! Numbers can be seen to carry a dense amount of information.

Beyond being quantitative symbols, numbers can be seen as archetypes, holding hidden knowledge about the source and nature of expressed reality. Geometry examines number in the context of space. Sacred geometry attempts to describe the patterns that are guiding the formation of our universe. Cosmology and spiritual beliefs attempt to interpret the underlying patterns of creation. Physics studies the physical laws that govern our universe. There exist threads of truth that connect these different disciplines. This is what I have been exploring. ! Many ancient systems of knowledge and philosophy assert that Oneness is the pervading reality. The symbol of this unity is represented by the circle cross-culturally. This can be seen as the mother symbol from which all patterns arise.

! ! ! ! ! ! ! ! !

Expanding from the nowhere of its dimensionless center to the innitely many points of its circumference, a circle implies the mysterious generation from nothing to everything. Its radius and circumference are never both measurable at the same time in similar units due to their mutual relation to the transcendental value known as pi = 3.1415926... When either the radius or the circumference is measurable in whole, rational units, the other is an endless, irrational decimal. Thus, a circle represents the limited and unlimited in one body. (Schneider, 1994, p. 4)

! ! There are numerous traditions that speak of manifested reality coming from a singular point. Spiritual cosmologies and scientic theory both support this idea. Within physics, the commonly accepted view is that our universe all came from a point of singularity, before the Big Bang. The universe, set in motion by the Big Bang, is seen to still be expanding from this point. !

! Nassim Haramein, a modern physicist, also describes a point of singularity at the center of the underlying geometry of creation. This singularity is also known as a black hole. He has coined the term black whole as he believes singularity to contain all of the energy and information in existence. ! Nassim describes a fractal nature of creation in which unity, represented by the circle, can be innitely divided. Nassim has spent the greater part of his life searching for the pattern in which singularity and the vacuum is divided/ constructed. He makes the case that all points are singularities (black wholes). Since they have the potential to be innitely divided, they contain innite information and density. !

! Nassim"s investigation into the point started with his rst geometry lesson. The rst axiom of geometry he was taught (which forms the basis of geometry and pervades physics) is that a point represents dimension zero and does not exist. To a young, unconditioned mind, this did not make sense as he could see the point that the teacher drew on the blackboard. The second axiom is that a line is composed of points and represents dimension one. It was explained to him that this line did not exist as well. The third axiom was that a square is composed of four lines and it represented the second dimension. This did not exist in reality either, he was told. Then, the teacher drew a cube on the blackboard. He was told that this was real and existed in the third dimension. ! However, Nassim points out the logical aw. You can"t add things that don"t exist and make things that do exist. If a point and a line and a square don"t exist, then a cube is nonexistence to the fourth power. Many children have a problem swallowing this breakdown in logic. Buckminster Fuller (a brilliant mathematician and futurist) was also said to have had the same difculty with these foundational axioms. ! So, Nassim started to rethink the fundamental axiom: a point does not exist. In his contemplations, he traveled out of his body in his mind"s eye. As his visual point of reference became increasingly further away from his body, he saw the bus he was in, followed by the Earth and solar system and galaxy, all became points. He then looked into his hand with his mind"s eye. As his perspective shifted smaller and smaller, he saw points at the different levels: cells, atoms, and atomic nuclei. ! He realized the possibility that the point is the fundamental aspect of reality. Contrary to the point not existing, he realized that the point is the only thing that exists, that it contains all dimensions. He extrapolated from his vision as well that each point contains an innity of points. However, this realization presented the challenge of rectifying the innite within the connes of boundary. ! He later came to realize that innite division is possible within a boundary, therefore a point can contain innite information. His vision of points within points would make more sense later in his life as he became familiar with fractal geometry. (A major shift from Euclidian geometry to fractal geometry reveals itself in that the scaling inherent to Euclidian geometry is no longer applicable in fractal geometry.) With a pattern of division within a circle, he demonstrates that he can reproduce the same patterns within circles ad innitum within the original circular boundary. ! There are many systems of knowledge and belief that corroborate the idea that the point is the root of all creation. These traditions apply different practices to become more intimately connected to the center of creation. Scared geometry also attempts to describe the foundational geometry that emerges from the point. ! Hindu cosmology describes creation coming from the bindu point, which can be found at the center of the Sri Yantra. (Yantras depict geometrical patterns of light. They are meditated upon, especially in tantric traditions, to perceive the truths that are depicted by the geometry.) The Sri Yantra is a geometrical representation of the pattern of light that is the foundation of the created universe. This is the pattern that was created when Brahman sounded the primordial Om. (The pattern has a striking resemblance to the sixty-four tetrahedron geometry that Nassim Haramein believes is the fundamental structure of the vacuum, or the guiding pattern of creation.)

