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The 

Hermetic Code 

"•DNA 

The Sacred Principles 
in the Ordering of the Universe 


Michael Hayes 



Inner Traditions 
Rochester, Vermont 


2 


Acknowledgments 


I would like to thank Colin Wilson for all the help and encouragement he has 
given me in the writing of this book, and for always finding time in his busy 
schedule to answer my calls. A kinder, wiser man I have yet to meet. I am 
duty bound also to thank posthumously three other wise men who have 
helped shape my world: George Gurdjieff, Pyotr Ouspensky, and Rodney 
Collin. Without their input, I should never have dreamt of such wonderful 
things. 

A special thanks to Kay Hyman, whose invaluable editorial contribution 
has been generously provided simply for the love of it. 

And lastly, but most of all, thanks to my wife, Ali, for reasons too 
numerous to mention. 


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Contents 


Foreword by Colin Wilson 
Acknowledgments 
A Note on Measurements 
Introduction 

1 The Sacred Constant: The “Jewel in the Crown” 

2 A Different Way of Seeing 

3 Music over Matter 

4 The Electron and the Holy Ghost 

5 Further Light 

6 Live Music 

7 Extraterrestrial DNA 

8 Interstellar Genes and the Galactic Double Helix 

9 The Hermetic Universe of Ancient Times 

10 The Hierarchy of Dimensions 

11 The Fate of the Universe 

12 Inner Octaves 

13 The Holographic Principle 

14 Quantum Psychology: The “Nonlocal” Brain 

15 QP2: The Universal Paradigm 

16 The Shapeshifters 

17 “Al-Chem”—the Egyptian Way 
Notes 

Bibliography 


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About the Author 
About Inner Traditions 
Copyright 


5 


Foreword 


I suspect that the name of Michael Hayes is going to be remembered 
together with those of Stephen Hawking and Watson and Crick as a thinker 
who has made a revolutionary contribution to our vision of modern science. 

Some time in 1995 I received a copy of a book called The Infinite 
Harmony, and subtitled Musical Structures in Science and Theology, 
published by the respectable firm of Weidenfeld & Nicolson. Since I was 
overworked, trying to complete a book to a deadline, it took some time before 
I got around to reading it. My book was about ancient Egypt and was called 
From Atlantis to the Sphinx; its starting point was the theory of John 
Anthony West that the Sphinx may be thousands of years older than anyone 
had supposed. And the amount of reading required was enormous. 

One evening I was relaxing with a glass of wine when I noticed The 
Infinite Harmony in a pile of books beside my chair. I picked it up idly, 
glanced down the table of contents, and saw that the second chapter is 
devoted to ancient Egypt. Naturally, I turned to it immediately, and was soon 
reading with excitement and absorption. I quickly learned something I had not 
come across before: that in the antechamber to the King’s Chamber in the 
Great Pyramid, there is a square granite relief whose area is exactly equal to 
the area of a circle whose diameter happens to be precisely the same length as 
the antechamber floor. What is more, when this length is multiplied by pi, the 
result is precisely the length of the solar year: 365.2412 pyramid inches. 

I was fascinated. It had long been clear to me that the ancients attached 
some mystical significance to numbers and that the sophistication of their 
knowledge was often greater than ours. Hayes reinforced my feeling that we 
are dealing with a very ancient knowledge system whose secret has been lost. 

I was so excited that I looked around to see if I could locate the letter that 
had accompanied the book. It had vanished. The inscription in the book 
showed that it had been lying around my sitting room for months. And my 
wife had made a note of the sender’s address, which was in Moseley, 
Birmingham. I rang Directory Enquiries and asked them if they had a 
telephone number for Michael Hayes; they had. And although it was now 
after ten in the evening, I rang him. A girl answered the phone, and went off 


6 



to get her father. A few moments later, I was speaking to Michael Hayes, 
apologizing for keeping him waiting so long for a reply, and telling him that I 
found his book enormously exciting. 

I asked him some questions about himself, and about how he had become 
interested in the subject. He told me that it had started in his hippie days, 
when he was living in Mashad, in Iran, and was in the great mosque of the 
Imam Reza, impressed by the sheer number of worshippers, and by their 
devoutness. It was obvious that to them, religion was a living reality, just as it 
had been to the thousands of worshippers who had brought stones for the 
building of Chartres cathedral in the twelfth century. And during his travels in 
Iran, India, Pakistan, and Afghanistan, Michael Hayes had felt exactly the 
same thing—that their religions had a living source. He experienced an 
overpowering sense of being on the brink of learning some enormous secret. 

Back in England, he had decided that it was time he learned something 
about the genetic code, and the mysterious letters DNA. He enrolled at a 
course at Leicester University. And there he took an important step closer to 
the secret. It proved to be numerical. 

The spiral-shaped DNA molecule involves four chemical bases called 
adenine, guanine, cytosine, and thymine. And these four can combine 
together in sixty-four different ways to form triplet units called RNA codons. 

The number 64 struck a chord. Then he remembered what it was: that the 
Chinese “Book of Changes,” the I Ching, has sixty-four “hexagrams,” each 
made up of two different lines. Any reader who has ever tried throwing down 
three coins to consult the I Ching will recall that a preponderance of tails 
result in a broken line, 


while three heads form an unbroken line: 


The first symbolizes the Chinese concept of “yin,” the feminine, the 
yielding, while the second is “yang,” the forceful and masculine. The coins 
are thrown six times, and the six lines are laid on one another in a kind of six- 
decker sandwich. 

Those who use Richard Wilhelm’s translation, with the introduction by 
Jung, will recall that the next step is to turn to the chart at the back of the 
book, which contains sixty-four numbers in a grid of squares, whose sides are 
eight units long. You then look up your “top” trigram along the horizontal 
edge, and your “lower” trigram along the vertical edge, and the square where 
the two trigrams meet is the number of the hexagram you are looking for. 

In the early stage of his quest, Mike Hayes (as he prefers to be known) had 
studied the I Ching, and wondered idly why the number of hexagrams is eight 
times eight, not seven times seven or nine times nine. And now, with the 
coincidence of the DNA code and the hexagrams of the I Ching, he found 


7 



himself wondering if this number 64 is some basic code of life. 

When he learned that there were eight trigrams hidden in DNA, he began to 
feel that this was more than an odd coincidence. . . . 

All this Mike sketched out for me during that phone conversation. And 
when it was over, I had decided that reading the whole book was a major 
priority. 

What I learned in The Infinite Harmony was that this coincidence was just 
the beginning of a whole series of related discoveries. For example, the 
number 22 plays a basic part in the DNA code. Proteins are formed by twenty 
amino acids, but with two codons forming start and stop signals, making 
twenty-two in all. And 22 also plays an important part in music, being the 
number of notes in three octaves on the piano. The followers of the Greek 
philosopher Pythagoras regarded 22 as a sacred number, and also 3. 

Previously, studying the Russian mage Gurdjieff, Mike had also been 
introduced to something called the law of three. Positive and negative, good 
and evil, light and darkness, merely counterbalance one another, but a third 
force is necessary to combine them—just as the two sides of a zipper are 
made to interlock with the fastener in the middle, or two gases will only 
combine in the presence of a catalyst that is itself unaffected. 

Studying the world’s major religions, Mike was struck by how often the 
numbers 22, 3, and 7 occur. The number pi, the relation of a diameter of a 
circle to its circumference, is 22 divided by 7. So now he began to look in 
detail at the world’s major religions—ancient Egyptian, Judaism, 
Zoroastrianism, Islam, Jainism, Buddhism, Confucianism, and Christianity. 
With increasing excitement, he realized that his numerical discoveries 
constituted a code that connected them all. The same code turned up in 
alchemy, which led him to label it the Hermetic Code, after Hermes 
Trismegistus, the Greek god who is the patron of alchemists, and whose best- 
known dictum is “As above, so below.” And so The Infinite Harmony came 
to be written. 

His chances of publishing such a strange and abstruse book seemed 
minimal, yet its importance was recognized by an editor at Weidenfeld & 
Nicolson, and it appeared in 1994. But there the marvelous wave of 
coincidence and synchronicity that had carried him so far seemed to run out 
of strength. The book was not widely recognized, and opened no further 
opportunities. And just as Mike was beginning to experience a sense of 
anticlimax, I rang up, and said I intended to write about it in From Atlantis to 
the Sphinx. 

I did just that, and the book came out in 1996, and went into several 
editions—partly because the whole subject of ancient civilizations had 
become popular as a result of Graham Hancock’s remarkable bestseller 
Fingerprints of the Gods, which argued that civilization may be thousands of 


8 



years older than archaeologists believe. 

By that time, I had met Mike Hayes. He had spent a part of his childhood in 
Penzance, in Cornwall, and accepted eagerly when I suggested that he should 
take a few days off writing his second book, and come and renew his 
acquaintance with Cornwall. We spent days driving around, talking endlessly, 
and he told me many things about himself and his development that I shall not 
repeat here, since they are in the remarkable and absorbing introduction to 
this book. 

Mike proved to be a slightly built, fair-haired man who was in his mid¬ 
forties at the time I met him. And during the few days he spent in Cornwall 
(his wife, Ali, had to stay behind to look after their three daughters), I got the 
same odd feeling I had experienced while reading The Infinite Harmony : that 
here was one of those people that fate seems to throw down into the world to 
make some important discovery. 

This has always seemed to me true of all scientists and inventors. One of 
my favorite television programs is Adam Hart Davis’s Local Heroes, in 
which he cycles from place to place, and comes upon dozens— in fact 
hundreds—of remarkable men and women who have left something behind 
them, perhaps something as straightforward but essential as the lawnmower or 
hovercraft, perhaps some world-changing knowledge like relativity or 
quantum theory. 

Mike Hayes, I soon came to feel, is one of these. 

And why do I think he is so important? Because if the genetic code and 
Mike’s Hermetic Code—these numbers that recur constantly throughout all 
world religions—are identical, then there is a fundamental connection 
between molecular biology and religion. And why is that important? Because 
ever since Gregor Mendel created genetics in the nineteenth century, it has 
been regarded as a science of the mechanism of evolution. Darwin suggested 
that evolution progresses through a mechanical process of the survival of the 
fittest, but he was not sure about the nature of the mechanism that creates 
species. Mendel’s discoveries pointed to the genes as the answer. 

But Darwinism plus Mendelism was even more mechanical than 
Darwinism alone. At least Darwin believed that his colleague Lamarck— and 
his grandfather Erasmus—might be partly correct in believing that the will of 
the individual influences evolutionary changes. But the neo-Darwinists who 
accepted Mendel’s discoveries as the mechanism of evolution felt that it 
explained everything. Evolution was now a totally mechanical process—like 
the erosion of a landscape by geological forces—for the will of the individual 
cannot influence his genes. And the most influential of modern geneticists, 
like Richard Dawkins, are rigid materialists. 

I personally have been attacking this view for the past half century, and 
have pointed out anomalies that cannot be explained in terms of mechanical 


9 



evolution—for example, how a colony of little insects called the flattid bug 
can crawl onto a dead twig and then shape themselves into the likeness of a 
living flower—a flower that does not even exist in nature. This cannot be 
explained by “survival of the fittest.” It seems to involve some “group mind” 
operating at an unconscious level. 

Now, in showing the connection between the Hermetic Code and the 
genetic code, Mike Hayes has pointed to the fact that the essence of evolution 
can also be found in religion, and therefore in the realm of the evolution of 
consciousness. 

I found his introductory remarks about the insights he obtained through 
LSD exciting partly because of his comment, “I clearly perceived that 
(everything solid) is composed, literally, of sparkling, vibrant ‘particles’ of 
light,” a view that is of central importance to the argument of the book, and 
that echoes the vision of so many mystics. 

Now, I had already come upon this notion in a book called Essay on the 
Origin of Thought (1974) by a remarkable young philosopher named Jurij 
Moskvitin. Lying one day in the sunlight with his eyes half closed, he became 
aware of a kind of moving mosaic pattern through his eyelashes. It seemed to 
be made of tiny light fragments, and as he slowly developed the ability to 
focus them, he recognized patterns like those in religious art, “art and 
ornamentation created by civilizations dominated by mystical initiation and 
experience.” These forms, he finally decided, were made up of “dancing 
sparks,” a little like the tiny lines in the work of the painter Signac. These 
sparks, which he decided looked a little like tadpoles, make up our whole 
visual field, on which we impose shapes. He compares it to the way that, in a 
Dutch painting, a wineglass examined closely proves to be merely a few 
strokes of yellow paint. Moskvitin is suggesting that the external world our 
eyes reveal to us is simply a limited version of a larger inner world. I was 
reminded of Moskvitin’s thesis by Mike Hayes’s theory of light—on which 
he expands greatly in this book. 

His insights were also close to those of a remarkable anthropologist called 
Jeremy Narby, who studied among the Ashaninca Indians of Peru, and 
became convinced that their extraordinary knowledge of the medicinal 
properties of forest plants was obtained through a visionary process involving 
the drug ayahuasca. 

For example, the drug curare, used on poison darts, is made from a 
combination of plants, and the first stage is to boil them for three days, while 
staying clear of the deadly vapors. The final product kills monkeys without 
poisoning their meat, and also causes them to relax their grip so they fall from 
the tree to the ground, instead of clinging to the tree in a death spasm. 

But there are about eighty thousand species of forest plants. How did the 
Indians stumble on curare without poisoning themselves first, or wasting their 


10 



lives in endless experiment? 

The same questions arise with regard to ayahuasca. It is made up of two 
plants, one of which contains a hormone secreted in the human brain, a 
hallucinogen that is rendered harmless by a stomach enzyme. In order to 
prevent it being rendered harmless (and useless as a drug), it has to be mixed 
with a substance from a creeper. Then it induces visions. 

How, Narby wondered, did the Indians discover anything so complex? 
Surely not by trial and error—trying millions of possible combinations. The 
shaman’s answer was that they learned it from drugs, which “told” them the 
answer. 

Narby learned a great deal from another anthropologist, Michael Hamer, 
who had also experimented with drugs among the Indians. And Harner had 
declared that his visions emanated from giant reptile creatures “like DNA” 
that resided at the lowest depth of his brain. 

It struck Narby that DNA looks like two intertwined serpents (as Mike 
Hayes also points out). The molecule also looks like a spiral ladder, and 
shamans the world over talk about ascending a ladder to higher realms of the 
spirit. 

Narby himself tried ayahuasca, and reached the same conclusions as 
Harner. The drug introduced him to Harner’s “serpents”: 

Suddenly I found myself surrounded by two gigantic boa constrictures that 
seemed fifty feet long. I was terrified. ... In the middle of these hazy thoughts, 
the snakes start talking to me without words. They explain that I am merely a 
human being. I feel my mind crack, and in the fissures, I see the bottomless 
arrogance of my presuppositions. It is profoundly true that I am just a human 
being, and, most of the time, I have the impression of understanding 
everything, whereas here I find myself in a more powerful reality that I do not 
understand at all and that, in my arrogance, I did not even suspect existed. 

He began to feel that language itself was inadequate, and that words would 
no longer stick to images. 

But after this alarming beginning, things began to improve as he realized 
that the Indians know their way around in this bizarre reality, and that the 
most apparently absurd things they had told him were true. And somehow, the 
Indians seemed to be obtaining their information directly from DNA, a 
concept that seems less odd when we remember Mike Hayes’s discovery of 
the similarity between the genetic code and the I Ching. 

Later in The Cosmic Serpent, Narby writes, “It seemed that no one had 
noticed the possible links between the 'myths’ of 'primitive peoples’ and 
molecular biology.” And he goes on to make the important comment (in view 
of Mike Hayes’s emphasis on music), “According to the shamans of the entire 
world, one establishes communication with the spirits via music.” 


11 



Narby dares to ask, “Is there a goal to life? Do we exist for a reason? I 
believe so, and I think that the combination of shamanism and biology gives 
undisputed answers to these questions.” 

Obviously, Jeremy Narby and Mike Hayes have been pursuing parallel 
courses, and arrived at very similar conclusions. 

A few words about the present book. 

In many ways, it is easier to absorb than The Infinite Harmony. To begin 
with, Hayes discusses in his introduction the pertinent biographical facts that 
enable the reader to watch the discovery and unfolding of his ideas. This 
introduction says everything that is in The Infinite Harmony, and makes it all 
beautifully clear. He then plunges into the questions that are directly related to 
Graham Hancock’s thesis in Fingerprints of the Gods, Robert Bauval’s in 
The Orion Mystery, and my own in From Atlantis to the Sphinx. Even I, 
who have now devoted about ten years to these matters, was fascinated by his 
treatment of them. He also points out that there is evidence that Neanderthal 
man knew about the Hermetic Code seventy-five thousand years ago. 

I shall not try to summarize the rest of the book except to say that it is 
remarkable for the confidence he shows in handling an immense range of 
subjects, from modern physics to the paranormal, from evolutionary biology 
to musical theory, from yoga to superconductivity. I was familiar with some 
of this material, but much of it was unknown to me, and the use he makes of it 
is strikingly his own. 

The performance is often so dazzling, reminding a reader of a juggler who 
can keep ten balls in the air at the same time, that the reader might easily be 
misled into thinking that this is no more than a brilliant piece of eclectic 
exposition. But make no mistake: what Mike Hayes has discovered could be 
as important as the original discovery of DNA. Like Jurij Moskvitin and 
Jeremy Narby, he has created a new paradigm—that is, he is looking at our 
familiar universe from a new angle, and making us aware of magical 
possibilities. 

COLIN WILSON 


Colin Wilson is a prolific author and philosopher whose 1956 breakout work The 
Outsider helped popularize existentialism in Britain. Later, when existentialism fell 
out of fashion, he became a symbol of the British version of the beat generation as a 
member of the “Angry Young Men,” in which he was the head of a small group of 
existentialist philosophers. Beyond his early political influence, his more than 108 
titles convey his enormous literary scope—ranging from philosophy, crime, occult, 
literary criticism, and short fiction—and include From Atlantis to the Sphinx, 
Atlantis and the Kingdom of the Neanderthals, and his autobiography, Dreaming to 
Some Purpose. He is also coauthor, with Rand Flem-Ath, of The Atlantis Blueprint. 


12 



A Note on Measurements 


When taken from other sources, units of measure used in the book retain the 
measurement system used in the original text. So temperatures may be in 
Kelvin, Celsius, or Fahrenheit, and physical measurements may be metric or 
imperial, and so on. 


13 



Introduction 


T his book is the product of a personal journey of discovery, a trip that 
began when I was about seven or eight years old. This, significantly, was 
when I first chanced to think about that ultimate question in life: death. I 
remember feeling greatly disturbed that I was unable to comprehend this truly 
awesome prospect. What made matters worse was the fact that the adults 
around me were not only equally clueless in this respect; it seemed to me that 
they didn’t even want to think about it. But then this was England in the mid¬ 
fifties, and the grown-ups had just survived a horrendous global war. For 
many of them the unspeakable facts of death must have been an all-too- 
prevalent and uncomfortable reality, so it is not surprising that I was usually 
given short shrift whenever I asked one of the available big people to show 
me the netherworld on a world map. 

As it turned out, and for reasons I cannot explain, I have been drawn to 
ponder this question many times over many years. So, if nothing else, the 
subject has been a recurrent reminder to me of the transient, apparently futile 
nature of individual existence. But it has also, I think, been a primary factor in 
determining one of my major motivations in life—to try to understand the 
meaning and purpose of our being, to establish some kind of meaningful 
perspective from which to view our true position in the cosmic scheme of 
things. Basically, I simply want to know what is going on around me. Don’t 
you? 

So, what is this thing death, this future happening looming over the horizon 
of our lives like some conceptual black hole? Can the process be elucidated, 
defined in terms we can understand? My answer is a cautious yes, and I shall 
explain why in due course. 

As for death’s equally mystifying opposite, the counterbalance we loosely 
call life, this too cries out to be understood. Evolutionists think they have 
cracked it by charting the increasingly complex interactive development, over 
four thousand million years, of the RNA and DNA molecules—which is fine, 
as far as it goes—but where does the evolution of consciousness fit into the 
Darwinian picture? Indeed, can it fit? That is, is it possible to explain the 
thought processes of the modern hominid in terms of the current theory of 
evolution? Actually I don’t personally know of any evolutionists out there 
who are aware of this fact, but the answer, once again, is yes. As I see it, the 


14 



systematic, biomolecular process involved in the evolution of DNA is a 
perfect model of the working of the healthy human mind. 

So what I currently have to offer is an ambitious, but serious, proposition, 
which is that life and death are in a certain and unique way entirely 
comprehensible. 

As I said, what follows is the record of a personal journey, but this is also, 
by its very nature, an account of the entire evolutionary journey of the 
conscious hominid. What began for me in the fifties, with what might be 
called a chance thought, has been happening to thinkers for many thousands 
of years. So, in effect, I have merely tuned in to an already existing stream of 
ideas, a channel of intelligent information whose list of presenters and past 
contributors reads like a roll call of the immortals—scientists, philosophers, 
saints, mythmakers, saviors. 

We will therefore have to go back in time to trace the origin of this 
“thought” of mine: back to ancient Egypt and Greece, and to China, India, 
Palestine, Arabia, and the Americas. One of the principal reasons for looking 
back is that most of these ancient cultures developed a religion, or a 
mythology, to explain the mystery of life and death. Indeed, this almost 
wholly preoccupied the earliest peoples. And, significantly, although different 
cultures over the millennia have expressed their ideas in apparently diverse 
ways and idioms, they all agree on one fundamental point: that there is an 
existence after death. As it happens, the originators of all the major belief 
systems also concurred on one other fundamental point in respect of life. 

But first things first. My own personal account is the warp of this 
metaphysical design, so we must for the time being stick to the minor plot; the 
greater weft will be woven in chapter by chapter. 

In the early sixties, I dutifully went to grammar school, obtained mediocre 
GCE passes, and subsequently took up a position selling advertising space for 
a local newspaper. Disillusionment soon crept in. A large workplace can be a 
quagmire of trivia and petty jealousies and, to avoid being sucked in, I 
became a corporate drifter, aimlessly careerhopping from one meaningless 
job to another. 

Meanwhile my alter ego was heading off on a completely different trail. By 
the time of the late sixties, he was already blowing in the wind, unwittingly 
heading for a second memorable jolt. This happened when, quite by chance, I 
came across a certain psychedelic agent called purple haze. 

Purple haze was the name given to a particularly pure batch of LSD that hit 
the streets of my town in the winter of 1968, one tiny tablet of which 
happened to come my way. It cost me thirty bob and about eight earth hours, 
but such was its impact upon me that it changed my whole life, for, quite 
suddenly, after this one, mind-blowing experience, I became absolutely 
convinced of the existence of other dimensions beyond my own tiny, 


15 



subjective conceptual domain. This newly found awareness made life appear 
much more interesting. But more perplexing. 

More trips inevitably followed, always, without exception, profoundly 
illuminating, producing in me such powerful waves of emotion that I felt I 
could very easily be swept out to some mystic sea and be gone forever. 
Whether these glimpses into other worlds were real or imaginary was a 
question I never bothered to ask, but my perceptions were so vivid and 
incomparably impressive that they made my molelike working life seem like 
a form of penal servitude. 

It has been more than twenty years since I last took a trip, and I have no 
intention of taking another in the foreseeable future. Neither do I recommend 
the use of psychedelics to anyone. I am merely reporting here. My own 
“transgressions” were directed largely by circumstance. This thing—this drug 
—was new and radical, and virtually everyone in my peer group was 
experimenting with it. Obviously, in another time and another place, with 
different peers, I might have taken an alternative route to the present. 

So, to get to the point, which is to explain why my psychedelic experiences 
should be of such importance to my story. It has all to do with the impressions 
I had then. To be sure, very little remained of the total experience after each 
of these illicit forays into inner space, but certain key impressions did remain 
indelibly imprinted on my mind. 

The first was that everything solid or material—houses, trees, rocks, 
mountains, people—were ah possessed with a kind of inner light of their own. 
That is, I clearly perceived that these things, or objects, were composed, 
literally, of sparkling, vibrant, “particles” of light. 

