# Transcendence and Transformation

## by Raghavan Iyer @ Theosophy Trust

## TRANSCENDENCE AND TRANSFORMATION
The rigorous discipline of meta-geometry is concerned with the indispensable philosophical ideas required to construct the entire system of the manifested universe out of a single boundless Source. That inexhaustible Source, seen as a pervasive principle in the cosmos, vitalizes all planes and spheres and ceaselessly acts upon all forms, objects and subjects. Metaphysics, when rendered metaphorically and by analogy with the axioms and postulates of geometry, takes on much more than a merely theoretical relationship to the simple points, lines and constructions that are the basic elements of geometry. What at one level may appear to be merely geometrical relations between these elements are, at a metaphysical level, vital elements of the cosmos as a living geometry in repose. This is the deeper meaning of the systematic study of Euclid's elements, and it is a fundamental reality which constitutes the noumenal world. Numbers also interpenetrate the phenomenal world of objects and the complex relationships between them. Numbers, in all their possible combinations, give structure and order in an evolutionary universe to the totality of all that exists. So it is possible, through a highly precise and disciplined consideration of geometrical ideas – in effect, the study of meta-geometry at a preliminary level – to move beyond geometry, as generally understood, towards a true Buddhic insight into the underlying shape of metaphysics. Though a highly difficult discipline, this process is crucial to one who would awaken the metaphysical imagination. All knowledge arises because of the immense power of visualization. It draws freely upon familiar phenomena from the world of sense-perception, yet alters and modifies the sensory world. This process is exemplified by any artist, whether painter or sculptor, musician or mathematician. Likewise, the creative power of visualization is central to any true science. For this fertile power depends upon precise renderings of formal relations between ever more abstract notions. As an innate capacity of the immortal soul, this enormous power is given exercise and direction through the study of mathematics. It is this which makes the natural scientist capable, at one level, of performing notable and elaborate acts of abstraction. The natural sciences become capable of attaining a seeming stability in their operational concepts through the relationship of thought to number. And through systems of complex equations, theorems and models, some continuity of transmission in this body of knowledge is also achieved.
At the same time, the power of visualization is limited neither by what one may know of objects
nor by what one may know of procedures in logic and mathematics. The power of visualization
must spring from the deepest core of subjectivity in every human being. Each and every man and
woman, every All human beings are more or less at ease in exercising this power in relation to various subjects and objects. Yet often the very ease with which human beings visualize becomes an actual limitation. Nowhere is this more true than in the twentieth century, when through the natural sciences we have inherited so many extraordinary analogies – linking, for example, the solar system and the atom. This bold insight, coming at the close of the nineteenth century, was both intriguing and confining. In a sense, it was the product of a system of thought which had become fortified and solidified through a narrow interpretation of the ideas of Newton, and so fast becoming an impediment. It took a rare scientist, Werner Heisenberg, to see that it was essential to break with the known ways in which people were visualizing the world, to overturn assumptions confined by an over-simplified view of motion, location and causality. In his attempt to visualize a new way to understand subatomic phenomena, Heisenberg introduced a fresh model of the migration of entities from one point in space to another. He did not mean that subatomic particles literally migrate from one point of space to another as a bird might fly from tree to tree. Instead, he depicted the migration or shift of subatomic particles in terms of certain types of transitions between different possible quantum states. In effect, he introduced a more abstract notion of space than that connected with ordinary Cartesian extension. Every such remarkable exercise of the enormous power of visualization, whether in the natural sciences or elsewhere, can free the imagination from limiting past patterns. In a society where so much consciousness is concentrated on physical phenomena, virtually any effort to abstract from the phenomenal world will yield some degree of transcendence. What is striking in the case of Heisenberg, and others like him, is that they were able both to transcend the limits of their perceptual models and yet to maintain a continuity with previous thought. So, as soon as his colleagues began to grasp the difficult Uncertainty Principle which Heisenberg had introduced into their science, they began to expand upon it. In Japan, for example, Hideki Yukawa joined the ideas of uncertainty and relativity together to formulate the model of the meson, an entity representing the rest mass of the nuclear binding force.
