism and Hinduism did not attain the
more aggressive appropriativeness of their competitors.
It should be noted that in this entire discussion we refer to the temporal, social-power-seeking
aspects of all these religions. Their most exalted practitioners, their holiest men and women,
their real sages and saints, did not share the crude, xenophobic, and self-congratulatory
aggressiveness of their temporal-power groups. It is the psychological type of the power-seeker
(even to the point of pathology if need be) that is the root of all the trouble, and not any religious
teaching per se.
25. The Hebrew word for the Ten Deific Powers, Sfirwt (Sephiroth) has a vexed
etymology. A philosophical pun between the Greek loan word for "spheres" and the Semitic
root ~fr (which in Hebrew means "letter" or "number" and in Arabic, "zero" or "space,"
whence the French chiffre "number" and the English cypher) seems the best solution.
26. In the fragments we luckily still have. They are mostly lost priestly books, cited by title in
the few extant papyri, often together with a very brief quotation as an authoritative source for a
point being made in the text. The Papyrus Carlsberg No.1 [137,138] is a rich source and was
obviously written by a ritual astronomer-priest with access to a large library in some House of
Life, as the ancient Egyptians called their temples, which were also therapeutic and learning
centers. We list the titles, with reference to the section and line of the Papyrus, and in some
cases we have emended the prior translations of the cited reference: 1. The Book 0/ the
Ordering o/the Moments o/the Stars (which is) The Book o/the Flight o/the Spheres 0/Light
(P3 bn-n)[A.I, 11 and 14]; 2. The Book 0/ Protection o/the Basis (literally "the Bed") [B.I,
20]; 3. The Book o/the Beholding o/the (Solar) Disc [B.I, 26]; 4. The Book o/the Realm 0/
Geb's Consort (i.e., of Nut, Goddess of the Heavens) [C.II, 11]; 5. The Book o/the Five Days
after the Year (the five sacred epagomenal days) [C.II, 12); 6. The Book o/the Ways o/the Sky
[D. II, 21]; 7. The Book o/the Circlings o/the Divine Deputies ("inw," i.e. the stars). Note that
idn was par excellence the deijic regent o/the solar disc 'itn" or, more familiarly, "Aton," and
thus the disc or physical body of the sun was considered a deputy or Utn of Re, lord of the Sun)
[E.II, 37], the same word idn = adon (when freed from the artificial transcription system that
arose among early 20th century egyptologists and was thereafter too blindly parroted) being the
root of the Phoenician deity Adon (literally "the Lord"), the name being adopted by the Greek
as Adonis and by the Hebrews as Adonai, "my (divine) Lord," as a reverential substitution for
the not-to-be-pronounced Tetragrarnmaton, Yaweh (Jehovah), e.g., in Genesis 45:8,9 and
throughout the Septuagint. This book title, as well as the second of (I), and also (4), and (6),
were not able to be translated by Lange or Parker, although the concept of idnw, the stars as the
celestial deputies of divine beings, is essential to a correct or thorough understanding of ancient
Egyptian cosmology and theology. 8. The Book o/the Past (literally sf, Coptic sa!, meaning
"Yesterday" or "The Day before Yesterday") [E.II,42]; 9. The Book 0/ the Crowning
(Culminations) 0/ Sothis (shn here is clearly a corruption for s/in, crown) [E.II1,5]; 10. The
Book o/(Celestial) Regions (i3t) [VI,14]. Lange and Parker are unable to furnish translations
for either books (8), (9), or (10). This series gives but a hint of what the ancient Egyptian
Temple Libraries of Sacred Texts-the Houses of Life-must have contained. We would know
much more if barbarous Christian mobs at the instigation of criminal bigots and power seekers
like Cyril of Alexandria, Hypatia's murderer, had not, whipped up into vandalistic frenzy,
destroyed the magnificent, irreplaceable Library of Alexandria and its Serapion.
Now (1) is cited again [E.lI,41] in a very important passage showing that Sothis (Sirius) was
a regent of the 36 decan stars, not to be counted as one of them but apart; the passage from that
book reading: "Sothis, there are 18 stars after her and 18 stars before her." Thus she was the
37th. The same applies to the ruling star of the constellation of S31i, identified with Osiris as
was Sothis (Sopd-t) with Isis. The only contenders for the as-yet unidentified Osirian star are
Canopus and Betelgeuse, or else-and more likely-the dark companion of Sirius, which was
known to the Egypt-influenced Dogons, as the researches of Germaine Dieterlin and Marcel
Griaule showed. Neugebauer and Parker try to exclude Canopus, which would place the Osirian
star in Orion, when it would have to be a Orionis or Betelgeuse; but they do not seem to grasp
that the ancient Egyptians, unlike their later Greek inheritors, placed their cosmological
emphasis on the ruling stars of celestial sectors (the decans) and not on the decans as such, i.e.,
as sectors. It is all the more strange since Neugebauer and Parker (N &P) in other places seem to
recognize that the ancient Egyptians thought in terms of stars as deputies of star gods, rather
than in terms of sectors; and the hieroglyphic texts bear this out, e.g. in the Carlsberg Papyrus
No.1: "The one which sets ... that is to say, the star among them which goes to the Duat"
(VI,42) et al. Indeed N&P themselves conclude (p. 96): "Text V of Seti and Ramses, with its
commentary in P. Carlsberg I would seem to settle the question decisively in favour of single
stars, 36 in all" [with Sothis their leader as 37th, since the texts say clearly; "18 stars before her
(Sothis), and 18 behind."-C.MJ, showing clearly that the old priests regarded the Osirian
S31i as a star as well as the Isis-star Sopd-t or Sothis (= Sirius). Papyrus Carlsberg states
(VI,3): "These are the chiefs of the gods: that is to say, S31i and Sopdt, the first [or leaders] of
the [star]gods." Since Sothis clearly was a star, so was S31i even though both were undoubtedly
also embedded in named ancient Egyptian constellation groups as yet unidentified.
It also went previously unrecognized that the 75 deities of the well-known "Litany of the Sun"
refer to the 36 decan stars in their Isiac and Osirian contexts, each context having its leaders,
Isis and Osiris, thus making (2 X 36) + 2 = 74, plus the all-encompassing Ta-Nun
(otherwise called Tatanun and, by priestly pun, Ptah-Nun), the primordial Creator-God, thus
furnishing the full complement of the 75 Divine Names. (In New York City's Metropolitan of
Art is a previously unrecognized depiction of the 75 Divine Forms on the sacrophagus lid of Un
nfr, "Auspicious Guardian," Prophet of the Great Mother Goddess in the XXXth Dynasty ca.
350 B.C.E., showing how persistent were the ancient traditions even in the Late Period.)
Interestingly, this same name Ta-Nun resonates deeply with the nature of time as it was
understood in ancient Egypt, especially in the profound philosophico-religious-scholarly revival
that began with the XIXth Dynasty (ca . 1300 B.C.E.), with the founding of the Order of the
Spider or Lord of the Eight Limbs, thus signifying the divine enneadic group, the Paut (P3w-t),
the literal meaning of which is "the Primeval Self-Existent (Ones)." Note that while the six-
limbed scarab is common among the Egyptian hieroglyphic texts, not even the ancient
Egyptian word for the eight-limbed spider, much less its glyph, has come down to us-so sacred
it was. It was never written, although spiders are common in Egypt and the ancient Egyptians
were keen natural observers.
One of the foremost in the growth of the Order of the Lord of the Eight was a son of Rameses
II, Kh 'a-m-wast, a name which means" Appearance of the (Divine) Power," a name which was
later taken in the XXth Dynasty as one of his honorific titles by Rameses IX (ca. 1100 B.C.E.).
Such "Appearance" or manifestation could include the personification of a deific power in a
high priest(ess) or in the king or queen. Although Kh 'a-m-wast was a crown prince, his
consuming interest was restoring and preserving the secret and sacred religious wisdom and
cosmological teachings of the earliest Egyptian traditions. He personally initiated and directed
the restoration of sacred buildings of ancient Memphis, including the even then ancient Pyramid
of Unas, last king of the Vth Dynasty. As a priest ofPtah, and thereby of Ta-Nun, his embalmed
body was ceremonially entombed in the Serapion of Memphis.
Returning to Ta-Nun and Time, the word ta, in addition to denoting soil or earth, can also
denote a particled or discontinuous thing, and in particular a moment of time (Coptic TH) or a
numeric part or portion in arithmetic; and the word is found written with different glyphic forms
of the initial letter t. The latter part of this name, the Nun, refers to the primeval continuous
substance of duration itself, ever self-integrated, ever enduring. (Indeed this ultimate God was
even simply called "Nun," as in the tomb of'Usr, royal official of the XVIllth Dynasty.) These
two aspects were harmonized, discontinuous and continuous aspects of time being seen as two
appearances of one thing, the continuity being the more fundamental aspect (cf. section 8.1)
althoug/1 quantizeCl, discrete time is phenomenally very important, as in quantum physics (cf.
sections 8.2 and 8.4) and in practical application, in the computer (section 3.2-3.3). In the
Harris Papyrus (text and translation published by Hans Lange in 1927) Tanun was called the
"ancient one who self-rejuvenates and goes throughout all Time ... who excels above all
gods."
27. In addition to this "great zero" (which we might call the Omega-cf. Zosimos) the
Egyptians were familiar with the "small," mundane meaning of "zero" denoting simply empty
space or container. This was the ws glyph (OYESh or WESh in Coptic) which the priests-
scribes used to denote a lacuna or gap in a papyrus copy, denoting a lost portion of the text.
28. Weare confirmed in this conclusion from our study of the literature by a similar
conclusion arrived at by Paul E. Walker, Executive Director of the American Research Center
in Egypt based at Columbia University, New York. Dr. Walker made a special study of al-
Kirmanl and wrote [139) that "as far as I can tell, no Ismaili predecessor of Kirmanl recognized
the doctrine of ten."
As to how al-Kirmanl got his peaceful procession of 10 Divine Intelligences, we must
remember that the sacred Platonic-Pythagorean decad had reached Hellenistic times in full
panoply and was featured in the School of Alexandria and in Proclus's school in Athens, notably
in the latter's three triads (of the Divine, the Nous, and the Psyche) plus our sensorily
perceivable universe. The three exactly accord with the Unmanifest, the' Aql (Intelligent
Awareness) or First Intelligence, and the Nafs (Soul) or Second Intelligence of Shl 'ite tradition.
The sometimes seeming confusion in Shl'ite writings of both eleven- and tenfold schemes
depends simply on whether the zeroth term-the Primal Unmanifest-(cf figure 5-1) is added
to the ten or not. The scheme finally reached twelfth century Europe, and Dante's Ten Heavens
are this Divine (or zeroth) Term plus the nine others, without including the physical world [140).
See also the end of note 14 to this chapter.
29. Which was the channel to later times for many ancient Egyptian concepts. In this
connection, one is reminded of the erroneous assertion (despite undoubted gifts) of the late
Frances Yates, talented but blindly following seventeenth century apologist Casaubon here, that
the Hellenistic Egyptian treatises attributed to the tradition of Hermes Trismegistos, "Hermes
Thrice Great" (i.e., the Egyptian Divinity Thoth, who granted highest wisdom or gnosis) had no
Egyptian sources and that the epithet "thrice great" was not found in pre-Christian Egypt. First,
that error is refuted in Coptic Studies in Honor of Walter Ewing Crum, published in the 1950s
well before Yates's book (on Giordano Bruno, who had only himself to blame when he was
criminally burned to death, she compassionately says, because he was too "obstinate"!).
Second, it is refuted by the Egyptian coffin texts. In 1957 the writer saw one discovered by Sami
Gabra, excavator of ancient Hermopolis (the modem Ashmunein)-"city of Thoth"-bearing
the hieroglyphic inscription "Te1!uti" (Thoth) thrice great"; and similar readings in both
hieroglyphic and hieratic of "Thoth twice great" are common. The repetition of an adjective
(two or three times was all the same) in ancient Egyptian denoted an intensification and
superlative. Besides these attestations, the content of the Hermetic books is, with neopiatonic
overlays, deeply and anciently Egyptian.
30. Another of his doctrinal heirs who should be mentioned is Sahl at-Tustarl (ca. 890).
31. Yemen, well within the ancient Egyptian protectorate that included the 60-day caravan
route from present Aden to the Gulf of Aqaba, thus came under Egyptian cultural influence from
the times of the earliest Memphitic priesthood.
32. In 1973, without any hard evidence except the arrogant methodology of "always deny
ancient testimony," Friedrich Junge proclaimed ex cathedra that the grammatically ancient
Memphitic text was not restored by Shabaka, and that the King had lied and the text was a
compilation of his own day. Other denigrators of Egypt's antiquity grasped Junge's coattails,
and in a reference-collecting study sparse in hermeneutic insight, Hermann Schlogel repeated-
again without evidence-Junge's attention-seeking denial, with the slight change that it was a
XIXth instead ofaXXVth Dynasty forgery, now maligning also Kh 'a-m-Wast, one of the truly
great and learned restorers of ancient texts and temples. Unfortunately, since Schlogel cites
Kenneth Kitchen's Ramesside Texts over and over (though not for the point in question),
Kitchen might find it socially awkward to disagree with Schlogel's opinions; and, not
unexpectedly, in his review of Schlogel finds no fault with the latter's de facto repetition of
Junge, with a still aberrant chronology. Such viewpoints see no impropriety in slandering
Shabaka or any other ancient authority in the interests of updating wherever possible. That
king's recorded dedication makes it obvious that he was proud to have played a part in a
restoration of ancient knowledge that would otherwise have been lost. Indeed, the entire history
of the Ethiopian Dynasty shows that it continued the sound impulse of restoration of ancient
texts begun ca. 1150 B.C .E. seriously and consciously in the XIXth Dynasty under the aegis of
the royal High Priest ofPtah, Kh 'a-m-Wast, son of Rameses II [144). If Hermann Schliemann
had gone by the denigrations of his time who, a la Junge-Schlegel, called Homer's account
"fictional archaizing," Troy would not have been found. Margaret Murray much more soundly
observed that certain expressions in the Shabaka text show it was re-edited in the XVIIIth
Dynasty, which implies earlier origination. Its basic language would bring us back to the Vth
Dynasty at least, for then already Heliopolitan theology had superseded Memphitic. Schlegel
cites Murray, though without, apparently, grasping the significance of what she points out.
33. The reconstruction of the ceremony of Arnun's becoming one with Re by uniting with ten
great divine powers, called the divine souls (bas), elucidates the figures on the walls of the stone
staircase of the Temple of Seti I at Abydos, showing the 37 Isiac forms ofR'a (presided over by
the mannikin "knot" or image of the power of Isis, the t-t symbol) on one side of the staircase
and the 37 Osirian forms (presided over by the dj-dj symbol of reaffirmation despite change) on
the other. Goyon calls these the "Solar" and "Osirian" forms ofRe, respectively, and that is our
only difference with him. The t-t symbol as clearly belongs to Isis, as self-enduringness (giving
rise to the hatching of the divine Horus from the egg of the sun, origin of the self-rearousing
Phoenix legend) belongs to Osiris. Besides, to call some of the forms of the solar deity, Re,
"solar," and others not, is a contradiction in terms. The king as deputy god descended on the
side of the Os irian forms and ascended on the side of the Isiac forms. For it is Isis who leads
Osiris into Horus by a Mystery of Virgin Birth.
34. Sir Joseph later kindly confirmed to me that his source indeed had been Diodorus.
However, Diodorus is doubly confirmed by better than merely Greek sources, namely, by the
Carlsberg Papyrus I [137 and 138), the demotic text of which provably reflects authentic ancient
Egyptian doctrine and practice.
35. An epoch distinguished for its conscious study of the techniques of manipulated deception
on the largest scale, as exhibited in "motivational" mass media advertising and the entire body
of methods used in "unarguable persuasion," propagandizing, "brain-washing," and "operant
conditioning. "
36. With strong vestiges persisting into modern times. See, e.g., S.H. Nasr's Islamic Science
(London, 1976), p. 189, n. 23, and p. 223.
37. The bankruptcy of the usual theologies, based as they are on the unwarranted and
unrealistic assumption of an infallible God-usually assumed with equal naivete to be male-is
clearly expressed in a standard work of exemplary honesty, Augustus Strong' s Systematic
Theology (3 vols., 1907, reprinted thirty-two times between then and 1979 when it appeared in a
one-volume edition published by Judson at Valley Forge, Pennsylvania). Speaking of the origin
of evil that had led well before humanity to the brutal and predatory ecology we all know, Strong
admits the incompetence of ordinary theology, working (on pp. 460, 585 , and 588):
How an evil volition could originate in spirits created pure is an insoluble problem
[that is, for such theology and theodicy]. Here we must acknowledge that we
cannot understand how the first unholy emotion ... could have overcome a soul in
whom there were no unholy propensities [the infallibility assumption] to which it
could appeal. The mere power of choice does not explain the fact of an unholy
choice . .. [nor] explain how this desire came to be inordinate .... Satan's fall,
moreover, since it must have been uncaused by temptation from without, is more
difficult to explain than Adam's fall. .. . Satan fell without external temptation.
Strong is clearer here than most later writers, e.g., Francis Schaeffer or Jeffrey Russell.
However, Strong is not yet clear enough as to the nature of such "unholiness" and
"temptation" that could have arisen in a divine being. Still less has he reckoned with the fact that
the desire to be self-sufficient at the expense of love, no matter how subtle a form that choice
may take, then ineluctably transforms the activity of such desire into something capable of
evoking unholy horrors from the otherwise ineffective unmanifest in which the infinity of all
possible eventualities-good and evil-lies, awaiting only the appropriate evocation, much as a
dormant computer program needs a specific calling code to make it operative and manifest.
Nor can ordinary theologies contain how a prince of angelic beings could fall into such a trap
and be overwhelmed by the temptations inherent in the unforeseen but consequently evoked
Image of all Evil. F or that in turn had been called forth from the abyss of the unmanifest in one
fleeting but sufficient lapse on the part of the God of our universe who wished to contain the
ultimate source of being. That wish, apparently so appropriate to a divine being, was in fact not
innocuous. Such desire means to attempt to preempt, to confine the unmanifest and infinite love-
energy in a manifest center, and thus attempt to possess it, yet thereby succeeding only in cutting
off the flow of love to that center, since such a desire is the antithesis of love's nature. The
essence of the "c alling code" that would thus reach the unmanifest through that initially
harmless-looking wish could only be: Send forth the very essence of evil. Hence, even though the
fundamental error was quickly perceived after the fact, the damage caused by the manifestation
of what should under love's nature never have been released into being, was done, and then, in
H.P. Lovecraft's striking image, "things walked that were meant only to crawl," and all the
misery-ridden potentials of our predatory cosmic ecology were released. At this point it must be
realized that such an uprush of wrongfulness into manifestation would nevertheless be attended
with great power-no less than the misdirection of an entire cosmos.
That power was that which could tempt angelic legions, just as curiosity and greed to play with
it could tempt humanity, that then also turned its back on love, as so much "scientific"
experimentation and industrial technology still witnesses: e.g. the tons of carcinogens and other
lethal poisons constantly spewed forth into the air, water, and soil of our planet, with man-made
viruses in the offing. Only a theodicy based on the primary realization of a divinity endowed with
free choice with respect to evocable potentialities, with access to infinite love, and with great but
necessarily finite (because manifest), as yet achieved wisdom, and hence with potential to err-
could explain our human and cosmic condition. See also the prior note 14 on this matter.
38. A form of which can be considered as reincarnation, a thesis traditionally adopted by the
majority of the world's peoples.
39. Both Buddhism and Hinduism-the former more so-tend to evade the problem of evil
and the requisite responsibility of philosophy and religion to provide a satisfactory answer.
Neoplatonism fell into a similar evasion, and more modern thinkers, for the most part, have
fished in muddied waters. Both the more dogmatic/apologistic, and the more intellectualistic
approaches (e .g. Steven Brams) have failed to resolve much. Though the latter type at least trace
evil to divinity, yet their tools are too crude to unravel the extraordinary trains of eventuation
and relationships involved in the actual ancient happening. Brams does arrive at the existential
possibility of deceitful and unethical beings more than humanly powerful. But his main trend of
exposition is of little relevance since he has made the typical pedantic error of omitting feelings
and the power of love from the ultimate logic of relationships between sentient beings, where
those considerations cannot be excluded with impunity.
Fred Gearing in his Priests and Warriors (A mer. Anthropol. Assoc. Mem. no. 93, 1962, p.
34) recounts how a knowlegeable Cherokee informed a missionary-ethnologist (Daniel Butrick)
of a deeper logic that ties in precisely with the primordial cosmic history we have traced:
Namely, that the word for "power to heal" is the same word which also means the power of
atonement for a collective mistake. Yet ca. 1850 the indigenous Cherokee way of life was still
being dismissed as "senseless superstition" by even a relatively enlightened observer like