It is entirely possible, of course, that this is not so—that “things” are not 
composed of light at ah—and that the impression was simply a drug-induced 
false consciousness. However, when the hallucination, or whatever it is, 
appears to be infinitely more striking and meaningful than anything so-called 
reality can throw up, then I think I have good reason to pay heed to it—which, 
indeed, I have done ever since. And, in fact, although I was unaware of this at 
the time, I was later to discover that my impression was corroborated by two 
quite different and independent sources. 

In the first instance, Einstein had already shown that light quanta, i.e., 
photons, were “particles.” Second, the idea that matter is simply one 
particular form of light has been common currency among the holy men of 
the East for centuries. 

The second major impression (or hallucination) had to do with time—or, 
rather, the absence of it. I could never explain it, not even to myself, but in 
these altered states time seemed to stand still. I remember that the word 
eternal came to mind more than once when I was attempting to describe this 
condition. 


16 



Interestingly, this particular notion—that there are “timeless” realms, or 
dimensions, of existence—is not at all unique. In fact, it is part and parcel of 
practically every major religion and mystical belief system known. If you 
think of familiar scriptural concepts like heaven, eternity, time without end, 
the realm of Him that liveth for ever and ever, and so on, all these so-called 
religious notions seem to suggest that legions of contemplatives have in the 
past had glimpses or feelings similar to mine. Further, as with the earlier 
impression that matter is made up of vibrating particles of light, this second 
idea of a “timeless” form of reality has also been quite clearly expressed in 
independent sources. For example, through the development of modern 
quantum theory, it has been discovered that, in the “world” of the subatomic 
particle, time as we know it (or as we think we know it) has no place: it is 
statistically meaningless. 

For me, this idea of an “eternal” dimension of existence was especially 
appealing, because it seemed to hint at a possible way out of the time-laden 
quicksand in which we hapless mortals become immersed. That is, if there 
was any substance at all to my extratemporal experiences, then maybe we— 
you, me, everyone—need never truly die. 

I have always been an avid reader, but over the years my taste changed 
with my circumstances. So, by the end of the sixties, works of fiction, classic 
and popular, were gradually replaced by books on science and what my elder 
brother Tony laughingly called “all that esoteric stuff.” He was right, of 
course. The hippies were on the move, traveling in droves to the East, reading 
books by and about countless Indian holy men, Sufis, Western occultists, and 
Lobsang Rampa and Erich von Daniken to boot. I readily joined in the party, 
reading all kinds of spiritual and philosophical fare. Much of it I found pretty 
ineffectual: hearsay, vague allusions, apocryphal stories, parables, and 
outright guesswork—but all in all I was temporarily hooked, greatly 
impressed by the vast numbers of mostly sincere writers from all walks of life 
attempting to understand the nature of consciousness. Of all intellectual 
pursuits, the exploration of the human mind seemed to me to be the most 
worthwhile. If we could reach journey’s end on this one, all other questions 
might fall neatly into place, side by side with their answers. 

The trouble was, although a lot of the books circulating in the seventies 
contained many interesting ideas, after reading them I still had no idea what 
was really going on in people’s heads. So many writers claimed to have all 
the answers, but when it came down to the nittygritty, everything seemed to 
end with a question mark. I had no inkling then that a major clue was in the 
offing, but I was soon to find a man who had some important answers. What 
is more, he wasn’t entirely unique. 

Usually with my wife, Ali, I made several trips to the East during the 
seventies. Often we would stop off and visit my brother, who at that time was 


17 



living in Mashad in northeastern Iran. Tony, who never stopped traveling 
throughout the whole of his abbreviated life, had at this stage in his journey 
married and converted to Islam. 

This was in the days of the pro-Western Shah, and Iran had a booming 
economy, affording plenty of opportunity to anyone with an entrepreneurial 
flair. And yet, despite all this, the people remained deeply religious, 
especially in Mashad, one of Iran’s holy cities, home of the great mosque of 
the much-venerated Islamic saint Imam Reza, the fourteenth imam in a direct 
line of high initiates that began with the Prophet Muhammad himself. 

During these visits, I was always struck by the intense fervor and passion 
of Muslim worshippers there. Their tears were obviously very real, and their 
emotions seemed to be charged with a vitality of a kind seldom encountered 
in Christianity. To these people, prayer was a genuine, wholehearted 
celebration, a loud, proud, public affirmation of their devotion to Allah and 
His Prophet. 

I must admit that my interest in Islam, although it impressed me greatly, 
never passed beyond an observational level. What intrigued me most about it 
was the sheer emotional power that this metaphysical phenomenon had so 
effectively harnessed. There was a self-evident force at work here—not a 
force that could be empirically measured according to established scientific 
criteria, but a real source of power nonetheless, one so energetic, in fact, that 
it could somehow cause millions of people from different ethnic backgrounds 
all over the world to simultaneously move, speak, and act in concert. Perhaps 
the most curious thing about this remarkably well-coordinated mass 
movement of human beings is that it was all set in motion by one man. 

When I try to picture Muhammad in my mind, I see a person of true genius, 
the light of Allah sparkling in his eyes, a clear vision of the future march of 
Islam stretching out before him. Here, quite evidently, was a man who knew 
exactly what he was doing, an individual who understood the workings of the 
human mind like few others. How else could he have created such a powerful 
living movement? Luck? Accident? I really don’t think so. There is a weird 
kind of magic afoot here, and it comes to us today in the form of a tangible 
supernatural force—the mysterious power of Islam. Now, this force exists, it 
cannot be denied, and I am saying that the person who purposefully created it 
was—and indeed still is—without doubt a giant among men. Irrefutable 
evidence to support this view is provided daily, weekly, continuously for all 
to see, when millions of Muslims all over the world emulate their leader by 
taking time to align themselves with this great spiritual source. Similar 
individuals have appeared elsewhere in history, and we shall be meeting some 
of them in this book, but in my view the Prophet was the last. 

After my initial brush with Islam I soon started to recognize certain 
similarities with the other great religions. In particular, they had all apparently 


18 



been set in motion by single individuals, then, incredibly, had subsequently 
inspired the voluntary participation, over thousands of years, of millions, 
billions of people. 

So eventually it became clear to me that there are very real forces 
profoundly affecting the human brain at work within these religious and 
philosophical movements. Think of Christianity, Judaism, Buddhism, 
Hinduism, Zoroastrianism, Islam, and so on. Nowhere in the entire “civilized” 
world is it possible to avoid some kind of contact with one or other of these 
apparently incomprehensible influences. They emanate from every church, 
mosque, synagogue, and temple. 

Now, recognizing the existence of such forces is one thing, but 
understanding how and why they operate so effectively is quite another. I 
pondered over this unfathomable mystery for years, reasoning that the 
founders of the major religions must have had one fundamental factor in 
common, which enabled each of them dramatically to affect the lives of 
whole races of people—but what this was, I had not the least idea. 

A BREAKTHROUGH 

Then in France, some time in the mid-seventies, a fellow traveler called John 
Mullins told me about a book he had read recently which had impressed him 
very much. I asked my wife to send me a copy from England. It was a 
propitious move. The book in question, In Search of the Miraculous, was an 
account by the Russian writer Pyotr Demianovitch Ouspensky, of his 
meetings with George Gurdjieff, a Greek-Armenian teacher of “esoteric 
wisdom” whom he met in Moscow in 1915. 

Ostensibly the book is a record of talks given by Gurdjieff to his pupils 
over a period of about eight years. I had never heard of Gurdjieff or his 
principal pupil prior to this, but after reading Ouspensky’s brilliant piece of 
reportage from cover to cover, stopping only to eat, drink, and catnap, I can 
truthfully say that encountering the teachings of this man was one of the most 
important stages in my entire voyage of discovery. I could write a book on 
this book, but that would be a digression—and in any case I would simply be 
diluting what is easily obtainable from any good bookshop. The main thrust 
of Gurdjieff’s teaching, however, I will briefly mention here, because it is 
relevant to this part of my tale. 

Basically he taught that the universe and everything within it is made up of 
vibrations, resonating, interactive “signals,” which permeate through all 
kinds, aspects, and densities of matter. This almost immediately struck a 
familiar chord in me, because it reminded me of my earlier impression that all 
matter is made up of sparkling (vibrating) particles of light. What really made 
me sit up, however, was Gurdjieff’s explanation of how these vibrations move 


19 



through matter, time, and space. 

Gurdjieff said that all processes, all “vibrations,” both in the world and in 
man, are governed by two fundamental laws—laws that were understood in 
the remotest antiquity. 

The first is the law of three, which says that every action, every 
phenomenon in the universe, is the direct result of the mutual interaction of 
three forces: active, passive, and neutral. If you ever do something so basic as 
change a three-pin plug, or use a catalyst in a chemical experiment involving 
two other compounds, or watch a referee do his job, or examine the structure 
of an atom, you will recognize immediately the action of these three forces. 
They are fundamental, everywhere; quite literally, universal. If you have only 
two forces—active and passive—the result is either deadlock or destruction, 
but if a third, reconciliatory force is introduced, anything and everything can 
happen. Gurdjieff said that this concept was the basis of the Holy Trinity of 
Christian tradition. This in turn implies, of course, that Christianity itself was 
formulated by people of a scientific turn of mind, people who understood the 
principle of the three interacting forces, the forces of creation. And, of course, 
the Trinity, in one way or another, is a fundamental component of virtually 
every major religion, a fact that suggests that “science” itself—the science of 
creation—is indeed rooted in the distant past. Scholars may argue that the 
Trinity was in fact denied by certain monotheistic religions such as Judaism 
or Islam, which assert emphatically that there is only one God. But consider 
this: the most significant act of creation in the whole of Islamic tradition was 
the revelation to Muhammad of “God’s words,” which were subsequently 
compiled as the book known as the Koran. We thus have two participants, 
Allah and His Prophet. We should note, however, that Muhammad is said to 
have received his revelations not directly from God Himself, but through an 
intermediary, the archangel Gabriel—enter the third force. This exact 
principle is described in the first verse of the first chapter of Genesis: “In the 
beginning God created the heaven and the earth.” You can’t get much clearer 
than that. Creation is the result of three forces. This is the first law. 

The second ancient law is the law of octaves. This says that all vibrations 
moving through matter, and through man, develop—that is, ascend, descend, 
grow stronger, weaker, and so forth—precisely as a musical octave develops, 
that is, in proportional steps of seven or eight. Now, this development, 
apparently, does not proceed uniformly, in a smooth ascension or descension, 
but erratically, with certain regular “glitches” in the line of motion. Just like a 
musical octave, in fact. 

For the benefit of those unfamiliar with the structure of the octave, or the 
major musical scale, the notes Do, re, mi, fa, so, la, ti, Do are each separated 
by a series of intervals or tones, five of which are whole, and two of which 
are only half-tones, like so: 


20 



1 2 3 4 5 6 7 8 

i I i I I i I i I i I 

Do re mi fa so la ti Do 

or, as illustrated by the keys of a piano: 



The half-tones—between the notes mi-fa and ti-Do—are the glitches just 
mentioned. Said Gurdjieff, “The seven-tone scale is the formula of a cosmic 
law which was worked out by ancient schools and applied to music.” 1 

Exactly how ancient these schools were is never specified, but Gurdjieff in 
his own writings suggests that the Pythagoreans, usually credited as being the 
originators of practical musical theory, had actually rediscovered a long-lost 
science. 

During his talks, Gurdjieff gives Ouspensky many examples in nature 
demonstrating the action of the forces described by the two fundamental laws. 
These forces, for example, dictate the structure of white light, the seven colors 
of the spectrum, and the sevenfold symmetries of the periodic table of 
chemical elements. He also describes the physical structure of the universe in 
musical terms, even including in his unique worldview the biological and 
psychological composition of the human being. All of these phenomena, 
Gurdjieff said, are essentially musically structured. His evidence, as presented 
to Ouspensky, was for me extremely compelling, and I instinctively felt that 
here at last was a real nugget of spiritual knowledge, a genuine, 24-carat 
kernel of truth. And I was right, as we shah see. 

Of course, knowledge is one thing, but understanding how best to use it is 
quite another. This is what made Gurdjieff unique among ah the people 
whose ideas I had previously encountered, because he didn’t simply present 
original and interesting knowledge, he applied it in an entirely practical and 
comprehensible way. 

I must try to keep things simple at this stage, as my preliminary story is not 
yet finished. All one needs to know here is that the practical aspect of this 
knowledge—the core of which is musical theory—is based on a systematic 
application of these “musical” rules as something like a code of personal 
conduct. The theory is that, by doing this, by introducing musical rhythms and 
elements into our lives in an orderly and disciplined way, it is possible for us 


21 











to evolve, to become more and more conscious (i.e., harmonious) at a much 
faster rate than is normally envisaged by evolutionists. We can call this the 
principle of “transcendental evolution,” which holds that a harmonious 
individual is like a fully evolved octave and is capable, through the final 
“note” Do at the top of the given scale, of striking a single new note, or 
impulse, into a greater scale above. This greater scale, or dimension, the 
ancients called heaven. Darwinists take note: what is being implied here is 
that there are certain limitations to current evolutionary theory, that it is, at 
best, incomplete. 

In between life’s periodic distractions, I studied Gurdjieff’s ideas for 
several years, on and off. I read everything by and about him that I could find. 
He apparently drew his ideas from a number of ancient traditions, as referred 
to in Ouspensky’s book—Egyptian, Christian, Buddhist, Dervish, Hindu, and 
so on. Of course, these were, broadly speaking, the very same religious 
movements that had intrigued me for years, which I had surmised were 
sources of strange metaphysical power that could quite literally move legions 
of the faithful. 

There was an obvious and important link here, but for some time its real 
significance escaped me. 

In the early eighties life slowed down. We had two young children by then 
and, as there were inevitably a number of conspicuous gaps in my CV, 
finding a regular and amenable occupation proved difficult. These were days 
of high unemployment, and the corporate drifter found himself up against 
stiffer opposition than he had expected. In the end, after several halfhearted 
attempts to reenter the professional workplace, he decided to go back to 
school, taking exploratory extramural courses in numerous and often tedious 
and uninspiring subjects. There was, however, one short course—a module 
dealing with the biomolecular world, with DNA and the genetic code—that 
ultimately turned out to be exactly what I had been looking for. 

This was in the summer of 1984. I had been reading a great deal at this 
time, both textbook stuff and books of my own choosing. One week, genetics 
or astronomy, perhaps, or a droning essay on Karl Popper; another week, John 
Michell, Colin Wilson, or Idris Shah, or possibly a couple of chapters of 
Gurdjieff’s monumental epic Beelzebub’s Tales to His Grandson. This 
multilayered tome is over a thousand pages long and no easy read, with 
sentences the length of paragraphs, paragraphs pages long, and dozens of 
obscure new words invented by the author—for the express purpose, one 
suspects, of making reading it an even more difficult task. Gurdjieff advised 
his followers to read it three times (presumably in accordance with the law of 
three). The fact that I undertook this daunting task may say something about 
me that I wouldn’t care to hear, but I completed it, nevertheless, in several 
stages, over a period of about five years. 


22 



I need not comment on the book itself. As with Ouspensky’s, I could write 
a lengthy treatise on it—or try to—and even then would possibly succeed in 
conveying only a small fraction of its intended meaning. The point I want to 
make here is that Gurdjieff’s ground-breaking ideas were well to the fore in 
my mind. In fact, practically all of the thoughts and ideas I have mentioned so 
far were jiggling around in my head, like ephemeral, dancing genes: life . . . 
death . . . light. . . timelessness . . . matter . . . vibrations . . . religion . . . force 
.. . Gurdjieff .. . music. 

It was virtually all there, like the scattered pieces of a jigsaw, but the 
overall picture still eluded me. 

Now let’s return to the genetic code. Probably most of you will at least 
have heard of this chemical arrangement, used by the DNA in the cells of 
your body to manufacture amino acids, the building blocks of all organic life. 

In order to give myself a kind of visual aid, an image of the code in action, 
I had drawn up a diagram incorporating the key numbers of the biochemical 
components involved in the process. These were 4, 3, 64, and 22. That is, 
there are four kinds of chemical bases. It takes three of them to make what is 
known as a triplet codon, an amino acid template, of which there are exactly 
sixty-four variations. Each of these codons correspond to one or another of 
twenty-two more complex components, namely, the twenty amino acids and 
the two coded instructions for starting and stopping the process of synthesis. 
In my diagram, the number 64, the number of tripletcodon combinations (4 x 
4 x 4), was represented by a square grid, eight divisions across and eight 
down, like a chessboard. 


23 



PROTEIN SCALE p/s 

START SIGNAL AMINO ACID SIGNAL STOP SIGNAL 

(one note) (one note) (one now) 

.A B C 

Drmfsl tDrmfsl tDrmfsIlD 


^ k THE SQUARE OF THE CONSTANT 


1 



III 


11 





111 

7 



til 


it 

it 




Jit 

12 3 4 


> 6 7 8 9 10 11 12 13 14 15 16 17 18 192021 22 

1_ 

8 

i 


— 8 — 

i 



8 



i 

2 

3 

4 

5 

6 

7 

8 

2 








3 








4 








5 








6 








7 








8 









1 


DNA 



Adenine Uracil Guanine 

- • - ' - • - ' - • - 



It struck me immediately that there was a curious kind of symmetry 
involved with these particular number combinations, one that was entirely 
familiar to me and that I had seen many times before. I realized, in fact, that 
the whole diagram echoed the format of the famous Chinese work known as 
the I Ching (Yi King), whose sixty-four basic texts are each identified with a 
six-line symbol called a hexagram. 

The I Ching, the so-called Book of Changes, was one of the more popular 
works circulating among “New-agers” in the sixties and seventies, and I had 
browsed through it several times. It was intended for use as an oracle: you 
pose a question, toss three coins, and note the way they fall. A preponderance 
of heads gives an unbroken line—“yang,” positive; tails a broken line—“yin,” 
negative. There is an older method of consultation using a clutch of forty-nine 
yarrow stalks, but the principle is the same. Repeat the action six times and 
you will have called up one of the hexagrams. The accompanying text 
supplies your answer. Although I was never drawn to actually consult the I 


24 

















































Ching, I had always been intrigued by its structure. 

As I said earlier, the key numbers of my genetic diagram were 4, 3, 64, and 

22 . 

Let’s begin with the number 4, the number of fundamental chemical bases 
in the genetic code (adenine, thymine, guanine, and cytosine) upon which the 
whole process of amino-acid synthesis depends. The I Ching, I discovered, 
embodies exactly the same principle. The sixty-four hexagrams are actually 
constructed from four, basic, two-line symbols known as the Hsiang. These in 
turn were derived from the two fundamental lines, one broken and one 
unbroken, known respectively as yin and yang. 

Next, the number 3. The genetic code, as was evident, obeyed the law of 
three forces, which is why only triplet codons are evident in the process of 
creation. The three forces are initially represented in the Book of Changes by 
the two original yin and yang lines, and a third factor called the Great 
Extreme: that is yin (negative, female), yang (positive, male) and neutral, the 
third, invisible or “mystical” ingredient, the tao. This greater trinity is 
fundamental to the whole system, but the number 3 also occurs in a way that 
corresponds exactly with the genetic code, because each of the hexagrams is 
described as being composed of two “trigrams,” two three-line signals. 

We now come to the number 64. As we have noted, the I Ching is 
composed of sixty-four hexagrams. At first glance it seems as if the genetic 
code deviates from this pattern, with its sixty-four triplet units. However, it 
should be noted that the genetic code functions as a dynamic system, and as 
such should be viewed as an ongoing, evolutionary process, in which every 
part is connected both with the simpler processes below and also with the 
more complex components above. Thus we can see that there is, in fact, 
another side to the codon template, the amino acid itself, which must also, by 
its very nature, be tripart in structure. So we have one triplet codon and one 
amino acid—a biochemical “hexagram.” Incidentally, triplet-codon templates 
originate inside the DNA molecule, as copies of segments of its internal 
structure; this means, of course, that DNA itself is also composed of sixty- 
four biochemical hexagrams. 

By this time, having recognized so many similarities between the IChing 
and the genetic code, I was convinced that I was on to something of profound 
importance, and my emotional state reflected this: I was highly charged. No 
way, I thought, could the identical features of these two apparently disparate 
systems be the product of mere coincidence, for they were not only identical 
in structure; it seemed that they each had a common purpose, which was to 
facilitate the process of evolution. Just think about this for a moment: the 
genetic code is used to create a greater organic structure; the I Ching, the 
Book of Changes, is supposedly used to create a greater, more enlightened 
being. The principle is exactly the same. 


25 



With a greatly increased respect for it, I returned to the I Ching several 
times—not to read it or to consult it, but to concentrate on its structure. I felt 
that its real secrets must lie in the symbolism expressed in its format and that 
the accompanying texts were simply an embellishment, merely repeating, in 
longhand, what the hexagrams were already telling me. 

Now these hexagrams, as I said earlier, just like the biochemical hexagrams 
of the genetic code, each consist of two trigrams, two three-line symbols, one 
above, one below. The trigrams, eight in number, were derived from the four 
Hsiang, by successively placing over each of them the two original broken 
and unbroken lines. When these same two lines are placed over the eight 
trigrams, the result is sixteen figures of four lines. Repeat the process once 
again and you get thirty-two figures of five lines, and a final similar 
movement produces the sixty-four hexagrams. 

Unlike the four- and five-line figures, the eight trigrams, known as the kwa, 
are given particular prominence in the system. I mused over these for a long 
time, juggling with their numbers. Eight threes. Three eights. Twenty-four. I 
needed twenty-two. Close, but not close enough. Certainly the number 8 was 
an integral part of the overall symmetry, being the square root of that magical 
64; but why did the sum of the trigrams not conform to the twenty-two codon 
signals of the genetic code? Why twenty-four? Why eight? 

It was an exhilarating moment when the light finally dawned and the 
answer, which came filtering through in the form of the tiniest of thoughts, 
exploded silently inside my head: “Heptaparaparshinokh.” 

This peculiar word is one of Gurdjieff s creations, and it is repeated many 
times in Beelzebub’s Tales. It means, quite simply, the law of octaves, the 
law of seven (sometimes expressed as the law of eight), 2 the law by which, he 
had said, everything proceeds. Everything? Including the genetic code and the 
I Ching? 

So there it was; obviously the symmetry I had been looking at was 
musically based. It had to be. Here was my chessboard: eight divisions across, 
like an octave; eight divisions down, another octave; and sixty-four divisions 
across the grid, an octave squared. 

I then remembered what Gurdjieff had written in Beelzebub’s Tales about 
the origins of musical theory. He said that the Greeks only rediscovered the 
science, and that its true origins were far more remote in time. No dates are 
given, but what he had to say about its originators turned out to be extremely 
pertinent. Beelzebub informs us that, a very long time ago, there once lived 
two brothers—princes—in ancient China. These men were direct descendants 
of a high initiate who survived the cataclysm that destroyed ancient Atlantis, 
and it was from his teachings, passed down through the generations, that they 
learned of the law of octaves. 

According to most commentators on ancient Chinese history, the creator of 


26 


the trigrams was a legendary sage called Fu-hsi, thought to have lived in the 
third millennium BCE. King Wen of the Chou dynasty and his son, Tan, the 
Duke of Chou, added the texts much later, around 1140 BCE. Princes, kings, 
dukes ... it all sounded very familiar. 

In the same section of Beelzebub’s Tales there is a detailed account of how 
these ancient men of genius verified for themselves the law of octaves (aided 
by experiments with light, prisms, and other, strange paraphernalia), and how, 
subsequently, this knowledge became lost. As I recalled how the I Ching was 
being so casually used simply as a pocket fortune-teller, I could see how true 
this was. These people never acknowledged the “music” inherent in the 
system. They “played” it without even knowing. 

But now I felt that I had found it again, the secret of life, no less, the music 
of life, the music in you and in me, in the I Ching and the genetic code—and 
even, if Gurdjieff’s claims hold true, in the cosmos itself. 