Sri Yantra

64 Tetrahedron

! Drunvalo Melchisedek relates an Egyptian system of belief about the original creation of space. According to Drunvalo, this knowledge was embedded in the beliefs and practices of the Right Eye of Horus Mystery School. The Right Eye of Horus mystery school taught the male, or left-brained, knowledge of creation. In their approach, they meditated on what they believed to be the fundamental geometry created by Spirit from the point. In the meditation, they would place themselves in the center, creating the geometry around themselves. This was done in an effort to understand this process of creation in the deepest ways. ! In this cosmology, Spirit was a single point in an ocean of potentiality called Nun. They believed that there was no other reference point for this point to relate it self to. However, according to their beliefs, this point has the ability to project a line of consciousness. They believe that a line was projected from this point in accordance with the principle of equal expansion (which is the circular principle). So, there was a line extending forward and a line going backwards. Then, lines were projected to the left and right, and up and down. (Melchisedek, 1998, p. 149) !

! Once the six directions, or lines of consciousness, were established, they believed the next movement to be the connecting of the ends of the lines. On the horizontal plane, this creates a square. Connecting the vertices of the square to the ends of the vertical axis creates an upward-facing pyramid and a downward-facing pyramid, or, taken as a whole, an octahedron. Drunvalo asserts that movement then becomes possible relative to the octahedron, within and without. (Before there is something to move relative to, there would be no way to experience being somewhere different.) The ability for movement could be seen as the foundation for space. !

! In the next stage of the meditation, the students spin the octahedron around one of the three axes. They would follow by spinning the octahedron around the following two axes. This created the parameters of a perfect sphere around their body (in their mind"s eye). !

! Drunvalo points out that straight lines are generally considered male in the sacred geometry community, while curved lines are considered female. The octahedron, composed of straight lines, would be considered a male shape, while a sphere is considered a female shape. So, the Egyptians created a male form and converted it to a female form. This idea is also iterated in the Bible in the story of creating Eve from Adam"s rib.

! The next movement undertaken is to move the referential point of consciousness to any point on the surface of the sphere. The instructions were to create a sphere the exact same size as the original sphere (using the same method) with this point as the center (The two guiding creation principles at this point are to create an octahedron and a sphere, and to go to that which is newly created ). ! !

! The creation of the second sphere forms a shape that is important in sacred geometry: the vesica pisces. (A vesica pisces is formed by two circles/spheres that share the same radius.) The next movement was to create a sphere in the same way at one of the newly formed points where the surface of the two circles intersect. This creates an intersection of three spheres. At this point a huge amount of information is created according to Drunvalo. (In Drunvalo"s view, geometry inherently contains information.) This newly created geometry of three spheres forms basis of the star tetrahedron. !

! Spirit is described as repeating this process of creating spheres. Each time a new sphere is formed around the original sphere, it is described in the book of Genesis in the Bible as a day of creation. (There were six days of creation according to the account.) Genesis describes creation being half-way completed on the fourth day. At this point, four peripheral spheres have been created, the rst peripheral sphere 180 degrees from the fourth peripheral sphere, or half-way around the original circle. (Melchisedek, 1998, p. 153)

! ! The process continues until six peripheral circles have been created. This completes the rst blueprint of creation: the seed of life. Older versions of the Bible say, In the beginning there were six. This could refer to the six spheres around the original sphere. Modern bibles describe the act of creation taking six days. Drunvalo draws a correlation between these different accounts. !

! As I performed the Right Eye of Horus geometry of creation meditation, I reached the point where I had laid out the six directions of equal length. I realized then that there was an instinctual desire of spirit to connect to itself. So, the next step of the meditation happened naturally (to connect the endpoints of the six directions to each other, rather than to leave them out on their own). This desire of spirit to make connections with itself has profound implications to me. ! One of the rst correlations I made was to yoga. The translation of yoga is to bind or yoke one"s self to. Yoga is the act and process of making connections and engaging more deeply the manifestations and possibilities of creation. By making a connection, we engage in the ever-unfolding creative process, becoming more than we previously were. ! Tantric teachings, within the Rajanaka tradition, assert that the goal of yoga is not to transcend the diversity of creation in hopes of achieving a stateless mind. This lineage does not see embodiment as a challenge to be overcome, but as an expression of the freedom of the one consciousness to innitely diversify. In so doing, the one consciousness is able to experience itself as this and that, here and there, and then and now. This creates the possibility for relationship to the Self. The relationship creates the experience of the unfoldment of the One"s innite potential . (Brooks, 2001) ! As I experience it, Spirit fundamentally desires to experience itself and be in relationship to itself from an innite number of vantage points. Nassim Haramein describes a cosmology in which the outward expression of singularity (electromagnetism) is created from an innity of white wholes. As information radiates from singularity, it creates a new set of information from the interaction of the information radiating from other white wholes (from atoms to cells to people to stars to galaxies to universes) that is integrated back into singularity in the black whole. Thus the inward/outward expansion and contraction serves as an innite information feedback loop of innite white/black wholes interacting within the One Whole. In this innite process, the Whole is ever-expanding in the information it contains. (Haramein, 2007) ! The Right Eye of Horus tradition describes the rst movements of consciousness in which an X,Y,Z axis is formed. ! I nd a interesting correlation from the Egyptian understanding to an ancient system of tai ji as taught by Chunglian Huang. He revived a system of tai ji from ancient taoist texts. Six of the rst movements of the form direct the body forward, then backward, then left, then right, then up, then down. These movements can be seen to create the space in which the rest of the movements unfold. ! Another interesting connection exists between these original six directions of awareness and Lakota spiritual belief. The six directions have a huge signicance and are crucial part of their ceremonies. (This is true of many of the ancient cultures.) These directions are acknowledged and honored in their ceremonies, each direction holding different powers which participants can call upon for help. ! Buck Ghosthorse (Lakota elder) describes the directions as the force that creates the space of the universe. In signifying the six directions, the Lakota recreate the space-time of the cosmos. (Einstein popularized the view that space and time cannot be separated and can be referred to as space-time.) These reference points allow one to attune to the center of creation, maka chokan, as it is called in Lakota. I