C. Lanman (Letters from the the Allegheny Mountains, 1849, p. 95). Catherine Albanese
(History of Religions, vol. 23, 1984, p. 349) sums up well the original Cherokee teachings:
"Hence, disease and death appear as unnatural. ... The harmony of a privileged dawn time has
been ruptured; and humans, responsible for the rift, are left to cope as they can-even as in the
gentle blessing from the plants, nature still aids her children." As we have already seen,
humanity could not by any means have been solely responsible for the violent and predatory
state of the natural system in which we find ourselves. (This I established some years ago in
Illumination on Jacob Boehme, and pointed it out to Jeffrey Russell in an interesting
conversation in 1982 at Santa Barbara, as a lacuna in his Satan that I hoped his projected
Lucifer or Mephistopheles would address.) The Cherokee tradition, for one, had taken a large
step in the right direction, however. As we now see, the real explanation could not have been
found until we analyzed much older strata, primarily preserved in Yemen and ancient Egypt.
6 SOCIAL
APPLICATIONS
There is timing in everything. Timing in strategy cannot be mastered
without a great deal of practice. ... In all skills and abilities there is
timing. There is also timing in the Void-that which has no beginning and
no end and in which there is no evil.
-Shinmen 'Miyamoto' Mushashi,

A Book of Five Rings (Go Rin No Sho, tr. V. Harris)
We now address ways and possibilities of application in chronotopological

theory, and particularly in psychosocial contexts, which are of prime
importance in chronosystems.! A frequent but not recommended usage2 is
"hard" for systems not involving humans and "soft" for those that do.
Actually, the terminology is poor because hard also connotes difficult; and in
that sense human-dependent systems are much harder to analyze than the
others. Moreover, soft connotes "vague" and "indefinite," whereas human
systems are governed by most definite principles, the "vagueness" being
largely the result of the deplorable naivete in the minds of those accustomed
only to non-human systems.
A 1981 story comes to mind, piquantly recorded (emphasis theirs) by W.
Giauque and R. Woolsey [147] about the shiny new Ph.D. systems analysts
who were engaged "to increase the productivity of a third-world steel mill. A
major problem lay in the scheduling of three electric arc furnaces. The time
required to process a charge depended upon the amount of power fed to the
furnace; thus power scheduling was a critical decision variable. Furnace
operators, who were on an incentive plan, had to work within a power
capacity for each furnace, a total capacity for the plant, and had to schedule
such resources as charging and pouring cranes so as not to interfere with one
another.
167
"The [young analysts] ... studied the problem, gathered operating and
capacity data, and developed a complex model to handle furnace scheduling.
A computer system, complete with video displays for each furnace operator,
was procured, and massive amounts of time and money were expended in
developing and debugging the code, report-writers, system interfaces, and so
forth. Total cost was approximately 2.5 million US dollars. All concerned
settled back, confidently expecting major increases in productivity.
"Unfortunately, productivity didn't change at all. The system designers
had overlooked one minor detail: ofthe 24 people who operated the furnaces
over three shifts, only five could read! The study team had never bothered to
go to the furnaces, and had never studied the actual operations, much less
learned how to do them.
"What was wrong? The [young men] ... were undeniably bright; tech-
nically, the system was fine. What was lacking was a sense of perspective, a
knowledge of reality, and understanding of the business, and an under-
standing of the cultural infrastructure. The furnace production was
substantially increased ... by junking the 2.5 million US dollar computer
system and substituting a scheduling method based on colored blocks in a
plastic frame. Cost ... was less than 200 US dollars for the deluxe model."
[Italics in the original.]
We applaud, and disagree only with the authors that the young men were
"undeniably bright." Bright they were not, though verbally facile products of
an educational system emphasizing superficial facility in symbolic manipu-
lation rather than profound thinking based on wise insight into the nature of
human beings in various cultural milieus. We must also demur at the related
statement that "technically, the system was fine." Technically it was not,
since it omitted prime psychological data-data essential to the technical
viability of any chronosystem. In this case, the glaring 2~-million dollar loss
points up the serious scientific error of failure in predictability.
But for each such obviously costly error go thousands of similar ones
perpetrated by bureaucratic types of analysts who neglect the human data to
the ultimate great loss and often breakdown of the system. In the same year,
Alvin Tomer [148] noted that Giauque and Woolsey's story is being
repeated on a global scale with appropriately graver implications. He well
observes that "national governments in Washington, London, Paris, or
Moscow continue by and large to impose uniform, standardized policies
designed for a mass society of increasingly divergent and segmented [Le.
individualized] pUblics. Local and individual needs are forgotten or ignored,
causing the flames of resentment to reach white heat."3 Throughout all those
examples, the neglect of human individuality is the cardinal sin of those who
vault themselves into positions of societal power, then often ironically
SOCIAL APPLICA nONS 169
controlled and made impotent themselves by the very forces of group and
mass conditioning they themselves helped to launch and perfect.
But the circle is not quite vicious, for the prime movers throughout human
society and its history have been and always will be individuals. I recall a
U.S. Army Classification Officer of the Second Service Command, who was
in charge of the whole vast system of "classification" tags placed on men-
tags that would then determine their destiny in the great computer-like human
network called "the army." To change your destiny in the army you had to
change your classification tag. The colonel kept his powers a well-concealed
secret; one day a soldier just on a hunch required an audience with this
Colonel E. for a classification shift that could transform his whole life. He
was informed to go through such and such channels to effect it.
After a circuitous course consuming days of constant and useless effort,
and going through hosts of people, he finally persevered until the end of the
feedback chain, which then looped back to the real source: he was referred to
Colonel E., who gave him a sharp approving look and snapped, "Couldn't
discourage you, could we? Now you know I'm the son of a bitch who runs
things here. In finding that out, you showed you deserved re-classification.
Request granted and approval recommanded. Go back and wait for your new
orders." In every chronosystem, however complex and "impersonal," there
is always a key individual who can quite correctly say, with respect to any
desired change, "Yes, I'm the son of a bitch. My Yea or Nay does it."
As IIASA's Wolgang Sassin shrewdly observed, "[Systems] analysis can
never be value-free" [150], which is to say it is a human activity, necessarily
and rightly value-imbued. By the same token science can never be valueless.
The real problem is finding the best values, individually and generally, over
the long term; and so, again, we face the nature of time. The following
remarks again address the ubiquitous question of taking individuality and
uniqueness into account in systems thinking.
On June 1, 1981, at the home of a mutual acquaintance in Paris, I was
fortunate enough to meet and talk with Marcel Chapuis, the justly renowned
French organist. He explained that organ pipes are made of a tin-lead alloy,
often in the ratio of 4: 1, in order to be rigid enough to evoke vibrations easily.
However, he went on, new pipes, made of the same alloy, don't sound well at
first; yet if he plays on them for a few months he can make them sound right.
When I suggested that he was reorganizing their molecules by sympathetic
resonance he agreed, saying he calls what he does "musical alchemy" since
it transmutes timbres and confers individuality upon an originally non-unique
set of pipes.
But individuality needs to be exercised, and the molecules tend to lose the
patterns of their resonantly induced rearrangements. Thus, he added, he can
tell at once whether an organ has been played on recently. Also, he went on,
various organs have their distinctive fundamental tonalities around which
their sets of natural resonances are centered: F major for S1. Severin, A
major for the great organ of Poitiers, C major for Dole, these keys being their
resonantly best ones. 4
Such considerations of individual resonance patterns for best musical
effects extend to buildings, he continued, and the old architects knew how to
construct with predetermined acoustic nuance. If you sing in the Cathedral of
Notre Dame facing east (the direction the choir faces) the voice has a
magnificent resonance and amplification, whereas if one faces west it is all
confused. What the master organist seemed to be saying was that religious
buildings could be constructed like musical instruments. I recalled hearing
the remarkable acoustic resonances built into the subterranean, neolithic
temple on Malta called the Hypogeum. "C'est une science perdue," said
Chapuis-"a lost science."
Like organist Chapuis, if we remain sensitive enough, we can still "tune
in" on resonances around us momently. Creative artists through the ages
furnish examples, and there is a particularly clear illustration from old
Esthonia. The sage Jaakob Fischer, who had been a gifted violinist in his
younger years, met the future Dr. Friedrich Kreutzwald when the latter was
sixteen at Erlenfeld in Esthonia, and over the next four years imparted to him
the basic traditional cantos of the great Esthonian epic the Kalewipoeg,
which became the real claim to fame of Kreutzwald even though he was a
successful physician of his day. He recounts what the then eighty-year old,
yet spirited and gifted J aakob told him in 1820:
In the sound of the sea on a stormy autumn night, as it breaks its force on the
rocks-is music, teaching us melodies no instrument can render ... and when I
was sitting in the forest shadows surrounded by the soughing of the wind in the
treetops, and the twittering and songs of the birds in the branches, there would
awaken such melodies in my spirit. Then I would quickly take my violin and try to
reproduce that inner sound into audible tones. Sometimes whole nights would fly
by so, without my noticing, and at such times all the stars seemed to me to be
ringing with music. Yes, all things in the world have their voices, their special way
of speech, but our ears do not understand such language [151]. 5
Yet our minds can understand (recall chapters 2 and 4) and we must make
an effort to recover that typological and metaphorical sensibility that is more
akin to a poem than to a program.
As a concluding example of inherent resonant individuality, Marcel
Chapuis cited the Chapel of the Popes at A vignon which was constructed
especially for "musique monodique et polyphonique" in the style of the
SOCIAL APPLICATIONS 171
Carmelites. "You could never hear an organ successfully played there

because the contructor prohibited it," he observed. "We today no longer
understand these things." The investigations of the foregoing chapters show
we had better restore such understanding, at least as reflected in human
relations and in systems in which human beings play essential roles.
Closely related to individuality, but wider in scope, is what may be called
uniqueness. The members of a group of mass-produced bolts are all
individual but their uniqueness is very low. Indeed it is designed to be
minimal on the principle of replaceable parts. Uniqueness works in the other
direction, that of irreplaceability. There is only one poet as universal as
Shakespeare, only one symphonist as profound as Sibelius, only one life-
bearing planet (Terra, Gaia or Earth) in our solar system, and so on.
Actually, each of us not simply strives toward increasing uniqueness but we
all realize that in some deep sense we are all unique. 6
In fact, our greatest contribution to others, and to our self-development as
well, lies in the direction of developing precisely along the lines where our
greatest uniqueness lies. In common parlance, that is called developing our
special talents. Each person's set is different, and in different stages of
unfolded potential. One of the keys of vocational guidance, management, and
education is to be able to determine given people's sets of most promising
potentials and then enable them, by suitable methods and situations, to
develop and evolve to greatest mutual advantage and in greatest harmony
with persons endowed with other varieties of uniqueness.
We have spoken of the great tendency of evolution of insight (both into the
environment and into oneself) as a main spring of change in the biosphere.
Closely linked thereto is the tendency towards evolution of uniqueness and
not only of mere discrete individuality as such. We see that tendency even on
so humble a level as each person's molecularly unique protein immune
system and fingerprints. Timing also is a component of biological indi-
viduality, as evidenced in the following datum (emphasis ours) [30, p. 29n):
"Remarkable differences exist in the strength of the reaction [of the red cell
or erythrocyte immune system) in different individuals-and even in the
same individual at different times. Some unknown factor, or factors,
apparently regulates the activity of the red cell immune system."7 An entire
science of chrono-immunology is implied.
On the pathological side, the same powerful, primal principle operates,
and tyranny is but a mistaken caricature of the noble desire for uniqueness.
One of the first things selfish power-seekers do is ordain unique privileges for
themselves which are their special prerogatives. Tyranny is the teratology of
genius, and oppressors parody the natural and earned special greatness of
heroes.
Thus, uniqueness is closely related to the desire for freedom. To the extent
that we are unique we are unbounded and unchallenged. Therefore the
rightful desire to be unique is beset, when unaccompanied by sufficient love,
by the same trap as the desire to be free when it is without love or worse even
seeks to act against it. Then, freedom degenerates into tyranny-the seeking
of one's own (or one's group) freedom at the expense of depriving others of it;
just as uniqueness similarly degenerates as, for instance, in the sick mind that
is also so uncreative, it can fulfill its desire to be outstanding only by, say,
assassinating a public figure, or achieving video-publicity through the
terroristic bombing of innocents.
We recall the investigation of chapter 5, and, anticipating some ontological
theorems, we see that one can no more attain absolute uniqueness than
absolute freedom-for then the impossibility of absolute separation would be
attempted, with its train of consequential pathology and psychopathology.
All uniqueness must rest on a broad base of nonunique and shared traits,
otherwise communication would become impossible. Likewise, all freedom
must rest on, and be fed from, an immeasurably greater fund and source of
love (cJ Supplement to appear), i.e. good will. The imperatives and
prognosis of sections 3.37-3.38 are tied in closely with the same lesson, and
are therefore now cited.
It is the unrealism and fallacy of the neglect of human individuality and
uniqueness that began to discourage the latter-twentieth century public in
science itself, especially when applied to pressing human problems as it
always is in advanced systems analysis. People at large began to see that
scientific method as prevailingly practiced could unlock grave dangers that it
could not quell. It had become a sorcerer's apprentice. 8 The realization was
world-wide, and a headline in the "Spectrum" section of Vienna's Die Presse
of Saturday/Sunday, October 16/17, 1982, reads: "Am Ende eines grof3en
Abenteuers: die Wissenschaft in der Krise"-"At the end of a great
adventure: science in crisis."
The new scientific direction indicated in this chapter, and throughout the
book for that matter, is now realistically called for. The 1982 ongoing crisis
of science had been intensifying ever since at least 1966. As a then observer
(H.L. Nieburg) keenly put it: "Science and technology have turned a critical
comer. We have been careless of their ultimate costs and now must pay the
toll. Belief in a limitless future wanes as progress becomes less easy and the
necessity for choice more compelling. The pace, scope, and majesty of
modem technology have wrought a revolution in man's ability to subdue and
exploit this planet and its resources, bringing him at least into collision with
nature's limits .... As his powers increased and his numbers multiplied, the
universe became a narrow and constricted place, littered with the debris of
his fond hours. Man awakened one morning to recognize himself as a