And the number 22? It fits perfectly, as can be seen from the Pythagorean 
version of this ancient science. This number was one of the key numbers of 
their system, principally because of its musical aspect. It represented, in fact, 
three octaves of vibrations, or notes, three sets of eight—twenty-four 
components. 

If you look at a twenty-two note scale in diagrammatic form, you will see 
that the first octave is made up of the eight familiar fundamental notes: Do, 
re, mi, fa, so, la, ti, Do. The eighth note, Do, however, is also simultaneously 
the first note of the second octave. So the two octaves overlap. Similarly, the 
eighth note of the second octave—again Do—is also the first note of the third; 
so these again overlap. In this way we see that the twenty-two divisions 
actually represent what is, in reality, a manifestation of twenty-four 
interrelated components—three individual octaves, or 8-8-8: 

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 

I.I.I.I 

DRMFSLT DRMFSLT DRMFSLTD 

8 8 8 

Now see what happens when we apply to the phenomenon described above 
the first law of nature—the law of three forces—which tells us that each of 
the individual octaves are themselves tripart in structure, composed inwardly 
of three octaves each. This produces nine subordinate octaves: 

Do Do Do Do 

I 1 I 2 I 3 I 4 I 5 I 6 | 7 | 8 | 9 | 

Do Do Do Do Do Do Do Do Do Do 

8 8 8 

Nine octaves, of course—from the first base note, Do, to the last— contain 


27 






precisely sixty-four fundamental notes. 


INTERIM 

The story I have just related is only the beginning of the next, which even 
now is still unfolding. From that time onward, the summer of 1984, I spent 
several years exploring the mazelike annals of history. I automatically 
assumed that, if the Chinese and the Greeks were “tuned in” to this ancient 
science referred to so frequently by Gurdjieff, then it was probable that so 
were some of the other traditions and civilizations he mentioned. As it turned 
out, the evidence was overwhelming. Everywhere I looked I saw musical 
symbols beaming back at me: every known major religion and esoteric 
tradition in recorded history had embraced this science as a code of conduct, a 
harmonious mode of being. Here, in fact, was the missing common factor I 
had long felt existed, that magical ingredient that had given religious 
movements the power to affect the minds and hearts of billions in such a 
profound and extraordinary way. They were all unerringly based on the 
principle of harmony, a harmony that is echoed in, literally, every single cell 
of our bodies, in our DNA and in the genetic code. This is, therefore, a natural 
harmony, one that must naturally appeal to the deepest and innermost 
instincts of DNA’s ultimate creation: Homo sapiens sapiens. 

Remember, DNA has been successfully using this method of evolution for 
billions of years. And now look what it is capable of. What began in the 
primeval soup with a single-celled organism has culminated in the creation of 
the conscious human being. That’s quite a leap, even if it did span four 
thousand million years. 

And then, somewhere along the line—very recently by evolutionary 
standards—a group of extremely gifted individuals somehow came to realize 
that the best way forward was to get right back down to basics, to a musical 
mode of being that was in harmony with the natural evolutionary processes of 
nature. This, surely, is Science with a capital “s”; it is the science, and in one 
way or another, it touches all others. And, as we shall see, in terms of the 
cumulative effect it has had upon the human race, and of the numbers of 
people who, over several thousand years, have been drawn to study its 
principles, it genuinely has no peer. 

Now, these ancient men of genius, the first practitioners of the noble art of 
right living, subsequently disseminated their superior knowledge far and 
wide, across the entire globe, across millennia of time. The results of my 
researches into this extraordinary cultural phenomenon were finally published 
in 1994 in my first book, The Infinite Harmony. 

The book begins with Old Kingdom Egypt, where the symbol of the octave 
first appeared in the form of their pantheon of eight gods, four male (yang) 


28 



and four female (yin), said to have materialized on the fabled Island of Flame, 
the primary source of light. There were, in fact, three coexistent creation 
myths in Old Kingdom Egypt, and in all of them the octave format is 
paramount. Furthermore, as with virtually every major religion, Egyptian 
theology embraced a trinity of three major deities: Osiris, Isis, and Horus—an 
expression of the law of three, and the triple octave, composed of twenty-two 
notes. In fact, the mathematical convention pi (p), expressed numerically as 
22/7, is first and foremost a symbol of the triple octave, an encoded 
description of the law of octaves and the law of three forces. Orthodox 
historians will tell you that this formula wasn’t known in Old Kingdom 
Egypt, but this, as I have shown elsewhere, is an entirely false assumption. 
Indeed, the pi formula was not only known by these people, it was applied in 
a wholly practical way in respect of their day-to-day activities, and can be 
identified quite clearly in important administrative documents of the Old 
Kingdom/ 3 This is quite apart from the evidence of the Great Pyramid itself, 
of course, the structural proportions of which accurately express the 
mathematical value of “classical” pi. 

Incidentally, the pi relationship has also been discovered in the dimensions 
and proportions of the so-called Pyramid of the Sun at Teotihuacan in Mexico 
and, most recently, in the stmctures of Stonehenge in England and the “step 
pyramid” of Silbury Hill in southern England—details that suggest that the 
dissemination of the knowledge of this musical code was a genuine 
worldwide movement. Later on we can look at these relationships in more 
detail. 

Subsequent sections of The Infinite Harmony are devoted to tracing the 
ongoing development of this musical influence, which flows like a river of 
pure thought through all the major belief systems in history, including 
Judaism, Zoroastrianism, Hinduism, Jainism, Buddhism, Confucianism, 
Christianity, Islam, and the alchemical schools of the Middle Ages. But then, 
as if this extraordinarily potent stream of ideas flowing unhindered through 
earlier times were not a remarkable enough phenomenon, later in this book 
we shall note how the main tenets of this ancient teaching are now finding 
conceptual niches within the framework of the most advanced, systematic 
disciplines of our own age. We see this not only in the science of genetics, as 
just discussed, but also, as will become apparent, in particle physics and even 
astrophysics and cosmology. 

The final chapter of my first book takes a detailed look at the musical 
structures of the biomolecular world, the realm of DNA and the genetic code, 
of amino acids and protein macromolecules. 

Now this musical symmetry is real, it exists for all to see, and I don’t 
believe I have contrived it in any way. I have merely looked at the facts as 
presented to me by experts in their respective fields, and then strung them 


29 


together into what I see as a clearly recognizable musical pattern. Music is 
life; life is music: this is what I have learned from the facts. But of course the 
most important, and perhaps controversial, fact of all those arising from my 
research is that the musical symmetry dictating the evolution of the human 
gene pool was not only identified by ancient peoples, it was actively 
employed in their daily lives as a complete way of being, a “religion.” 

As the first recorded version of this archaic science first appeared in the 
Nile delta about five thousand years ago, I have called this musical symmetry 
the Hermetic Code, after Hermes Trismegistus, the Greek name for Thoth, the 
ancient Egyptian god of wisdom. This musical symmetry, as I have said, is 
precisely what the formula pi was designed to express; that is, the law of 
seven and the law of three—the triple octave, composed of twenty-two notes. 
And remember, the law of three tells us that each of the individual octaves so 
expressed is also tripart in structure: it is composed of three “inner” octaves, 
making nine octaves in total—exactly sixty-four fundamental notes, the 
square of the constant number, 8. This is the Hermetic Code, a universal 
formula that, as we shall find out, encompasses within it practically 
everything. 

Having thus outlined my preliminary ideas, it is now time for us to embark 
on a greater journey of discovery—to new territories that I myself have yet to 
explore fully. Therefore much of the discussion that follows is to a large 
extent speculative in nature. We shall be dealing with “facts,” of course, many 
of them astonishing—unbelievable even—but empirical data, however 
pertinent, can take us only so far. If we wish to go to realms existing beyond 
the bounds of “logical” thought—which is where this narrative is intended to 
take the reader— then we may have to temper our “knowledgeable” 
worldview with liberal measures of two of the most elusive of human 
faculties: instinct and intuition. 

Instinct, as most people understand it, is a gut feeling, something in one’s 
bones. I am sure that we have all experienced this impulse in one way or 
another. Instinct may well be the primary cause of the emergence, over the 
past five millennia, of the inordinately powerful religious movements referred 
to earlier. These are long-held traditions, essentially rhythmic in form and 
method, and they are steadfastly adhered to by billions of ordinary people 
even now. These religions were founded, as I have explained, on the 
principles of musical symmetry, a symmetry that is so clearly evident in our 
DNA—literally in our bones. This could mean that the inclination to pray, for 
example, on every seventh day may, to a large extent, be the product of 
instinct. The “holy” Sabbath is the seventh day/note in an octave of time; the 
eighth “note”—Sunday in Christianity—is also the first day/note in the next 
“octave,” the next week. Clearly this essentially “religious” division of time is 
no arbitrary invention. It is musically based. It has “rhythm,” it has “soul”; it 


30 



is a perfect example of real “live music,” of the Hermetic Code in action. 

Now intuition, on the other hand, is generally believed to operate from 
what we call our subconscious minds—a seemingly inexplicable, faster-than- 
light process of instantaneous recognition, flashing on and off in sparse, 
random bursts, conveniently providing us with sensible answers to 
“impossible” questions—and very often when we least expect them. If this 
has never happened to you, the idea might seem too vague or fanciful to be 
taken seriously. To dispel any doubt, consult the recognized experts, by which 
I mean trained and disciplined thinkers in virtually all fields of scientific 
investigation, past and present. I think you would be hard-pressed to find 
more than a handful of these individuals working today who would deny the 
existence of the intuitive process in the functioning of the questing human 
mind. Indeed, as we shall see later, modern scientific enquiry thrives on it. 

To put all this simply, I am asking readers to open their minds and try to 
put aside all preconceptions about, well, almost everything. I realize, of 
course, that this is a tall order in these troubled and confused times, but the 
expansive, sometimes dizzying journey we are about to make requires that we 
be, as it were, “fleet of foot,” relatively free from dogma and conceptually 
ready for anything. Having said all that, there is one crucial fact that we need 
bear in mind: that the Hermetic Code, the blueprint of all creation, has been 
known and understood as such since the dawn of our civilization. 

As will become clear, the originators of this code discovered a spectacular 
sphere of existence, its expanse far beyond the confines of today’s 
imagination. It stretches backward and forward in time, to infinity: through 
historical time (as far as it goes), through geological time, to the first stirrings 
of life on earth—and even further still, through cosmological time, to the 
origin of the universe itself, the big bang. This remarkable worldview also 
encompasses all kinds of space: the inner space of the molecule, the atom and 
the subatomic particle, the space you and I perceive as “real” space, and the 
greater scales of space above us—the space of the planet, the solar system, the 
galaxy, the galactic supercluster. In truth, there is not a single phenomenon 
that is excluded from this all-encompassing cosmic plan, not even life, death, 
and the ultimate fate of our expanding universe. 

Obviously, therefore, at certain stages in this investigation we shall have to 
look at some of the weird and wonderful notions of modern science—in 
particular, some of the key advances made in particle physics, astrophysics, 
genetics, and evolutionary theory. As a nonscientist, I trust that my 
interpretations of these complex, sometimes perplexing, ideas, will be clear 
enough for most readers to follow. In any event, they are necessary 
excursions, as a basic understanding of recent scientific thought will enable us 
to compare it with some of the theories of ancient times. There are a number 
of surprises in store, for today’s science appears in many ways to be simply 


31 



reiterating what has gone before. This is not, of course, what scientists 
themselves want to hear, and, as a blatant trespasser, I would not expect them 
to give these ideas a warm reception. 

So, where do we begin such an apparently impossible journey across an 
infinity of time frames and even dimensions? It is probably best to start with 
our feet firmly on the ground—on bedrock—in the land and time of Old 
Kingdom Egypt. The reason is clear: because the pi convention first emerged 
here, both in the architecture and in written form. 


32 



1 


The Sacred Constant 

The “Jewel in the Crown” 


A lthough all ancient civilizations were special in their own way, Egypt 
was in a class entirely of its own. To begin with, it was the first truly 
unified nation in history. It was also the longest-lived, spanning three 
thousand years from unification to final dissolution. Its architecture is truly 
exceptional: in magnitude, sophistication and precision, nowhere since has it 
been surpassed or even equaled. Most importantly, it was in Egypt, at the very 
beginning of the era of the historical pharaohs, that the Hermetic Code first 
came to light. This is demonstrated not only through the pi relationship, 
which appears to have been incorporated both in the architecture and in the 
administrative procedures of this culture, but also in its protracted and 
detailed mythology. The octave format inherent in the natural processes of 
creation was first expressed in stories surrounding the miraculous appearance 
of the eight principal gods of the Egyptian pantheon. 

It was once pointed out to me that one of the earliest and most influential of 
the Egyptian creation myths portrayed a pantheon not of eight but of nine 
gods, known in the Old Kingdom as the Great Ennead. Clearly this rather 
awkward detail was disconcertingly inconsistent with “my” musical theory. 
The obvious anomaly puzzled me at first, but on closer examination of the 
myth in question, I came to realize that there was, in fact, no inconsistency 
whatever. More than that, I found that this imagery of a mythical group of 
nine not only embodied within it the symbol of the octave, the primary 
ingredient of the Hermetic Code, but also an extremely subtle connection with 
another key component of this universal formula. 

The principal god of the Great Ennead, Atum, was said to have fertilized 
himself to produce eight offspring. So we are already back on safe ground. 
Eight is good. So is seven, of course, as expressed in the formula pi, the 
symbol of the triple octave, the “trinity.” In general, the numbers 7 and 8, as 
they appear in myth and religious tradition, each refer to the same concept, 
namely, the octave and the musical symmetry inherent in ah processes in 
nature. And the number 9? This also has definite musical connotations. If we 
substitute the “gods” of the Great Ennead with the word octaves, the result is 


33 



a musical composition of nine octaves, comprising sixty-four fundamental 
notes. The Great Ennead, therefore, is simply a mythical expression of the 
formula pi, the triple octave, which is quite naturally subdivisible into nine 
inner octaves, sixty-four notes. 

Sixty-four is, of course, the square of eight. And the number 8, as I have 
said, is a constant number, one that consistently recurs in nature, in the 
genetic code, in the spectrum composing white light, and in the natural 
harmonies of the major musical scale. The Egyptians evidently recognized 
this musical symmetry, which is why they held the number 8 to be sacred— 
hence its association with the gods. Eight was thus regarded as a “sacred 
constant,” a yardstick by which everything could be measured or compared. 
Sixty-four, being the square of this number, was therefore of supreme 
significance to the guardians of the Egyptian mysteries, representing the 
ultimate goal of the individual—the squaring of one’s possibilities, the 
acquisition of godlike attributes. In “bioharmonic” terms we might call this 
the attainment within oneself of an optimum degree of physical and 
psychological “resonance,” an individual condition of absolute metaphysical 
harmony. This is simply a higher state of consciousness, a level of perception 
that empowers the individual to strike metaphysical or conceptual “notes” up 
in a greater “scale” above, which we call, for want of a better word, heaven. 

ORIGINS 

I have often speculated on the true age of this ancient wisdom. As far as my 
own research has revealed, it seems initially to have appeared in its full-blown 
form in Egypt in the first half of the third millennium BCE. This by no means 
proves, however, that the concept of the sacred constant actually originated in 
Old Kingdom Egypt. 

Even when starting to write The Infinite Harmony, I suspected that the 
canon of wisdom to which I had tuned in could be much older than the 
existing records show. Orthodox historians are reluctant to push back the 
beginning of Egyptian civilization much further than the establishment of 
what is known as the Archaic Period, which began around 3100 BCE, when 
Upper and Lower Egypt were first unified under the rule of King Narmer and 
his successor, Hor-aha, or Menes. However, the Egyptian chronicler 
Manetho, a priest of the city of Heliopolis from the third century BCE, 
recorded a long, continuous succession of divine and semidivine rulers of 
prehistoric Egypt stretching back 24,925 years beyond the beginning of the 
Archaic Period. An earlier, fragmented document known as the Royal Canon 
of Turin and dated to around 1300 BCE contains a king list that begins with 
an unspecified period when Egypt was ruled by a succession of ten gods, the 
Netjeru, followed by a second period of 13,420 years of divine rulers known 


34 


as the “Followers of Horns.” 2 Obviously these reigns are given no credence 
by academics: the timescales involved are simply too great to fit into any 
accepted historical format. But in my view these records, though they might 
have become distorted with the passage of time, are highly significant, 
primarily because they reflect the views and traditions of the Egyptians 
themselves. Clearly these people firmly believed that their culture had its 
origins in a past reaching back many thousands of years before the Archaic 
Period. 

So which view is correct? Is it that of today’s archaeologists and historians, 
who rely principally on the evidence of datable artifacts to ascertain the age of 
a culture? Or is it the account that has come down to us from the horse’s 
mouth, so to speak, from the Egyptian priesthood of Manetho’s day and from 
the compilers of the Royal Canon of Turin? 

It seems to me very unlikely that a culture as advanced and sophisticated as 
Egypt’s should have mushroomed “overnight” from a primitive intellectual 
environment. As we have noted, the Old Kingdom priests and astronomers 
were already in possession of a fully developed, extraordinarily imaginative 
belief system—a true science, no less—the main tenets of which they 
described symbolically and with superlative clarity in the form of the 
Hermetic Code. What is, perhaps, even more incredible is the obvious intent 
behind this essentially harmonious mode of spiritual evolution, which was to 
forge for mankind a direct means of access to the stars, to the mythical realm 
of the gods that came to be known as heaven. The important point to note 
here is that heaven— that place I vainly looked for as a boy—is, in fact, a 
scientific concept employed by ancient metaphysicians to describe a higher 
dimension of existence. We can define this netherworld in musical terms as a 
greater “scale” of being. This unique mode of evolution is based, as I have 
said, on systematic scientific principles—those of harmonics—but later we 
shall see that this theory of “transcendental evolution” is also scientific in 
other significant ways—specifically in relation to some of the benchmark 
discoveries of modern physics and genetics. But even if we presently consider 
only the musical aspect of this theory, this is a surprisingly sophisticated 
concept to have originated with the relatively close descendants of simple 
hunter-gatherers. 

In addition to this highly evolved “religion” of the Fourth Dynasty 
Egyptians, the stonemasons and architects of that unique era—particularly the 
builders of the Pyramids of Giza and Dashur—displayed incomparable 
expertise in precision and enormity of scale. 

So history here belies logic: the finest, the most sophisticated, appeared 
very early on, and the standard of pyramid building degenerated as time went 
by. This is not, of course, what we observe in the ongoing development of our 
own culture, particularly in technology and the sciences, which are generally 


35 


considered as having progressively evolved— primarily out of the supposedly 
superstitious ideas of medieval alchemy. 

Of course, if the Egyptians themselves are to be believed, quite the 
opposite appears to have happened. According to them, their culture was not 
the product of a gradual development, but began in full bloom, with a first, 
golden era, a distant age when the “gods” suddenly appeared (presumably 
from somewhere), bringing with them all the trappings of civilized existence. 
This period in their history the Egyptians called Zep Tepi, the “First Time.” 

From this golden age onward, there apparently proceeded a gradual process 
of involution, through a long period of high civilization under the rule of 
lesser demigods—the “Followers of Horns” earlier mentioned— ultimately 
ending with the “normal” era of the historical pharaohs. I use the term normal 
guardedly here, because the Great Pyramid was constructed at this time, and it 
is difficult to imagine that those responsible for the creation of this amazing 
structure were just ordinary souls. 

On the face of things, it seems as if this ancient Egyptian scenario of a 
distant, perfect beginning is, by conventional standards, fantastic, totally at 
odds with the established academic view of events. Egyptologists tell us that 
the datable, factual evidence, painstakingly collated by scholars over the last 
couple of hundred years, proves conclusively that a mere one thousand years 
before Egypt’s Dynastic Period, the tribes in the Nile region were living in 
simple, mud-brick dwellings and thought about little other than survival. 

And then, one thousand years later—around 2550 BCE—historians present 
us with the fully developed civilization we know as Old Kingdom Egypt, the 
most advanced of the ancient world, whose architects built like giants, and 
whose influence upon the human race is felt even to this day. This crucial 
development, from the hunter-gatherer tending a few goats in the middle of 
the fourth millennium BCE, to the Egyptian priest-astronomer of the Old 
Kingdom, with their gigantic pyramid markers and lofty thoughts of the 
firmament, is perhaps the most dramatic leap forward ever encountered in 
human history. 

This sudden appearance of the high civilization exemplified by the 
architecture and the extant texts of Old Kingdom Egypt has prompted many 
alternative investigators to challenge seriously the orthodox view of the 
sources of Egyptian culture, positing a direct legacy from an earlier, greatly 
more advanced race of people. 

The evidence in support of this revolutionary proposition has in recent 
years come to us from all quarters, and doubtless most readers hooked on the 
mysteries will already be familiar with most of it. Modern writers, such as 
Graham Hancock and Robert Bauval, Colin Wilson, Andrew Collins, and 
many more have done much to increase public interest in “alternative” 
explanations of the origin of civilization. Many of the ideas discussed by 


36 



these authors are of necessity highly contentious and so are continually under 
attack from academics. However, even if we accept that some of these 
theories are, to coin an apt phrase, not “hermetically sealed”—not entirely 
watertight—there is now a whole swath of significant new data that simply 
does not fit in with the orthodox picture of events. In short, it is now time for 
us to rewrite the standard, but apparently garbled, story of the development of 
civilization, for the period that historians have consistently referred to as 
“prehistory,” circa 10,500-4000 BCE, is that no more. 

Most of the new evidence to support this view of a highly advanced, proto- 
Egyptian culture has been variously dealt with by dozens of alternative 
theorists, so we need not dwell too long on the details. A quick review of the 
main features will suffice to impress upon the reader how remarkably 
advanced these denizens of “prehistory” really were. No doubt academic 
arguments over the true age of civilization will rage for years to come, but 
this is not my primary concern. The intention of this book is to proffer an 
alternative perspective that is not so much focused on the antiquity of our 
culture, but more on the nature and future ramifications of the unique belief 
system bequeathed to us by our most distant ancestors. But first let us 
examine certain key, well-established facts and see for ourselves exactly what 
these mysterious people were capable of. 

“IMPOSSIBLE” MAPS 

In 1966, the late Charles H. Hapgood, Professor of the History of Science at 
Keene College, New Hampshire, published a seminal work called Maps of 
the Ancient Sea Kings. The title refers to certain medieval maritime maps 
currently filed away in the American Library of Congress, which depict the 
exact contours of the land mass buried deep beneath the mile-thick ice packs 
of Antarctica. Possibly the best known of these is the now famous Piri Re’is 
map of 1513, owned by a Turkish pirate executed in 1554. This shows the 
southern Atlantic Ocean, a part of the coast of Africa to the right, the coast of 
South America to the left, and, farther to the south, Antarctica, with the bays 
of Queen Maud Land shown in astonishingly clear relief. Note that these bays 
were not officially “discovered” until surveys using sonar soundings were 
conducted by a joint team of British, Swedish, and Norwegian scientists in 
1949. There are, in fact, many more of these maps—called portolans—some 
of which show that Antarctica actually consists of two separate land masses, a 
fact not known to modern geographers until further surveys were conducted 
in 1958. 

Hapgood’s explanation for the existence of these portolans remains 
controversial even today. He surmised that they were probably copies of 
earlier maps, which in turn might have been copies of even older ones— and 


37 



so on, effectively reaching back to a time when Antarctica was relatively free 
of ice. Controversial this proposition may be, but Hapgood’s observations 
were based on solid factual evidence that has never been refuted or otherwise 
explained by the academic establishment. 

The obvious implication of all this is that there may have been highly 
proficient mariners alive then—when Antarctica was a more temperate land— 
with the wherewithal to chart it. But of course mapmaking of the accuracy 
found in many portolans is a highly exacting science and implies a detailed 
knowledge of trigonometry and geometry—hardly the skills we would 
normally ascribe to “primitive” peoples. 