believe this generates more ability to access to the innite power that lies in the center of creation and creates the reference points for the geometry of creation to unfold. ! There is a Lakota song that talks about a spotted eagle sitting in the center of the universe, smoking the canunpa. (The canunpa to the Lakota, is the masculine and feminine power brought together, the ultimate creative power.) And, in Lakota belief, as relayed by Buck Ghosthorse, the spirit of the eagle is closest to spirit. Paul Ghosthorse also tells that the stone was created rst, from which all things came, but the spirit of the eagle was already there, indicating the spirit of the eagle has always been. ! In the context of the song and their beliefs, I extrapolate that the point, the center of the universe, contains the ultimate creative power of spirit. I also correlate the spirit of the eagle with the innite potential that lies in the vacuum, or void. (Nassim Haramein puts forth the proposition that the vacuum contains innite energy. Other modern quantum physicists have arrived at the conclusion that one centimeter cubed of vacuum space contains more energy than is contained in all of the physical universe.) I see the eagle as the archetype that puts out the volition that begets creation. I see that all energy-matter (Einstein showed that matter and energy are interchangeable, based on their speed.) and space-time was created from the stone, or the singularity in the vacuum. ! To the Lakota, the male aspect of creation is called Tunkasila. Lakota elder, Gilbert Walking Bull, described tunkasila as the spider web of energy that came from the rock. To me, this depicts a geometry of consciousness that was created by singularity. Interestingly, in Lakota cosmology, Iktomi the spider, was one of two offspring of iyan, the stone. !

! In the Lakota tradition, Iktomi is the trickster. This belief could be related to the illusion that emerges from expressed reality. This illusion of innite forms can be likened to a sticky spiderweb in which we can entangle ourselves, forgetting the source from which we came and the singularity/ innite potential we contain. (Lakota belief talks about two paths to take in life. These are called the red road and the black road. The red road is the path walked holding the canunpa in front of you. This is the road to Source. We walk the black road when we are living out of balance. The spider has threads of web that are sticky and threads that are not. If one is distracted, (s)he may end up entangled in the web of illusion.) This illusion is referred to as maya in the hindu tradition and is associated with the spider archetype. (In the Hindu tradition, the spider is the weaver of illusion.) (Walker, 1980, p. 51; Andrews, 1993, p.344) ! As a spider has eight legs, it is associated with the number eight. It also has two sections of the body, forming a gure eight symbol, which is a rotated innity symbol. Looking at the innity symbol, one can see the point of intersection between the two circles. I see this point as singularity. I also nd it interesting that Nassim Haramein"s view of space-time around singularity to be a double tube torus, which appears like an innity symbol, or spider abdomen, viewed from the side. !

! ! In some native american traditions, the spider is seen to link the past and the future. The present moment links the past and the future. (Past and future can be seen as maya.) I believe all creation happens in the present. Traditions within Buddhism and Hinduism see the key to self-realization and enlightenment, the ability to be fully present. (Thit Nat Han, Paramahamsa Nithyananda) Hidden within the archetype of the spider is the key to our source and potential, the ultimate power of creation, living fully in the present moment. (The spider web has been likened to the created universe, and the spider sits as the creator, as a black/white whole, in the center of the web.) !

! The center, or stone, can be thought of as the seventh direction. It is analogous to singularity or the bindu. (In Hindu belief, the universe came from a single point, called the bindu.) This is where the lines cross in the cangleska. (The cangleska is a Lakota symbol of a circle with a cross in it. The lines symbolize the directions, and the circle, the cosmos.) This is the meeting of masculine and feminine as symbolized by the two lines, the merging of duality to singularity. (Canunpa can be translated as the power of two. The stem of the sacred pipe and the bowl are masculine and feminine, respectively. Lakota belief holds that the creative power of the canunpa is supreme. This power is activated when the masculine and feminine parts are brought together into one. And, this is the same power that a man and woman have to create life.) The center holds the potential for birth. !