destroying biotype." [126, p. 85]
The late James B. Conant, scientist, administrator, and philosopher of
science, considered science to be "a development of conceptual schemes"
that the future bears out as "fruitful." Science is not, in any event, a mere
collection, description, or classification of data. Its essence is its future-
directedness, its ability to predict and, to that extent to control, outcomes.
Thus we may say that science is based on concepts that have predictive
power. Now predictions may be fulfilled or not, but in any case, they must be
able to be made-and this is the naked truth behind Karl Popper's emperor's-
new-clothes circumlocution "falsifiability."
Chronotopological systems analysis may thus be said to bring science to a
culmination in the sense of being equipped to predict personality inter- and
reactions and situational outcomes over broadest possible ranges of desired
criteria, on the basis of a minimum of initial data including the initial time-
launch. It doesn't really matter what kind of ships sail out of port when it
comes to predicting the weather they will encounter on their course.
As per its introductory principles, already sketched in chapter 4, there is
an objective method of personality typological analysis, permitting prediction
of interaction-nuances and situation-configurations. Topology in this context
becomes typology. There is a related analysis linking personality with what
may be called "destiny-proneness," of which the accident-proneness known
pragmatically by insurance companies is but the tip of the iceberg. These
complementary aspects of chronotopology are in turn linked with the
oscillatory character of all natural phenomenology that was addressed in
section 3.1 and will be treated in somewhat different ways,9 in a separate
publication (see note at start of epilogue).
A dental authority (Dr. Arthur L. Jensen) informed scientist and science
writer R.R. Ward that many of his patients exhibited a cyclical sensitivity, at
one phase in their cycle being able to withstand dental work easily and at the
opposite phase unable to do so at all. These cycles are so marked that Dr.
Jensen regularly schedules appointments in phase with them. As long ago as
1933 Nobel Laureate (medicine and physiology) Archibald Hill [153]
observed that "wherever we look in the world of matter and events outside
ourselves we find that oscillations and wave motions have a significant, often
dominant role. It is not, therefore, astonishing to find that waves play an
important part in ourselves also." Many observers corroborate that the
parameters of psychological-economic behavior are no less oscillatory and
rhythmic in nature than those of the biological variety. Thus economic
analyst William Scheinmann noted in 1968 that "there is a rhythm to
successful investing as surely as the ebb and flow of the oceans. Investment
timing involves the matching of one's major decisions to the basic

rhythms.... These waves represent the alternating waves of ... optimism
and pessimism," in tum related to the expansion ('4 ) and constriction ( ~ )
components in the hepton group of chapter 4, figures 4-1, 4-2( a), and
surrounding text.
John Naughton has well pointed out [100] that "real-world systems
practice is more fruitfully viewed as a kind of social technology [than as
applied science] .... By a 'science' is meant a discipline whose prime goal is
explanation. The prime goal of a 'technology,' in contrast, is effective
action . ... The myth that traffic in ideas between the two is one-way (from
science to technology) is refuted by the actual history of science ....
Historically, for instance, technologies flourished long before the scientific
theories relevant to them had been articulated." So it was with chrono-
topology (which has, in the above sense, technological roots going back
millennia) and still is in many of its applications, as in chronobiology,
chronopsychophysiology, and above all in the effective guidance (chronavi-
gation) of human-involved systems. Chronotopological praxis is actually the
analytic-interpretive art of conducting situations to optimal outcomes, by
means of principles we are just beginning to understand and to the elucidation
of which this book is addressed.
As we have seen, one of those key principles is that, contrary to scientific
views prevailing from the seventeenth through at least the early twentieth
centuries, it appears that the concept of mechanical, billiard-ball, or impact
causation is not the way causation actually proceeds in nature. Gross
appearances to the contrary, all causation is finally resonant, although
sudden resonant perturbations can generate as much gross impact as ever is
needed. But the point is that, in principle, causality is a phenomenon of
resonances or anti-resonances; and that fact has profound implications, some
of which were explored in section 3.1 and others will be in the announced
Supplement.
A related "Principle of Least Entropy Increase" is one we voiced some
years ago [11] as the general one that all natural change proceeds so as to
minimize the local rate of entropy increase, which goes one process step
deeper than the Principle of Least Action. Mathematically, it may be written
as rr(dH/dt > 0) = minimum, where rr here is the probability. That is, time's
arrow proceeds in the direction ofthat state where the probability of entropy-
increase, and hence the increase itself on the average, is minimized.
An interesting confirmation of this pervasive principle was received in a
letter of September 22, 1982, from a colleague, C.F. Hansen, former chief of
the Gas Dynamics Branch at NASA's Ames Research Center, Moffett
Field, California. One of the main points of a book he was then in the course
of writing concerned gas phase reaction rates. In his words, "I'm treating gas
phase reactions by a collision cross section model-which physicists do for
their high energy collisions-but which chemists never seem to. Then I'm
showing that at high T the slope of an Arrhenius plot is not the activation
energy as they have always assured. It is for low T, say 300-600 OK, but not
for high T 5,000-10,000 OK where the deviations may be as much as several
eV due to the slope of the cross section and the effect of excited states. Most
chemists still look at reactions as they occur between ground state
molecules-but I claim that, wherever it's possible, the reaction proceeds by
a ladder-climbing process (Markovian or random walk-like) up a ladder of
excited states, strongly weighted towards a path with a large number of
smaIIest possible energy increments."
He concluded by noting that without such an approach the area of
"reaction rates is one of the least satisfactory areas of science [today]." I
replied to Fred on September 27, 1982, saying that "your collision x-section
model leads directly to counterexamples at high T against the Arrhenius plot
approach valid at low T. One thinks of Rayleigh's versus Stefan's law before
Planck reconciled them," then cited my minimal entropy-increase-rate
principle and concluded that his ingenious "ladder of states" theory was in
accord with it. Note that this "ladder" of states is ascended by means of
resonant causality, functioning through resonances between quantum-
mechanical molecular states. It is done through "tuning in" -a time-resonant
process and context.
On the psychosocial level, the resonances become those between the
qualitatively differing elements of the relevant typologies, together with their
associated cycles of oscillatory behavior and recrudescence. These facts
make possible a science of pre-selecting optimally interacting personality
groups (psy-team formation) with optimal destiny-pronenesses for the
situation envisaged, e.g. the optimal composition of flight or submarine
crews. Not only that, but chronavigation then also becomes feasible: the
charting of optimal courses through the possible seas of alternative timings
for initiations or developments of key phases in planning.
In general, the crucial element of timing has been badly neglected in
system-theoretic theories of planning, hence placing the expectations derived
from such chronotopologically deficient theories at the total and mostly not
tender mercies of the unexpected. In fact, the two commonest sources of
unpleasant and unwanted surprises in systems theory are the neglect, first of
human individuality and uniqueness, together with the related concept ofthat
valuable potential; and, second, the practicaIIy total neglect of a viable
method for the timing of moves, not to speak of optimal timing. 1o

Conventional systems theory does not even contain the principles for such
timing.
What chronotopological systems analysis invites us to do is begin to enter
into some understanding of the programming, clocks, and interrupt systems
used in nature's computer, as it were. We stand on the threshold of a
quantum leap in insight. Once that threshold is negotiated, Time can become
our powerful ally and will no longer be our implacable foe.
To have time to do that, however, demands survival as a sine qua non-a
basic criterion for which was indicated at the end of the preceding chapter.
Survival, it has recently been realized in systems theory, requires more than
mere studies of how to maintain a stable equilibrium. That "more" is, of
course, inherently implied by the nature of shifting environmental patterns,
which not only change gradually but also cataclysmically the classic
examples being those drawn from seismology (with tsunami or tidal wave
phenomena included) and vulcanology.
So survival must address itself to something deeper than merely returning
to some relatively simplistic pre-established equilibrium after non-
cataclysimic perturbations. We need to know about the kind of viability that
can survive cataclysms as well-survival over the long pull and without
deterioration into behavioral cul-de-sacs like ants and termites. The latter,
the result of some 200 million years of rigid communism-older even than
the mere 70 million years pedigree of the social hymenoptera-routinely eat
each other's excrement until it is inedible further even by them, and then use
it for wall mortar in their burrows. The final obscene triumph of anti-
individual utilitarianism thus ends in coprophagy, the inglorious end as
demonstrated in proven "survival" practices over hundreds of thousands of
millennia. Human survival, to be worthy of the name, must be much more
than that. It needs to include human creativity and the fostering of uniquely
endowed individuality for which purpose the society is the engendering
womb rather than an otherwise pointless end-in-itself.
Having come this far, let us now enquire into a theory of survival that, first
of all, must transcend mere return to comparatively static equilibria
conditions after certain relatively mild perturbations. Thermodynamicist Ilya
Prigogine, who was fascinated by phenomena of time ever since his youth,
suggested an extension of the concept of stability that he called the theory of
dissipative structures, structures that could, far from the conventional
equilibrium points, come to stable terms with their environments, at the cost
of high energy expenditure or, in thermodynamic terms, with the aid of
negentropic access to energy supplies.
In 1983, two Nobel laureates (Philip Anderson and Ilya Prigogine) had a
published difference of opinion. Yet Anderson's [156] criticism of Prigogine
(who to this writing has not dignified it with reply) was unduly harsh because
basically too superficial; and Prigogine's suggestive concept of systems that
function far from equilibrium is not, because of Anderson's pique at it, to be
abandoned. The critique became too obstructive without sufficient point or
substance, since Anderson remained unaware of the vital distinction between
mere stability (survival only if the system remains near an equilibrium point)
and super-stability or resilience (survival despite perturbations that carry the
system far from equilibrium).
That crucial distinction had been known and published ten years
previously, in 1973. But, although Prigogine was always biology- and time-
oriented [157,158,159], Anderson's thinking was narrower, remaining
within the confines of the physical laboratory (he works for Bell Labs). All
this again proves our often useful definition of " 'normal' is the way I was
conditioned." Anderson's criticism was really beside the point and addressed
to a straw man, as Prigogine's principal interests were never confined to
physiological homeostases, which we all know must operate between very
narrow limits of stability. Prigogine's work, however, addresses the much
wider domains of morphogenesis, metamorphosis, and mutational, innova-
tional developments.
In Options [160], house organ of the International Institute of Advanced
Systems Analysis, the then IIASA director, ecologist Crawford ("Buz")
S. Holling, was quoted to good effect: "The key issue is not policy advice in
the narrow sense but access to a much more creative range of options for
policy makers. The feeling is stronger now than it has been because problems
arise with a speed, and on a scale that exceeds the adaptability of
conventional systems."
Here Holling was speaking in the light of the concept of resilience in
stability theory, which he was the first to voice (in 1973 [161]) and which
carries the theory to survival-an important higher stage than simple
stability as such. The crucial distinction between resilience and mere
stability is clearly given in Holling's original statement [ib, pp. 2, 14, 15, 17,
18]:
, "An equilibrium centered view is essentially static and provides little
insight into the transient behavior of systems that are not near the
equilibrium. Natural, undisturbed systems are likely to be continually in a
transient state; they will be equally so under the influence of man. As man's
numbers and economic demands increase, his use of resources shifts
equilibrium states and moves populations away from equilibria. The present
concerns for pollution and endangered speces are specific signals that the
well-being of the world is not adequately described by concentrating on
equilibria and conditions near them. Moreover, strategies based upon these
two different views of the world might well be antagonistic. It is at least
conceivable that the effective and responsible effort to provide a maximum
sustained yield from a fish population or a nonfluctuating supply of water
from a watershed (both equilibrium-centered views) might paradoxically
increase the chance for extinctions.
"It is useful to distinguish two kinds of behavior. One can be termed
stability, which represents the ability of a system to return to an equilibrium
state after a temporary disturbance; the more rapidly it returns and the less it
fluctuates, the more stable it would be. But there is another property, termed
resilience, that is a measure of the persistence of systems and of their ability
to absorb change and distrubance and still maintain the same relationships
between populations or state variables ....
"In summary, these examples of the influence of random events upon
natural systems further confirm the existence of domains of attraction. Most
importantly they suggest that instability, in the sense of large fluctuations,
may introduce a resilience and a capacity to persist. It points out the very
different view of the world that can be obtained if we concentrate on the
boundaries to the domain of attraction rather than on equilibrium states.
Although the equilibrium-centered view is analytically more tractable, it
does not always provide a realistic understanding of the systems' behavior.
Moreover, if this perspective is used as the exclusive guide to the
management activities of man, exactly the reverse behavior and result can be
produced than is expected.
"Resilience determines the persistence of relationships within a system
and is a measure of the ability of these systems to absorb changes of state
variables, driving variables, and parameters, and still persist. In this
definition resilience is the property of the system and persistence or
probability of extinction is the result. Stability, on the other hand, is the
ability of a system to return to an equilibrium state after a temporary
distrubance. The more rapidly it returns, and with the least fluctuation, the
more stable it is. In this definition stability is the property of the system and
the degree of fluctuation around specific states the result. With these
definitions in mind, a system can be very resilient and still fluctuate greatly,
i.e. have low stability. I have touched above on examples ... in which the
very fact of low stability seems to introduce high resilience. Nor are such
cases isolated ones, as Watt has shown in his analysis of thirty years of data
collected for every major forest insect throughout Canada by the Insect
Survey program of the Canada Department of the Environment." So