Geologists and climatologists tell us that the latest possible date that 
Antarctica could have been a temperate region—and therefore 
topographically surveyed by ancient seafarers—was around 4000 BCE. If we 
assume, then, that this prehistoric civilization of accomplished mapmakers 
and mathematicians progressively evolved, as we have, through long periods 
of trial and error and spasmodic bouts of inspirational genius, then the 
conservative date of 4000 BCE would merely mark a turning point in the 
development of a culture that had already reached a marked stage of maturity. 
How long it took to attain such a level of sophistication is anybody’s guess, 
but if historians are ever to make sense of the evidence provided by portolans, 
this is certainly a question that needs to be addressed. Where these ancient 
seafarers went after Antarctica finally became covered with ice is also crying 
out for an answer. After all, they must have gone somewhere, because they 
had boats and were obviously inclined to use them. It is perhaps significant 
that the time frame under discussion comfortably encompasses the beginning 
of the Archaic Period of ancient Egypt. And the early Egyptians, in fact, also 
had boats. Khufu’s father, Snefru, had a fleet of them, and they were identical 
in design to reed boats still being built today by the South American Indians 
living on the shores of Lake Titicaca in Bolivia. Local Indians informed 
Graham Hancock that the design had been given to them by the legendary 
Viracocha, the white god from the sea who, like Osiris in Egypt, brought with 
him civilization and a new way of being. 

In 1954 a rectangular pit was discovered on the south side of the Great 
Pyramid that contained a dismantled boat made of cedar. It took fourteen 
years to reassemble this craft, which measures 43 meters from prow to stern. 

According to the sailor and explorer Thor Heyerdahl, the streamlined hull 
of this boat could never have withstood the conditions of the high seas. It was 
built, in his opinion, as a symbolic craft for the use of the pharaoh in his 
afterlife. This acknowledged expert in the field of ancient shipbuilding 
believes that the boat was essentially a riverboat. Curiously, however, he also 
asserts that its high-prowed design was a highly sophisticated and technically 
accurate model, not of a riverboat, but of an ocean-going vessel. Heyerdahl is 


38 



suggesting that Khufu’s ceremonial boat could have been derived from the 
plans of very experienced shipbuilders, people with a long tradition of sailing 
on the open seas. 3 

It is tempting to think that this is the answer, that the Egyptian and, 
perhaps, the early American civilizations, whose descendants are still making 
boats of an identical design today, might have been spawned by descendants 
of this long-forgotten race of mariners of ancient Antarctica—say, around the 
middle of the fourth millennium BCE. 

The emerging historical picture, however, is not quite that simple. 

THE GEOLOGICAL EVIDENCE 

Let us now look briefly at the latest controversy surrounding the dating of the 
Great Sphinx and its two neighboring constructions on the Giza plateau, the 
extraordinary buildings known today as the Sphinx Temple and the Valley 
Temple. 

In 1979, the American writer John Anthony West published a book, 
Serpent in the Sky, in which he discusses the ideas of the maverick Alsatian 
Egyptologist, Rene Schwaller de Lubicz. Schwaller, who spent almost fifteen 
years between the wars investigating numerous archaeological sites in Egypt, 
noted marked differences between the erosion of the Sphinx enclosure and 
that of the nearby tombs and pyramids on the Giza plateau. The weathering 
pattern on the exterior surfaces of the tombs and pyramids is angular and 
irregular, with rock layers higher up in the masonry showing less weathering 
than the layers below. This angular erosion is attributed to the effects of wind¬ 
blown sands blasting away the softer layers of limestone and leaving exposed 
the harder levels. The weathering of the Sphinx and on the outer walls of the 
two neighboring temples, however, is rounded, undulating, sloping slightly 
outward toward the ground, with deep, intermittent, vertical fissures or 
gullies. Schwaller’s explanation for this is that the erosion of the Sphinx and 
its surrounding structures has been caused not by sandblasts, but by water. 
This clearly suggests that they must have originated in a different and quite 
distinct era—when water other than that of the River Nile abounded. 

West’s book subsequently achieved only a moderate success. One can 
perhaps understand why: it certainly had no chance of being officially 
endorsed, and the present “Egyptian renaissance” had not yet begun to flower. 
Undeterred, West, convinced that the weathering pattern of the Sphinx 
provided a vital clue to our understanding of “prehistory,” has spent the last 
twenty years steadily chipping away at another crumbling edifice—the 
orthodox opposition to Schwaller’s theory. The turning point in this modern 
David and Goliath story came when West invited an expert to examine the 
Sphinx erosion and try to ascertain what had caused it. Significantly, this 


39 



expert was not an Egyptologist, but a scientist, a leading authority on the 
structure and nature of rocks. 

This was the eminent Boston geologist Dr. Robert Schoch, whose studied 
opinion, based on exhaustive investigations at the site, is that the erosion is 
indeed the result of water—rainwater, to be precise. Schoch presented his 
findings at the annual convention of the Geological Society of America in 
1992, and his evidence and conclusions were received with marked approval. 
The assumption is, therefore, that the weathering of the Sphinx enclosure has 
most likely been produced by precipitation. As with the case of the portolans 
mentioned previously, orthodox historians may have another serious question 
to address here, because it has now been fairly well established that Egypt 
ceased to be a temperate zone nine thousand years ago—around 7000 BCE— 
over three and a half thousand years before the beginning of the Dynastic 
Period. Significantly, this ties in rather well with Schoch’s estimate for the 
age of the Sphinx, which he puts conservatively at nine thousand years. If he 
is off by only a thousand years or so, and the Sphinx was indeed drenched by 
rain in a temperate climate for a thousand years or more, this could arguably 
account for the erosion observed by geologists. 

Historians and archaeologists of the old school, however, have reacted 
negatively to this radical view, insisting that the Sphinx is contemporary with 
the Dynastic Period. They claim that it was commissioned by, and is an image 
of, the pharaoh Khafre (Greek, Chephren), builder of the second of the three 
Pyramids at Giza. An undamaged statue of Khafre was found in the Valley 
Temple, and the American archaeologist Mark Lehner, leading the academic 
opposition to West’s and Schoch’s theories, declared that the similarities 
between it and the face of the Sphinx proved conclusively that the Sphinx was 
an image of Khafre. West totally disagreed; in fact, he could see no similarity 
whatsoever. And neither could leading New York forensic artist Detective 
Frank Domingo when, at West’s behest, he went to Egypt to check out the 
validity of Lehner’s claims. After a close, professional examination of all the 
available evidence, Domingo’s verdict was emphatic: the Great Sphinx is 
definitely not an image of the Fourth Dynasty pharaoh Khafre. Indeed, if the 
geologists have it right, how could it possibly be? 

If the orthodox view of an evolving culture is correct, we might reasonably 
assume that the people responsible for such marvelous feats of construction 
would have had a good deal of practice before they mastered their formidable 
skills. Therefore if we are considering here a civilization dating back to a time 
when the Sahara was green, there may be a great deal more evidence of it yet 
to uncover—a hidden empire under the sand. 

MEGALITHIC LEGO 


40 



There is also another anomaly intrinsic to the Sphinx enclosure, which again 
throws the orthodox view into question: the incredible size of the stone blocks 
used in its construction. Weighing at least 200 tons apiece, with some of them 
tipping the scale at a staggering 450 tons, these enormous blocks—hundreds 
of them—have been superimposed with a degree of precision that makes the 
mind boggle. The point is that these massive, austere, and predominantly 
rectangular constructions—the so-called Valley Temple of Khafre and the 
Sphinx Temple—are entirely uncharacteristic of the architecture of the Old 
Kingdom Pyramids and tombs—the latter incorporating elaborate carvings, 
inscriptions, cylindrical fluted columns, and numerous other architectural 
features typical of that era. One possible reason for this anomaly, as a number 
of investigators have of course already suggested, is that the Sphinx enclosure 
and the nearby pyramids and tombs of Giza originated in two quite distinct 
and widely separated time frames. 

Take the Great Pyramid, for example, possibly the finest and most 
complete example of stonemasonry in existence, constructed mainly out of 
standard blocks of limestone averaging around two to three tons in weight. 
Even the most massive of its granite blocks, incorporated in what is now 
commonly known as the King’s Chamber, would probably weigh in at “only” 
around seventy tons. 

Now consider this: the average weight of the carved stones used in the 
building of the Sphinx and Valley Temples at Giza is two hundred tons. Of 
course, these blocks have been carved from much softer limestone bedrock 
but, by Old Kingdom standards, they are truly cyclopean. What is more, their 
joints are so fine that it is impossible to slide a razor-thin blade between them. 
Even by modern standards, they are nigh on perfect. 

In Abydos, in Upper, or Southern, Egypt, there is another ancient structure, 
a temple known as the Osireion, which has the same stark, megalithic form of 
architecture as the buildings of the Sphinx enclosure. Professor Edouard 
Naville, sponsored by the Egypt Exploration Fund, excavated much of the site 
between 1912 and 1914, and when he observed the unique style of 
architecture of the structure, he straightaway compared it with the Valley 
Temple at Giza. Both were made with gigantic blocks without any ornament 
but, as Naville noted, the Osireion, though of a similar style, was made with 
even larger blocks, a fact that, rather curiously, prompted him to suggest that 
it was “of a still more archaic character.” 4 Is it not strange that he should have 
associated antiquity with size in this way? He was saying, in effect, that the 
larger the blocks—and, consequently, the more advanced the engineering 
techniques required to carve, transport, and position them—the greater the 
antiquity of the building. Naville suggested, in fact, that the Osireion might be 
the most ancient building in Egypt. This is, of course, a decidedly unorthodox 
view, but one that accords with that of the Egyptians themselves, with their 


41 


belief that their civilization began with a godlike race of beings who 
possessed supernatural powers, in other words extraordinary skills. 

Later excavations by Henry Frankfurt at the site in Abydos, between 1925 
and 1930, unearthed a cartouche of the Nineteenth Dynasty pharaoh Seti I 
carved in granite above the entrance into the main hall of the temple. Not 
surprisingly, this and other minor finds linking Seti with the site prompted the 
archaeological community to disregard Naville’s earlier conclusions, opting 
for the much more palatable idea that the building dated back to an 
established period in known history. There is now, however, a growing 
number of investigators in the field who are inclining more and more toward 
Naville’s view. The writer Andrew Collins, in his book Gods of Eden, has 
suggested that Seti, having recognized the unquestionable sanctity of this 
important edifice, may have constructed his own temple at Abydos “to 
comply with the existing orientation and ground-plan of the Osireion, which 
was already of immense antiquity even in his own age.” 5 This makes perfect 
sense. And, after all, why should Seti, of all of the pharaohs to have ruled in 
any dynasty since the Fourth (the supposed era of construction of the Valley 
Temple), be the only one to have built with blocks of such size? 

In respect of megalithic architecture, it is worth noting here that the Valley 
Temple and the Osireion, while unique in Egypt, do, in fact, have 
counterparts elsewhere in important archaeological sites worldwide, notably 
in the Lebanon, Bolivia, Pem, and Mexico. In his book Fingerprints of the 
Gods (1995), Graham Hancock describes the aweinspiring remains of 
buildings all over the ancient world that have been constructed from massive 
stone blocks weighing several hundred tons apiece—again, as with the blocks 
incorporated in the Sphinx Temple and the Osireion, featuring joints of near¬ 
perfect precision. 

Furthermore, in Mexico, as in Egypt, the pyramid structure is a central 
feature. Most significantly, in the case of the Pyramid of the Sun in 
Teotihuacan in Mexico, we even find the crucial pi relationship incorporated 
within its dimensions. This and other “hermetic” buildings will be revisited in 
due course. 


THE ASTRO-ARCHAEOLOGICAL PERSPECTIVE 

The fact that the Sphinx has the body of a lion has prompted certain 
investigative authors to suggest that it was very likely carved in the Age of 
Leo, some time between 11,380 and 9220 BCE. 

To understand the basis of this new argument, we first have to consider the 
phenomenon of precession, which is the apparent backward motion of the 
twelve constellations of the zodiac in relation to the horizon. Precession 
occurs because the earth is spinning like a giant top that is losing momentum 


42 



and has begun to turn and wobble very slowly—almost imperceptibly so—in 
the direction opposite to its spin. This alternative motion gives observers on 
earth the illusory impression that the “fixed” stars of the firmament are 
revolving slowly around us like a giant stellar wheel. The rate of precession is 
measured by observing the gradually changing zodiacal backdrop against 
which the sun rises on the spring equinox. Proceeding at the rate of one 
degree every seventy-two years, this means that each of the twelve ages of the 
zodiac occupies 30 degrees of this great astronomical circle, taking 2,160 
years to complete. A whole precessional cycle therefore lasts 25,920 years. 

In our present astrological age, the equinoctial rising of the sun still occurs 
in Pisces, the symbol of Christianity. As Andrew Collins points out in Gods 
of Eden, just before this age the equinoctial sunrise occurred against the 
backdrop of Aries, the sign of the ram, which is historically associated with 
the reign of the Hebrew Scriptures patriarch, Abraham, and also with the ram 
cult of Amun in ancient Egypt, both of which appeared shortly after this age 
began, around 2200 BCE. The latter stages of the age before this, the Age of 
Taurus, the time of the bull cult of the Mediterranean and the Apis cult of 
Egypt, is the epoch in which Egyptologists say the leonine Sphinx was 
carved. To Collins, and indeed to many other current investigators, placing 
the lion squarely in the bull’s domain makes no sense at all. The “alternative” 
view, of course, offers a much more logical explanation: the Sphinx has the 
body of a lion because it was carved and orientated in the Age of Leo. 

The new evidence in favor of this hypothesis is concerned primarily with 
certain stellar alignments that appear to have been intentionally built into the 
Giza necropolis. As we might expect, the authors engaged in this new field of 
enquiry are consistently under attack from traditional Egyptologists, 
recognized experts in their own field, of course, but scholars who generally 
know little or nothing about astronomy. Consequently the Leo hypothesis is 
seen as simply another crank theory being purveyed by ill-informed amateurs. 

Possibly one of the best-known names in this new area of 
“astroarchaeology” is the Belgian construction engineer Robert Bauval. His 
first book, The Orion Mystery, co-authored with the writer and publisher 
Adrian Gilbert, is based around his discovery of an evident alignment of the 
Giza necropolis with certain key stars in the Egyptian sky, stars that, 
significantly, were of very special interest to the priest-astronomers of the Old 
Kingdom. 

Bauval noted the curious misalignment and marked difference in size of the 
much smaller third Pyramid of Menkaura (Mycerinus), and wondered why 
this should be. He subsequently realized that this peculiar anomaly 
corresponded accurately with a similar “misalignment” evident in the 
positions of the three stars of Orion’s Belt, called by astronomers Zeta 
Orionis, Epsilon, and Delta. The smallest of this triad—Delta—is slightly 


43 



offset from the line described by the first two. Significantly, it is also 
noticeably dimmer, apparently smaller. 

As Bauval already knew from his exhaustive examinations of many of the 
so-called Pyramid Texts, the constellation of Orion was extremely important 
in the mythology and religion of the ancient Egyptians. It was associated with 
their principal god, the great civilizer, Osiris, Lord of Zep Tepi, the “First 
Time,” the golden epoch when Thoth/Hermes is said to have imparted to 
mankind the fruits of his infinite wisdom. Orion, therefore, is clearly a key to 
the enigma of the Pyramids. 

Bauval realized further that the Great Pyramid itself has certain internal 
features that link it directly not only with Orion, the star of Osiris, but also to 
another equally important star—Sirius—that associated with Osiris’s consort, 
the goddess Isis. Sirius’s heliacal rising (i.e., the same time as the sun) was in 
fact the basis of the Egyptian “sothic” calendar. The link between Orion, 
Sirius, and the Great Pyramid is to be found in two of the four mysterious 
shafts projecting from the so-called King’s and Queen’s Chambers. Using 
computer-simulated star charts to reproduce the position of the stars above the 
Nile Delta around 2500 BCE, the time when the Pyramids were built, Bauval 
established that each of the shafts would then have targeted particular stars as 
they culminated at the meridian, that is, as they reached their highest point 
above the horizon. The crucial ones turned out to be the southern shafts. That 
of the King’s Chamber, angled at 45 degrees 14 minutes, would have targeted 
the star known to the Egyptians as A1 Nitak, Zeta Orionis, the lowest of the 
three stars of Orion’s Belt. Similarly the southern shaft of the Queen’s 
Chamber, angled at 39 degrees 30 minutes, would have aligned with the high 
point of Sirius, or Alpha Canis Major, in the constellation of the Great Dog. 

During the course of the precession of the equinoxes, Orion’s Belt moves 
through the heavens in a specific and unchanging way. It rises upward for 
almost thirteen thousand years, tilting slightly in a clockwise motion, and then 
back again, drifting slowly down and turning anticlockwise as it returns to its 
starting point. To Bauval, this starting point was highly significant, for his 
computer star charts told him that the last time Orion was at its lowest point in 
the sky was circa 10,450 BCE, in the Age of Leo. 

Bauval further noted that at this point in the precessional cycle the three 
stars of Orion’s Belt would not have been tilted sideways, and so would then 
have perfectly reflected the position and orientation of the three Pyramids of 
Giza. He surmised that the Giza site in fact acted like a giant star-clock 
marking the epoch of the First Time, the golden age of Osiris/Orion. 

In a later book, Keeper of Genesis (1997), jointly written by Bauval and 
Graham Hancock, the astro-archaeological theory is explored further. They 
suggest that the designers of the Giza complex saw the River Nile itself as a 
reflection of the diffused band of light of the Milky Way—our own galaxy. 


44 



The leonine Sphinx faces due east. Had it been there, as Bauval and Hancock 
imply, at dawn on the all-important spring equinox in the year 10,450 BCE— 
the beginning of the present precessional cycle—the constellation of Leo 
would have appeared above the horizon directly in front of it. 
Understandably, they see this as compelling evidence that the Sphinx 
enclosure—which the geologist Robert Schoch believes is much older than 
the nearby tombs—was built to align with the constellation of the 
precessional age in which it was carved and constructed. At that time, Orion’s 
Belt itself would have been positioned in the southern sky, at right angles to 
Leo, and at its lowest point of declination. What is intriguing is the idea that 
the builders of Old Kingdom Egypt, working in the later Age of Taurus, may 
have built and aligned their three mighty pyramids to reflect perfectly the 
position of the three stars of Orion’s Belt as they would have appeared in the 
skies in the Age of Leo. It’s as if the designers may have been focusing back 
on this age for a specific purpose, possibly to mark it as an important era in 
their history, when Orion was closest to home and when Leo appeared in the 
sky exactly in line with the Sphinx’s present gaze. Orion has been rising in 
the sky ever since, and will continue to do so until around the year 2550 CE, 
thus marking the first half of the full precessional cycle, thirteen thousand 
years after the Lirst Time. 

Clearly the earth-stellar configuration being described here, although not 
yet accepted by academics, has much merit. It is, after all, based on verifiable 
facts, data that Egyptologists, if they are sincere, simply cannot afford to 
ignore. The point is that these ancient, highly accomplished construction 
engineers of Old Kingdom Egypt were also experienced astronomers, people 
deeply concerned with the movement of the heavens, and they apparently 
knew about precession. This obviously begs the question, How did they 
obtain this knowledge? If we assume through a vigilant observation of the 
heavens, then it must also be accepted that these observations must have 
continued uninterrupted for a considerable period of time. It takes seventy- 
two years—a good lifetime—for the zodiacal wheel to move just one degree 
of arc. So let’s say that, somewhere and at some time in the remote past, one 
rather shrewd individual happened to notice a very slight change in the 
position of a particular favored star. Fortuitously, he or she then passes this 
information on to a son or a daughter, or to a group of followers, who 
subsequently continue to observe the same star. For how long would this 
observation have to continue before it was realized by someone in the chain 
that their favorite star had a high point and a low point in its movement 
through the heavens? More importantly, how long would it be before 
someone could work out the last time the given star was at its lowest point of 
declination in a great astronomical cycle spanning almost twenty-six thousand 
years? 


45 



So, how old is “civilization”? 

In fact, evidence of knowledge of precession in ancient times comes from 
many quarters, and is not exclusive to the Egyptians. It was mysteriously 
encoded in the different mythologies of peoples from all over the world. This 
was first noted by the scientific historian Giorgio de Santillana and the 
anthropologist Hertha von Dechend, in their complex and challenging book 
Hamlet’s Mill (1960). 

Put simply, what de Santillana and von Dechend discovered was that 
certain numbers—derivatives of the great precessional cycle of 25,920 years 
—cropped up again and again in myths and legends from cultures all around 
the world. As with the numbers associated with the laws of harmony and the 
structure of the octave, they appear to be deeply rooted in mankind’s race- 
memory. The numbers are all based on the 360-degree precessional wheel 
(“Hamlet’s Mill”) and the numbers of years occupied by the twelve zodiacal 
ages. As we noted, one degree occupies seventy-two years, which is one of 
the key numbers in the series. Further, one “age,” one-twelfth part, or a 30- 
degree segment of the wheel, occupies a period of 2,160 years—two more 
key numbers. If we double these we get two more: 60 degrees and 4,320 years 
—and so on. 

The fact that these same numbers occur in so many diverse myths and 
legends not only indicates that ancient peoples were aware of precession, but 
also that the myths themselves very probably have a common origin. Such 
beginnings, however, reach back to a time too remote for us to identify 
precisely. Perhaps the myths originated with the legendary Egyptian 
harbingers of wisdom, Osiris and his grand vizier, Thoth. Certainly 
precessional numbers appear in many of the myths surrounding these “gods” 
of the First Time. Then again, possibly this knowledge had its source with the 
race of ancient mariners responsible for mapping Antarctica way back when 
the continent was free of ice. As experienced navigators, these people would 
presumably have developed an acute awareness of the gradually changing star 
patterns of the night sky. Perhaps Osiris and his companions were actually 
connected with, or were either descendants or ancestors of, this prehistoric 
brotherhood of mapmaking mathematicians and geometers. Alternatively it 
may be that the true origin of the knowledge of precession dates back to a 
time more remote than anyone has hitherto imagined. 

Certainly observation of the sun, moon, and stars is one of man’s oldest 
pastimes. We see evidence of this in the alignments of many ancient sites, not 
just in Egypt, but all over the world, in Western Europe’s ancient stone 
circles, the citadels and plains of South America and in the temples and 
pyramids of present-day Mexico and Guatemala. Furthermore, as Colin 
Wilson and Rand Flem-Ath have noted in their book The Atlantis Blueprint, 
it is evident that very many of these sites were not simply selected at random, 


46 



but were chosen to conform to an overall global pattern of longitudinal and 
latitudinal coordinates. That is, from sacred centers in Egypt and the 
Americas, to remote Pacific Islands, through ancient Greece and the Middle 
East and Tibet, there has emerged a clear pattern of whole-number 
coordinates linking many of them. Obviously these sites are not all 
contemporary with one another, ranging in age, according to orthodox 
chronology, from one to five thousand years. However, given that some of 
these important centers of culture are extremely ancient, it is possible that the 
original geophysical or metrological plan was mapped out in the very early 
days, when civilization was supposedly in its infancy. 

What I believe is unfolding here, in the light of all the recent research into 
“prehistory,” is a picture of an ancient people who, whatever the precise age 
they might have lived in, were almost totally preoccupied with the idea of 
harmony and order. As we have noted, this way of seeing the world reached 
its peak in the civilization of the ancient Egyptians, who were so evidently 
concerned with the order and movement of the cosmos. They were also, 
according to the metrologist Livio Stechini, highly skilled in the measurement 
of the earth and were able to define the extent of their country in relationship 
to the latitude and longitude of the planet. 7 (According to Charles Piazzi 
Smyth, the noted nineteenth-century Astronomer Royal of Scotland, the Great 
Pyramid stands at the exact center of the largest landmass on earth.) 
Moreover, Stechini has calculated that the base perimeter of the Great 
Pyramid—921.453 meters—is exactly equal to half a minute of latitude at the 
equator, so the perimeter is equal to 1/43,200 of the circumference of the 
earth. This fact has a twofold significance: first, it demonstrates how 
remarkably knowledgeable these people were about their planet, and second, 
given that 4,320 is a precessional number, they may have realized also that 
there exists an intimate, symmetrical connection between the earth and the 
zodiacal wheel. 