! In the taoist tradition, ve elements were depicted in a cross similar to the cangleska. Wood, re, metal, and water were placed in a circle with earth represented in the center. Earth can be represented by the stone. In the Lakota inipi ceremony, hot stones are placed in the center of the sweat lodge, placing earth in the center. In the Lakota tradition, as well as many other traditions, Earth is the mother, and birth comes from the feminine, the Earth, the center. ! I also liken Ganesh from the Hindu tradition to the creative potential that exists in the center of creation. In tantric Hindu understanding, Ganesh is the remover of obstacles, enabling one to make a connection to and to fulll his/her desire. Ganesh resides in the threshold (the singularity) between here and there, this and that, and now and then (the divisions of the One). To fulll one"s desire one has to be able to bridge these divisions. I believe that this must be done through attuning to one"s Source, the center within, which can be likened to Ganesh. (Brooks, 2001) ! Ganesh, while he is the remover of obstacles, is also the obstacle itself. By placing the obstacle in front of someone, he pushes that person to grow. The locked door between a person and his/her desire is the same door that one walks through when he/she has grown enough to posses the key. Ganesh is both the key and the door through which one manifests his/her desires. ! Ganesh resides in the space between polarities. When Ganesh was created out of his mother, Parvati (the divine feminine), she told him to guard the threshold of her chamber to keep out Shiva (the divine masculine) unless he was invited. Ganesh

himself has a number of polarized shiddis, or special powers/qualities. He is heavy, in that he is an elephant, yet he is light enough to ride on his mouse. He is also very old and wise, yet he is very child-like, having the body of a child. ! Nassim Haramein"s work also points to singularity residing between polarity. Nassim describes singularity existing in the center of the polarized dual toroidal eld. In tantric teaching, it is understood that between polarities exists a dynamic tension. This tension holds a tremendous creative potential: the potential to create anything. The tension between England and the thirteen colonies created our nation. The tension between government policy and citizens has created numerous movements, such as the anti-war movement. I liken this creative potential to the potential that exists in the canunpa, the One within the Two. ! Nassim Haramein describes a black/white whole at the center of every part of creation from atoms to stars to galaxies . (According to his view a black whole is witnessed as implosion towards singularity, while a white whole is singularity radiating. This can be seen as the sun or atom or any other aspect of reality as it radiates. In his view, space-time is composed of fractals of black/white wholes in the innitely dense vacuum.) And, while black/white wholes are at the center of everything, the fractal nature of reality that he describes suggests that a singularity contains the whole. ! Within the human, different perspectives point to a singularity within the heart. The Chandogya Upanishad tells us, ! If someone tells you, #In the fortied city of the imperishable, our body, there is a ! lotus and in this lotus there is a tiny space: what does it contain that one should ! desire to know it?" You must reply: #As vast as this space without is the tiny space ! within your heart: heaven and earth are found in it, re and air, sun and moon, ! lightning and the constellations, whatever belongs to you here below and all that ! doesn"t, all this is gathered in that tiny space within your heart. ! The scientists at the Institute of HeartMath in Boulder Creek, CA have found that the heart emits the largest, most powerful energy eld in the body. It extends eight to ten feet in diameter. It resembles the shape of a tube torus with its axis centered in the heart. Drunvalo Melchisedek also describes a smaller toroidal eld with the larger tube torus around the heart. He describes a way to merge consciousness with a sacred point in the heart by following the lines of the tube torus to its center. Coincidentally, in the view of Nassim Haramein, the double tube torus is the fundamental structure of space-time curvature that exists around singularity. (Melchisedek, 2003, p. 62) !

! Drunvalo explains that a torus, or tube torus, is the rst shape that comes out of the created genesis pattern. (A torus would be the shape created by gluing the ends of a slinky together.) This shape surrounds the original created circle. It is a truly unique shape that is able to be folded onto itself, either outward or inward. No other shape is able to do this. (Melchisedek, 1998, ! Nassim Haramein"s work shows that the space-time curvature created by a singularity creates a dual toroidal eld. It creates angular momentum within the dual toroidal eld. So, as matter-energy is ejected and returns from and to singularity, it rotates around the toroidal elds in spiral patterns. !

Dual Torus (double click to see angular momentum) ! The spin of matter is inuenced by coriolis forces. This can be seen in the spin of hurricanes. They rotate clockwise in the Northern Hemisphere and counter-clockwise in the Southern Hemisphere. This is due the the coriolis effect created by our rotating earth. ! In his understanding of the dynamics of space-time curvature, he asserts that gravity not only curves space-time, but also rotates space-time curvature. He explains that this curvature of space-time creates angular momentum or spin. He asserts that that this space-time curvature is the source of the angular momentum of all things. Haramein has been testing a new solution to Einstein"s Field Equation by adding coriolis forces and torque created by the angular momentum of black hole gravitation. He claims to have a unied eld theory that can be used to solve both quantum mechanics and galactic phenomenon. ! Nassim describes how space-time curvature is the source of force in our universe. Through angular momentum, it produces magnetic elds and coriolis force. Gravity is the contractive force that is produced and electromagnetic radiation is the radiating force. Electromagnetic radiation he believes to be generated by the sheering effect of torque on the space-time manifold. (The space-time manifold is the fabric of space-time.)