Holling.
It is clear that the new concept ofresilience with its movable equilibria will
greatly change mathematical modeling based on the less realistic idea of
stability in the sense of static equilibria. We have a situation similar to a
function with movable singularities versus one with only fixed singular
points. (See, for example, E.L. Ince's work on ordinary differential equations
or Harold T. Davis's Introduction to Nonlinear Differential and Integral
Equations.)
One of Holling's data sources was a thoughtful paper [162] on the cabbage
aphid and the remarkable, custom-tailored timing of its parasite when the
originally European aphid was introduced into Australia. The parasite may
lay "enough eggs to optimize its dispersion by the aphids, but no more," as
else it would endanger its own survival by killing off too many aphids. The
aphid would then become extinct because it "cannot react/ast enough to an
increasing load of parasitization" (emphasis in original). When the aphid
throve in Australia, the parasite's European egg-laying capacity of about 190
increased to an Australia capacity of about 325 eggs, always maintaining the
exquisite balance ensuring that enough aphids remain unparasitized to
guarantee the continuance of the parasite's food supply.
This balance includes timing: "It is the aphids, as well as the parasite,
which determines the parastite's time of impact on the aphid population. The
young parasite spends about 3Yz instar-periods feeding on the living aphid,
and about four more in the mummified aphid. Compared with other insects, it
spends a relatively long time as a pupa." But if it spent less time, it would
tend to exterminate the aphid, and if it spent more time, it would not
optimally reproduce itself. Thus "the parasite is maximizing its own
reproduction without endangering the aphid."
The authors conclude (p. 534) that their model reveals "a general
strategy [emphasis in original] of predation and parasitism to which even the
arch-predator [and, we may add, arch-parasite], Man, must conform." But
alas, in hunting the great whales, for instance, and a host of other species now
extinct or near-extinct, humans have not shown even the intelligence of the
parasite of a cabbage louse.
The cabbage louse itself, Brevicoryne brassicae, is not to be despised as it
has evolved a genetically stable matriarchal society that reproduces
parthenogenetically without males at all. But the plant louse could scarcely
be the unconscious ideal of hard core fenminist extremists, who neglect the
primal principle of uniqueness in its sexual form: the beautiful and
complementary (Le. not competitive) uniqueness of woman and man, not
only physically and physiologically but psychologically as well, as is being at

last better and better understood. I I
May humanity before too long learn those salutary lessons that we now
have seen are so vividly taught by both the lowly, minute cabbage aphid and
its even smaller parasite Diaeretus rapae.
Holling's fruitful and deep notion of resilience had, of course, to be less
awarely used by materials physicists and metallurgists in conceptually
diluted form when speaking of elasticity of the sort that is restorable even
after long stretches of time (and material!). Thus certain steels are said to be
"resilient," while an ordinary rubber band is not, as anyone can readily
observe after prolonged stretching. Robustness is the related but weaker
property that allows a system to return to equilibrium after sizable (though
not extreme) perturbations.
Recalling for a moment the ideas of chapter 4, we may also speak of the
enormous cross-referencing density of psyglyphic language as a measure of
its resilient semantic radiance, in the sense of its radial nonlinearity.
Ilya Prigogine's ideas also come into play within the context of resilience,
as already adumbrated. He was one of the first to realize the fact of nonlinear
time, in the sense that certain consistent oscillations in nonlinear dynamic
systems can generate a new state and spatio-temporal structure for the
system. Such structures (Prigogine terms them "dissipative," i.e. energy-
dissipative) must needs be negentropically maintained, and are dependent on
locally generated pools of negentropy. They occur at sufficient distance from
thermodynamic equilibrium to enable new forms to arise (equilibrium would
suppress innovation). Such phenomena can themselves be considered as
macro-fluctuations and they contain inherent indeterminisms in their
temporal evolution that accord well with biological observation.
There is even here, however, still no explanation for the phenomenon of
many different but related mutations being set up in the right sequence and
sustained in a long and purpose-fulfilling chain of changes: for instance, those
needed to transmute a fish-scale into a bird-feather or a diffuse visual
pigment into a highly organized molluscan eye, as in Nautilus, the octopus,
or the squid. There is still no random equivalent for mind, which is in fact the
essence of the antithesis to randomness, since it opportunistically uses
stochastic elements to produce highly organized end-results. Planning goes
as deep as the unexpected, and they are related much as fate and free choice
(cf. section 3.16). "Randomness" to one entity is thus ultimately seen to be
actually the results of other entities' choices. When the chips are down,
purpose transcends chaos.
Notes
1. The techniques and methods specifically implementing these applications require an

entire book for themselves (already projected under the title Chronotopological Methods and
Techniques). This chapter deals basically with the concept of control.
2. Probably originating in hardware versus software in computer science, where these terms
are more appropriate, since here "soft" means primarily flexible and multi-valued.
3. Chapter 5 has pointed up a large lesson-unfortunately not yet mastered. All that
proceeds from that import underlies and eventually decides the outcomes of even what appear to
be comparatively inconsequential examples of chronosystems relations. The imperatives and
prognosis of sections 3.37-3.38 are also tied in closely with that same lesson. The great and and
tragic problem of human history, of human development in time, is that the daily principal
activity of most people does not express their own nature. The deep frustration thus generated
can manifest only as social discontent, always speedily utilized by those sick and dangerous
parasites-the unscrupulous seizers of power ever needing it to mask from themselves by a
spurious image their own self-contempt for what they do. Even such humans, if they finally face
themselves, see their psychological and developmental failure. Lenin on his deathbed said to his
old friend and confidant, the Hungarian priest Bodo: "I have been mistaken. Doubtless it was
necessary to liberate an oppressed multitude, but our method has only provoked other
oppressions and frightful massacres. You know, my constant nightmare is to feel myself
drowning in the ocean of blood of those innumerable victims. To save our Russia-but now it is
too late-ten like Francis of Assisi would have been needed" [150].
The neglect of the existence of humanity in a system-treatment of human beings can take more
prosaic but just as error-producing forms. Thus in the 1977 discussion of Stephen Smale's
lecture on "Some Dynamical Questions in Mathematical Economics" [78, p. 115], the point
was raised by two discussants (Fuchs and Kirman) that serious problems arose in Smale's
model because of his neglecting to take into account the fact that "expectations about future
prices playa major role." In response, Smale quite honestly admitted that his model was
defective, i.e., that it would have to be "altered' and that his conditions "require an essential
change" ifthis basic fact about time and human behavior is to be taken into account. It is for this
and other reasons that the title (The Mathematics of Time) of the referenced photo-reproduced
publication is a misleading one, undoubtedly suggested not by its talented author but by some
publisher's promotion man, since despite its merits the book tells little or nothing of the nature of
time and would more correctly have been called "Some Papers on Dynamics and Dynamical
Systems." The same dearth of actual information on the nature or working of time applies a
fortiori to the plethora of more superficial compilations (e.g. those of G. Whitrow or J. Fraser).
lIya Prigogine, we are happy to say, goes much further, e.g., pp. xii-xiii and passim, in his From
Being to Becoming (Freeman, San Francisco, 1980), which we already discussed in [104].
4. Speaking of optimal tonalities and hence scales, I found that, beyond the 12 tones of the
chromatic scale, there was only one further musically satisfying scale, one of 22 notes as follows
(the fractions denoting the frequency ratios between the fundamental tone" 1" and its octave
"2"): 1,25/24,16/15, 10/9,9/8,32127,6/5,5/4,32/25,4/3,25/18,7/5,36/25, 3/2, 25/16,
8/5,5/3,27/16, 16/9,9/5, 15/8,48/25, and 2. This 22-tone scale, like the chromatic scale, can
be tempered, and its intervals in any case are more naturally pleasing than those of any 24-tone
scale. The musician and expert ancient and modern instrument-maker, Goa (Georges) Alloro of
the ARTHEA music group at Grasse, confirmed this comparison after I gave him the 22-tone
scale as an experiment.
5. Old Jaakob felt that same power that breathes in Shakespeare's lines, "There's not the
smallest orb that thou beholdst but in his orbit like an angel sings, still quiring to the young-eyed
cherubin ... yet this muddy vesture of decay doth so grossly close us in, we cannot hear it."
6. Ecological systems analyst C. S. Holling empirically corroborates the chronosystemically
important concept of uniqueness (as including but extending beyond individuality) that we have
voiced. He notes (in The Director's Comer, Options, IIASA, Laxenburg, Austria, Spring 1982,
p. 20)) "the key role of singular individuals," adding that "IIASA has focused largely on issues
at national and global scales. Sometimes lost in this perspective, however, is the personal
element so critical for the resolution of any real problem, regardless of scale." One of the
salutary functions of such individuals in the management and political context, he concludes,
consists "in communicating, interacting, establishing the necessary conditions for communica-
tion, in order to highlight conflicts and to defuse them.... It is [thus] possible to pause, before
some point of no return is reached, long enough to have our adaptive reflexes shape a response to
change. " We underline that this is a very different process from its caricature of too-often
unwisely praised and, in extreme cases, consciously studied, maximal noncommitalism, which
ends up in practice by not only becoming maximally hypocritical, but also quite useless in
rescuing the system from either acutely or chronically dangerous problems.
7. Summary statement of I. Siegel and N. Gleicher, professors of immunology at Rush
Medical College, Chicago.
8. In the preprint of an April 1983 paper, mathematical system analyst John Casti keenly
notes (p. 43) that "a well-behaved system [e.g., natural ecology before ignorant and exploitative
human meddling.-C.M.] can be sent into oscillatory or even chaotic behavior by introduction
of control laws of unsuitable structure. This possibility is particularly insidious in situations
where the control law is selected to optimize some performance criterion [e.g., economic gain.-
C.M.] without proper attention being paid to its possibly bifurcation-generating side effects."
Casti concludes this illuminating passage with the related observation that disarray could be an
expected result coming out of such misconceived attempts to control, and follows with a
mathematical example. But the principle extends much farther than the mathematical formalism,
and well into depth psychology and our fundamental caveat already discussed: the need to
respect individual entities and special situations.
On the matter of bifurcation, there is an important point not yet in the literature only because
yet unrealized. That is, the importance in nature of temporally asymmetric heteroclinic
bifurcations. Thus far only symmetric ones have been treated along with, of course, the
homoclinic varieties which return to the same stationary point whether traced into the future or
into the past.
A good example of symmetric heteroclinic trajectories is provided by certain values of the
equations first proposed by mathematical meteorologist E.N. Lorenz in 1963 in the Journal of
Atmospheric Science, and since studied by many topological dynamicists; and computer
diagrams for Lorenz-derived symmetric heteroclinic orbits are given by Colin Sparrow in his
Lorenz Equations (Springer, New York, 1982) on pages 166 and 169, with a useful summary
diagram on page 229. Such behavior mathematically mirrors situations like DNNRNA vis-a-
vis the amino acyl transferase proteins (cf. Supplement to come )-each being a source or
necessary condition for the other, thus forming the two stationary points that mutually lead to
one another.
Yet such systems can represent only "going concerns" -pumps-in-function, so to speak-and
not the starting-up process or pump-priming. Nature, however, when origins are traced, shows
unsymmetrical time processes, and hence the (as yet unstudied) phenomenon of asymmetric
heteroclinic trajectories. We recommend their study as a next stage in developing bifurcation

theory. Even the simple equation y = r (t) is not symmetric in time. Nature's processes, with
respect to origins, never are; and that is where her greatest secrets lie.
9. Including the universal property of waves, in relation to their medium, that should be, but
has not yet been made the basis of any general wave theory: the ratio of elastic energy density
over volume, E/V, to inertia density m/V, when both are taken in appropriate units, measures
the square of the wave propagation velocity in the medium, that square being also the product of
the phase velocity and the group velocity. Thus for electromagnetic waves, using the Poynting
and Poincare vectors for E/ V and m/ V, we have
E/V
-- = e2 or E = mc2
m/V' ,
showing that this now standard equation arises, not from any relativistic assumptions as such,
but from the wave nature of all electromagnetic energy exchange. E = mc2 is thus a
consequence of Maxwell's theory, since retarded potentials follow from the finite speed of
light.
10. Though it has not been sufficiently realized, the fundamental importance of timing enters
even into the very foundations of mathematics. Thus we are told that operations may be
commutative (ba = ab) or noncommutative: (ba "" ab); associative, where a(be) = (ab)e, or
nonassociative: a(be) "" (ab)e; and distributive, where ab + ae = a(b + e), or nondistributive,
where ab + ae "" a(b + e). Actual concrete examples of all of the aberrant or "non-" forms can
be furnished from hypernumbers (v, announced Supplement), whereas ordinary numbers exhibit
all the normal forms of the operations cited above.
We find in the textbooks that these three operational classes (each with its "non-" forms) are
presented as three quite different things. Actually, all three depend on the shared notion of
sequence, time and timing. Thus, if in the first case the two members of a binary operation give a
different result when their order is reversed, then the operation is termed noncommutative,
meaning literally that the two members of the operation cannot be commuted or turned around or
put out of sequence without changing the result.
In the second case where the operation entails two alternative sub-operations of the same
kind, (ab) or (be), the entire operation is nonassociative if the sequence of its suboperations
cannot be temporally inverted with impunity i.e. without changing the result. Thus (ab)
multiplied by e yields a different product from a multiplied by (be).
The third case is simply a generalization of the second, where the two suboperations are not of
the same kind. Thus adding band e first and then mUltiplying by a yields a different result from
multiplying through first by a and then adding the products ab and ae.
In all three cases, the key issue is one of inverting a sequence; in the first case the sequence
concerns the members of a binary operation; in the other cases it concerns operations themselves
rather than their members.
11. For instance, the fundamental and unperceived phonological differences between male
and female speech (163].
EPILOGUE:* THE
CURRENT ARENA AND
THE BIRTH OF A NEW ERA
There is thus possible an entire science of synchrony and qualitative time,

with applications to social contexts and problems. Some years ago we first
used the term chronotop%gy to denote this study of the connectivity oftime
configurations. And when we understand time as both desire and conse-
quence, we can then begin to apply the dynamics of chronoetics, which can
result in acquiring optimal control over event types at predesignatable
periods.
Brain research has something to offer here. As early as a 1971 interview
with the journalist Maya Pines, Dr. John Henley of the Space Biology
Laboratory at the University of California's Brain Research Institute offered
these comments, already then scientifically possible even in such a conven-
tinal setting:
Certainly there are suboptimal states for learing-after a heavy lunch for
instance .... There may be optimal states too-but when? ... Perhaps there are
*This chapter was originally prefaced by two others entitled, respectively, "An Overview/
Prospect" and "Tools of Chronotopological Relevance." These, along with the already noted
EXORcist portion of chapter 3, had to be omitted because of space requirements. They will
appear as a separate publication, and interested readers should address the publishers.
185
periodicities in our ability to learn ... when we discover what they are, we can
capitalize on them.
Chronotopology confirms that it is certain there are, and how to use them.
From the quantum-physical nature of the fundamental bio-energetic
transductions that lie behind brain function it is now clear that the brain is no
more a mechanism than quantum physics is mechanistic. Indeed, the
inadequate metaphor of a simplistic determinateness or mechanism in this
field is rendered obsolete by the most thorough studies even of the physical
world. Those studies conjoined with chronotopological analysis reveal that
the physical world leads through the nature of space and of time itself into a
realm of nonphysical yet physically effective reality) whose barriers we are
just beginning to cross, in a new chapter of scientific advance.
So, in the best sense, this must remain an unfinished book, unfinished
except for what has been expressly omitted. In this book there are none ofthe
customary genuflexions to a now obese and outmoded Cerberus. We refer to
zealot, uninformed, and over-long entrenched naive materialism and mech-
anism that came to pervade academic circles of twentieth century science
and philosophy as a vestige of the nineteenth, in the greed-cum-technology
rather than wisdom- or beauty-oriented global civilization that had already
begun to arise in Europe and America in the eighteenth century, and which is
now, happily, phasing out after some two hundred years of politico-historical
hegemony.
Its deepest distinctive trait is that its credo, its religion, was in practice
largely confined to anthropolatry:2 the worship by human beings of
themselves as a class-with the accompanying hubris of insisting that there
could be nothing really significant beyond what they could come to control
and to perceive bodily. No other culture in history has so shrilly screamed
such unsupported denials of anything significant beyond physical man, and
such denials in no other period ever became the prevalent philosophy and
viewpoint of an almost global yet psychologically barbaric culture. But the
current rather violent arena is also like an egg about to hatch under the
stimulus of its cumulative, endogenously generated poisons. So its struggles
signify the birth as well as the pangs of a new era.
Within a week after writing the above, we received an aptly related paper
by a talented enfant terrible of scientific criticism, David Berlinski. He
provides a salutary reminder 3 noting that everyone who thinks is intrigued by
the varieties and arisings ofform in the natural world. "But," he trenchantly
goes on, "the modem molecular biologist for the most part looks on the
organism-bugs or bacteria-with blunt dissective passion. His ambition is
not to understand the creature as an object fixed in a region of space and
EPILOGUE: THE CURRENT ARENA AND THE BIRTH OF A NEW ERA 187
moving solemnly or somberly through time, but to tear off its routine
appearances-its distinctive shuffie and regular shape-in order to get at the
basic and more fundamental molecular structure that in his crudeness he
imagines runs the whole works from below. This is reductionism, a crude but
violently vigorous flower in the contemporary philosophy of science."
Fallacious varieties of reductionism all omit the vital phrase praeter
necessitatem-"unless necessary" (by reason of reality)-in William of
Ockham's famous precept called Occam's razor: Entia non sunt multi-
plicanda praeter necessitatem-assumptions are not to be multiplied unless
necessary. What is, of course, being directly admonished against is the
unnecessary multiplication of hypotheses.
But what is less obvious, and perhaps even more important, is that
Occam's razor also logically disbars the reducing of assumptions to the point
where they are inadequate to explain the phenomena and realities at hand,
i.e. the "necessities" in Ockham's precept.4 This latter and more subtle
pitfall has by and large gone unnoticed in the blind bull-charge of an
insufficient philosophy of random mechanism parading itself as a universal
system of explanation. Adding further to untenability, its proponents have
remained unaware that their naive notion of "matter" had been discredited in
all the advanced physics laboratories of the world ever since the beginnings
of the twentieth century. Planck's quantum theory, which unveiled the new
vista of the much more profound nature of what we call "matter," was first
announced during the last week of the turn of the century in the year 1899,
and a radically new concept of matter was fully launched by the 1920s.
But the naive, fallacious, yet psychologically entrenched reductionism
infiltrated down into many talented writers of science fiction (SF), revealing
an additional admonition to Occam's razor: verbal facility and clear thinking
have no necessary connection. The average reader too often believes even
glaring fallacies when they are made invisible enough by skillful word webs,
woven much as those spun by apologist-writers for a dogmatic religion or a
tyrannical ideology, though these latter have no excuse of innocence.
The gifted SF author Italo Calvin05 almost sees through his own web when
he writes in his story Mitosis (a unicellular being is speaking): "Each of these
filaments ... or chromosomes had a special relation to some characteristic of
the cell that was me. Now I might attempt a somewhat risky assertion and
say I was nothing but the sum of those filaments or lines .. . , an assertion
that can be disputed because of . .. the nervousness of an individual who
knows he has all those lines, he is all those lines, but also knows there's
something that can't be represented with those lines" (italics ours); "and
then comes the death agony that precipitates triumphantly because life is
already elsewhere." Unfortunately, he doesn't quite see through it because
by "elsewhere" he simply reductively means physically, as the result of the