But the rise of the Egyptian civilization of the Old Kingdom, as we have 
noted, marked a time when people probably already knew about the 
immensely long cycle of precession. They knew about longitude and latitude, 
shipbuilding and navigating, and techniques of building with giant blocks of 
hewn stone that even to the present day have not been adequately explained. 
Most importantly, they were also familiar with pi and, of course, the Hermetic 
Code, which we now know is a virtual blueprint of the genetic code, the code 
of life itself. 

So once again, if we allow a reasonable period for the natural accumulation 
of all this sophisticated knowledge, we have a clear indication of an 
extraordinarily advanced civilization existing in the period historians call 
prehistory, say, between 10,000 and 4000 BCE, or possibly long before. 


47 


How long exactly? 

As I said previously, it is not my intention here to try to prove that civilized 
hominid culture is ten or even one hundred thousand years old. In trying to 
ascertain where the Hermetic Code originated, however, we must delve very 
deeply into our past: there is, in fact, datable archaeological evidence to 
suggest that the most fundamental component of the Hermetic Code—the 
sacred constant, or the unit of the octave—was “sacred” even in the time of 
Neanderthal man seventy-five thousand years ago. 

In his book Cities of Dreams (1989), a highly original study of Neanderthal 
culture, the psychologist and philosopher Stan Gooch describes a remarkable 
find at Drachenloch in the Swiss Alps, a known Neanderthal bear-hunter site: 
inside a cave an altar was discovered. It consisted of a rectangular stone-built 
chest capped with a great stone slab in which had been placed seven bear 
skulls with their muzzles pointing toward the entrance of the cave. Six more 
skulls were discovered set in niches in the cave wall behind the altar. 

Gooch sees this as a clear indication that the numbers 7 and 13 (7 plus 6) 
were sacred to the Neanderthal. He notes also that the constellation of the 
Great Bear contains seven stars, a fact that prompts him to make this rather 
bold and startling statement: “We can hardly doubt that Neanderthal had 
already given it this name that almost unimaginable time ago. And so, in our 
own times, it is still called the Great Bear by ourselves, by the ancient Greeks, 
by the Romans, the Hindus, the Ainu, the North American Indians, tribes in 
Africa, and many others besides.” 8 

If Gooch is correct in assuming that this 75,000-year-old altar was 
intentionally associated with a particular constellation in the sky—that of the 
Great Bear—then we already have here the beginnings of the science of 
astronomy. Scholars may argue that there is no real proof that these seven 
bear skulls, carefully placed in this ceremonial stone chest at a time when the 
last great ice age was literally raging full-blast outside, were associated in any 
way with the seven stars of the Great Bear. Surely the cavemen responsible 
for this irritating anomaly were just adorning their lair and toying unwittingly 
with a random number—in this case 7. However, as Gooch convincingly 
demonstrates in chapter 10 of his book, these people were already extremely 
interested in the heavens and were, in fact, capable of calculating the 
periodicity of the planets and the long-term cycles of the moon. Remember 
also that astronomy is in fact one of the most ancient sciences known, and that 
a detailed knowledge of the 26,000-year cycle of precession is hinted at in 
mankind’s oldest myths. It may be, therefore, that the practice of observation 
and identification of prominent stars in the ever-changing firmament reaches 
back in a continuous line to Neanderthal times. After all, only two 
precessional cycles ago it was the Neanderthal, not the Cro-Magnon race 


48 



(modem man), who was the dominant hominid species on earth. 

And the number 7? According to Gooch, the Neanderthals actually 
identified three sacred numbers: 3, 7, and 13. Significantly, two of these—3 
and 7—are fundamental components of the Hermetic Code; that is, taken 
together, they are an elementary expression of the pi relationship. With regard 
to the number 13 it is, perhaps, worth noting that all of the world’s traditional 
musical scales are founded on the pentatonic scale and the so-called circle of 
fifths. A fifth is an “overtone” and is produced by touching a vibrating string 
lightly at one-fifth its length. The ancient Chinese found that a series of 
“perfect fifths” will produce twelve separate notes before the notes begin 
repeating. Set down in pitch series, these twelve separate notes include all the 
semitones of our westernized octave. The thirteenth note, seven octaves 
higher, is the same as the first. 

Is this merely coincidence? Of course, it could be. But I am offering an 
alternative hypothesis, based wholly on hermetic/genetic principles, which is 
that the emergence of these specific numbers in the cultural practices of our 
hominid predecessors, numbers that so closely reflect the musical symmetry 
of DNA and the genetic code, may have been a perfectly natural adaptation 
acted out almost instinctively by perfectly natural people. 

It should now be clear, from the evidence discussed so far, that the story of 
our origins is by no means clear-cut. There are simply too many anomalies in 
the prevailing picture of events, awkward “facts” that consistently fly in the 
face of the orthodox view of the evolution of civilization. 

We have, for example, the “impossible” medieval maps—portolans— 
copies of copies which were arguably made many thousands of years ago, 
possibly before 4000 BCE, by people with a workable knowledge of 
geometry and trigonometry. 

Then there is the weathering of the Sphinx and its related structures, quite 
different from the exterior erosion patterns of the Fourth Dynasty pyramids 
and tombs, which suggests a greater age for the Sphinx than historians will 
currently permit. Robert Schoch’s proposal, supported by other geologists, is 
that the erosion has been caused by heavy rainfall. But very little rain has 
fallen on Egypt in the last nine thousand years—hence the desert we see 
today. This obviously raises serious questions in respect of the present dating 
of the Sphinx and its enclosure, which, archaeologists tell us, was created in 
the Fourth Dynasty, at a time when Egypt had for many thousands of years 
been engulfed by desert sands. 

The incomparable size of the stone blocks used in some of Egypt’s most 
ancient structures is also hard to explain. There are no intermediaries in terms 
of size, no other earlier structures of any significance whose form might 
indicate some kind of gradual, evolutionary development leading to the use of 
such incredibly huge stone blocks. Another puzzle is the remarkably accurate 


49 



metrological data encoded in the dimensions of the Great Pyramid, data that 
indicates that its designers possessed an intimate knowledge of the 
dimensions of the earth. The fact that Giza, along with dozens of other sacred 
sites scattered worldwide, is positioned on a giant grid of whole-number 
latitudinal coordinates, suggests that this knowledge was not exclusive to the 
designers of the Great Pyramid. 

Further, the very detailed and extremely plausible astro-archaeological 
evidence highlighted by Bauval and Hancock, among others, points to an era 
in time for the carving of the Sphinx that is too remote for historians even to 
consider. And yet the evidence speaks for itself. Giza displays so many 
astroarchaeological features that it is hard to believe they might all be purely 
coincidental. Further, the inclusion of precessional numbers in ancient myths 
and legends from all over the world is a clear indication that the science of 
studying and mapping the heavens was fully developed at a time when the 
inhabitants of pre-dynastic Egypt supposedly hadn’t even begun to 
domesticate plants and animals. 

Finally, and in my view most importantly, we have the evidence of the 
Hermetic Code, an encoded expression of the two fundamental laws of 
creation that, sometime around 2500 BCE, appears to have suddenly flowered 
into a complete, highly articulated belief system. On the other hand, if we 
accept that the numbers 3, 7 and 13, sacred to the star-gazing Neanderthal, 
taken together constitute an elementary expression of the pi symmetry, we 
can envisage a long and winding trail of intuitive and scientific discovery 
stretching back at least seventy-five thousand years. 

By now the reader might appreciate how remarkably talented were these 
early ancestors of ours. Of course, strictly speaking, this is the “alternative” 
view. Egyptologists, by and large, officially accept none of the theories I have 
mentioned here. Indeed, many of them still maintain that the Great Pyramid 
was built solely as a tomb for the megalomaniac King Khufu. 

In spite of this intransigent orthodox opposition, however, the alternative 
concept of an extremely ancient lost civilization is fast gaining ground. This 
has resulted, not surprisingly, perhaps, in a renewed interest in the writings of 
the Greek philosopher Plato, and in particular his story of the great 
catastrophe that destroyed a high civilization known as Atlantis in 9600 BCE. 
As I write, I know of three forthcoming books by investigative authors that 
will be dealing with this enduring historical enigma in some detail. Doubtless 
they will be met with the usual scholarly objections, but these detailed 
investigations, which have been briefly outlined by the authors concerned in 
recent lectures in the UK, will certainly pose more challenges to the standard 
view of history. 

Just on the basis of the current evidence, there is a scenario suggesting that 
the advanced knowledge we usually see as marking the beginning of recorded 


50 



history by no means represents the dawning of scientific activity, but rather 
the last vestiges of the science of a prior great and hitherto unidentified 
culture. 

Plato’s dialogue on Atlantis, though, is officially just a story, a “fairy tale” 
concocted by this overworked Greek sage as a form of relaxation, a means of 
escaping the rigors of disciplined academic life. That may be the case, and the 
existence or otherwise of Atlantis is not here my primary concern. It is 
enough to know that the ancient Egyptians of the Fourth Dynasty were 
scientists of the first order. After all it was here, on the banks of the ancient 
Nile, that the numerous branches of the knowledge acquired in “prehistory” 
were subsequently drawn together in a vast intellectual exercise. And what a 
truly awe-inspiring enterprise this was, combining precessional astronomy, 
geodetics and metrology, surveying and architecture, a complete 
understanding of the scientific laws of creation and, incredibly, a method of 
applying these laws as a way of being, a “religion.” It is difficult to imagine 
how much more in tune with the world and with nature anyone could possibly 
be. These people were in tune with virtually everything, with the patterns in 
the skies, the symmetries on the earth, and, most importantly, the rhythm of 
life itself. 

It seems to me, therefore, that one of the most rewarding lines of inquiry is 
to try to find out what made these great megalithic builders tick. 

Let’s investigate. 


51 



2 


A Different Way of Seeing 


O f the many recently published books investigating our cultural origins, 
there is one that is of particular interest with respect to the ideas being 
investigated here. This is Colin Wilson’s From Atlantis to the Sphinx (1996), 
described by its publishers as an attempt to understand how the long-forgotten 
race of mariners and builders of prehistory “thought, felt, and communicated 
with the universe.” This position does, of course, presuppose that there was 
once a race of people existing in the so-called Neolithic era who were capable 
of contemplating the mysteries of nature and the universe. 

Wilson begins with the ideas of Schwaller de Lubicz, which are detailed in 
a book called Al-Kemi, written by an American artist called Andre 
VandenBroeck, a former friend and pupil of Schwaller. VandenBroeck says 
that Schwaller believed the ancient Egyptians and their predecessors had a 
knowledge system that would be unrecognizable by modern man, a different 
way of looking at things that gave them a unified perspective on the universe 
and human existence. This ancient system of knowledge, according to 
Schwaller, provided a “method of accelerating the pace of evolution.” 1 

No details of this method are given, presumably because Schwaller didn’t 
have any. But it nevertheless struck a resonant chord in Wilson’s mind, 
because the possibility of speeding up the evolutionary processes, particularly 
those involved in the structure and development of consciousness, has, as he 
says, been the underlying theme of all his own work. 

Significantly, Wilson has also written several pieces on the life and works 
of Gurdjieff, notably in his highly acclaimed first book The Outsider (1957), 
and in his encyclopedic classic The Occult (1973). In a later book, The War 
Against Sleep (1980), he describes Gurdjieff’s “system” as “probably the 
greatest single-handed attempt in the history of human thought to make us 
aware of the potential of human consciousness.” 2 The “sleep” referred to in 
the title is what both Wilson and Gurdjieff would describe as normal 
consciousness. This is the kind that sees most of us through every normal day, 
a kind of low-resonance state of awareness that, at its lowest level, keeps us 
from bumping into furniture, jumping red lights, or murdering one another 


52 


wholesale, and, at its peak, enables us to rationalize, to be logical, and so on. 
And, of course, it doesn’t always work. 

But what Gurdjieff, Schwaller, and Wilson all say is that there are other, 
higher states of consciousness that can be reached, and which were somehow 
attained by such as the ancient Egyptians. Wilson says as much in his 
introduction to From Atlantis to the Sphinx : that in his view the Egyptians 
understood “some secret of cosmic harmony and its precise vibrations, which 
enabled them to feel an integral part of the world and nature.” 3 

Drawing on an idea first presented by Robert Graves in his book The White 
Goddess, Wilson suggests that there are two fundamental kinds of knowledge 
—what Graves referred to as solar and lunar. Our modern type of knowledge, 
he says, is rational, solar, and works with words and concepts, fragmenting 
and dissecting everything by analysis. By contrast, the knowledge system of 
ancient civilizations Graves saw as lunar, or a form of perception based on 
intuition, which somehow grasped things as a whole. 

As an illustration of this latter form of perception, Wilson quotes a passage 
from Ouspensky’s book In Search of the Miraculous, in which Gurdjieff 
explains to his pupils what he sees as the distinction between “real art” and 
“subjective art.” According to Gurdjieff, a subjective work of art is merely a 
random, arbitrary creation, usually conveying very different impressions to 
different people. Real art, on the other hand, is as objective as any systematic 
science and invariably creates the same impression in everyone who 
understands the basic principles of objective expression, or art imbued with 
real meaning. Gurdjieff said the Sphinx was an example of real art, and that 
he had seen many others on his wanderings across Asia. No doubt the Great 
Pyramid would also have been included among these examples, although, 
rather curiously, he makes little mention of it in his own writings. The point 
is, both the Sphinx and the Great Pyramid do, in fact, arouse the very same 
basic response in everyone, persisting into our times in the form of an acute 
sensation of awe and wonder. 

In his lesson, Gurdjieff mentions one particular and rather mysterious work 
of “objective art,” a certain strange statue he and his fellow travellers 
encountered in the desert at the foot of the Hindu Kush mountains in 
Afghanistan. At first, they all thought it was simply an ancient depiction of a 
god or devil. But after a while he and his companions began to feel that this 
was no ordinary figure, and that its composition was in fact extremely 
intricate and revealing in its design and structure. Gurdjieff said that they 
gradually came to realize that there was in fact a complex system of 
cosmology embodied in this figure, in its legs, in its arms, in its head— 
everywhere. In the whole statue, he said, there was nothing accidental, no 
feature without meaning. 

Subsequently this sudden awareness of the statue’s esoteric content seemed 


53 


to induce in his group a different and unexpected kind of perception, through 
which, he says, they were not only able to understand the symbolism of the 
figure itself, but also, in some strange, “holistic” way, to feel the thoughts and 
emotions of the people who had created it thousands of years ago. 

Gurdjieff was, in fact, an inveterate storyteller (a trait he seems to have 
inherited from his father, who was an ashok —a bard of some renown), and he 
may well have invented an imaginary statue here purely for the purpose of 
exposition. But what is important is what is being conveyed in this story: the 
idea that objective art is based on intuitive, “lunar” knowledge, and unlike 
ordinary art, presents the viewer with a complete and coherent picture of the 
content and meaning of the work. 

Much of Wilson’s book, like Hancock’s Fingerprints of the Gods, is 
concerned with the great enigmas of the past, some of which we discussed 
briefly in the last chapter. But, in the final section, after a long and highly 
informative journey through ancient history and remote prehistory, he returns 
to the question that lies at the root of all of his writings: What is 
consciousness? 

Wilson sees the two fundamental kinds of knowledge, solar and lunar, or 
rational and intuitive, as operating in different regions of the brain, which 
consists of two major hemispheres: right and left. The right hemisphere, our 
lunar side, is responsible for our intuitive processes; the left controls our 
rational thoughts, our modern, solar functions. 

As an example of ancient man’s “right-brain” consciousness, which, he 
suggests, still exists in an attenuated form today in certain so-called primitive 
cultures, Wilson cites observations made by the American anthropologist 
Edward T. Hall in his book The Dance of Life (1983). Hall spent several 
years studying the religious and social customs of several Native American 
tribes, in particular the Quiche, who are direct descendants of the ancient 
Maya, and the Hopi and Pueblo. He discovered that to many of these peoples, 
time, as we know it, has no meaning. In fact, the Hopi have no word for it 
and, in their language, verbs have no tenses. They have no yesterday and no 
tomorrow, perceiving only an “eternal present,” in which time virtually stands 
still. 

On reading this, I was immediately struck by this notion of an endless 
moment, because it sounded more than vaguely familiar. It suggests, in fact, 
that the shaman of the Hopi, like those of many other American tribes, are 
given to using some kind of hallucinogenic agent in certain of their 
ceremonies. Certainly their view of time—or the absence of it—is very 
reminiscent of the extratemporal impressions I had during my “experiments” 
in the sixties and seventies. It also brings to mind a point I made in the 
Introduction: that the religious and mystical writings of every major culture, 
from Egypt right through to Islam, all refer repeatedly to the timeless 


54 



dimension of heaven. 

This notion of timelessness is thus an important link between the 
psychedelic or shamanistic experience and the mystical revelation, and could 
provide us with a valuable insight into the true nature of rightbrain, lunar 
consciousness. 

So what does it mean to experience only an “eternal present”? Can such a 
reality be defined in a way that even “left-brainers” can comprehend? I 
believe it can. In fact, as we shall see, modern science has already provided us 
with a mathematically verifiable model of such a definition. 

Obviously, by its very nature, a “timeless” reality is difficult to rationalize, 
and so might easily be disregarded as the stuff of primitive imagination or 
temporary hallucinatory madness—too nebulous to be real. But then there is 
another, equally nebulous, manifestation of human consciousness that is 
accepted by practically everyone, and this is our intuitive capacity. Intuition is 
not a logical process, but everyone “knows” it exists. Indeed, science itself 
thrives on intuition; it has been responsible for some of the most important 
discoveries of the modern age. And so, today, as particle physicists probe 
deeper and deeper into the apparently illogical nature of matter, they are only 
too aware that intuition is one of the most effective tools they have. 

This is an odd state of affairs, in that we are positing here a thought process 
shared, though perhaps to greatly varying degrees, by very different 
psychological types: by the physicist and the shaman, or by what Wilson calls 
the scientist, the modern thinker, and the artist, the high priest of ancient days. 
Obviously there is a little bit of the “lost” artist in every scientist; and, as the 
physicist’s probings become ever more surreal and intuitive, the artist’s 
presence grows in stature. Perhaps, then, this is evolution, the process 
whereby the artist and the scientist come to coexist in equal measures. 

According to Gurdjieff and Schwaller, however, ancient man had far more 
extensive mental powers than we have today, which suggests that there has 
been more than a slight hiccup somewhere along the way, something that 
caused an involutionary trend in our development. If true, one wonders how 
this could have come about, how a people so highly evolved could suddenly 
just lose the initiative, fail to pass on their knowledge to their descendants, 
and all but disappear from man-kind’s race-memory. 

One possible reason, as Hancock has suggested, is that there was some 
great catastrophe, possibly caused by the extreme conditions of the melt-down 
at the end of the last ice age, that left only a few survivors of the evolved race 
—an elite, highly resilient minority, castaways in a new and forbidding 
wilderness populated by fierce and fearful hunter-gatherers. It would have 
been virtually impossible for these survivors to have immediately passed on 
their vast wealth of knowledge to primitive tribes. Yet they realized that 
somehow, if the less fortunate peoples of this earth were to have any chance 


55 



of evolving at anything other than a snail’s pace, this knowledge had to be 
kept alive. And this meant dealing with, and controlling, the majority 
population, whose manpower they needed to utilize in their concerted effort 
to build on a scale so vast that only another great cataclysm could wipe out all 
traces of their endeavors. 

The myths of the Fourth Dynasty Egyptians and the ancient Native 
Americans both refer to these superior-minded survivors as gods possessed of 
supernatural powers. These were the gods of the First Time—the “golden 
age”—who planted the seeds of ultimate wisdom in the minds and hearts of 
our ancestors, the primitive natives. They created complex cosmological 
creation myths and subsequently disseminated them worldwide; they built 
great works of “objective art,” monuments with specific dimensions, 
orientations, and alignments that, once decoded, would reveal every aspect of 
their knowledge in precise and graphic detail. And this knowledge, wholly 
encapsulated in the Hermetic Code, was subsequently embodied in the 
measurements of pyramids and other megalithic structures all over the world, 
and in virtually every major religious scripture. 

And so then they waited, these gods, for the population to evolve. Gods 
living in eternity can do that. Presumably they are still waiting, waiting for 
their seminal message to germinate and come to flower. And who knows? 
Maybe the current upsurge in awareness of the extraordinarily advanced ideas 
of our most ancient predecessors is the first sign of a new bloom. 

Of course, this is just one historical scenario, and it doesn’t bring us any 
nearer to answering the question posed by Wilson, i.e., how might these gods 
have perceived the world? 

Strange as it may seem, we may possibly find at least part of the answer not 
at the dawn of history, but at the very frontiers of modern science. We have 
already noted how scientists are becoming, as Graves might say, more and 
more “lunar” in their mode of thought. The modern scientist is not a god, but 
he has at least learned to use his intuition in his quest for the truth about 
reality. And what he has discovered, for example in the microcosmic world of 
the subatomic particle, is extremely interesting, because the reality now being 
described in scientific terms brings us full circle, right back to the visions of 
the Hopi, the hippie, and the Egyptian high priest. 

“Down there,” in the world of the elementary particle, time has no 
quantifiable meaning, no value; it simply doesn’t exist. This is the real world 
we are talking about here, the world defined by physicists in precise 
mathematical terms. Therefore the Hopi, in a very real sense, have it exactly 
right: timelessness is the primary reality. More than that, the ancient 
Egyptians, I believe, realized this also, as is evidenced by this ancient poem 
referring to the god-king: 


56 



His lifetime is eternity, 

the borders of his powers are infinity. 4 

Lofty thoughts indeed for a people whose ancestors of only five hundred 
years before were simple, wandering nomads. I shall have more to say on this 
“modern” notion of timelessness later. 

But in fact, as we shall see, there are other crucial shamanistic concepts that 
are equally at home in the modern scientific mind. Consider this. The most 
important part of Hopi ceremonial life is the dance— hence the title of Hall’s 
book. He writes that if the dance is performed correctly, to the participants 
everything—the entire universe—“collapses, and is contained in this one 
event.” Thus the Hopi’s experience of this alternative reality is not only 
timeless, it is spaceless, and implies a dimension in which everything—time, 
space, matter—can collapse into a single conceptual “eternal moment.” Once 
again we have a close Egyptian parallel in the reference to the god-king 
quoted above, whose life span we noted was described as eternity, and the 
borders of whose powers are infinity. Endless time . . . infinite space. . . . And 
this is just for starters. Later, when we take a more detailed look at other 
scientific discoveries, we shall see how this “primitive” notion of 
spacelessness also has quite distinct echoes in the present day. 

Many Native American tribes consider the earth to be a living, matriarchal 
being. Some believe that she becomes pregnant every spring and should 
therefore be treated gently. Thus they will remove steel shoes from their 
horses and modern shoes from their own feet for fear of breaking the surface 
of the earth. As Wilson says, such a notion is not simply an idea or belief, but 
“something they feel in their bones, so that an Indian’s relationship with the 
Earth is as intimate as his relationship with his horse. ... To regard this as a 
‘belief’ is to miss a whole dimension of reality.” 5 

Wilson believes that the ancient Egyptians shared a similar kind of 
intimacy with nature, and with the land and skies of the Nile valley, perhaps 
partly due to their close relationship with the life-giving River Nile, whose 
annual inundation occurred just as the star Sirius/Sothis returned to the early 
morning sky after seventy days spent below the horizon. These regular and 
important events would have ensured that the Egyptians remained very much 
in tune with their environment, with the earth, with the sky, and with the 
rhythmic unfolding of the seasons. 

So what Wilson is saying is that Egyptian knowledge was not simply based 
on superstition, but on “a deeply experienced relationship with the earth and 
the heavens.” 6 As with the Native Americans, this contact with the world 
about them was something the Egyptians felt in their bones, and what they 
felt was the rhythm of nature. Schwaller shared a similar view, stating that 


57 




“every living being is in contact with all the rhythms and harmonies of all the 
energies in the universe.” 7 But Schwaller also believed that modern man had 
lost touch with nature’s rhythms and harmonies, and when he speaks of 
ancient knowledge providing a method of speeding up the evolutionary 
process, he clearly associates this method with the reestablishment of man’s 
former, intimate relationship with nature. 