! He also believes the force generated to curve the space-time manifold to be responsible for the strong and weak force. (The four fundamental forces in physics are gravity, electromagnetism, the strong force, and the weak force.) Nassim proclaims that the strong force is merely an abstraction of the human mind. Physicists calculated the strong force in an attempt to explain why positively-charged protons were able to exist so closely together within the nucleus of an atom. ! The normal tendency for positively charged particles is to repel one another. Since this was not happening within the atomic nuclei, physicists assumed there must be a force, not yet discovered, keeping them together. By their calculations it was quite a powerful force necessary to hold them together, so they named this force the strong force. Nassim points out that this force was never measured or experienced, that they created this force because they could not imagine any other possibility for the phenomenon. They assumed that there couldn"t possibly be a gravitational eld at that level to produce the same results. ! However, according to the calculations of Nassim Haramein and E.A. Rauscher, a mini black hole at the center of the atom would produce exactly the force necessary to maintain the structure of the atomic nucleus. He afrms that the mass of this atom is enabled by the vacuum feeding the singularity its energy potential. (Quantum physicists now claim that the vacuum is not void or nothing. They have calculated (based on the energy necessary for quantum mechanics) that one cubic centimeter actually contains more energy-matter than all of the measured universe.) ! Much of the information I have presented points to a singularity, a Oneness, in the center of creation. Greek philosophers considered One a parent of numbers. 111,111,111 x 111,111,111 = 12,345,678,987,654,321. Thus, one gives birth to all subsequent numbers and the qualities contained therein. The Greeks referred the One as monas. The letters of the word monas add up to 361. Coincidentally, there are 360 degrees in a circle, leaving the difference of 1. ! Ancient mathematical philosophers referred to the Monad as The First, The ! Seed, The Essence, The Builder, The Foundation, The Space-Producer and, ! most dramatic, The Immutable Truth and Destiny. (Schneider, 1994, p. 6) ! Ancient number systems did not have a number for zero. Philosophers, like Plato, discussed zero, but only as a conceptualization. Wholeness was the pervading reality as perceived by ancients. In their experience, zero was not real. (Lawlor, 1982, p. 17) ! Assigning zero a numerical value did not take place until the eighth century in India. It is interesting to note that the representation of zero occurred following the rise of two religious sects, one Buddhist (Shankhara), and one Hindu (Narayana). The practice of these schools of thought completely renounced the natural world, even through the mortication of the physical body. ! The goal of this highly ascetic pursuit was the attainment of an utterly ! impersonal, blank void, a total cessation of movement within consciousness...In ! retrospect this is now considered to be a dark period in the long, rich spiritual ! heritage of India, a decline from the previous tradition which upheld a spiritual ! signicance in both the manifested and un-manifested expressions of God, and ! whose tantric and yogic practices worked towards an intensication of the ! relationship and harmonization between matter and spirit. (Lawlor, 1982, p. 17)

! The concept of zero in India was given the name sunya, or empty. However, the symbol for sunya took its place after the number nine. As the concept zero was brought to Europe (circa twelfth century), it became know in Latin as chiffra, meaning null or nothing. It was later placed in front of one. Our sense of balance created the negative number series leading up to zero, even though there was no basis in nature for negative numbers. (Lawlor, p. 19) ! Zero was resisted among people in Europe, especially among monastic orders who claimed it was a device of the devil. However, the merchants were eager to take on zero, as it made their calculations easier. It was then through the mercantile impulse that zero took root. ! Consequently, the operations of arithmetic had to change. No longer did addition always create a number larger than the sum of numbers added. New laws were created. ! 3+0=3 3-0=3 ! 03=3 ! 30=3x10 but 3x0=0 and 3/0=0 (???) ! This however creates a breakdown in logic. I remember having a really hard time accepting this rule when it was rst taught to me. I was just told that that was the rule. Merchants were the rst to take zero on, and the general population followed suit, trading logic for convenience. ! This created a faulty foundation on which much of the following math and science and technology was built. Previously, mathematics could be backed up by geometry or veriable concepts. This created a new paradigm where complex mental logic became necessary and abstract thought became prevalent. ! Arising from the sixteenth century onwards, these entities include relative ! numbers (i.e. negative quantities such as -3); innite decimal numbers; algebraic ! irrational numbers such as the cube root of ten; transcendental irrational ! numbers (numbers such as e, the basis of logarithms, which satisfy no rational ! algebraic equation); imaginary numbers such as the root of -1, complex numbers ! (the sum of a real and an imaginary number); and literal numbers (numbers ! representing mathematical formulae). The invention of zero permitted numbers to ! represent ideas which have no form. This signals a change in the denition of the ! word #idea", which in antiquity was synonymous with #form", and implies ! geometry. (Lawlor, 1982, p. 19) ! The zero concept shaped atomic theory of the supposedly empirical nineteenth century physicists. They theorized matter as being composed of tiny building blocks oating in an empty void. Twentieth-century nuclear physics poses an interconnected eld, rather than separate particles, and modern research has shown that an empty vacuum is a misconception. ! The concept of zero also came to pervade philosophy and theology and the way the nature is experienced. During the period that sunya was adopted in India, maya came to take on a new meaning. Originally it meant the #the power to divide" or the #dividing mind", but at this time it came to mean #illusion" or the material aspect of the