mitotic fission.
The best he can do with the problem of death is to look forward to the day,
in his tale Death, "of the machines that reproduce themselves through
crossed male and female messages, forcing new machines to be born and the
old machines to die .... A finale that doesn't conclude, ... a net of words ...
where machines can speak, exchange the words by which they are
constructed .... Generations of machines perhaps better than we will go on
living ... "-evidently quite innocent of the complete nonsequitur and
inadequacy that his use ofthe word "living" not entails. Such philosophy, of
course, inevitably leads through black humour or irony to melancholia, and
Calvino his story Blood, Sea, finally sees a human death as "only an
infinitesimal detail ... , a number in the statistics of accidents over the
weekend." So much for apologistic reductionism, even with a fine intellect
defending it.
A similar case in point occurred in a personal conversation between the
writer and the well-known ethologist Konrad Lorenz at the latter's home in
Bavaria in the late 1960s. Though his eminent specialty is animal behavior,
he had been trained as a physician, Jesuit and Darwinian-an interesting
background.
After dinner Lorenz was advocating the commonly voiced view that
human intelligence derives from the neurons or nerve cells of the brain. In
response, I asked him whether as a physician and zoologist he would not
admit that our white cells or leukocytes, the protectors and scavengers of our
blood and lymph, are in fact specialized amoebas or one-celled animals
belonging to the primitive order of protozoa. He of course agreed. I then
queried whether he would not also agree that neurons, with their nuclei,
axons, and dendrites, are not even more highly specialized amoebas, with
pseudopods now almost fixed and stationary in the form of dendrites and
axons that stream out of the protoplasm of each neuron in characteristic
forms as the cell matures. This time, after a longer pause, Lorenz also
agreed.
Now, I continued, Darwinism tells us that dogs are less intelligent than
humans, clams less so than dogs, and protozoa even less than clams-
"evolution" having proceeded from lower to higher levels of organized life,
according to the received doctrine. But, I noted, then your Darwinism
contradicts your theory of the source of human intelligence, for Darwinism
could not grant without self-contradiction that the intelligence of humans
could be that of protozoa.
At this point Lorenz's daughter, who was also present, wanted to change
the subject. But her father, to his credit, valiantly persisted and did not flee
the field. "It is the way the neurons are arranged," he offered as a solution to
the dilemma. "But," I countered, "it doesn't make much difference how you
arrange morons in a room, so far as their pooled intelligence goes; and above
all, such arranging and/or arrangements imply an arranger. Granted, if you
had an intelligent operator directing this switchboard of morons to perform
intelligent tasks, we would then have a solution. But on your stated view,
there is no such entity in or directing a human body, and all the intelligence is
alleged to be derivable from neurons."
Lorenz could find no ready answer, and the conversation changed. What
remained clear was that the theory of neurons being the source of human
intelligence is logically neither credible nor creditable. Such an unacceptably
improbable speculation would then also have to aver that a large group of
precisely arranged silicon chips (which are, it should be observed, only very
crude analogs of neurons) not only manufactured themselves, but then
arranged themselves into a computer, circuitry, programming, and all-this
whole already fantastically unbelievable operation being moreover all
asserted to have been done by unplanned, random activity!
That, of course, is known to be not only totally absurd but totally untrue as
well. Silicon chips do not make themselves or arrange themselves into
computers. People with acute awareness of what they plan to do, do all that
for chips. Compounding the prior absurdity exponentially, we often hear the
really silly assertion that mammalian intelligence could be the result of the
"self-organization" of neurons. The very term "self-organization" is here the
give-away of an entire ploy of circular reasoning, since it is precisely such
self-organization that must be proved in the first place and not merely naively
asserted with pitiful dogmatism in the face of overwhelming high odds to the
contrary, and despite the equally overwhelming verdict of all other
experience. Intricate and adaptive design directed toward future events
requires intelligence to start with. This is the basic axiom of logical sanity
that has been dangerously neglected by the more superficial exponents of
science in the nineteenth and twentieth centuries. Yet every computer
designer knows it.
It further emerged out ofthe discussion with Lorenz that there is something
in ourselves which can be biophysically effective through neuron-
transducers, and yet not be itself biophysical in nature. The conclusions for
such a category of reality are further corroborated by advanced quantum
physics, which has demonstrated that space, devoid of either matter or
radiation (and hence by definition nonphysical), yet possesses inherent
energy and can be physically effective. Such a category of nonphysical but
physically effective reality is what is also involved in the effectiveness oftime
and of the fluctuations in qualitative energies associated with it.
In other words, what is called matter in most writings today-even in

psycho-socio-scientific ones-is still a figment of a too simplistic nineteenth
century hypothesis later disproved in the crucible of experience and
observation. The ultimate stuff of protons, electrons, and light now appears
to be stubbornly "immaterial" in the quite definite sense that that stuff itself
is neither protons, electrons, nor light. That is, their origin is none of the three
stable constituents into which all matter is resolvable under appropriate
conditions, but seems much more like "vacuum" or, equally paradoxically
for our ignorance, "empty space." So the origins of matter, pursued to the
most recondite reaches, finally lead to another order of reality that is not
matter as we perceive it through our present senses or as now constituted.
That some scientists should feel threatened by such direct implications of
their own experiments is natural, given the nineteenth century, quasi-
theological dogmas of senseless randomism and mechanism that dominated
well into the twentieth. But some attitudes are quite irrelevant to our ongoing
understanding of a universe much more profound than such shallow dogmas
could possibly comprehend, given their omissive premises, historically naive
to the point that no anterior culture ever even countenanced them in its
prevalent world-view.
All these relatively newly won facts about the nature of our world, which
were mostly discovered in the first half of the twentieth century, leave in their
wake a profound and remaining enigma, reinforced by investigations into the
nature of gravitation [164] and related to there being at least one further
dimension of space than the three we know-all in addition, of course, to
time, which so fundamentally differs form space of any dimension. This last
fact is easily grasped when we realize that it takes time for objects to move or
be moved in any spatial dimension, however high. By virtue of this same
insight, time is thus seen to be no dimension of space whatsoever, and the
phenomenology of our everyday experience underscores this conclusion.
Matter, far from having an ultimate billiard-ball character, is now known
to be much more like the nature of light and radiation in general, including
both electromagnetic and gravitational waves. The supporting medium of
such waves is further seen to be space itself-the so-called "vacuum state" of
quantum physics, fast belying its name and showing a powerful structure and
an inherent energy of its own in terms of a new order of reality that is not
physical although physically effective. That inherent energy of space is today
actually measurable in the laboratory as "the zero-point energy of the
vacuum." Indeed such measured energies appear to be but a very small
fraction of the potential, still unmanifest energy involved.
Nineteenth century materialism, still hanging on in the twentieth, is seen to
be inadequate. In the light of accurate enough logical insight and new
findings, the naively mechanistic billiard-ball materialism that anachron-

istically still tyrannizes over great portions of school-taught biology,
psychology, and sociology -simply becomes discredited scientifically and
can no longer be reiterated with impunity in scientific treatises worthy of the
name. And there are always those who say they no longer think that way, but
in fact do.
Such regurgitations are now not merely demode but wrong, and they do
not figure here . On the other hand, the implications ofthe most scientifically
advanced investigations fortunately lead beyond such impasses, and so
enable the subtle yet daily effective subject matter of this book to be treated
in experiential and phenomenological terms. The time is ripe.
In sum, and interestingly, the most sophisticated form of physical
science-quantum theory-that this civilization produced, has been forced
by sheer laboratory experience to deny precisely some of the most prevalent
and loose assumptions of its own culture: namely, the specious conceptions
of matter in mechanistic terms, and the derivation of life and mind from such
matter. For advanced physics has found, among other striking facts, that light
and matter are actually interchangeable entities: that so-called 'empty
space' -devoid of both matter and radiation-still possesses an enormous
inherent energy actually indispensable for the maintenance of the entire
physical universe. Thus at the roots of physics lies, beyond both nature and
human nature-as it always did-the Mystery .... And as an all-embracing
scientific hypothesis, random mechanism fades into the oblivion of outgrown
fallacies.
The greatest fallacies of all for humanity are, of course, its psychological
and emotional ones. In this connection, there was a classic screenplay, The
Day the Earth Stood Still, released in 1951 by Twentieth Century Fox and
written by Edmund H. North after a story by Harry Bates. As I noted it down
from a June 1980 televised re-run, the final words of the protagonist Klatu
(Michael Rennie), who speaks beside his silent but mighty robot Gort, went
like this: "The universe grows smaller every day, and the threats of
aggression or oppression by any group anywhere can no longer be tolerated.
There must be security for all or no one is secure. And this does not mean
giving up any freedom except the freedom to act irresponsibly .... Pursue
your present course and face obliteration. We shall be waiting for your
answer. The decision rests with you." These words point to one of the prime
enigmas of historical time, discussed in chapter 5.
If dedicated to a deep enough comprehension, the epoch now nascent and

stirring is due to bring forth several radically different ways of looking at
things, all stemming from the overwhelming logic and fact that no amount of
random subforms or mechanically determined processes can account for the
creative awareness we experience in ourselves and which we then use to
explain nature. Indeed, the very process of explanation itself (quite distinct
from mere rationalization) goes infinitely beyond any mechanistic system,
that viewpoint again shown to be hopelessly inadequate. Happily, a new era
of more profound science is dawning. It is our business to make the future
better than our memories.
Notes
1. A concept, incidentally, that implies there are types of formable substance other than the
atomic matter we know and with correspondingly different capabilities.
2. Endeavoring to have a purely "social" and "humanistic" religion is like trying to have a
spherical surface without a three-dimensional space. Try as one would, such a surface could be
only flat, although some could deceitfully shade it to suggest a sphere. So our conventional
anthropo-centered twentieth century "religions" have become flat, insipid and shallow
institutions without depth, either intellectual or emotional.
3. In a monograph that Maurice Nivat, chief of the University of Paris Institute of
Programming Theory, called "necessary by reason of its recalling us to a fecund humility" (The
Rise a/Differential Topology, Inst. Publ. No. 80-33, July 1980, pp. 33-34).
4. The deeper viewpoint treated in chapter 5 is naturally among those necessities that
require in turn an optimal deepening of scientific assumption and consequent explanation.
5. The original Italian text was published in 1967 by Einaudi in Torino, and the English
translation, by William Weaver, in 1969 in a joint hardcover edition by Jonathan Cape of
London and Harcourt, Brace & World of New York, and as a Macmillan Collier paperback in
1970.
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1 sin t"
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was the answer; whence
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144. Goma'a, F. 1973. Chaemwese, Sohn Rameses' II und Hoherpriest von
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152. The Sciences, January-February 1983, p. 34.
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157. Prigogine, I. 1980. From being to becoming. San Francisco: Freeman.
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160. Posey, C. 1982. Report in Options, p. 5, IIASA, Spring 1982, Laxenburg,
Austria.
161. Holling, C.S. 1973. Resilience and stability of ecological systems. Annual
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162, Gilbert, N., and Hughes, R 1971. A model of an aphid population. 1. Animal
Ecol. 40:529, 532-534.
163. Rudall, B.H. 1983. Contemporary cybernetics. Kybernetes 12:86.
164, Muses, C. 1984. Some current dilemmas in applied physical mathematics.
Appl, Math. and Comput. 14:210-212.
Index
The index is representative rather than exhaustive. Proper names referred to

only in secondary or subsidiary fashion, and words that are mentioned
throughout, are not fully indexed. Principal page references, rather than
individual pages, are given for frequently used terms. Nouns include
references to their plurals and also to their adjectives, wherever applicable, or
vice versa. Footnotes are designated by n. following a page number; end-of-
chapter notes, by n. followed by the number of the note. See may also mean
"see also." Arabic or Hebrew words beginning with the letter 'ayn (') and
aspirated Greek words are indexed under the following (transcribed) letter;
and lit. means "literally."
Abraham, Ralph, ix, 33,55, 56 something despoiled (at origin of

abstraction, impossibility of pure, 13, current universe), 158 n.16
14 alchemy 92, 98, 123 n.6, 155 n.11; see
Abu'l-Fayd al MisrI, 144-145; = Kam
Dhll'l-Nlln, a ninth century Alexandria
Egyptian who transmitted ancient library of, 161 n.26
doctrines school of, 163 n.29
Academy, Florentine, 17,28-29 n.7; Alfvim, Hannes, 57
see Ficino, Gemistheos, Algebra as metaphor, 13
de'Medici, Plato ibn 'All 1:Iusain, 8th Tayyibite spiritual
Aden, 163 n.31 leader and transmitter of important
Aga Khan, 88 n.l6, 155 n.5 ancient traditions, 130, 150
Agrippa, Heinrich Cornelius, von Allah, etymology of, 132
Nettesheim, compiler of old allergies and resonance, 38-39
traditions, 158 Ames Research Center, 8 n.5, 174; see
Ahriman, 135, 138; cf. Set, Satan, NASA
Lucifer amino acyl transferase enzymes, heart
akasha, 40, 124 n.l6 of DNA/RNA functioning, 182
'akatastasia (Greek) = tohu (Hebrew) n.8
201
ammonium sulfobituminosum base-two arithmetic, in computers, 93