From the standpoint of meta-psychology, every human being as a subject is capable of drawing
from the infinite resources of universal ideation,
Since it is precisely this realm of the unmanifest that is the focus and root of
And again:
The fundamental idea which the student of
If
Put in another way, the cornerstone of a real comprehension of the ancient science of spirituality
is a proper grasp of the difference between what are called the Universal Unit and the manifested
Unity. There is a fundamental difference between the supreme, Cosmic Monad – the
Pythagorean
What it even means to speak of experience in this sense is almost impossible to convey. One
cannot reduce zero to one, or one to zero. It is impossible to state the relationship between the
One without a second, in the phrase of the Upanishads, to all that follows from it by
multiplication and duplication, by permutation and combination, in the realm of numbers. There
is a fundamental incommensurability between No Number and the world of numbers. When the
Vedic sages spoke of the mysterious bond of Being in Non-Being, they did not refer to any
ascertainable relationship. This truth must be apprehended, even in the early stages of the Path,
for it is essential to the development of
Unless a person can to some extent understand this at a preliminary level, making it the basis of
abstraction and meditation, he or she should leave
If the manifested cosmos in its invisible form is difficult for ordinary human beings even to
conceive, how much more difficult must it be for them to distinguish that invisible but
manifested universe from the absolutely ideal universe of the unmanifest? Where the highest
metaphysical discrimination requires the capacity to negate even
The Pythagorean Triangle was derived from India. In the Pythagorean school it was the basis of
understanding something fundamental about the elements of geometry, which are prior to both
space and time. They are metaphysical principles, and to grasp them in their pure essence is to
understand them in relation to metaphysical space. The first great idea in the series of
meta-geometric glyphs is that of the mathematical point within the circle, representing the
universal and absolute Deity. The point presupposes the boundless plane of existence,
represented by the plane of the boundless circle, which gives rise out of its infinitude and
incognizability to that which becomes the pre-genetic basis of all manifestation. That root is the
Pythagorean Next in the series of meta-geometric glyphs comes the hierogram, or equilateral triangle, within the circle. Moving from the absolute unity of the Divine Essence, exemplified by the plane of the boundless circle and the point which represents the universal and absolute Deity, one comes to the Pythagorean Triangle.
Once the primordial Point has radiated its triadic ray to form the equilateral triangle and then disappeared, the apex of that Triangle takes on a Logoic role in relation to the subsequent stages of manifestation.
Thus, it is the reflection of the original Point within the Circle which becomes, at a later stage, that which generates the Pythagorean Triangle, whose base line serves as the point of emanation for the countless hosts of gods, monads and atoms in the manifested worlds.
Within the Decad, the four points at the base indicate the connection between the Triangle and the world of solid geometry. The Triangle itself may be seen as a tetrahedron or pyramid, transformable into the cube and then into the other five Pythagorean or Platonic solids.
To understand the seven hidden points, one should attend to the six small triangles that can be formed within the Decad surrounding its central point. Each of these triangles has a central point of its own, and in addition, the midpoint at the base represents a seventh hidden point. The alchemical significance of these hidden points relates to the creation, through Deity Yoga, of a permanent divine vesture or Buddha-body. Sometimes misleadingly and loosely called the permanent astral, this vesture is an exact replica of the inmost causal body of the perfected man.
Certainly, a conception so central to mystical training cannot have a merely mechanical or
external interpretation. Thus, the seven hidden points within the Pythagorean Decad must, like all
meta-geometric conceptions, be understood in relation to the concept of metaphysical depth. In
addition to length, breadth and thickness, which are accessible in the realm of sensory perception,
there is depth. Whatever the objective dimensions of an entity, they can yield no direct sense of
the mystical meaning of depth. No merely visual representation, however subtle, can reveal the
dimension of depth which has to do with
The cosmic creativity represented in the glyphs of meta-geometry is inseparable from the Fohatic
force of the cosmos, the vast reservoir of energy latent in Nevertheless, each individual human monad in its pilgrimage throughout the seven kingdoms of manifested Nature has an intimate connection to that primordial field. Each and every human being has a living link, through the seven Sons of Light, to the most potent of all realms – that of absolute negativeness. All the scintillas of manifested life emerging through the base line of the Pythagorean Triangle into active manifested existence are ensouled by the divine energies radiating from the noumenon of the seven states of undifferentiated cosmic substance. The divine Dhyani energies arise in that zero realm as the differentiated aspects of universal motion, the Great Breath.
The endless spinning of these seven invisible points in seemingly empty space is supremely
potent in relation to the entire manifested realm. This hebdomadic activity of the One Logos
makes possible, within any manifested system, the capacity to visualize its eventual
disintegration and decay. At the same time, within such a manifested system, it is also the basis
of the possibility of ultimate transcendence. Krishna, the Logos in the cosmos and the God in
man, creates all these worlds through the mysterious power of Hermes, March 1986 |