universe as illusion. (Lawlor, 1982, p. 19) Within the post-industrial culture of the West, the idea of zero seems to have had the opposite effect. Western civilization became totally pre-occupied by materialism. The spiritual side of reality came to be seen as illusory, and atheism took root. ! The notion zero also had its effect on our psychological conceptualizations. ! Ideas such as the nality of death and fear of it, the separation of heaven and ! earth, the whole range of existential philosophies based on the despair and ! absurdity of a world followed by non-being, all owe much to the notion of ! zero. (Lawlor, 1982, p. 19) ! After incorporating zero, one just became another quantity. It was no longer the source of all existence. Western culture failed to see itself as part of a mysterious unity. The dominant mode of thinking created a rift between people and the natural world. This way of thinking enables one to act as if it doesn"t matter how one treat"s the surrounding web of life. This path led us away from the knowing of the singularity contained within our hearts to a tangled web of confusion that lies in the isolated mind. ! The experience of unity is a mystical experience. It cannot be fully grasped or explained by the mind. ! At the origin of things we are faced with an innite containing a mass of ! unexplained nites; an indivisible full of endless divisions, an immutable teeming ! with mutations and differentiations, a cosmic paradox is at the beginning of all ! things. This paradox can only be explained as the One, but this is an innite ! Oneness which can contain the hundred and the thousand and the million and ! the billion and the trillion...This does not mean the One is plural, or can be limited ! or described as the sum of the many. On the contrary, it can contain the innite ! many because it exceeds all limitation or description by multiplicity, and exceeds ! at the same time all limitation by nite, conceptual oneness. (Sri Aurobindo) ! Experiencing the One is the focus of many spiritual traditions around the world. The Lakota have a phrase, Mitakuye Oyasin. It is likely their most used phrase. It means all my relatives. This speaks of and attunes one to an understanding of the interconnectedness of all things and the experience of everything from the rock to the eagle being a relative. ! The great su mystic and poet Rumi was said to have achieved the highest state possible by a human being. Rumi was said to have lost himself. (Sus seek to lose the self to be lled by the One.) The only thing keeping him from being fully reabsorbed into the One was the death of his body. Mevlevi Sus actually refer to the night Rumi died as his wedding night and celebrate the occasion of his full absorption. (Mevlevi Sus relate to God as the the Beloved. They speak of their desire to be one with God like the desire you have for your beloved on your wedding night.) Rumi says, ! Our death is our wedding with eternity. ! What is the secret? God is One. ! The sunlight splits when entering the windows of a house. ! This multiplicity exists in the cluster of grapes; ! It is not in the juice made from the grapes. ! For he who is living in the Light of God, ! The death of the carnal soul is a blessing. (Mystic Odes 833) !

! Tantric teaching asserts that, for the One to experience itself, it must divide. The divine possibility is so innite the only way it can express the potential is to divide into the many. (Crespo, 2009) Diversity is created by the One dividing itself. It is only through this diversication that the One is able to fully realize the innite potential it contains, which includes the potential to diversify. The diversication creates the relationships among the divisions of the One. In this way the One is able to relate to and experience itself. In this way, the One is ever-expanding because of the conversation that is created through the relationship of the parts. ! Geometry is a method of studying the One as it manifests in its myriad forms and divisions. Ancient philosopher mathematicians used geometry as a meditation and tool to become more tangibly aware of the underlying order of creation. As singularity is without any other reference point, we are incapable of studying singularity itself,. We can however study the divisions and, in so doing can come to know the One more deeply. ! R.A. Schwaller de Lubicz asserts, ! The Number One is only denable through the number two: it is multiplicity that ! reveals unity...The intelligence exists only through which we may call original ! fractioning and the comparison of these fractions to one another, which is then ! only the enumeration of the aspects of Unity. ! Taoist wisdom describes the division of the One, beginning with the division of the one into two. Elizabeth Reninger relates, ! In the beginning is wuji, or Tao an undifferentiated Unity, beyond vibration. From this emerges taiji vibration/qi in its complementary aspects of Yin and ! Yang. It is the dance i.e. the continual transformations -- of Yin & Yang that ! fuels the ow of qi. This stage represents the emergence of duality/polarity out of ! the Unity of Tao. From this dance of Yin and Yang emerges the ve elements: ! wood (greater yang), re (lesser yang), metal (greater yin), water (lesser yin), ! and earth (central phase). Also produced here are the eight trigrams bagua -! which form the 64 hexagrams of the Yijing (I Ching). This stage represents the ! formation, from the initial Yin/Yang duality, of the elemental constituents of the ! phenomenal world. From the ve elements come the ten-thousand things, i.e. ! all of manifest existence, all of the inhabitants of the world that we ! experience.! !