("Ichthyol"), 38, 88 n.5 first known in ancient Egypt, 75, 197
Amun, 146ff. ref.[89]
ten bas of 147 later form in China, 76; see
becoming one with Re, 164 n.33 computers, ten
angel star, 149; see decan stars Baudoin, Marcel, 10
Angra Manyush = Ahriman q.v. Beeman, Rockne Chandler, ix
Anima Mundi; see Nafs Bergson, Henri, 18
anthropolatry, 186, 192 n.2; see Berlinski, David, 3, 186
humanism von Bertalanffy, Ludwig, 1,50
Apop (Coptic Aphophi) = Serpent of bifurcations, heteroclinic or
Evil, 140; see Satan asymmetric, 182-183 n.8
apotelesma, 104; see destiny biochronometry, 36; see chronobiology
applications, chronotopological, 167ff. Bluebeard's castle, seven rooms of, 15
Aqaba, gulf of, 163 n.31 n.18; see Kalevipoeg
'Aql (Intelligence); see First Beginning Boehme, Jacob, 17, 132, 140, 150,
Armstrong, H.W., 158 n.16 158 n.16
Aristotle, 57, 133, 150-151 Bohr, Niels, 48
Arrhenius, Svante, 36-37, 87 n .3, 175 Bohra, 145, 155 n.5; see l'ayyibiti
Arthea, music group at Grasse, 182 nA b6los, 10, 155 n.13; see diabolon,
astrocybernetics, 46 parabolic, symbolon
astrology, 28, 56, 92-93, 121; see Boole, George, 84ff" 90 n.35
Eysenck, Gauquelin, Jung Born, Max, 43, 88 n.12
astronomy, 10, 31ff.; see Deubner, boule (f30UAiJ), 134, 155 n.13
Draper, Hill, Kirchhoff Bouvet, J. (discoverer of I-Jing for the
asymptotic center of meaning, 23-24 West), 76; see von Leibniz, G.W.
atoms, four basic in ecology, 42 Brevicoryne brassicae; see cabbage
attractors, chaotic, 122 n.5 aphid
Augustine, x n. Brown, Frank A., 33, 36
Aurigemma, Luigi, 121 Bruno, Giordano, 28 n.7, 163 n.29
Australia, 179 Buddhism, 165 n.39
Avignon, resonance of organ in chapel Byblos; see Isis
of the popes at, 170
'ayn So! Aur 143 cabbage aphid, 179
azal and related (Iranian) terms, parasite of, 179; see Diaretus rapae
131-132,143; seefO,'i/ (Arabic cabbage louse; see cabbage aphid
cognate) cacti, spine clusters of, in spirals; see
azall, 131-132, 143; see azal and Fibonacci series
ma/al (Arabic cognate) Caianiello, Eduardo, 122 n.5
azallyat, 131-132, 143; see azal and Calendar, xiii, 10, 31
Ji'l (Arabic cognate) caliphate, transfer of, from FJijaz to
Damascus, 151
Calvino, Italo, 18, 187, 188
Barkhausen-Kurz effect, 57, 89 n.19 Campbell, Joseph, ix
Bartok, Bela, 159 n.19 de Candolle, Augustin, 36
INDEX 203
Casaubon, Isaac, error of, 163 n.29; chronotopological system; see

see Yates, F. chronosystem, chronotopology
Casti, John, ix, 59, 85, 95, 109, 182 chronotopology, xiii, xiv, lfJ., 36, 89
n.8 n.20, 167.fJ., 173 and ch. 6 passim
catastrophe theory, 63-65, 89 n. 22, as self-connectivity of time, 7 n.1
96-97 as system of qualitative resonances,
cathedral organs, natural resonances of 89 n.20, ch. 3 passim
170 of solar system, 137, ch. 4 passim
causation, nonlineal; see resonance (see psyglyphics)
(resonant causality) implies inherent time wave structure
center-of-meaning, 20 of energy release, 124 n.10; see
Central Radio Propagation Laboratory, system, chronosystem,
quality figures published by, 55 chronavigation
Centrechinus diodema sectosus; see sea circadian rhythms; see diurnal
urchin Clayton, Henry H., 54; see cosmo-
Chaldean, 107, 142, 143, 150-151 ecology
visited by Antimenidas, 150; see clock, xiii
Sumero-Babylonian bio-, 31.fJ., 46
Champollion, Jean Fran<;:ois, founder of computer, 72-73
Egyptology, 146 codon, 15, 16
Chapuis, Marcel, 169-170 collective as misnomer, 91, 122 n.1
Checkland, P.B., 96 complementary; see opposites (benign),
Cherokee, world-view of, 166 uniqueness
agreement with primordial cosmic computer, architecture of, 79.fJ.; see
history, 165 Kronos, machine
chips, silicon, 189 consciousness and time; see psychology
Chladni and Lissajou figures, 87 n.2 context, analysis by; see SUPL 74
Christianity, 140, 150, 158 n.16 control, 181 n.1
vandalism of, 50 concept used throughout, esp. ch. 6
chronavigation, 175; see as chronavigation, 89 n.20 and ch. 6
chronotopology passim
chronobiology, 31.fJ., 59,123 n.lO, 174 scenarios of, 31; see free choice
chrono-immunology, 171, 182 n.7 Corbin, Henry, 17,49,50,88 n.16, 90
chronopharmacology, 59; see n.26, 124 n.21, 132-133,138,
chronotopology 155 n.lO
chronopsychological phenomena, 47 Corbin, Stella, 88 n.15
chronopsychophysiology, 59, 174 Cornu, spiral of, 23
chronos, 90 n.31; see Kronos, cosmobiology, 56
resonances cosmo-ecology, 41.fJ., 52-56, 59
chronosymbiosis, 31, 43.fJ., 52; see planetary configurations in, 54-56
chronotopology relating macro- and microdynamics,
chronosystem, xiii, xiv, 2.fJ., 36, 71, 59; see cycles, astronomical
167.fJ., 181 n.3 councils, ecumenical of Ferrara and
future feedback cannot be ruled out Florence, 17
in, 69 crew, flight or submarine; see psy-teams
cubic function, rotated as primary diabolic (vs. symbolic); see diabolon,

nonlinear wave fonn, 60-61 symbol
cycles, 44, 45, 51, ch. 3 passim diabolon; see symbol, symbolon
astronomical, 32jJ., 43ff, 52 Diaretus rapae (parasite of cabbage
computer, 72-73; see clock aphid), 180; see cabbage aphid
in Plato, 52 differential equations, nonlinear, 179;
Kondriateff, 109 see catastrophic theory, cubic
plant, 36 function, ellipsoid, Smale
Cyril of Alexandria, 50, 161 n.26 dimensions
Cyrus (of Persia), 150 negative d., 8 n.4, 18, 22, ch. 2.4
passim
zeroth d., 18
Daena, 139; see Goddess Diodorus of Sicily, 149, 164 n.34
Da'i, 13Qff. Dirac, Paul Adrien Maurice, 105; see
Dante (Dante Alighieri), 139 epsilon, spinors
origin often heavens of, 163 n.28 Dirac sea, 105; see vacuum, so-called
Darwinism, 188; see mutations diurnal rhythms, 36, 43, 46; see cycles
Davisson, Clinton, 33 Djeme, Mound of (= Kom Djeme),
Da'wat, 131; see Da'i 147
death, 138 as place of death and rebirth, 147
as an interruption, 141 dj(u)dj symbol sacred to Osiris (q.v.),
as pathological, 166 164 n.33
decan stars, ancient Egyptian, 149, 161 DNA/RNA and amino-acyl
n.26; see angel star, leitourgoi, transferases, their mutual need
theoi boulaioi shows discontinuity at time origin,
Demarest, K( enneth), pen-name of 182-183 n.8; see 91, 92, 94, and
C. Muses pump-priming-like processes
demiurge, 138; see Third Intelligence Dogons, influenced by Egypt, 161 n.26
Demys, K(yril), pen-name of C. Muses Dole; see cathedral organs (natural
dendrochronology, 124 n.~8 resonances of)
density, cross-reference or associative, Dostoevsky, Fyodor, 129
of radial language; see semantic Draper, Henry, 92; see Kirchhoff
radiance, radial language Druses of Lebanon, 28 n.3
desires, xiv dua Uua) = five (Egyptian) as
as basic circuit of seven, 105; see connected with a reborn (newly
hepton rising) star-soul, 143-144; see five
as inverse memory, 70
as priorities, 69 Duat (lit. state of five-ness or
underly anthropology and sociology, renewing), the world between
122 n.4 death and rebirth (or liberation)
destiny passim, 3Jff., 56 corresponding to Tibetan bardo
cycles of, 173 thOdol, 148
destiny-proneness, 173; see fate,
future feedback Eagle, Albert, 63
Deubner, F.L., 32 ecology, 140, 159 n.22, 165 n.37, 182
Dhii'n-Niin = Dhii'l-Niin (q. v.) n.6
INDEX 205
Egypt, ancient, 5, 16,63,75,89 n.21, shown by Muses in a NASA

97-98, 114, 123 n.6 and 10, Ames Research Center seminar
125ff., 137, 139, 140, ch. 5 held in 1971 by invitation of then
passim Branch Director C.F. Hansen; see
pharmacological tradition of, 151 hypernumbers, spinors
Einstein, Albert, 29 n.12; see Gerber, equations, nonlinear; see Lorenz, E.N.,
Mach, relativistic resonance (nonlinear)
elastica curve, 62-66; see waves, equilibrium, concept of stable,
nonlinear insufficient, 177-178; see
electron as pulsator, 34 (fig. 3-1, c) resilience, survival
Elkes, Joel, 121-122 d'Espagnat, Bernard, 47
ellipsoid, surface equations of, Esthonia, 170
nonlinear, 4, 58 ethelo (Uh>"w), 134
'elpis (helpis), 129 etymology, 23, 124 n.13, 131-132,
emanation, as fait! lit. to be poured out 134, 142-145, 155 n.7 11 and 13,
or ejaculated into liivng 157 n.16, 162 n.26 last par.
manifestation, 155 n.9 computerized, 17; see word roots
Emperor Julian; see Flavius Claudius Eubylides, 25; see paradox
Julianus Euler, Leonhard, 68, 84-85
energies, qualitative, fluctuations in, Venn-Euler diagrams, 30 n.14
189; see qualitative time, ch. 3, 4 Euripides, 104
passim evil (problem of origin and nature of)
energy density, ratio of, to inertia 125ff.
density = (velocity)2 as general and cosmogony, 130
wave-medium property of which Cherokee view of, 166
E = mC2 is example; derivable essentially parasitic, 153
from wave-medium theory time and, ch. 5 passim; see isf-t
independently of relativistic EXORcist, 84fT., 90 n.33 and 35
assumptions, 183 n.9 extension, 8 n.4; see intension
entelechia, 57; see fravarti Eysenck, Hans, 55, 56
entropy, 89 n.19, 195, ref.[n]
appendices factors
linked with "time of long human, x, xiii, xiv, 4, 5, 167ff.
domination," 138; see Zervan psychosocial, x, 1 see chronosystems
principle of least entropy increase fai4 (Arabic); see emanation
(see Muses) 174; see negentropy filii and related (Arabic) terms; see
epilepsy, 39; see resonance (bio-) azal (Iranian cognate)
epsilon, 8 n.5, 86 name of a powerful fall (postponement or displacement
hypernumber (useful also in from 3rd to 10th place); see Third
hyperbolic geometry) introduced Intelligence
by C. Muses in 1968, which in its fallen octave (from 3rd to 10th place);
three lowest orders (in matrix see fall
form) turns out to be coincident fate, 68ff.
with the Pauli spinors and these in Fawcett, Douglas, 17,90 n.27
tum can be made to yield the feedback, ch. 1 and 2passim, 155 n.l
group of 32 Dirac spinors, as first and 7; see maj'ul
feedfoward, 3, 67ff.; see feedback their psychosocial importance for

Ferrara; see Councils twentieth century, 126-127
Fibonacci series, 68, 89 n.25; see cacti, time and, 127, 128
flowers, Leonardo of Pisa and the problem of evil, 126-127,
Ficino, Marsilio, 17,29 n.7; see 155 nA
Academy, Florentine gamma function, 68, 183 n.8
fi'l and related (Arabic) terms; see gap, 136
azaiIyat (Iranian cognate) as love-vacuum or scarcity, 138
Filippani-Ronconi, Pio, 130 Gauquelin, Fran~oise and Michel, 55,
First Beginning or Intelligence ('Aql), 56
131-132; see Sabiq = Mabda'al- Gemistheos, Georgios (Plethon), 17,
A wwal = manifest personification 29 n.7; see Academy, Florentine
of higher maf'u I phase = lower Gerber, Paul, 29 n.12; see perihelion
resonance of Azal (q. v) and shift
personification of Maf'ul Germer, Lester, 33
First Intelligence; see First Beginning ghajla, 146
Fischer, Jaakob, transmitter of old Gibbs, J. Willard, 50
Esthonian epic, 170, 182 n.5; see Gimbutas, Marija, 114, 124 n.17 and
Kalewipoeg 18
five, as cosmological, 124 n.16; see gnosis, ancient Egyptian, 146ff, ch. 5
dua, numbers passim
Flavius Cladius Julianus, x Ismaili, 158 n.19
flowers, 36 Kabbalistic, 143
flowers and cacti-spine spirals, 89 Manichaean and Coptic, 159 n.l9
n.25; see Fibonacci series official Christian, 140
four-group, 42; see quadron Sumero-Babylonian, 156 n.16
Fourier transform, 43 Valentinian, 132
jravarti, 58 Goa (Georges Alloro), 181 nA
jravashi; see jravarti God (or our Universe) wounded, 139
free choice, 6!lff.; see randomness as hero, 135
freedom, less profound or powerful than Goddess (of our Universe)
love, 156 n.14 as Daena, 139
and love, 172; see theodicy Egyptian priesthood of, 162 n.26
Freher, Dionysius Andreas, 151, 158 Protectress of Earth, 140
n.16 Sirius as her star, (note in this
Freud (Freudian), 98 connection that 2 X 37+ 1 = 75
Fry, Christopher, cited, 154 primordial forms, q.vl.), 161
future, 3, 12, 68, 70, 71 n.26
feedback from, 57ff. GOdel, Kurt, 1
future directedness, 66-67, 70, 71, 189 Goyon, Jean-Claude, 126, 146ff.,
164 n.33
Grail, Grail Castle, 139
gravitation, 62-63
Galileo (Galileo Galilei), 6, 29 n. 7, 50, Greaves, James, 158 n.16
104 Greeks, 142
games, role-playing, 126ff. grunion, 35, 36, 43
INDEX 207
gu'1as hero, fundamental type of, 135; see

related to time and resonance, 40, Third Intelligence
41 Hibis, temple of, 147
history and nature of, 99 Hill, Henry A., 32
and ancient tradition, 131 Hinduism, 165 n.39; see gU'1as
Sankhya, Shakti
Hofstadter, Douglas, 41
Holling, Crawford ("Buz") S., 64, 109,
Halm, Heinz, 130, 131, 158 n .19 129, 177, 182n.6
Halmos, Paul Richard, ix, 85, 86, 90 hologram, cosmos as, 103, 124 n.ll;
n.34 see Muses
al-l;IamidI, Iratim, 4th Tayyibite homeomorphic, 15, 76, 78
spiritual leader and transmitter of homo symbolens, 9
important ancient traditions, 130 hope, as maddat and ta'Yld, 141,159
al-l;Iamidi, Ibrahim, 3rd Tayyibite n.23
spiritual leader (Da'l), compiler of horizon of meaning, 21
(the Kitab) Kanz u'l Walad (the Horus, victorious- apotheosis of Osiris
book ot) the Treasure of Youth (q.v.), 139, 140, 164 n.33
containing important ancient companions of, 156 n.16
traditions, 130, 140; see Kanz u'l as Savior-Messiah prototype, 159
Walad n.24
Hansen, C. F(rederick), 174-75; see House of Geb = Mound of Djeme
ladder-of-states (q.v.)
Hardy, G.H., 29 n.13 humanism, insufficient as world-view,
ibn al-l;Iasan, Imadaddin, Idris, last 192; see anthropolatry
(19th) Tayyibite spiritual leader human systems; see system(s)
and transmitter of important Huntington, Ellsworth, 54
ancient traditions, 130 Husser!, Edmund, 5, 6
Heaviside, Oliver, 1 Huxley, Francis, ix, 154
Hebrew, 143, 157 n.16, 160 n.25 Hypatia, 49, 161 n.26
de Heinzelin, Jean, 9, 10 hypernumbers, 2, 8 n.5, 23, 86, 109,
Heisenberg, Werner, 40 122 n.5, 183 n.lO; see Muses, C.
helpis, 129; see 'elpis ('eAms)
hepton, 106, 137, 138, 141 Iamblichus, 17
chemical elementary form of, Iblis, image of, 135, 140; see Lucifer,
107-108, figure 4-2 Satan
as desires or ends, 105 I-Ching; see I-Jing
parodied and abused by Lucifer and id, monsters from the, 156 n.l5
his 6 cohorts, 139 IIASA (International Institute for
planetary form of, 107-108, 137 Applied Systems Analysis), 4,
as set of basic circuit elements, 105 109, 169, 177
as set of basic social systemic I-Jing, 76, 124 n.13
components, 106 Image of Lovelessness = Image of Iblis
as strategies, 102-103 (q.v.) Note: loveless is not used as
as the 7 Regents, 137, 139, 158 n.18 absence of but as deliberately
Hermes; see Trismegistos attempted denial of love, 135
imaginal James, William, cited, 153