Now, Schwaller’s ideas are sound enough to deserve consideration, but 
Wilson, while obviously sharing similar views, was prompted to pose the 
following question: “But is there any way to turn this rather vague and 
abstract statement into something more concrete and down to earth?” 8 

In my view, there is, a wholly practical way of looking at the processes of 
the development of consciousness, the very “secret of cosmic harmony and its 
precise vibrations” that Wilson believes the Egyptians possessed. The 
Hermetic Code, the musical theory of transcendental evolution embodied in 
Egyptian myth and religion, in the I Ching, and in just about every major 
religious doctrine known, fits the bill perfectly. Wilson doesn’t actually say as 
much, but he then goes on to devote several pages to an impartial 
commentary on my first book, including details of the close correspondences 
between the structure of the I Ching, the pi symmetry, and DNA and the 
genetic code. I have to say that his studied appraisal of the ideas presented in 
The Infinite Harmony is very gratifying—particularly so since, as far as I 
know, he is the only published writer to have broached them to date. Whether 
he agrees with everything I say is, of course, another matter. When I spoke 
with him prior to publication of his book he hinted then that there would be 
no committal, no outright endorsement of my ideas. Typically, he has been 
true to his word. Nevertheless, this now gives me an opportunity to strengthen 
my case by filling in some of the gaps left in his commentary. 

As we have noted, the musical symmetry described by the Hermetic Code 
is echoed, note for note, in our very bones, in our DNA and in the genetic 
code. Through the world’s religions, mankind has been instinctively living 
out the basic principles of this code for thousands of years. This is because it 
is a perfectly natural thing to do; it is the way of creation. The trouble is that 
somewhere along the line we forgot why we were holding the seventh day 
sacred and acting out “passions.” We have had timely reminders of our sorry 
state from individuals like Moses, Christ, the Buddha, Zoroaster, and 
Muhammad, which have helped to keep “the faith” alive, but such has been 
our lot that we have tended always to forget and switch back over to 
automatic pilot. This is how a great work of “living music” like the I Ching 
can end up being used as little more than a pocket fortune-teller. 

The Egyptians, I believe, never forgot, but consciously persisted in the 
application of the principles of the Hermetic Code as a complete mode of 


58 


being, a “religion” in the fullest sense. This is how they were able to develop 
their acute sense of belonging with the world and so become increasingly 
more conscious in it. I think this is precisely the “method” Schwaller was 
looking for. 

The remarkable thing about the Hermetic Code is that it is not only a 
blueprint for our inner development; it also has very definite cosmic 
applications that provide us with a direct link to what Schwaller called “all the 
rhythms and harmonies” of the universe. This is how. 

The theory of transcendental evolution, as I have said, is based on the 
knowledge of the structure of the major musical scale, and the idea that all life 
evolves ever upward, as the notes in a developing octave evolve into higher, 
more resonant scales of existence. Going up, in other words, toward the stars. 
In a broad sense, the neo-Darwinian theory of evolution accords with this 
concept. Over billions of years, bacteria have evolved “upward” into single- 
celled organisms; they in turn have evolved into multicellular structures, and 
these have evolved into all the complex animal life forms existing today. This 
continuous chain of evolution, from the free-floating bacterium to the free- 
thinking human being, is a transcendental process involving a continuous 
succession of quantum leaps from one scale of existence into a greater scale 
above. 

I’m not suggesting, of course, that the ancient Egyptians knew all about 
biomolecular events in the microcosm—at least, not through an accumulation 
of fragmented facts experimentally verified by prehistoric biologists and 
geneticists. What I am saying, however, is that the Egyptians probably took 
all this for granted, that they already intuitively understood what was going on 
inside them, or “down there.” As a matter of fact, the originator of the 
Hermetic Code—Thoth, Hermes, whoever—left us with one simple yet 
incredibly astute dictum that sums up the theory of transcendental evolution 
perfectly: “As above, so below.” 

“Above” we have the Hermetic Code as expressed through the pi 
convention, 22/7, composed of three octaves, each of which is itself 
composed of three octaves, a total of sixty-four inner notes. “Below” we have 
the genetic code, whose structure is not merely similar to the Hermetic Code, 
but is identical right down to the very last detail. Not only that, but both 
codes, as we noted when discussing the I Ching in the introduction, share a 
common purpose, which is to facilitate the processes of creation, of evolution 
onto a higher scale of existence. In the case of the genetic code working 
within your body’s cells, this higher scale is represented by your whole being 
and, in particular, your mind. But in the case of the Hermetic Code operating 
within “cells” of some kind in an infinitely greater “body,” the next, higher 
scale must lie far beyond the confines of the brain, somewhere ... up there. 

The established neo-Darwinian theory of evolution, of natural selection 


59 



through random mutation, attempts to explain only the evolutionary 
development of physical bodies in the local biosphere of our planet. It is an 
unfinished theory. The theory of transcendental evolution, however, gives us 
the whole picture; it tells us that the evolutionary chain of life doesn’t end 
with the human being struggling to survive in a competitive terrestrial 
environment. The truth is, where the ongoing evolution of mankind is 
concerned, as the Egyptians knew full well, the possibilities are limitless. 
That is, nature’s evolutionary processes, encoded within the musical structure 
of DNA and the genetic code, continue to evolve higher still, beyond the 
confines of the physical brain encased in the skull, into metaphysical scales of 
existence that ultimately encompass the entire universe. 

We noted in the previous chapter that ancient man was intensely interested 
in the stars, in precession, and in immensely long cycles of time. Now we can 
see why. The ancient Egyptians weren’t simply admiring the view; they were 
staking their claim in the greater scale above, paving a way to heaven. 
Cosmology with a capital C. 

In the world of computers, virtual reality, and endless information 
highways, the modern mind is more often than not inclined to look back on 
these times with superiority. Even today, historians continue to portray 
ancient Egyptians as manic “tomb builders,” highly gifted but superstitious 
stargazers, whose monumental architectural designs, however ingenious, are 
totally devoid of any esoteric meaning. But as we have seen, these remarkable 
people in fact had a complex cosmology superior even to our own, one that 
included within it the cosmologist himself. 

Our modern cosmologists assiduously study everything “up there.” That is 
their job. What lies “below” is no concern of theirs. But this partial view 
presents problems, as with the Egyptologist who meticulously searches the 
sands for telltale shards of pottery and other fragments, but who knows 
nothing about astronomy. This is the tunnel vision of specialization that 
prevents many “experts” from seeing holistically. As a result of this 
imbalance, scientific knowledge has become segregated; it is not a part of our 
everyday lives. We might look up and think about astronomical questions 
occasionally, but on the whole our world is predominantly terrestrial, 
confined and circumscribed in relation to the vastness of the universe around 
us. 

Now consider the world the ancient Egyptians inhabited, which not only 
included the land of their birth, but also the earth itself, the sun, moon, and 
planets, and even the ever-changing constellations. This is an all- 
encompassing vision. And the civilization capable of perceiving it showed its 
stature through the grandeur of this vision. The Egyptians had their sights set 
firmly on the heavens, their sole raison d’etre being an intense, concerted 
effort to assist mankind on its transcendental journey to the stars, to the 


60 



greater scale above. And to make absolutely sure that their message carried, 
they skillfully encoded the fundamental principles of their extraordinary life 
science in the dimensions, proportions, and alignments of massive stone 
monuments built with unsurpassable precision, many still acknowledged as 
the greatest man-made structures on earth. 

As we shall see later, the cosmological perspective of Egyptian 
metaphysics is, in fact, the basis of ancient man’s entire belief system, and 
may even be, as many commentators now suspect to be the case, a legacy 
from an even earlier period of civilization existing in what we currently refer 
to as prehistory. But before we can ascertain how their musical method of 
self-development might have given them direct access to the greater cosmos, 
we first need to consider more earthly matters, which will be the subject of 
the next chapter. The main question arises from the established historical fact 
that virtually all of the cyclopean monuments created at the dawn of our 
history were built before the wheel was invented. So how was this 
accomplished? 


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3 

Music over Matter 


N o one has yet convincingly explained how the architects and engineers 
of the ancient world managed to build on such a monumental scale. This 
applies equally to structures on both sides of the Atlantic, many of which 
have been shown to display remarkably similar design features. In the ancient 
city of Tiahuanaco in the Andes, as in Egypt, blocks weighing more than two 
hundred tons are commonplace. There is one construction block that has been 
estimated by Graham Hancock to weigh as much as 440 tons. Also in Peru, 
the citadels of Sacsayhuaman and Machu Picchu contain similar megalithic 
stones that have been cut and carefully positioned with a degree of precision 
that even modern construction engineers would be hard pressed to match. 

Equally mysterious is the presence of truly giant pyramids on both 
continents. The Great Pyramid is arguably the most notable, being the largest 
solid stone edifice ever constructed by man, having a base area of over 
thirteen acres. However, the great Pyramid of the Maya at Cholula in Mexico, 
despite its core consisting not of blocks of stone but of rubble, is in fact more 
than three times as massive as the Great Pyramid. Its base covers an area of 
forty-five acres, making it easily the largest building on the planet. 

Now, fashioning and carefully placing hundreds upon hundreds of huge 
blocks of stone to conform to precise geometrical and astronomical 
alignments is an art in itself, but the immense scale of these enterprises is not 
the only puzzle. There is also the question of how these craftsmen actually 
carved and cut the stone. William Flinders Petrie examined the red granite 
“sarcophagus” in the King’s Chamber of the Great Pyramid and noted that it 
had been hollowed out to such a fine degree of accuracy that its external 
volume is exactly twice its internal volume. And this was achieved with one 
of the hardest stones on earth. The method used, according to Petrie, was 
some kind of tubedrilling mechanism, rather like a section of drainpipe with 
exceptionally hard teeth set into the rim. How such an implement might have 
been powered is a question that only compounds the mystery. 

Petrie surmised that the sarcophagus itself had been cut from the mother 
block with a “saw” at least two and a half meters long, though no evidence of 


62 



such an implement has ever been found—except for the serrated marks, of 
course. Petrie also found evidence of the use of circular saws and even lathes; 
but again, only the manufacturing marks on numerous stone artifacts remain 
as proof that such tools ever existed. 

In any event, even if drills and lathes were in common use in ancient 
Egypt, this would not explain the discovery of a large number of hollowed- 
out basalt vases found in and around the Third Dynasty Saqqarah necropolis 
and dated to around 4000-3000 BCE. As Hancock describes in Fingerprints 
of the Gods, some of these elegantly curved vessels with widely flared 
interiors have long, slender necks too narrow for even a small finger to be 
inserted. And yet they have some-how been hollowed out with unbelievable 
precision. 

It has been suggested by a modern toolmaker called Christopher Dunn, 
who has studied the baffling stonework of the Egyptians in some detail, that 
the craftsmen responsible for some of the work may have had a technology 
based on high-frequency sound. Basically Dunn believes that the workmen 
may have employed some kind of ultrasonic tool bit capable of vibrating at a 
rate thousands of times faster than a pneumatic drill. However, even if such a 
mechanism were used, as in the case of the proposed drills and saws and 
lathes mentioned above, we would have to assume that the Egyptians could 
somehow produce the power necessary to drive such devices. 

Whatever may be the case, it is becoming increasingly evident that, 
contrary to the beliefs of orthodox archaeologists, the craftsmen responsible 
for some of these mysterious artifacts certainly did not use crude copper 
chisels, adzes, and simple wooden mallets to do the job. As Dunn has noted, 
these people were capable of producing smooth, flat surfaces on granite or 
basalt to an incredible accuracy of a thousandth of an inch or more. He 
demonstrated this to Robert Bauval in the Cairo Museum by placing a high- 
precision metal gauge against a side of the ancient relic known as the Ben- 
race-memory-Ben Stone and shining a light against the line of contact. That 
no light was visible from the other side indicates an engineering accuracy 
equal to that of the present day. 

Perhaps one of the most interesting aspects of Dunn’s idea of the use of 
high-frequency sound is that it implies the application of a concentrated form 
of resonance, the raw material of music, the principles of which, as we have 
seen, were the mainstay of Egyptian metaphysics. So possibly these people 
used their knowledge of cosmic harmony and vibrations to assess—or maybe 
“feel”—what kind of ultrasound frequency would be required to work a given 
material. After all, everything vibrates, resonates, and it may be that the 
Egyptians had found a way of creating sympathetic frequencies that depended 
not so much on a powerful energy supply but more on an understanding of the 
subtle, interrelated structures of these inherent symmetries. 


63 



Such a notion may at first seem somewhat abstract, but later we shall see 
that the Hermetic Code provides us with a rather ingenious description of the 
mechanism by which these “inner” symmetries can be understood. This is 
further supported by the ideas of Gurdjieff, some of which I shall be 
discussing in detail in chapter 12, and also by some of the ideas of a number 
of modern scientists in disciplines as diverse as clinical psychology, 
neurophysiology, and even that seemingly inviolable sanctum of all empirical 
science, nuclear physics. 

Unfortunately Dunn’s ultrasound theory, if correct, would still not explain 
how such massive stones, such as those incorporated in the Valley Temple at 
Giza and the Osireion at Abydos, once cut and shaped, were then moved into 
position. 

Colin Wilson has suggested that the builders might have employed a 
method similar to the popular party trick in which a subject sits on a chair and 
four volunteers place one finger underneath each armpit and knee and try to 
lift him or her. Without any preparation, the result is as one might expect, and 
the subject, unaffected, stays put. If, subsequently, the volunteers all place 
their hands on the top of the subject’s head, first their right hands and then 
their left hands, and then concentrate hard for a minute or so, when they 
simultaneously remove their hands and try once more, the subject can 
sometimes be lifted high off the ground with very little apparent effort. It’s as 
if four people concentrating in unison can somehow exert a new, much more 
powerful kind of force. One volunteer alone would find difficulty in lifting a 
quarter of the weight of a fully grown subject with a single index finger, yet 
four together can not only lift four times that weight, they can often do it with 
astonishing ease. 

Wilson suggests that this “group-mind” phenomenon was possibly a basic 
way of life to the ancient builders of Egypt, who saw nothing extraordinary in 
moving great chunks of stone in this way, perhaps believing that the gods 
were making the blocks lighter, and that no special effort was required other 
than acting in unison, in harmony with one another. 

With regard to the party trick mentioned above, one wonders whether the 
mind of the subject might also be involved. There is a certain amount of 
pressure on the subject’s head from the hands of the volunteers, and when that 
pressure is released the subject naturally feels a sensation of becoming 
suddenly lighter. If this were a contributory factor in the experiment, it would 
raise further questions relating to the raising of inanimate blocks of stone, 
which could not, one would assume, participate in the experiment in any way. 

Extensive tests have, in fact, been conducted under laboratory conditions, 
the results of which indicate that psychokinesis, or the ability to affect 
physical objects with the mind, is in fact a statistically verifiable reality. 

In a series of experiments conducted in the 1970s, Robert Jahn of the 


64 


Princeton University School of Engineering and Applied Science and the 
clinical psychologist Brenda Dunne used an instrument called a random-event 
generator (REG) to test the psychokinetic abilities of a large number of 
volunteers. Triggered by the process of decay of a radioactive material, which 
is an unpredictable, natural process, a REG is an automatic selector—a “coin 
flipper”—that produces a completely random series of binary numbers. 
Volunteers were asked to sit in front of the device and concentrate on trying 
to make it produce an abnormally large number of either “heads” (1) or “tails” 
(2). Subsequently Jahn and Dunne’s results clearly showed that, simply by 
concentrating on the REG, the volunteers were able to influence the binary 
output to a small but statistically significant degree. 

In another series of tests they used a kind of pinball machine in which 
9,000 marbles were allowed to roll around 330 nylon pegs and cascade out of 
19 exit holes into bins. Once again, over the course of many trials, they found 
that most of the subjects were able to produce a small but significant change 
in the average number of balls falling into each bin. 

Jahn, a professor of aerospace sciences, was at first skeptical and reluctant 
to involve himself with these experiments, but he was eventually so 
impressed by the results that in 1979 he founded the Princeton Engineering 
Anomalies Research Laboratory, where researchers have continued to 
produce strong statistical evidence in favor of the existence of psychokinesis. 
Furthermore, as the above-mentioned experiments have shown, it looks as 
though the ability to produce detectable psychokinetic influences is not 
limited to the few, but is something that most of us can do. 

Another, rather more unusual example of psychokinetic abilities is that 
which physicists call the Pauli effect, where merely the presence of certain 
individuals appears to cause machinery and equipment to malfunction. The 
classic example is the eponymous physicist Wolfgang Pauli, who would often 
and unwittingly cause sensitive equipment to go wrong, or glass apparatus to 
explode, simply by being there. 

This effect may be similar, though not identical, to the one I described in 
The Infinite Harmony, where the psychologist Carl Jung caused a piece of 
heavy furniture to split apart with a force that appeared to emanate from his 
solar plexus. Sigmund Freud actually witnessed the incident, but when Jung 
declared that he had somehow been responsible, Freud bluntly refused to 
believe it. 

There are fundamental differences between this “Jung effect” and that of 
Pauli. First, Jung was conscious of it as it was happening, because the “force” 
caused his solar plexus to heat up; second, while Freud was shaking his head 
in disbelief, Jung, feeling the force build up once more, was able to predict 
that it would happen again. Within moments there was another loud crack and 
the wood splintered a second time. 1 


65 


Obviously these examples are not quite the same as the party-trick 
phenomenon, which relies on the concerted, conscious effort of a group, but 
they at least serve to remind us that there is probably a great deal more to the 
power of the human psyche than its recognized potential for reasoning, 
inventing, conceptualizing, and so forth. 

When considering the possibility of the “group-mind” technique, Colin 
Wilson is not implying that the architects of ancient Egypt actually levitated 
their megalithic blocks. Rather, he thinks that the cumulative power of “group 
consciousness” was an everyday reality to the Egyptians, and that apparent 
physical forces, when applied in concert by a given group in this way 
(perhaps orchestrated by priests uttering magical incantations), could 
somehow be magnified to an unusually high degree. 

Now it so happens that there is a very close parallel to Wilson’s idea in the 
legends and myths of the ancient Greeks. The Pythagorean philosophers, who 
clearly inherited their hermetic or “musical” knowledge from Egyptian 
sources, had a name for this “group consciousness,” homonoia, which 
translates as a “union of minds.” This state could be achieved, they believed, 
by emulating the divine actions of the god Apollo and the nine muses, the 
patrons of all the arts. Significantly, Apollo himself was depicted as the 
supreme musician, and the word music, derived from the word muse, 
originally referred to all aspects of learning. According to the Greeks, through 
this kind of harmonious union of minds, mankind could literally change the 
world. 

The Pythagoreans believed that their mythological heroes and gods— 
including Pythagoras himself—were able to play special forms of music that 
could directly affect both sentient beings and non-sentient things. Orpheus, 
for example, is said to have moved rocks and even mountains with the power 
of his music; and another legendary hero, Amphion, with only his lyre moved 
rocks and stones to construct the walls of the ancient city of Thebes. 

Interestingly there are exact parallels between these and some legends of 
the peoples of the pre-Columbian Americas. For example, one Mayan legend 
says that the construction of the Pyramid of the Magician at Uxmal in 
Yucatan was a relatively simple affair, that all the builders had to do was 
“whistle and the heavy blocks would move into place.” 2 Another tradition 
tells how the blocks used in the building of the city of Tiahuanaco in the 
Andes were “carried through the air to the sound of a trumpet.” 3 

In his book In Search of the Miraculous, P. D. Ouspensky recounts a talk 
given by Gurdjieff concerning the literal truth of these musical myths. 
Gurdjieff states that “objective music,” as he calls it, cannot only destroy, as 
in the case of Jericho, but also create. Orpheus disseminating knowledge 
simply by playing the lyre is cited as an example, and further, he says, there 


66 


could be such music as would freeze water, or even kill a man 
instantaneously. 

Though not quite so dramatic, we see examples today of music, or sound 
vibrations, having a direct effect on people and things. Most people have 
heard of the soprano’s voice that, when pitched at a given level, can shatter a 
glass. Of course, a glass is an inanimate object, but certain sounds can also 
have a dramatic effect on people. 

In particular, a new innovation in surgery known as high-intensity focused 
ultrasound (HIFU) involves using powerful beams of ultrasound as a “virtual 
scalpel” that allows surgeons to operate deep inside the human body and to 
target very accurately and destroy malignant tumors. The precision of this 
technique is such that, unlike established cancer treatments like radiotherapy 
and chemotherapy, the operation can be carried out without damaging any of 
the surrounding tissue. And there are no apparent side effects. Early trials 
have proved very promising. To date, almost one hundred people in Britain 
have been treated with ultrasound for liver cancer, with positive preliminary 
results. 4 

Another example is the kind of sound that has recently been employed by a 
Swedish manufacturer of burglar alarms. It resembles that excruciating sound 
of a nail scraping down a blackboard, but not just one nail, many of them, 
with the sound magnified to an intolerable degree. Subjects in trials invariably 
ran out of the sound room within seconds, while those who tried to stick it out 
reported feeling physically sick. The maximum time anyone cared to endure it 
for was around fifty seconds. Personally I have not heard the sound produced 
by this diabolical machine, but I have been around enough blackboards to 
know that I certainly don’t want to. I only have to sit here and imagine it and I 
can literally make my teeth go on edge. This kind of “music” might not 
directly kill you, but, if prolonged, it could very possibly drive you mad 
enough to do the deed yourself. 

In one of his own books, Beelzebub’s Tales, in chapter 41, “The Bokharian 
Dervish,” Gurdjieff speaks about a demonstration of “objective music” given 
to him by cave-dwelling ascetics in the mountains of Central Asia. During the 
course of the experiment, which involved playing obscure sequences of notes 
on an elaborately modified piano, he watched as a large abscess rapidly 
appeared on the leg of one of those present. When another series of notes was 
subsequently played, the abscess, which evidently caused the subject very real 
pain and discomfort, mysteriously faded away. In another demonstration, 
fresh flowers were made to wither and die within minutes. 

Of course, the ancient musical legends describing the extraordinary 
abilities of master stonemasons could be pure fiction, although it is difficult to 
understand why so many identical myths—and there are many—should have 
emerged in such widely separated regions. And then we have the amazing 


67 


architectural evidence itself, in sites the world over, which demonstrates a 
superior and currently inexplicable technological proficiency in the handling 
of stone. 

All this actually proves nothing, however, and those of a scientific turn of 
mind will feel that such tales of “musical magic” are either allegorical, or that 
they are simply the stuff of imagination and superstition. Perhaps so. But even 
those at the cutting edge of scientific enquiry would agree that all their sacred 
laws are not yet written. There is currently in circulation a whole new batch of 
fantastic ideas concerning the nature of universal reality. These range from 
the macroworld of chaos and complexity theories implying an underlying 
cosmic unity, to the microworlds of superstrings and inter-penetrating loops 
in which even so-called empty space is seen as a woven fabric of 
unimaginably fine threads of . . . well, something or other. As we shall see in 
subsequent chapters, there is no end to the ingenuity and imagination of 
scientists intent on discovering the “theory of everything.” 

Given such an open-ended scientific view of the world, it would seem that 
there is still time and space enough to accommodate the ancient notion of 
“musical magic.” After all, this “primitive superstition” has already found 
expression in the field of biochemistry, where we see that the respective 
musical symmetries of the genetic code and the Hermetic Code are identical 
in every respect. So then we hear that the people who first revealed the 
Hermetic Code also believed in the power of a strange kind of music that 
could “enchant” just about everything: trees, wild beasts, even rocks of the 
hardest stone. We can see how this could apply to trees and wild beasts, 
because the very essence of both the animal and vegetable kingdoms is music; 
it is the genetic code, which “enchants” just about every living thing. Rocks 
are another matter; they are not imbued with life as we know it. Could it be, 
then, that they are imbued with some form of life as we don’t know it? This is 
what the mythmakers say. 