! To create Two from the One, it is not necessary to add two ones. A simple act of division into two halves is all that is required. Geometry can represent this act of division, and can show how this division can create multiplicity. ! According to Lawler (1982, p.23) ! Unity can be appropriately represented as a circle, but the very ! incommensurability of the circle indicates that this rst gure belongs to a level of ! symbols beyond reasoning and measure. Unity can be restated as the square, ! which, with its perfect symmetry, also represents wholeness, and yields to ! comprehensible measure. Durunvalo also describes the rst movements of the consciousness of Spirit. In establishing the directions, Spirit creates a square on the horizontal, X,Y axis. This is the male geometry came from the singularity and created the sphere. ! Two denitions of a square are important to state before exploring geometry based on the square. First, a square is four equal lines, joined at right angles. Second, any number multiplied by itself is a square. The symbol one would get by drawing lines from opposing vertices within a square is a cross. Multiplication is symbolized by a cross. This is the symbol that is created in the rst four movements of the creation meditation of the Eye of Horus Mystery School. (Lawlor, 1982, p. 24) ! Within the square, connecting opposing corners halves the square. This act of division is also an act of multiplication, as it creates the two from the One. I correlate the crossing of the two lines to everything I described earlier in the crossing of the lines of the cangleska. As we can see, when man and woman come together, they multiply and can produce a multiplicity of offspring. (Lawlor, 1982, p. 24) ! Through geometric progression, it can be demonstrated how the division of two can produce the many. We can create square ABGF. As it represents unity, the sides and area of the square is 1. Within the square ABGF, we can draw the diagonal AG. We can then draw a line perpendicular to AG at G. We then create a circle with BA as the radius. This circle will mark the parameters of square AGHJ. (Lawlor, 1982, p.26) !

! The area of square AGHJ is exactly double the area of square ABGF. AGHJ contains the area of four triangles the size of ABG, while ABGF contains the area of two triangles the size of ABG. The size of AGHJ is then 2. The sides of triangle AGH are root 2. If the side of AGHJ is represented by s, then the equation for the side is s x s =2. To solve the equation and isolate s, we can take the root of both sides of the equation. The answer we arrive at is root 2. The sides of square AGHJ are root 2. (This mathematically demonstrates the proof, but the sides of a square are referred to as its root.) ! The proportional relationship between the roots and diagonals of ABGF and AGHJ can be written as root/diagonal : root/diagonal :: 1/$2: $2/2. The following relationships are also true. Root/root : diagonal/diagonal :: 1/$2: root 2/ 2. Root/ diagonal: diagonal/root :: 1/$2: $2/2. This may seem logically paradoxical, but it is geometrically true. ! Square MKHA and the following squares are created in the same way square AGHJ was created. The proportions of ABGF to AGHJ remain true, even as the squares increase in size. The relationship of the diagonals are: 1/$2 : root 2/ 2 : 2/2$2: 2$2/ 4 : 4/ 4$2: 4$2/8... This progression is called a geometric progression. This progression is dened as where the numerator, when multiplied by the denominator of the second relationship is equal to the multiplication of the numerator of the second relationship by the denominator of the rst relationship. (Lawlor, 1982, p. 26) ! A geometric progression can be used in a diminutive fashion as well. Diagonals DB and AC are drawn on square ABCD. With B and C as centers and EB (half the diagonal) as the radius, two arcs will intersect at F. EF will intersect BC at G. With B and F at the centers and GF as the radius, two arc will intersect at H. Connecting the points of B, H, F, and G creates square BHFG. Repeating this process, creates squares which diminish according to the geometric progression, 2, 4, 8, 16, 32, etc. Both geometric progressions create two from the one and then produce the many. $2 is the generative principle. (Lawlor, 1982, p. 27) !

! The division of the One into the two automatically creates the three, which is the two plus the relationship of the two. 3 is the only number to equal the sums of all the number preceding it. (1+2=3) Creation of male and female intrinsically bear the child, form into existence. In 3, we have volume and form, three dimensions. $3 represents the formative principle. The expression of three transcends the creative potential of the two to the formation of the many. (Schneider, 1994, p. 39; Lawlor, 1982, p. 31) ! Speak aloud the word #three" in English or most any language past or present ! and you"ll hear its relation to words like "through" and #threshold" and the prex ! trans (#across," #penetrate"). The leap to #three," as its linguistic root tells us, takes ! us over a threshold and through past polarized limits of Dyad. (Schneider, 1994, ! p. 39) ! Three, the power of manifestation, is analogous with Ganesh. And, at the center of the Ganesh yantra is a single point surrounded by a triangle, representing the power of three. As Christians revere the Holy Trinity, maybe they have more in common with the Hindus then they might think. !

! $3 is obtained through the diagonal of the cube. To arrive at $3, we start by creating square ABCD. We then create diagonal CA. We then draw aline perpendicular to CA. With center C and radius CD (equal to 1), we cut the line at E. This is the diagonal of the cube represented. We can use the Pythagorean theorem to solve the length EA. The Pythagorean theorem states that a squared + b squared = c squared. $2 squared equals 2. 1 squared equals 1. The sum (3) equals EA (c) squared. Taking the square root of each side yields c = $3. As the division of Unity symbolized by the square yields the $2 function, so the division of Unity symbolized by the cube (representing three-dimensional volume) yields the $3 function. (Lawlor, 1982, p. 32) !