distinct from imaginary, 17,90 n.27 Jantsch, Eric, 51, 123 n.1O
and 28, 124 n.21 Jenny, Hans, 33
imaginatio; see imaginal Jividen, Dwight, 83
imagination, conscious and Jones, Preston, cited, xiii, 125
unconscious, 71 Julian, Emperor; see Flavius Claudius
imam, 146; see qutb zamanihl Julianus
immortality, 138, 141 Jung, Carl Gustav, 48, 50, 56, 91,92,
immunology, 171; see chrono- 98,121,123, n.lO, 136
immunology principal error of, 137
individuality, 170, 171 al-Jurjani Abu Bakr, 13, 28 n.4
consequences of neglect of, 172, 175;
see uniqueness
Kabbalah, 143
instability, socio-political, 122-123; see
Kalewipoeg, Esthonian epic, seven
ch. 3.4 and 3.5
rooms of Lord of Time and Death
intelligence, artificial, 72,ff., 78, 93, 196
in, 159 n.19, 170; see Fischer,
ref.[88]; see computer, Kronos
Jaakob, hepton
intensity of experience, measure of, 65
Kam, 123 n.6; see ancient Egypt
intention
Kammerer, Paul, 49
as intension or meaning, 8 n.4
Kanz u'l Walad (important source),
as (first) negadimension, 18,22
130, 140
as opposite of extension (positive
Kapila,40
dimension), 8 n.4, 18, 22
Kh'a-m-wast, a son of Rameses II and
and syntactic language, 12
restorer of ancient texts and
as symbolon and diabolon (q.v.), 12
traditions in XXth Dynasty Egypt
Iran, 140,143,151,159 n.24; see
where a priest of Ptah (Ta-Nun),
Magian, ShI'ite
162 n.26, 163 n.32; see spider,
'isf-t (principal ancient Egyptian word
Order of the
for "evil"), 137-138, 152
Khepera (power of transformation of
Ishango (Africa), 9, 10
Re), 63; see Re
Isis, 140
Khosrau, Na~ir-i, 130, 132
in Byblos, 139
Kirchhoff, Gustav, 92; see Draper
as Divine Virgin, 140, 159 n.24, 164
al-Kirmani,l;Iamiddin, 135, 145, 163
n.33
n.28
and Lebanon (= Phoenicia, lit. land
Klibansky, Raymond, 29 n.7
of the Phoenix or resurrection),
Klingsor; see Lucifer
139
Klir, George, ix, 1,7 n.l, 14,85
love of, 140
Kristeller, Paul Oskar, 28 n.7
a ruler of half the 74 forms of Re (of
Kronos, 12,72,79,90 n.31; see
which 75th form is Re himself),
Chronos, machines
164 n.33; see primordial forms,
Goddess, t( a)t symbol
Isma'III, 49, 88 n.16, 155 n.5, ch. 5 ladder-of-states, theory of, 175; see
passim Hansen, C.F.
INDEX 209
language Lorenz, Konrad, conversation in 1967

agglutinative, 23 with, 188, 189
nonlinear, 98 love
syntactic, 9jJ; see radial language as universal symbiotic power of
lateral geniculate bodies, 109; see cosmic process, 135-141, 158
phosphenes n.16
Leao, L., 39; see resonance as current of divine energy =
Lebanon; see Druses, Isis, Phoenicia maddat (q. v.) in relation to
von Leibniz, Gottfried Wilhelm, 76, uniqueness and freedom, 172
156, n.14 Lovecraft, Howard Phillips, 127, 128,
leitourgoi; see theoi boulaioi 135
Lem, Stanislaw, 154; see theodicy Lucas series; see Fibonacci
Lenin (Vladimir Ilyich Ulyanov), 181 Lucifer, 128, 138-140, 156-157 n.16
n.3 as the Inimical Shining One in
Leonardo of Pisa (called Fibonacci or Sumero-Babylonia, 156 n.16
son of Bonacci), 29 n.13 as Wagner's Klingsor, 140
Leroi-Gourhan, Andre, 10 crest or crown jewel of, 139-140
leucocytes, as specialized amoebas, emasculation of, 140
188 six cohorts of (called Mesu Bds in
Leuresthes tenuis; see grunion ancient Egypt), 139
Lewis, Bernard, 130 Lucifuge 139-140; see Lucifer
Lia Fail (stone of destiny), 155 n.ll; lunar
seefa'il months, 9, 35ff., 43
library, reconstructed, of ancient phases, 9, 44-47, 87 n.3
Egyptian sources in re the doctrine
of the 36 + 1 decan regents who
in their Isiac and Osirian aspects Mabda' al-Awwal; see Aql
gave 2 X 37 = 74 which, with the Mach, Ernst, 29 n .12
hidden Re (q .v.) gave the (75) machine, Kronos, 12, 74/J.
primordialforms (q.v.) ofRe, architecture of, 79ff.
160-161 n.26 as thought recorder and time
Linn, Carl; see Linnaeus displacer, 12, 75ff.
Linnaeus, 36 maddat, current of divine energy in
Lions, Jacques, 4, 122 n.5 Tayyibite1Yemenite tradition, 138,
Lissajou figures; see Chladni 159, n.23; see hope, love ta'yid
logic, 84ff. ma/'iil and related (Arabic terms) as
as topology, 27, 85 feedback, 155 n.7; see azalf
axiom of future-directed logic, 189; (Iranian cognate)
see paradoxes magia; see imaginatio, imaginal
logoi spermatikoi, as moments or Magian, 97, 150, 159 n.24
chronotopological points, 103 Marshack, Alexander, 9, 10
Long of Wraxall, Margaret, ix, 89 n.24 anticipated by M. Baudoin, 10
Lorentz, Hendrik Antoon, 29 n.12 Maryland State Psychiatric Institute,
Lorenz, E.N., equations of, 182 n.8 98
Master Control Clock, 73, fig. 3-10 Muses, C(harles Arthur), cited, 14,27,
and 103 63-64
materialism, 186-191 computers as thought-recorders and
outmoded by quantum physics, 47, reactivators, 75
186; see mechanism cubics as mathematical foundation of
mathematics catastrophe theory and nonlinear
as an art, 7 n.2 waves, 64-65, 89 n.22
not the essence of system theory, xi fundamental expression for Fibonacci
not necessarily the best language for series as Diophantine solution of
system theory, 95jJ. (m. egoism a transcendental equation in
96);see cubic hyperbolic functions, 89 n.25
matrices, singular, arithmetic of, 86 hologram, cosmos as, 124 n.ll, 198
matter as light-like, 33, 34 fig. 3-1(c), ref. [107, p. 103jJ.]
190, 192 n.l; see materialism hypernumbers of, 193 ref.[16], 197
Maxwell, James Clerk, 29 n.12, 50, refs. [96 & 104]
183 n.9 introduction in 1959 of infinitesimals
mechanism, an inadequate metaphor, as actual numbers, 197 ref.[96,
186-192; see materialism p.66 n .9]; in 1970s, of
de' Medici, Cosimo, 17, 29 n. 7, 150; qualitative time, 109
see Academy, Florentine ionospheric cycle finding, 55
memory, dynamic nature of, 70; see minimal entropy increase, principle
asymptotic center of meaning of, 174
Memphis, 126 poetry anthology, 131, 199 ref.[130]
Merlin and Arthour, old poem of, 159 reconstruction of ancient Egyptian
n.19; see fall, Lucifer cosmogony from papyri,
Mesu Bds = Children of Rebellion, monuments, and Tayyibite-
156 n.16; see Set Yemenite sources, ch.5
metaphor seminars: on hypernumbers (chaired
and meaning, 1Off by Mr. Bruce Gardner), 86,
as semantic octave of symbol, 12 109; on epsilon (chaired by Mr.
as typology, 13 C.F. Hansen, NASA), 8 n.5; on
as understanding, 13 symbolic insight (chaired by Dr.
metaphorical insight, as independent S. Grot), 97-98; on surprise
variable, 13 (chaired by Dr. C.S. Holling), 4,
Metzner, Ralph, 56 109; see IIASA
Mind (psyche), 6, 8 n.8, 14, 91 SUPL and UAL computer
Minkowski, Hermann, 8 n.4 languages, 73-75; context
Minsky, Marvin, 78 essential in, 75
de Montet, Christiane, ix theory of orchestrated mutation
de Montet, Joan Fawcett, 17n. chains (announced 1965), 194
Morse, Marston, cited. 7 n.2 ref.[38], 195 ref. [72]; see
ibn Mubammed, 'All, 5th Tayyibite entropy, epsilon, hypernumbers,
spiritual leader and transmitter of mutations
important ancient traditions, 130 Mushashi, Shinmen called
Murray, Margaret, 164 n.32; see "Miyamoto", cited on timing, 167;
Shabaka stone see optimal courses, timing
INDEX 211
mutations, related chains of, omitted here for space reasons,

unexplained in orthodox was defined as goddess of
Darwinism, 180; see orchestrated wisdom), 142-145
mutation chains, theory of, in three as "youthful ten", 143; as yet
ref.[38], originating in 1965 unfallen ten, 136; see base ten,
(ref. [72]) base two, hepton, quadron, trion,
twelve-form
Naft; see Tiilii
Nasr, Seyyed Hossein, 164 n.36 Occam's razor, 187; see Okham,
National William of
Academy of Sciences (U.S.), 36 occipital cortex, optical center of 109;
Research Council (Italy), 195 see phosphenes
ref.[72] octonians, 86; see epsilon,
Research Council (U.S.), 36 hypernumbers
Aeronautics and Space Okham, William of, 187
Administration (NASA), 8 n.5, Omar (Khayyam), x
36, 174 omnipotence, cannot be immediate, 155
Needham, Joseph, 149, 164 n.34 n.l
negadimensions, time as; see Opet, temple of, 126, 131, 147; see
dimensions Amun, Goyon
negentropy, 82, 180; see entropy opposites, pathological vs. benign
as accessibility, 82, 176 pairing of, 136
as hope (q.v.), 129 optimal courses (optimization of time
as love; see maddat paths), 175-176
Nelson, John H., 55, 88 n.18 optimal states, 185
neolothic, 10, 114 optimization, 5, 8 n.6
neurons, as highly specialized amoebas, nonlinear, 8 n.6
188 of time paths, 175-176, 185
logical fallacy in regarding them as oscillation vs. time pressure, 53-54
source of intelligence, 188 Osiris, 140, 159 n.24
as transducers, 189 coffin, in Lebanon (Phoenicia), 139
Newton, Isaac, 29 n.12, 36, 46 phallos of, 140
Nieburg, H.L. lord of half of the 74 forms of Re
cited in re ecology, 172-173 (75th form is Re himself), 164
cited on problem of evil (q.v.), n.33; see primordial forms
humanity'S share in, 129; see
evil, theodicy Painleve transcendents, as referring to
nomenklatura, marxist ruling elite in egg shapes distinct from ellipses,
twentieth century Russia, 97 58
nonlinear, 4, 58, 59fJ., 89 n.20, 182 paleolithic, 9, 10, 14
n.8 palolo, polychaete sea worm, 35-37
nucleus, atomic and ecological balance, Pandora's box, 142
42 parabolic, 12, 13; see symbol(ic),
Numbers, traditional, 144ff. diabolic
the base ten sacred in Egypt, 142, Paracelsus (Theophrastus von
145; venerated digits in ("7," Hohenheim), 17
paradoxes, 24-27 planets; see cosmo-ecology

parasitic (vs. symbiotic), 136 Plato, 52, 90 n.27, 133-142, 153
characterizes, with predation, our Iranian and Egyptian influence on
ecology, 140, 159 n.22, 179 Platonic Academy, 150-151
Parsifal, also Parzifal, Parzevale, pleroma
139-140 manifest, the, 136-137; as filling
as type of Horus, 140 gap; see fall, postponement, 136,
past, 3, 68, 70, 71 end of the, 142
Patanjali, on time phases, 40-41, 88 unmanifest, the, 136-137
n.lO Plethon; see Gemistheos, Georgios
pathological; see opposites Plotinus, 142
Pauli, Wolfgang, Swiss quantum poetry vs. time, 19
physicist who first conceived the Poitiers; see cathedral organs, natural
neutrino and the spinors governing resonances of
sub-atomic particle (precessional) Popper, Karl, 173
spin, 92; see epsilon, spinors Pordage, John, 151, 158 n.16
Peirce, Charles, 123 n.9 Porphyry, 17
perihelion shift of Mercury and other postponement of (cosmic) development;
planets, its relation to gravitational see takhalluf, Third Intelligence
waves travelling at speed of light potentials
first conceived and demonstrated evoked electric, in brain, related to
in 1898-later (1915) called future feedback (q.v.), 69
general relatively, 29 n .12; see retarded, 29 n.12, 183 n.9; see
Gerber, potentials (retarded) Gerber
pennutations, circular and ancient present, 3, 71
cycles, 117; see Chaldean, Prigogine, Ilya, 129, 176-177, 180,
Egyptians 181 n.3
Peterson, Tarik, 86 prime numbers, hexagonal spiral of,
petroglyphs; see neolithic, paleolithic 118
phallos, 140; see Osiris primordial fonns, the 75, 162 n.26
phenomenology, 1,5,6, 31ff. Isiac and Osirian, 37 each, 164 n.33
Phoenicians, 142, 159 n.24, 161 n.26 hitherto unidentified depiction of, at
phosphenes, prototypic, 109-116 Metropolitan Museum, 162
connection with lateral geniculate n.26; see dj(u)dj symbol, Isis,
bodies and occipital cortex, 109 Osiris, Re, t(a)t symbol
as morphogenetic alphabet of visual Proclus, 163 n.29
brain, 114; see twelve-group Protectress of Earth, Divine Virgin as
Phylokopi ( araheological site), 114 140; see Isis
pine cones, 89 n.25; see Fibonacci proton/neutron reaction; see nucleus,
series atomic
pine tree bent caterpillar (European) Proust, Marcel, 41
and bio-resonance, 37-39 Psammetichus II, and Greece, 155 n.2
Planck, Max, 6, 32, 52, 175, 187 psy-channeled (see psyglyphs), 119
Planck's law, in relation to Rayleigh's psyche, 6, 8 n.8, 122 n.l; see mind
and Stefan's, 175; see Planck, psychodynamics, chronotopological,
Max 104, 185; see psychology (depth)
INDEX 213
psychology Planck, vacuum, Wigner

p. and physics, 41 quantum triggering in bio-causation, 39,
depth, and systems theory, 108, 182 88 n.6 and 11; see bio-resonance
n.8 qutb zamanihf, 146; see imam
psyglyphics; see psyglyphs
psyglyphs, 19,22, 91jJ
computerization of, 116jJ
as DNA of psyche, 91, radial or radiactive (radiant) language,
as language of qualitative time and 18jJ, 31-32, chs. 2.5 and 3.2
psychology, 121-122 passim
psyglyphics, 119 radio wave propagation quality, 76
as qualitative analogue of randomness, as result not of
mathematics, 121, 122 n.5 purposelessness but of choices
relationship angles of, 120 unknown to observer, 180; see free
in systems science, 97jJ choice
in typology, 97jJ; see language, Re (= R'a), 164 n.33
radial hidden deific source beyond his 74
psy-teams, formation of, 175 forms, of which he himself is the
Ptah,164n.33 75th (Ta-Nun), found much
priest of, 162 n.26; see Ta-Nun, later in Tibet as the 75 forms of
name of primordial Ptah the Lord of Time, the 75
Puer aeternus, 140; see Kanz al- Protectors (mGong-po) of the
Walad universe
pulsar in Crab nebula, 33 as golden egg-womb (hira!lyagharba)
pump-priming-like processes as time in the later Vedic tradition, 143,
asymmetries and discontinuities at 144, 164 n.33; see primordial
origin, 182 n.8 last par.; see forms, Ta-Nun
singular points reality, may be nonphysical yet
pyramid physically effective, 186, 189, 192
of Unas, 137, 142; see isj-t n.l
of Teta, 142 regents, planetary
of Pepi, 145 of Mercury, 139
Pythagoras (or Pythagorean), x, 32,52, of the Moon, 142; see hepton
143, 150, 153 reincarnation, 165 n.38
an error of, 136; see opposites relativistic assumptions, not required
for energy/mass relation, 183 n.9;
quadron, 99jJ see Gerber, potentials (retarded)
and trion (q.v.) as basis of 12-group, renaissance, Italian, Byzantine origin
99 of, 28-29; see Academy,
as basis of 7-group (see hepton), 105 Gemistheos, de' Medici
qualitative time, 71, 89 n .20 resilience, 64, 129, 176-180
concept originated by Muses, 109 as crucially speedy adaptability, 177;
and cycles, 173-175, 185;see see Holling, C.S., survival
energies, psyglyphics, resonance resonance
quantization of time, 52 in binary strings, 84ff.
quantum physics; see Dirac, matter, bio-,37-39
resonance ( Continued) Azallyat (q. v.), 131-132; see