The Greek philosopher Thales, reputedly one of the teachers of Pythagoras, 
taught that the whole universe was alive and that even inanimate things like 
rocks and mountains possessed psychic attributes. The “builder gods,” 
Orpheus and Amphion, were said to have had the ability to tune in to this 
elemental consciousness, and so persuade inanimate objects to do their 
bidding. This notion could easily be discarded as simply another example of 
primitive superstition, until we learn that the idea that elementary atoms of 
matter might possess some kind of awareness of the world about them is now 
being seriously considered by physicists. Later we shall be exploring this 
newly discovered “quantum” reality in more detail. As we shall see, many of 
the scientific discoveries relating to this microcosmic wonderland may not, in 
fact, be quite as new and radical as most scientists believe. 

Thus, according to Thales, the ancient builders of Egypt did not see things 


68 



in the same way as we do. To them, everything was to some degree alive, 
conscious, “psychic.” Interestingly, this is an idea that is reflected quite 
clearly in the long-standing traditions of the great Indian yogi masters, many 
of whom are reputed to have possessed psychokinetic and telepathic powers. 

The eminent Indian philosopher Sri Aurobindo, echoing Thales, stated that 
psychokinesis is possible only because matter is to some extent conscious. If 
matter were truly inert and lifeless, there would be no conceivable means of 
contact between the thinker and the object. Further, if a single point in the 
universe possessed zero consciousness, he said, then the whole universe itself 
would have to be unconscious. 

Similarly, in his book Autobiography of a Yogi, Paramhansa Yogananda 
describes meeting numerous yogi masters who could materialize and 
dematerialize their own bodies and other objects at will. He claimed that such 
holy men can actually move at the speed of light and utilize “creative light 
rays” to bring into instant visibility any physical manifestation. 5 Obviously 
Yogananda was referring here to a more subtle form of materiality than 
sandstone or granite, and this is a difficult concept for our logical minds to 
accept. But the world of the Indian yogi, like that of the Hopi shaman, is 
primarily a world of the mind, an alternative reality in which psychokinesis is 
seen as a perfectly accessible human function. This kind of abstract notion 
might seem far removed from the question of building with megalithic blocks 
of stone, but there is, nevertheless, an extremely important link between 
Yogananda’s view of the phenomenon of “creative” light and that of the 
ancient Egyptians, a link fundamental to our understanding of the whole 
cosmology of ancient man. We shall shortly be looking at this crucial 
connection in some detail. 

Now, I’m not suggesting for a moment that buildings like the Great 
Pyramid and the Sphinx enclosure were simply “thought up” by gods, at least 
not without human intervention. But from the evidence at hand I feel reluctant 
to accept the uncompromising view of orthodox archaeologists who insist that 
there was nothing unusual about the methods of construction employed. Many 
of the stone blocks used by these ancient builders, remember, are several 
hundred tons in weight. The largest so far identified is the massive, free¬ 
standing foundation stone of the Temple of Baalbek in Lebanon, which is 
estimated to weigh a staggering 1,200 tons. Cutting and shaping a megalith of 
such monumental proportions is in itself an accomplishment that makes the 
patchwork concrete and steel structures of modern builders look positively 
Lilliputian, but then to move this block hundreds of meters to its present 
location is a technical maneuver that practically defies belief. The most 
powerful lifting gear used in the modern construction industry can lift 
hundreds of tons, and a trained team of workers have to spend weeks 
preparing the ground of the proposed site beforehand, examining the 


69 


subsurface, leveling, laying down hard core, and so forth. Yet here we have a 
single, free-standing megalith whose estimated mass is over twice the 
maximum lifting capacity of even the most modern boom-crane. This in itself 
does not, of course, constitute proof of the use of paranormal powers on the 
part of the people who executed this remarkable feat, but it nevertheless raises 
fundamental questions concerning the orthodox view, that this block was 
moved purely by conventional means. 

Colin Wilson, as we noted, has suggested that the “group consciousness” 
technique might have been employed in the manipulation of such blocks. He 
believes that the builders still used conventional means of construction— 
ramps, rollers, levers, ropes, and the like—but that the real power behind 
these methods emanated from the collective “vibrations” of the “group mind.” 
And this is precisely what is being implied by the Pythagoreans’ notion of a 
state of homonoia. To these thinkers, as with their Egyptian forerunners, 
homonoia, a collective unification of mind, body, and spirit, was an attainable 
reality. They believed that, when totally synchronized—as it apparently was 
in the old mystery schools of Orphic origin—the psychic energy generated in 
this way could somehow be used directly to influence matter, even 
gargantuan lumps of hard rock. 

As Jahn and Dunne have demonstrated through their extensive tests, 
statistically discernible psychokinetic powers can be exhibited today by 
perfectly normal subjects using nothing more than their ordinary 
concentration. In other instances, such as the Pauli and Jung effects 
mentioned earlier, the results are sometimes dramatic, but often erratic and 
uncontrolled. Nevertheless, there are thousands of accounts from every age 
describing the paranormal powers of gifted individuals: in the legends of the 
builders of antiquity, in the scriptures of virtually every major religion, and in 
the many stories of the lives of saints and “psychics” the world over. Even 
supposing that many of these accounts might have been invented for effect or 
whatever, one feels that it would be stretching credulity too far to presume 
that there wasn’t a single grain of truth anywhere in the vast store of literature 
on the subject. 

In the party-trick phenomenon, in which a set of minds enter into a 
homonoic state, it seems as if the cumulative force so generated is 
considerably greater than the sum of its parts. The volunteers being raised in 
this kind of experiment can often be lifted high off the ground with such 
disproportionate ease that they seem almost to be floating. And if this same 
method could also be used effectively on inanimate objects, then possibly, 
given the right circumstances, a large mass would require relatively few 
people to shift it. This is interesting, because it may provide a possible answer 
to a puzzling question raised by John Anthony West in a 1992 documentary 
film about Robert Schoch’s investigations into the weathering of the Sphinx 


70 



enclosure. West noted that the enclosure, which is surrounded by steep-sided 
natural bedrock, is relatively small in view of the enormous size of the stone 
blocks that had to be maneuvered within it. There would have been 
insufficient room for teams of workers large enough even to drag a two- 
hundred-ton block, let alone lift it. If, however, something like the “group- 
mind” technique were the force behind their ropes and levers, a force 
considerably greater than the sum of its parts, then the paucity of working 
space might not have been a problem. 

In any event, we have already ruled out the use of massive lifting devices 
and excessively large numbers of manual workers, so there has to be some 
other explanation: the “group-mind” technique, which, as we know, works on 
living subjects, is at least a theoretical possibility. And, as we have noted, 
something very similar was involved in the early Greek concept of a joint 
state of homonoia through which, it was believed, mankind could ultimately 
transcend to greater things, some kind of collective psychological harmony 
acquired via a thought system based, according to the Greeks, on the music 
played by the god Apollo. And this “music,” the art of the muses, was not 
simply concerned with the theoretical aspects of the science of harmonics— 
that is, the systematic definition by the Pythagoreans of the mathematical 
structure of the major musical scale—but also with an awareness of the 
greater cosmic order, with knowledge of the principles and practical 
applications of the Hermetic Code. It is this concept, I believe, that in some 
mysterious way lies at the root of the special form of music played by the 
heroes, Orpheus and Amphion, by the stonemasons of ancient Egypt, and by 
the “builder gods” of Central and South America. 

So did these people really possess supernatural powers? We may possibly 
never know, but we are certain that they possessed extraordinary abilities. By 
the uninitiated, these highly advanced skills could easily have been construed 
as magic. Of course, the exact methods of construction used in ancient Egypt 
elude us still, and we ourselves, for all our accumulation of technological 
expertise, are left in a position not dissimilar to that of the early propagators 
of ancient myth, who evidently witnessed the actions of this highly developed 
people, but did not fully comprehend what they saw. Modern observers, who 
do not, by and large, believe in magic, obliquely refer to this forgotten science 
as the use of “unknown techniques.” 

We noted earlier that all around the world there are legends and myths 
speaking of a time long ago when godlike civilizers used the power of music 
to build the first cities. According to such stories, these mysterious builders 
could move great blocks of stone simply by creating special forms of sound, 
by playing musical instruments, whistling, singing, or whatever. In Mexico, 
Bolivia, and Peru, and in numerous regions in Central Asia, where these 
legends abound, there is a single common factor that gives credence to all of 


71 



them: the hard evidence, in all of these locations, of buildings incorporating 
truly gigantic stone blocks. 

In his book Gods of Eden, Andrew Collins devotes three chapters to the 
subject of what he calls sonic technology, citing some of the mythological 
accounts already quoted, but including also accounts of travelers to Tibet in 
the first half of the twentieth century who witnessed the apparent levitation of 
stone blocks actuated by monks using numerous, specially contrived sound 
instruments. Published in the 1950s by a Swedish engineer, Henry Kjellson, 
one of these accounts concerns another Swede, a certain Dr. Jarl, who was 
invited by a Tibetan acquaintance to visit him at his monastery near Lhasa. 

One day during this visit Jarl accompanied about 240 monks to a nearby 
meadow adjacent to a high cliff face. About 250 meters up the cliff was an 
entrance to a large cave, on the outer ledge of which were several other 
monks. Forty or so of the monks assembled below took up strategic positions 
in slightly more than a 90-degree arc around a large, cupped, stone platform. 
They then began to prepare a large number of instruments: thirteen drums, of 
varying size, with a skin at one end and open at the other, and six “ragdons,” 
described as three-meter-long trumpets. Subsequently a large stone about one 
and a half meters in length and one meter in height and width was dragged by 
yak to the cupped stone platform and manhandled onto it by attendant monks. 
The musicians then began playing, at first slowly and rhythmically, 
apparently “pointing” their instruments at the stone at the apex of the 
triangular shaped assembly. Gradually the noise from the drums and trumpets 
increased and then the tempo sped up so quickly that Jarl lost track of any 
rhythm. His account of what happened next sounds like pure fantasy. 
Allegedly the stone in focus at first began to wobble and then it rose from the 
ground with a rocking motion. As it rose, the drums and trumpets were tilted 
upward, aimed constantly toward the stone, which continued to rise in a long 
parabolic arc, until it ultimately crashed down with considerable force onto 
the ledge at the mouth of the cave, 250 meters up the nearby cliff face. For 
much of that day Jarl watched as the process was repeated five or six times an 
hour. 6 

As if. This is the response I would expect from most of you. Indeed, on 
first reading this account I experienced the same old knee-jerk reaction 
myself, living as I do in a predominantly secular environment, where 
“miracles” such as the one just described occur only in fairy tales. But at the 
back of my mind, I have this confounding piece of evidence, an undeniably 
real artifact, whose very existence gnaws at the core of my reason. This is the 
1200-ton stone megalith of the Temple of Baalbek in Lebanon, a perfectly 
shaped block almost twenty-five meters in length, with a mass nearly two and 
a half times greater than anything that could be lifted by the largest boom- 
crane on Earth. At some period in ancient history, long predating the Greek 


72 


structures on the site and before even the simple wheel had been invented, 
this veritable monster was somehow transported several hundred meters from 
the quarry of its origin to its present location high above sea level. Three 
comparatively smaller stones, each weighing something approaching 600 
tons, were also carved and transported with it. 

So we have hard evidence, great, monstrous lumps of solid stone standing 
as high as five-story houses, which attests to a stone-raising technology vastly 
more sophisticated than our own. We might expect that modern engineers 
could, given sufficient time and funds, build a boom-crane capable of raising 
such a mass upward, but by what conceivable means could they then, without 
the application of the wheel, apply a sideways motion to these megaliths, 
covering not just a few yards, but hundreds of meters of undulating terrain? It 
seems to me that until the experts can come up with a plausible answer to this 
great mystery, we would do well to keep an open mind as to the methods 
used. 

The above story of the mysterious Dr. Jarl and the Tibetan monks, however 
improbable, at least fits the bill, because it attests to a stone-raising 
technology that relies not on ropes, wheels and pulleys, but on purposefully 
created vibrations of sound. Furthermore, if Jarl’s account is genuine, it seems 
that there may have been more to the events he witnessed than simply the use 
of sonics. He describes, for example, how the two hundred or so monks not 
directly involved with playing the instruments stood in rows eight to ten deep 
behind the arc of musicians, carefully following the flight path of the stone 
blocks as they rose up toward the cliff face. Jarl was unable to establish their 
true role in the proceedings, suggesting that they could have been either 
trainees or replacement players, or that they were engaged in the kind of 
“group-mind” enterprise discussed earlier in this chapter, meaning that they 
were effectively using some kind of psychokinesis to direct the flight of the 
stones. 

Jarl’s entire account is very sober and detailed, recording numbers, 
distances, angles, dimensions, and even technical specifications relating to 
some of the instruments themselves. As Collins says, not unreasonably in my 
opinion, there seems to be too much detail in this report for it to be dismissed 
as total fantasy. 

Collins goes on to cite another account recorded by Kjellson, that of an 
Austrian filmmaker by the name of Linauer who also visited a Tibetan 
community sometime in the 1930s. Here again we have a very detailed 
account describing the use of custom-made instruments of sound—in this 
case a large gong made of gold, iron, and brass and a stringed instmment, also 
made of different metals and shaped something like a large mussel shell, 
which apparently was not played as such, but somehow worked in 
conjunction with the low, short-lived sound vibrations emitted by the gong. 


73 


Collins suggests that the “silent” stringed instrument may have transmuted the 
sound of the beaten gong into the ultrasonic range, which somehow caused 
the effects allegedly witnessed by Linauer. He reported that when these two 
instruments were activated they enabled the monks to lift heavy stone blocks 
with just one hand and very little apparent physical exertion. Linauer was also 
told by the monks that similar instruments existed that could actually 
disintegrate physical matter. This brings to mind Gurdjieff’s claim that 
“objective music” could do unimaginable things, freeze water, for example. 
More ominously, it could make flowers wither and die within minutes, cause 
physical aberrations to manifest rapidly in the structure of physical organisms, 
or even, as in the case of the warrior patriarch Joshua’s assault on Jericho, 
cause great stone walls to disintegrate, to crash to the ground in pieces. 

In chapter 6 of his book, Collins further examines evidence in sacred 
buildings all over the world of an extraordinary knowledge of acoustics. 

In Mexico, for example, there is the nine-stepped pyramid known as the 
Castillo, a temple dedicated to Viracocha/Kukulcan, which is one of the main 
structures of the Mayan complex at Chichen Itza in north Yucatan. If you 
stand at the foot of this pyramid and shout, the sound vibrations echo and 
transmute into an eerie shriek that emanates from the top of the building. 
Alternatively, if you speak in a normal voice while standing on the summit, 
you can be heard quite clearly by people on the ground as much as 150 meters 
away. 

Similar strange acoustic properties have been identified in the nearby Great 
Ball Court, a large field 160 meters in length, flanked by two temples, where 
a faint whisper at one end can be heard quite easily from the opposite end. 5 

There are further examples of unusual acoustic properties in other Mayan 
structures. One is the Temple at Tulum on the Yucatan coast, which gives off 
a long, low howling sound when the wind is at a certain velocity and blowing 
in a particular direction. Another intriguing example is the Temple of the 
Magician at Uxmal, built, according to Mayan legend, by a mysterious race of 
dwarfs who only had to whistle in order to make the heavy blocks of stone 
rise into the air. If you stand at the base of this pyramid and clap your hands, 
the sound emerges from the top as an eerie chirping, quite unlike the original 
sound vibrations. At another famous site at Palenque, which consists of three 
principal pyramids, it is possible for three people to stand one at the top of 
each of them and engage in a three-way conversation. 

Possibly Collins’s most interesting observations concern Egypt, and in 
particular the King’s Chamber of the Great Pyramid. Many observers have 
noted how voices sounded in this chamber have unusually resonant 
properties. It is as if this effect, among many others of course, was 
intentionally created. Collins suggests that this unusual sound property might 


74 


have something to do with the fact that the “Pythagorean” 3-4- 5 triangle is 
incorporated into the chamber’s whole design. 

This fact can be observed by describing a diagonal from one lower corner 
of the end wall up to the opposite top corner, which, if the baseline of the 
floor is included, results in a perfectly proportioned 3-4-5 triangle. The same 
applies to the huge block of granite incorporated in the wall immediately 
above the entrance to the chamber. The fact that the chamber is exactly twice 
as long as it is wide means that the 3-4-5 symmetry is an intrinsic feature of 
its whole structure. 10 

As Collins notes, this particular geometrical configuration expresses three 
significant harmonic proportions that together produce the keynote in a major 
scale, as with the notes (based on the scale of C major) D (re), E (mi), and G 
(so), for example, which generate the vibrations of the keynote C, i.e., the 
magical Do, which appears at the beginning and the end of every major scale. 
The combined frequencies of these three notes relate to one another in the 
same way as the combined ratios of the 3-4-5 triangle. 

The red granite “sarcophagus” in the chamber also possesses unusual 
acoustic properties. When Flinders Petrie organized a team of workmen to 
lever one end of the sarcophagus up off the ground some twenty centimeters, 
so that he could take accurate measurements of its dimensions, he just 
happened to strike the tilted coffer with a hard implement and was impressed 
by the deep, resonant sound it produced, rather like a bell. 

Another interesting feature of this coffer is that its external volume is 
exactly twice that of the internal volume. And this ratio of 2:1, as we noted, 
corresponds to the length of the entire chamber in relation to its width. In 
musical terms, of course, this proportion is highly significant, because it 
expresses the ratio between the two extreme notes of the major musical scale, 
where the last note, Do, of the octave vibrates at twice the frequency of the 
first note, also Do. In view of the vast number of possible variables in 
dimensions that the builders could have opted for, I think we can reasonably 
assume that these proportional symmetries did not occur simply by chance. 
Indeed, given the fact that the Hermetic Code was the central theme of 
Egyptian metaphysics, one would be extremely surprised and puzzled if such 
harmonic proportions were not present, in the King’s Chamber or anywhere 
else. The whole of the Great Pyramid itself, remember, is a massive 
representation of the pi symmetry, the “trinity of octaves,” so it would have 
been perfectly natural for the designers to have incorporated expressions of 
the same musical system in its most impressive internal features. 

In a later chapter we shall be looking again at these lost techniques of the 
builders of the Giza necropolis. As I have said, I believe these methods were 
based on a complete understanding of the universal harmonies described by 
the Hermetic Code, but this in itself remains a rather abstract idea, a bit like 


75 


the hippie notion of tuning in to “good vibrations” as a means of inducing a 
sense of well-being. There is much more to the Hermetic Code than that, 
however. It is a universal formula with many facets, and certain of them, as 
we shall see, are by no means vague or abstract, but scientific in every sense 
of the word. But in order to appreciate the full implications of this belief 
system, we first have to examine some of the wider applications of the code 
itself. 

Finding a theory capable of unifying the whole body of our empirical 
knowledge into a coherent whole—a “theory of everything”—is currently the 
ultimate scientific goal. Now, I’m no specialist, but after a great deal of 
painstaking thought and deliberation, I have come to believe that the 
Hermetic Code could well be what we are searching for—the answer to 
practically all of our most fundamental questions on life and the universe. 
Obviously this is hardly a minor claim in the great evolutionary debate, but 
throughout my years of questing I have always borne in mind that I am 
propagating here not my ideas, but those of the enigmatic “god of wisdom” 
Hermes/Thoth, one of the greatest minds ever to have existed. 

In order to appreciate just how far-reaching this belief system really is, we 
must for the time being return to the present and examine some of the 
fundamental discoveries of modern science. Some of the concepts about to be 
discussed are extraordinary to say the least, and may at first seem difficult to 
grasp, illogical even. But there will be no mathematics involved here—we 
need only have a general idea of the nature of the strange world now being 
described by scientists, enough to enable us to compare it with the star-strung 
universe of the Egyptian high priest. Therefore, as a starting point, we shall be 
looking into the nature of what is perhaps the most important and familiar 
phenomenon in existence. This is light, the “creative rays,” which, 
Yogananda claimed, could somehow be manipulated by the trained mind of 
the yogi. This is saying, in effect, that there is some kind of accessible 
interface between mind and light. 

Now these “creative rays” are actually composed of what are today known 
as light quanta, or photons, subatomic components classified as “virtual” 
particles, which means that they have no measurable mass. As we shall see in 
the following chapter, photons have been shown to exhibit some strange, 
almost ghostlike properties. And they are not alone: there are, down in the 
physicist’s microworld, other minute components engaging in paranormal 
activities, in particular electrons, the particles that give all infinitesimally 
small atomic nuclei a hard, voluminous outer shell and hence the property of 
materiality as we know it. Moreover, the photon, as well as existing in the 
form of visible light and other rays of the electromagnetic spectrum, is also 
the “force carrier” of all electromagnetic interactions, which means all 
interactions between particles of matter, between electrons. In other words, 


76 



when matter forms or decomposes by interacting with environmental 
conditions, it does so through the constant emission and absorption of 
photons. Light, therefore, as well as being a type of radiation capable of 
inducing in us visual sensation, is also the universal agent of change. 
Therefore if Yogananda’s claim is correct, that these “creative rays” can 
somehow be influenced by the trained mind, we already have a possible 
explanation as to how psychokinesis might work. 

Yogananda, who always followed closely the progress of modern science, 
noted that the word “impossible” was becoming less prominent in man’s 
vocabulary. That was back in 1946. Since then it seems to have disappeared 
altogether, leaving in its stead a plethora of “improbabilities.” Physicists 
know that, in the quantum world of subatomic particles, the impossible can 
and does happen. For example, it has been discovered that certain categories 
of virtual particles are created out of “nothing” in what most people think of 
as “empty space,” borrowing energy from some unidentifiable cosmic 
storehouse only to disappear without trace nanoseconds later after paying 
back the energy loan. Billions of these massless entities are apparently 
popping into and out of existence in every cubic centimeter of space in a 
manner that might reasonably be described as ghostlike. So if you don’t yet 
believe in the paranormal, either talk to a physicist or turn the page. 


77 



4 


The Electron and the Holy Ghost 


A round the beginning of the twentieth century, a new era of scientific 
enquiry began, and with it came some startling discoveries concerning 
the nature of matter. Previously, classical physicists had thought of the 
material universe as “deterministic,” that it obeyed the established 
Newtonian/Einsteinian laws of motion and gravity, and that all material 
processes could in general be predicted with experimentally verifiable 
accuracy. But when physicists started probing atomic structures and their 
components, they discovered that they behaved in random, uncontrollable 
ways. In order to account for the peculiar dynamics of this strange 
underworld, scientists developed a new kind of physics, known today as 
quantum mechanics. 

This new science is remarkable, because its practitioners not only believe 
in the paranormal, but can prove experimentally that it is a reality. 

It all started with the investigation of subatomic particles, the smallest 
entities yet detected in the universe, the components of atoms, of light and of 
just about everything else. Originally it was thought that they were simply 
particle-like points in space, but recent discoveries have shown that the 
“particle” observed is only the detectable trace of a much more complex 
entity, whose overall presence reaches far and wide. 

The first hint that this was so came from investigations into the nature of 
light itself, which is emitted by light sources in discrete “particle packets,” or 
quanta, of electromagnetic energy called photons. 

It was noted that a thin beam of light shone through a tiny pinhole in a 
partition with a dark screen or photographic plate behind it creates a small 
circle of light on the plate. If there are two holes in the partition close 
together, the image on the back-plate forms two circles of light over-lapping. 
In the area where they do overlap, however, there are intermittent dark bands, 
where obviously no light is present. This has been attributed to a familiar 
wave-mechanics phenomenon known as interference, and it shows that the 
light is emerging from each pinhole as waves, some-times overlapping and 
reinforcing one another, and sometimes canceling one another out—hence the 


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dark, lightless bands. Actually, the wavelike nature of light was first 
recognized as long ago as 1803 by the Englishman Thomas Young, using 
nothing more than a flame, a partition with two narrow slits and the dark 
backdrop upon which the pattern appeared. 