! The $3 proportion exists in the vesica pisces. This can be demonstrated. We rst construct a circle with center A. Choosing a point on the circumference we make a circle with center B and radius AB. We then construct we connect points C and D and A and B with lines. We also create lines AB, BC, CA, BD, and AD. They are all equal to each other and have the same radius as both circles., creating two equilateral triangles. The lines are extended to create lines BF and AG. CG and CF are the diameters of the circles. FG is drawn, passing through point D. If AB = 1, CG = 2 and by the Pythagorean Theorem (a squared + b squared = c squared) the major axis CD = $(CG squared - DG squared) = $3. (Lawlor, 1982, p. 33) !

! To arrive at $5, we start with a 1:2 rectangle. This is a double square, ABCD. EF is bisected at G. With center G and radius GA, we create an arc. We then extend EF to HK. HK = $5, and MLKH is a $5 rectangle. $5 has a relationship to the pentagon as demonstrated below. (Lawlor, 1982, p. 36) !

! A pentagram can be formed by connecting the inner vertices of a pentagon. When we do this, we nd that we also create a smaller pentagon in the center of the pentagram. This process could be fractally recreated ad innitum. In this we can see the regenerative nature of $5. (Schneider, 1994, p. 109; Lawlor, 1982, p. 31) !

! Five pervades nature. All fruit-producing trees have ve-petaled owers. Bisecting an apple, a ve seed pattern emerges, creating a pentagon, or pentagram. Leaves patterns themselves according to the pentagon. Many animals, such as the starsh, display the pattern of ve. The starsh has as strong regenerative nature as a lost limb will re-grow on the original starsh and produce a second starsh. (Schneider, 1994, p. 109) !

! The Taoist understanding of the regenerative nature cycle is demonstrated in their system of the ve elements. The ve elements are also know as the ve phases. This speaks to another aspect of ve. It implies regeneration through transformation, movement and change. This is the way Nature renews herself. The ve phases are embodied in the ve seasons. (The Chinese recognized late summer as a fth season.) We can see through the lens of the seasons how the ve phases renew each other.

! Winter is the time of year that is associated with the water element. At this time of year, in places with ve distinct seasons, it is important to build up the water reserves in nature. The water stored in snow pack and rivers and lakes and the ground provide the reserve for the intense burst of growth in the spring and help to sustain growth through the rest of the growing season. ! Spring is the time of year associated with the wood element. This phase is characterized by the expansive growth, bringing new life and activity all around. ! Summer brings maturity to plants and the new life. The heat and energy of the sun brings life to its fullest expression. With its fullness, nature propagates. In this time of year, owers are seen to attract insects to help the plants with pollination. ! Late summer brings the cycle of ripening. Fruit and the culmination of growth are enjoyed by all. This time of year we can get our needs met with the least expenditure of energy. This is the time of balance before life starts the process of letting go. ! In the fall the days are getting shorter. Plants start to die, and the trees let go of their leaves, keeping only what is truly essential. The life essence retracts to the roots underground, back to their source, to become replenished once again for the next growth cycle. ! Each of the ve phases is crucial to the regeneration and sustenance of life. If any part of the cycle is missing or out of balance, the whole system suffers and life diminishes. This is true within humans as well. Knowledge and application of the ve phases creates health within systems. Pythagoreans considered the pentagram a symbol of mathematical perfection and called it Hygieia, after their goddess of health. ! The distance from one to ve, while it may seem small, represents a profound, ever-unfolding journey. Hopefully, we can move away from the illusion of zero and begin to realize the source of truth of our existence, Unity. In the application of the truths of one, two, three, and ve we can deepen our connection to innite potential we embody and realize our divine nature. One is our source and destiny. Two is the dynamic polarity of creation. Three is the ability to bring desire into form. And through ve, we create health and resiliency as we follow our soul"s path to the realization of the Self.

References Andrews, T. (1993). Animal speak: The spiritual and magical powers of creatures great and small (1st Edition ed.) Llewllyn Publications. Brooks, D. (2001). Currents of grace. Spring, TX: Anusara Yoga. Crespo, S. (2009). Tantric discourse Lawlor, R. (1982). Sacred geometry: Philosophy and practice. New York, New York: Thames & Hudson Inc. Melchizedek, D. (1998). The ancient secret of the ower of life : An edited transcript of the ower of life workshop presented live to mother earth from 1985 to 1994. Sedona, AZ: Light Technology Pub. Melchizedek, D. (2000). The ancient secret of the ower of life. volume 2 : An edited transcript of the ower of life workshop presented live to mother earth from 1985 to 1994. Flagstaff, AZ: Light Technology Pub. Melchizedek, D. (2003). Living in the heart : How to enter into the sacred space within the heart : With two chapters on the relationship between the heart and the mer-ka-ba. Flagstaff, Ariz.: Light Technology Pub. Resonance Project Foundation (Producer), & Nassim Haramein, Holly Ady, Bruno Baronet and Elizabeth Raucher (Directors). (2007, 2002). Crossing the event horizon: Rise to the equation. [Video/DVD] Holualoa, HI: Schneider, M. S. (1994). A beginner's guide to constructing the universe : The mathematical archetypes of nature, art, and science (1st ed.). New York, NY: Harper Collins. Walker, J. R., DeMallie, R., & Jahner, E. (1980). Lakota belief and ritual. Lincoln, NE: University of Nebraska Press.