as causality, 18ff., 22, 47ff. 174-175 Anima Mundi, Naft, Tala
intranuclear, of deuterium, 41-42, sefiroth, 151; see ten powers
88 n.ll seismology, 174
and molecular "recognition", 88 n.6 self-organization, a weasel word
natural, 3ljJ. tantamount to medieval fallacy of
nonlinear, 89 n.20 "spontaneous generation" and
semantic, 140:, 23; see nonarbitrary contradicted by computer design:
symbol intelligence needed at origin, 189;
resonant universe, 40, 52 see pump-priming
Riemann, Bernhard, 30 n.13, 68 semantic radiance, resilient, 180; see
robustness, 180; see resilience language, psyglyphics, ch. 2 and 4
Russell, Bertrand, 24, 30 n.13, 90 n.33 passim
prime error of, 27 separations, absolute, cannot exist,
second error of, 29 n.13 136,172
tertiary error, neglect of EXOR, 90 attempt to contradict this principle
n.33; see EXORcist leads to pathology, 172
Russell, Jeffrey Burton, ix, 151, 166 septenary, 107; see hepton
Set, the evil one, 135, 139
emasculation of, 139
followers of, called Mesu Beds (q.v.),
Sabiq; see 'Aql 156 n.l6
de Sade, Donatien Alphonse Fran~ois, 75 forms or accursed names of, 140;
126 see Sut, the good Set
SalS, temple of, 134 Seti I, 63, 164 n.33
Samkhya, 40, 98 seven, basic set of, 104-108, 159 n.19;
Sankhya; see Samkhya see hepton
Satan, 11,28 n.3, 125ff., 135 Shabaka, 126, 163 n.32
in Milton, 157 n.16; see Apop, Iblis, Shabaka stone, earliest scripture of
Lucifer, Lucifuge, Set, Shaitan Memphite theology, 146; see
scale, 22-tone, 181 n.4 Murray, Shabaka
Schliemann, Hermann, vindicated in his Shaitan; see Satan
day in re Troy, 164 n.32 Shakespeare, William, xi, xiv, 140,
Schopenhauer, Arthur, 49, 50 171,182 n.5
Schi.itzenberger, Marcel (Marco) Paul, shakti (and shakta), 143
ix, 88 n.12 Shannon, Claude, 75
Schwenk, Theodor, 33 Shatnil (salnII), 28 n.3; see Satan
science, 5, 6ff. Sheckley, Robert, 13
plagued by unwillingness to ShI'ite, 49, 130, ch. 5 passim
investigate, 6, 32, 54, 92, 93, Shuster, Arthur, 53; see cosmo-ecology
164 n.32; see systems s. Sibelius, Jean, 171
scientism, 5 signum (and signatum), 15
sea urchin, 43 al-Sijistaru:, Abu Ya'qUb, 133
Second Intelligence (= First singularities, moveable, 179; see
Emanation), lower resonance of singular points
INDEX 215
singular points, of time, 159 n.20; see symbolon; see diabolon, symbol
time of long domination, sympatheia, doctrine of, 50, 103, 123
singularities n .10; see resonance
Sirius, 161 n.26 synchronicity; see synchrony, pace Jung
Smale, Stephen (or Steve), ix, 63, 96, synchrony, 3ljJ., 49-52, 73, 123 n.lO,
181 n.3 185; see resonance
Smuts, Jan, 50 Syntactic Universal Programming
Solzhenitsyn, Alexander, 129 Language; see SUPL
space, inherent energy of, 190 system analysis; see system
space/time path, 8 n.4; see trajectory system,passim, v, 2, ch.l, 167ff
Speeman, Hans,S chronotopological, ch.l, 97-98, 173
Spider, Order of the, 162, n.26 ecological, xiv, 4ljJ., ch.6 passim
spinors; see Dirac, epsilon, Pauli human, ch.l and 6 passim
squares, magic, and hepton (q.v.), 158 nonlinear, 2, 3, 4, 7-9
n.18 psychosocial, 1, ch.6 passim
standing waves, 63 resonant, 13, ch. 3
as wave packets, 46-48 s. science, passim
state, initial, 3 symbolic, 9ff
Stevens, Wallace, cited, x, 57 syntactic, ch.2 passim
strings, binary, 84-86; see base two trajectory of, 2, 4, 6; see
St. Severin; see cathedral organs, chronosystems, system theory
natural resonances of system theory (including system
Sumerian; see Sumero-Babylonian practice and system science),
Sumero-Babylonian civilization, 97, passim, xiii, xiv, Iff; see surprise,
106, 142, 156 n.16 system
sun as pulsator, 32jJ. syzygies, 73
SUPL (Syntactical Universal
Programming Language), 73-74
and typological thinking, 74; see Taharka, (Nubian) pharaoh, 126, 147,
context, Muses, typology 215 n.2; see Opet
surprise, 4, 109, 175; see system Taharka temple; see Taharka
survival, more related to resilience than takhallufand related terms, 134, 141;
to stable equilibrium, 176ff; see see postponement, Third
resilience Intelligence
Sut, the good Set (q.v.): a deific hero Tala; see Second Intelligence
related to the Saturn Power of the Ta-Nun, 148 (Tanen, Tatanen)
later cosmic scheme that replaced = Ptah-Nun, 162 n.26
the previous Third Intelligence, priest of, in XXth Dynasty (Kh'a-m-
then became Tenth, 137; see Set, wast), 162 n.26, 163 n.32
evil one as seventy-fifth or self-form of Re;
symbiotic vs. parasitic, 136; see see Re
chronosymbiosis and time, 162 n.26
symbol, nonarbitrary, 9ff, 14ff. tashbih (tasb/h), 23; see resonance
as revolving door, 28 t(a)t symbol, mannikin knot sacred to
as evocatory, 17 Isis (q.v.), 164 n.33
ta'yld, 159 n.23; see maddat, love, time unbounded (= zervan akarana,
hope lit. without or beyond cause), ch.5
TayyibIti,49, 130, 155 n.5 and 12, passim; see Zervaii
ch.5 passim; see Isma'III, Yemen time waves, 3ljJ., 63, 124 n.lO
technology, 5, 129, 157, 165 n.37, fundamental t.w., 65
172-173 timing, hypernumbers and, 183 n.l 0
TelJ:uti, 163 n.29; see Thoth as ontological basis of
ten noncommutative, nonassociative,
base-ten number system, Egyptian and nondistributive operations,
origin of, 142, 144 183 n.lO
powers, ch. 5 passim; see numbers as strategy, 167; see hypernumbers,
sacredness of, 143, 145ff optimization of time paths
tent caterpillar, European; see pine tree tohu, 157 n.16
Tenth Intelligence, Lord of Earth, 158 connection with bohu, 157 n.16; see
n.18; see Third Intelligence, 'akastasia
numbers tonalities, optimal number of, given in
Themis Mundi, ch. 4 passim; see 22-tone scale, 181 n.4
psyglyphs, word roots topology
theodicy, 125ff, 156 n.14, 165 n.37; logic as, 85
see von Leibniz, Lem of time, ch.3 and passim
theoi boulaioi, 149; see decan stars as typology (q .v.), 173
Theon of Smyrna, 88 n.l7 Tordos, archaeological site in
thermodynamics, 176; see entropy Transylvania, 114
theurgy, 17,28 n.7, 146; see imaginal tractio; see abstraction
Third Intelligence or Second trajectory; see system trajectory
Emanation (God of our Universe), transductions, quantum physical, 186,
134ff. 194 ref.[38](author's second
= Adam Rul].anf, spiritual being chapter)
leading all humanity [> An- Traunecker, Claude, 126; see Opet,
thrOpos Megos (see gnosis)] temple of
becomes Tenth, lower octave of trion,99ff
Third, 136 Trismegistos (= thrice great Hermes =
as hero, 135 Thoth)
lower resonance of Ma/ul (q.v.) as Flegetanis in Parzival, 139
cf. three as "youthful ten", 143; see as name of the Regent of Mercury ,
takhalluf, fall, postponement 139
Thorn, Rene, 96; see Smale in pre-Christian Egypt, 163 n.29
Thompson, Francis, cited, 159 n.23 Tron (screenplay), 153
Thoth, 163 n.29; see Trismegistos as twentieth century version of
tides, 44-48, ch.3 passim ancient tradition, 155 n.4
time of long domination vs. time Troy, 114; see Schliemann
unbounded, ch.5 passim twelve-group, 99-102, 116-117; see
as ouroboros, 142; see entropy, phosphenes
Zervan typology, 97ff
INDEX 217
and context, 74; see SUPL Weir, Michael, 57-58; see entelechia,
and death psychology values
(psychodynamics), 108 Weyl, Hermann, 8 n.4; see
power of, 108 negadimensions
as topology, 173 Whitehead, Alfred North, 90 n.33
tyranny Whitney's theorem, 59; see Casti
as abuse of freedom, 172 Wiener, Norbert, 3, 201
as teratology, 171; see freedom Wigner, Eugene, ix, 41, 103
Winfree, Arthur, 56
Winn, Milton (Shawn) McChesney,
UAL (Universal Assembler Language),
114; see Gimbutas, phosphenes
73-75 wisdom and time, 6, ch. 5 passim; see
uniqueness, ch. 6 passim
Daena (= Sophia), gnosis
complementary or noncompetitive,
Wolff, C.L., 31; see astronomy,
179-180,183 n.ll resonance, time waves
as more than individuality, 171, 182 Wolfram (von Eschenbach); see
n.6; see complementary, Parzifal
individuality Woodlee, Mary, ix, 89 n.24
unmanifest, the, 135-137, 142, 158 word roots
n.19 as oldest artefacts, 22
as eternally veiled, 133-134 as roots of meaning, 21; see
as n'un in ancient Egypt, 144 etymology
vacuum, so-called, zero-point energy of,

40, 190 xenophobia, source of delay and waste
Valentinus; see gnosis in human history, 50, 160 n.24;
values and systems analysis, 169, ch. 6 see time of long domination
passim; see chronosystems, ch.l
and 2
Vinca, archaeological site in
Transylvania, 114 yang and base-two arithmetic, 76; see
Virgin, Divine, 139-140 I-J ing, yin (connected with night,
origin of; see Isis moon, and time), base-two
vulcanology 174; see seismology arithmetic
Yates, Frances, repeats error of
I. Casaubon, 163 n.29
Wagner, Richard, 139, 140 Yemen, 49, 88 n.16, 130, 131, 155 n.5
Walker, Paul E., Executive Director, and 12, 163 n.31, ch. 5 passim
American Research Center in as Pharaonic protectorate, 151
Egypt, 162 n.28 yin with yang (q.v.), forms base-two
Wartburg, minnesigner contest at, 139; arithmetic 76; see I-Jing, yang
see Lucifer (crown jewel ot) (connected with day, sun, and
waves, nonlinear, 32jf, 59jf; see time space), base-two arithmetic
waves yoga and time, 40-41; see Patanjali
Young, Thomas, physicist and Zervan, 138, 154n.1;see time of long

egyptologist, 146; see Champollion domination, time unbounded (lit.
uncaused)
Zahr al-Ma'ani (important source), Zeta function, discovered by L. Euler
130; se Kanz u'l-Walad and developed by B. Riemann, 68;
Zeeman, Christopher, 96; see Smale, see Euler, Riemann
Thorn Zosimos, author of philosophical tract
zero, 68, 71, 162 n.27; see dimensions on meaning of Omega, 162 n.27
About the Author
Charles Muses is one of the pioneers of new thinking in science in the
twentieth century. He co-lectured and worked with the late Ross Ashby and
Warren McCulloch, and with Norbert Wiener in a postgraduate course on
neural cybernetics given under the auspices of the University of Naples in
1962. He was requested by the Italian government to write the official
obituary for the father of cybernetics after the latter's untimely passing in
1964.
Dr. Muses fundamental papers span problems in the complex interfaces

between sociology, biology, psychology, philosophy, and mathematics. He
was the first mathematician to discover and develop the higher arithmetics of
hypernumbers beyond the square root of minus one, and pioneered the term
"hypernumber" in 1966. He is also a contributor to UNESCO's Impact of
Science on Society, foundations editor of the British journal Kybernetes,
and editorial board member for the International Journal of Bio-Medical
Computing. Dr. Muses can be reached through his editorial offices at St-
Antoine de Siga, 06670 France.
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DESTINY AND CONTROL

Adva need Board:

Charles Muses, M.A., Ph.D.

OIlIoibuto~ Oubide Morth A ... rIc.

Ubctlry 01 Congren C8UoIogirogin PubIk:8t1on o.Uo

MuS<'!s . Charle s Arlhur

(Fronliers in syslems '!!SearCh)

Copy,igh1 e 1985 by C. MUSes. No part 01 Ihis book may be

Soflcover reprint of the hardcover 151 edition 1985

Note to the Reader x

About the Author 21 9

For stimulating conversation and correspondence with Ralph Abraham,

Alpha continues to begin

Time is not a clock, or a calendar. Time is an eroding,

perceptions, and human planning or time-scheduling. Thus most all systems,

When contrasted with narrower, axiomatic, and necessarily more subjective

1.1 Time and Nonlinear Systematics:

always expressible in real numbers. Moreover, the trajectories of such

1.2 The Human Factor Cannot be Neglected

1.3 Systematics and Phenomenology

In currently understandable terms, the thrust of this book is necessarily what

scientifically to use expressions that referred to psychological rather than

It must mean that these processes of development [embryological and genetic],

1.4 Needed Metamorphosis in Science

But phenomenology is not enough. It is clear of course that a purblind

This chapter might be subtitled "Symbolic Systems," without which no other

between groups or sub-groups of notches [4]. Thus the sophistication of using

2.1 The Roots of Symbolization:

The essence of metaphor is animistic personification, e.g. "the mighty arm

2.2 The Impossibility of Pure Abstraction

No symbols, clearly, can be vacuous or without context or reference, despite

In a report published in 1962 I stressed the context as inherent to language and

2.3 Semantic Resonance6 and the

We can now set up a little table of primary correspondences:

resonant Symbolic (reinforcing meaning and/or adding harmon-

On the contrary, the most profound symbols are evocatory, involving in

understood that all of space itself is comprehended in any given moment of

2.4 The Time Line

2.5 Radial Versus Linear Language, A Key to

semicircular chord) in a circle of unit radius. But in the point, number as

Figure 2-2. The Radiative Etymological Process Shown Diagram-

those states called "enlightenment" or "illumination" (note the nonarbitrary

Every dictionary then becomes an arcane book leading to a veritable

*See first footnote of epilogue, p. 185.

and music, do so depend. Complex symbols (e.g. such as developed in India

2.6 A Note on Paradoxes, Logic, and Language

their only justification is to stimulate better thinking resulting in their

ascertained until what is announced is in fact told. The nature of such

fallacy to the limits of its implications, and it becomes an absurdity or an

2.7 A Parable on Logic

B: Would you agree that a valid conclusion is implicated in its premisses?

Chronosymbiosis can be taken to mean the resonantly, mutually supportive

3.1 La Forza Del Destino: Time Waves;

Complex timing phenomena began to be observed in the sun in the 1970s.

Today theory cannot make definitive prediction because of major unknowns.

Therefore the standard theory of stellar evolution has to be modified.

We indeed have much to learn-and re-learn-about the world in which

Another straw in the wind was the scheduling of a conference on "Timing

transmitting phased energy. The Pythagoreans, voicing more ancient

logical, chronosystemic connection here between the tides and Leuresthes