Now, if single photons are fired one after another from a light gun over a 
given period of time, when the photographic plate is subsequently developed 
the interference pattern, logically, should not be there, because a single 
photon, presumably, cannot “interfere” with itself. Curiously, however, the 
interference pattern invariably does appear. The photon, it seems, can do 
whatever it chooses in its own surreal world. It can clap with one hand, 
creating interference patterns out of nothing as if in collaboration with some 
unseen, ghostly counterpart. Stranger still, when a photon detector is engaged 
to “see” what is going on when the photons emerge from the holes, the 
interference pattern disappears. Apparently we only have to “look” at a 
photon and it changes its nature completely. 

Light, then, is a wavelike phenomenon. At least, that is what every-one 
thought until Einstein came along with a completely different interpretation of 
it. He formulated some equations to account for a phenomenon known as the 
“photoelectric effect,” which is the effect of light shining on a metal surface, 
whereby electrons are emitted by the metal, causing an electric current to 
flow. His calculations proved, theoretically, that light—the photon—is a 
particle. This was later experimentally verified, and it was for this discovery, 
not the famous Theory of Relativity, that Einstein received his Nobel Prize. 

Later discoveries made by physicists in the 1920s, notably those of the 
French aristocrat Louis de Broglie and the Austrian Erwin Schrodinger, 
showed that the electron, one of the fundamental components of all atoms, 
also has both particle and wave properties. 

So what exactly is light, this ghostlike, photon entity? It is a particle with 
wavelike properties, a wave with particle-like properties, a mysterious, 
diminutive something that actually reacts when we “look” at it. If we leave it 
alone, it behaves like a wave, but as soon as we start to measure its 
movements, it flips over into particle mode. Classic abracadabra: now you 
“see” it, and when you do, it responds, “curls up,” and changes its nature 
completely. 

Another breakthrough experiment, again demonstrating that there is a great 
deal more to these wave/particles than first meets the eye, was the “twin 
particle” experiment conducted in 1982 by Alain Aspect and his team at the 
Institute of Optics in Paris. 

Originally outlined by the theoretical physicist John Bell in 1964, the 
experiment was devised to test an apparent absurdity in the rules of quantum 
mechanics, first pointed out in 1935 by Einstein and two colleagues, Boris 
Podolsky and Nathan Rosen. Basically it concerned one of the most 


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controversial rules of quantum theory, which says that subatomic particles are 
interconnected in a way that classical physicists believed was impossible. 

It was discovered that certain subatomic processes result in the creation of 
pairs of particles with identical properties. For example, when an electron and 
its antimatter opposite—a positron—come into contact and annihilate one 
another, they coalesce into two light quanta, two photons, which then zoom 
off in opposite directions at the maximum speed allowed by nature—the 
speed of light. Quantum physics states that, irrespective of how far apart these 
twin quanta travel, when they are measured they will always be seen to have 
the very same angles of polarization. That is, at the precise moment of 
measurement of one or another of these particles, its twin somehow “knows” 
which angle is to be agreed upon. Consequently there must be some sort of 
instantaneous communication going on between them. 

Another curious feature of quantum mechanics arises from what is known 
as the “uncertainty principle,” which was first expressed in 1927 by the 
German physicist Werner Heisenberg. According to this principle, 
wave/particles do not have a definite position in space and time, which means 
that their locations can only be expressed in terms of variable statistical 
probabilities collated over the course of many duplicate experiments. The 
“uncertainty” arises from the fact that it is not possible to measure 
simultaneously, with a high degree of accuracy, both the position and the 
momentum of a moving particle. Measuring one aspect, say the position, 
affects the momentum, and vice versa. In other words, the very act of 
observation changes the primary state of the wave/ particle. We noted this 
strange property earlier in the behavior of the photon, which, when targeted 
by a photon detector, switches over from wave to particle mode. The point is, 
in their virgin state, wave/particles do not have exact locations. Depending on 
how they are measured, they can manifest as a specific point, or as a fuzzy 
cloud of wave-like energy. 

The Danish physicist Niels Bohr had a long-standing dispute with Einstein 
and his colleagues over the true nature of this so-called action at a distance 
between twin quanta. Einstein rejected the notion because it seemed to imply 
that there was a “superluminal” (faster than light) transference of information 
operating between the two coordinates, and the Theory of Special Relativity 
states absolutely that nothing on a material level of existence can travel faster 
than light. Bohr’s answer to the problem, which is generally accepted by the 
majority of today’s physicists, was that there was in fact no superluminal 
communication taking place, and that Einstein’s error lay in viewing twin 
particles as being independent, self-contained phenomena. Bohr reasoned that 
if subatomic quanta do not really exist until a probe of some kind causes them 
to “curl up” and manifest one of their measurable properties, then it was 
meaningless to consider them as separate things. Quantum systems in their 


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natural, “unmeasured” state are indivisible from one another, and what we 
observe as being apparently unrelated subatomic events are in reality in a 
constant and immutable state of interconnectedness, even if they are on 
opposite sides of the universe. 

When John Bell first thought up an experiment that could verify or 
disprove this idea, technology hadn’t yet developed to a level at which it 
could produce instruments with an accuracy and sensitivity sufficient to carry 
it through. This is why it took until the early 1980s for Alain Aspect and his 
group finally to take up the challenge. 

The experiment involved creating a stream of twin photons by heating 
calcium atoms with high-energy lasers, and then allowing them to fly off in 
opposite directions through lengths of pipe. At the end of each pipe were 
special filters that deflected each twin toward either one of two polarization 
detectors. The accuracy of the instrumentation ensured that all the crucial 
stages in the experiment could be performed in so brief an instant that there 
would be insufficient time for even a beam of light to traverse the space 
between the two particles. And, sure enough, as quantum theory had predicted 
mathematically, each photon was always able to manifest simultaneously 
exactly the same angle of polarization as its twin. Consequently, physicists 
now believe that the connection between two such related quanta must be 
“nonlocal,” which means that no matter how far apart they are they always 
remain composite parts of a single, dynamic, interconnected system. 

So we know that twin photons generated from a single impact event travel 
out from the source of their origin at the speed of light. Now this is significant 
because, according to the physicist, to an observer moving at such a velocity, 
time and space as we perceive them would both cease to exist. As speed is 
increased, they say, time slows down proportionately, eventually reaching a 
complete standstill at the speed of light. Simultaneously, space gradually 
contracts, eventually into nothing, no space whatsoever. What scientists are 
positing here, therefore, is a dimension of existence in which space and time 
do not exist. This is why the photon, itself perpetually existing in this strange, 
“spaceless” world in which time stands still, can instantaneously “transmit” 
information to a twin—because the impulses carrying the data have no 
“space” to pass through: they are already there, so to speak. 

Clearly we are talking now of an alternative reality to the one we are all 
familiar with, quite literally another dimension, and it is a world as curious as 
any found in fairy tales. In this alternative, quantum world, all entities, in 
moving at the speed of light, must effectively occupy, at one and the same 
instant, all possible locations along the line of passage. No matter how long 
the line as observed from a stationary frame of reference, the photon 
simultaneously exists everywhere along it. Like the Holy Ghost or the spirit 
of Muhammad or the Buddha, it is “omnipresent.” 


81 



It is difficult to imagine what it would be like to see the universe through 
the “eyes” of the photon. There would be no distance between stars and 
galaxies, continents, you, or me; there would be no space, no ticking of 
clocks, and no aging. The moment a photon is created, say, inside a distant 
star, at that very same instant it could be entering the retina of an observer 
zillions of miles away. Its creation and annihilation is in fact one single¬ 
impact event, captured for all eternity in a frozen, timeless instant. 

Similarly, if we ourselves could attain the speed of light and cross over into 
this other reality, theoretically we would be godlike. Just like the photon we 
could exist everywhere simultaneously, “visiting” remote constellations 
simply by focusing on them; and our conception and our death would be 
perceived as one and the same event, a single, permanent feature in the 
timeless, unfading fabric of creation. Presumably, once created, everything 
existing in such a dimension must exist literally forever; and what might be 
observed in the laboratory as, for example, the creation and annihilation of a 
humble photon is merely a cross-section of a much greater and more complex 
reality in which the observed event, which might have taken only a 
microsecond or two to unfold, continues to have a permanent existence 
independent of time. 

According to Einstein, extraordinary changes would occur to a physical 
body if it could ever reach the light barrier. Its length, together with the length 
of the trajectory in space along which it were traveling, would become zero, 
and its mass would become infinite, expanding at right angles to the direction 
of motion into a vibrant sheet of wavelike energy of immeasurable size. 

Now, in crossing the light barrier, any physical entity would, in effect, be 
transcending the fourth dimension, the line of time, and passing over to a 
quite different dimension existing beyond time. And if we refer to time as the 
fourth dimension (after the three dimensions of space: line, plane, solid), then 
the next in succession—what I called in my last book the plane of light—is 
the fifth. This is the “nonlocal” world of the photon quantum. 

What is emerging here, in fact, is an overall cosmic picture of a succession 
of dimensions, from zero point to a line, a line to a plane, a plane to a solid, 
and subsequently the continuous existence of a solid along the line of time. 
These four different perspectives are easily recognizable, but the fifth in the 
ascending scale, as physicists have discovered, needs more than a little 
intuition to identify. In a later chapter we shall discuss in more detail these 
different dimensions, as they provide a convenient way of fixing our position 
in the cosmic scheme of things. 

The point to note here is that this fantastic fifth dimension is definitely 
there. We know this because physicists have proven it mathematically. This is 
highly significant, because it raises a most interesting question: which of the 
two dimensions is nearer to reality, the time-less, spaceless, nonlocal world of 


82 



the photon, or the world we perceive, a world of sense objects, ticking clocks, 
night and day, birth and death? The answer, of course, at least as far as the 
physicist is concerned, is that the nonlocal world of fundamental quanta is the 
primary reality, and that the world perceived in time by our ordinary senses is 
at best incomplete. This is precisely what Einstein was referring to when he 
wrote in a letter to the relatives of a deceased colleague, “People like us, who 
believe in physics, know that the distinction between past, present and future 
is only a stubbornly persistent illusion.” 1 

What is particularly interesting about this curious nonlocal dimension of 
the particle physicist is that it almost perfectly matches the worldview of 
many so-called primitive peoples, of the aboriginal shamans, of the writers of 
many of the world’s great scriptures and, perhaps most significantly, of the 
Egyptian priesthood. Remember the Hopi, whose shamans perceive only an 
“eternal present” and whose ceremonial dance results in those involved 
experiencing the collapse of the whole universe into a single event. In a 
similar vein we have the Egyptians of the Old Kingdom and scriptural writers 
from every major culture, to whom the concepts of eternity (timelessness) and 
infinity (spacelessness) were common fare. 

As I described earlier, the psychedelic experience can result in the same 
kind of impression, that is, of a world in which time seems to stand still. 
Speaking personally, my own “extratemporal” experiences were impressive in 
the extreme, and it is unlikely that I will ever forget those uplifting feelings 
that we human beings could live forever. 

Possibly such perceptions are the result of what Colin Wilson sees as right- 
brain, intuitive thought processes—of the kind he believes to have been used 
by the possessors of ancient “lunar” knowledge, which was unified and 
enabled people to see things as a whole. The Hopi’s concept of an eternal 
present seems to express just such a unified world-view, in which everything 
in the entire universe condenses into a conceptual singularity, multiplicity 
becomes unity, all becomes one. 

Now let’s return to another strange idea that has echoes in the present, one 
that was first expounded at least as long ago as the time of the Greek 
philosophers Pythagoras and Thales. This is the notion that matter itself is 
“psychic,” that it possesses some kind of awareness of its environment. 
Probably very few scholars have ever given any serious consideration to such 
a seemingly fanciful claim. It’s a quaint idea, one might think, but we 
shouldn’t take it to heart. And yet, curiously, some of the latest discoveries of 
modern science actually lend support to such a view. 

We have already mentioned the peculiarly responsive behavior of the 
photon, which behaves like a wave when left unobserved and as a particle 
when targeted by a detector, and also the now proven reality of nonlocal 
(timeless, spaceless) interactivity between twin quanta. 


83 


In an attempt to explain the principle of nonlocality and the idea of a vast 
web of interconnectedness permeating the whole universe, the University of 
London physicist David Bohm posited the existence of what he called 
quantum potential. He saw this as a new kind of energy field that, like gravity, 
pervades the whole universe, but whose influence does not weaken with 
distance. 

Bohm first recognized a possible indication of this quantum potential 
through his work on plasmas, gases comprising a high density of electrons 
and positive ions (atoms with a positive charge). He noticed that the electrons, 
once they were in plasma, began to act in concert, as if they were all part of a 
greater, interconnected whole. For example, if any impurities were present in 
the plasma, it would always realign itself and trap all foreign bodies in an 
exclusion zone—just as a living organism might encase poison in a boil. 
Bohm observed also a similar, orchestrated mass movement of electrons in 
metals and superconductors, with each one acting as if it “knew” what 
countless billions of others were about to do. According to Bohm, particles 
act in this way through the influence of the quantum potential, a subquantum 
force matrix that somehow coordinates the movement of the whole. 

It appears that when plasmas are rejecting impure substances and 
regenerating themselves, they look very similar to swirling masses of well- 
organized protoplasm. This curious “organic” quality led Bohm to comment 
that he often had the impression that the electron sea was, in a sense, “alive.” 
He possibly did not intend this to be taken too literally, that the electron mass 
was living in the same way as an amoeba, but the evident highly coordinated 
symmetries of the plasma convinced him that the electrons were responding 
to one of many “intelligent” orders implicit in the fabric of the universe. He 
believed that order exists in many different degrees, some forms being much 
more ordered than others, and that as a consequence the things we see as 
disordered at our ordinary levels of perception may in fact be perfectly 
ordered when viewed in a more objective way. 

To illustrate this point, imagine yourself as a microcosmic visitor in a 
living cell, observing amid a writhing sea of biomolecules—proteins, 
enzymes, amino acids, and the like—all busy exchanging energies, whizzing 
past you in a flurry of hyperactivity. What you would see might appear to be 
virtual chaos, a seething marketplace full of eager bargain-hunters, pushing, 
gathering in random groups, shouting, haggling. But, in fact, all this frenzied 
activity, appearing on the face of it to be an unending display of random 
physical actions, is totally governed by the hidden DNA of the cell, possibly 
one of the most organized and beautifully proportioned structures in the entire 
universe, and producing, as a direct result of the cell’s activity, a greater 
organism of an infinitely higher order. 

So these electron symmetries, which Bohm called plasmons, appear to be 


84 



following hidden instructions encoded somewhere in the subquantum fabric 
of the universe. But even where we observe no apparent orchestrated activity, 
where masses of electrons seem to be acting randomly, we may simply be 
trying to view them on the wrong scale—rather like our microcosmic 
onlooker in the biochemical marketplace of the cell. 

Bohm was ultimately to conclude that the ordinary world as seen through 
orthodox scientific experimentation is really an illusion, something like a 
holographic image, and that somewhere behind this lies a much deeper and 
more meaningful level of reality—the holographic “film,” as it were, from 
which the image originates. This metaphor of the universe as a living 
hologram subsequently became the central theme of Bohm’s investigations, 
which have been summarized by Michael Talbot in his book The 
Holographic Universe. We can take another look at the wider implications of 
this important concept later. 

Bohm’s views on consciousness in relation to matter are also interesting. 
He believed that consciousness itself is actually a subtle, highly rarefied form 
of matter and that forms of intelligence exist, in correspondingly different 
degrees, in all kinds of material substances. “The ability of form to be active,” 
he said, “is the most characteristic feature of mind, and we have something 
that is mindlike already with the electron.” 2 

As it happens, Gurdjieff and Ouspensky were saying much the same thing 
in the early part of the twentieth century, that everything, including all our 
finer thoughts and aspirations, has a material existence and could, 
theoretically, be weighed and measured. On the subject of matter as we know 
it, Gurdjieff had this to say: “In addition to its cosmic properties, every 
substance also possesses psychic properties, that is, a certain degree of 
intelligence.” 3 

Do these observations seem at all familiar? They sound decidedly “Greek” 
to me. Bohm’s electrons, negatively charged wave/particles that orbit the 
nuclei of atoms at velocities approaching the speed of light, are what give 
matter its substance, its apparent solidity. And if electrons exhibit “the most 
characteristic feature of mind,” then this means that the Greeks were right all 
along and that all material things are endowed with “psychic” properties. 

In fact, Bohm then took this highly mystical worldview a giant leap farther 
by suggesting that not only are “inanimate” objects like rocks and stones in 
some way alive and intelligent, but so too is all energy, all time, all space— 
everything. As we noted earlier, Sri Aurobindo expressed a similar view when 
he said that if there were a single point in the universe that were not 
conscious, the whole universe itself would be unconscious. 

The principle of nonlocal interconnectedness is hereby taken to the 
absolute limit, where even so-called empty space is seen to be full of 


85 


meaning, brimming with an infinite store of primordial intelligence, the 
underlying formative matrix for everything existing, including ourselves. 
Thus all the phenomena we observe in the physical universe are simply 
“ripples” on the surface of an unimaginably vast ocean of deeper meaning. 
This hidden world Bohm called the implicate or enfolded order, the 
subsurface dimension that gives rise to the phenomena we observe with our 
senses, in the explicate, unfolded order. So the manifestations of all forms are 
the product of endless enfoldings and unfoldings between these two very 
different but mutually interconnected dimensions. 

In this way a wave/particle, like an electron, is described not as one thing, 
but as a nebulous stream of interchangeable energies enfolded throughout the 
whole of space. When it is measured by an investigator, what is observed is 
merely one property of the “greater electron,” which has simply responded to 
some probe or other by unfolding into the explicate order. 

Obviously the ancient Greeks would have known nothing of the strange 
properties of the subatomic particle. Nevertheless, they still somehow 
managed to establish a view on the mindlike nature of materiality that accords 
with the latest discoveries of modern science. How? Was it a lucky guess? 
Did someone perhaps tell them? Or was it just plain old-fashioned intuition? 
Of the three possibilities, I suspect that the first is the least likely. For reasons 
that will become clear a little later, I am inclined to believe that the Greeks 
received this wisdom from their predecessors, but that intuition played a large 
part in their understanding of the teachings they inherited. 

So what else is “Greek” in this present era of scientific discovery, with its 
particle consciousness, photon “telepathy,” and so forth? Is there any other 
knowledge that these ancient peoples possessed that might be relevant to this 
enquiry? Indeed there is: there is the knowledge that they received directly 
from the Egyptians in the form of the Hermetic Code, which says that 
everything in this universe manifests strictly according to musical principles. 

Once again we can see how strangely “modern” is this view, because 
scientists themselves are now speaking more and more in terms of a musical 
universe that endlessly vibrates, and of physical phenomena all possessing 
unique resonances of their own. 

For example, in his book Other Worlds, Paul Davies describes the way 
electrons orbit the nuclei of atoms in a regular order, whereby only stationary 
patterns will occur. He compares the phenomenon to the standing wave- 
pattern of air in a particular set of organ pipes, where only certain established 
notes are permitted because the patterns of air-waves must fit into the 
geometry of the pipes. Similarly, only certain “notes” (frequencies, energies) 
are accommodated by the atom. When transitions occur between the normal 
energy levels, electrons emit characteristic colors—streams of photons—and 
these are the visual evidence of what Davies calls “this subatomic music.” He 


86 



continues: 

We can therefore regard the spectrum of light from an atom as similar to the 
pattern of sound of a musical instrument. Each instrument produces a 
characteristic sound, and just as the timbre of a violin differs markedly from 
that of a drum or a clarinet, so the color mixture of light from a hydrogen atom 
is characteristically distinct from the spectrum of a carbon or uranium atom. In 
both cases there is a deep association between the internal vibrations 
(oscillating membranes, undulating electron waves) and the external waves 
(sound, light). 4 

There are other musical relationships between atoms and their components. 
For example, all atoms are members of a whole, integrated family, ranging 
from the lightest, hydrogen, with one electron tracing a lone orbit around its 
nucleus, to the densest, heavily radioactive atoms, which have many electrons 
orbiting the nucleus in seven permitted energy levels. Remember that there 
are seven successive “energy levels” in the major musical scale. Obviously 
the eighth, transcendental “note” of this fundamental atomic scale is the 
whole phenomenon, consisting of all atoms everywhere. 

Further, a recently developed classification system known as the theory of 
quantum chromodynamics suggests that beneath the materiality of the atom 
there are other essentially musical symphonies being played by nature. 
Scientists are currently classifying a certain category of subatomic particles 
according to a system known as the eightfold way. The theory is so called 
because it puts certain routinely observed “particle molecules” known as 
baryons, pions, and mesons together in families of eight. The term was 
originally coined by the American physicist Murray Gell-Mann and was 
intended as a pun. He was apparently familiar with the “eightfold path to 
enlightenment” devised by the Buddha, and presumably felt that the name 
would add a lighter note to his complex mathematical theory. Doubtless the 
idea that the Buddha’s belief system is in any way scientific would make 
Gell-Mann’s toes curl. But, being unashamedly what the science writer 
Richard Morris has referred to as “one of those deluded mystics who manage 
to see parallels between theories in physics and ideas associated with Eastern 
mysticism,” I would suggest that this is precisely the case, that it is no mere 
coincidence that the Buddha’s musical interpretation of reality should so 
easily and naturally blend in with the foremost ideas of today’s scientists. The 
“eightfold way” of the Buddha is a variation on the Hermetic Code, and like 
the “eight steps of learning” of his Chinese counterpart Confucius, it was 
founded on the idea that the whole universe is an essentially musical structure 
and that to realize this, to tune in to this fundamental reality, one had to 
conform to the laws and forces controlling it. 

Thus, if we look closer at this chromodynamic system of classification, we 


87 


shall see a quite familiar pattern emerge. 

There are supposedly eight low-mass baryon wave/particles making one 
octet, eight pions forming a second octet and eight vector-mesons making a 
third—twenty-four in all. Now, this same family of particles also comprises, 
in addition to the octets, a complex triplet. This means that each of the eight 
particles in an octet is also a triplet, made up of three smaller particles, which 
Gell-Mann called “quarks.” As we see, the stmcture of each octet (or octave) 
of triplets is identical to the symmetry of the I Ching, with its eight trigrams. 
And there is more. Gell-Mann’s theory originally called for three kinds of 
quarks, called up, down, and strange—a subatomic “trigram.” But, then, to 
these were subsequently added three more types of quark, called charm, 
bottom and top. Enter the hexagram. All we need now to complete the picture 
is the number 64. It would be highly fitting if we could find it, because sixty- 
four is not only the number of hexagrams in the I Ching, it is also the number 
comprising the council of Brahmins who, according to legend, foretold of the 
impending birth of the Buddha. In fact, as I pointed out in The Infinite 
Harmony, this particular number has surfaced not in quantum 
chromodynamics, but in what is known in physics as superstring theory. 

The central idea in superstring theory is that subatomic wave/particles are 
in reality infinitesimally small strings made of space. These strings vibrate 
endlessly over an infinite range of frequencies, and their interactions give rise 
to the observed characteristics of all known particles. You really can’t get 
more intellectually obscure than the theory of superstrings, and I am 
personally completely baffled by it, involving as it does no less than ten 
different dimensions (three of space, one of time, and six of God-knows- 
what) and a system of higher mathematics guaranteed to make the layman’s 
eyes glaze over in seconds. But no matter; all we need to know here is that 
this incredibly complicated system has created a superstring, out of nothing 
but space, that has precisely 64 degrees of movement associated with it. This 
supersymmetric system can apparently account for all subatomic quanta, and 
is capable, says the science writer Timothy Ferris, of “drawing all matter into 
an elegant picture in which particles’ attributes are seen as the vibrations of 
strings, like notes struck on Pythagoras’ lyre.” 5 

So we’re back to Pythagoras again, the original philosopher, a 
contemporary of the Buddha born five and a half centuries before Christ, who 
taught that everything in the universe obeys musical laws and who, like the 
yogis of India, believed that matter was “psychic.” And both of these ideas, as 
we have seen, have now gained a metaphysical foothold in the mind of the 
modern scientist. 

Now, if consciousness is material in some way—as Gurdjieff and Bohm 
both believed—and if matter is conscious, though on an entirely different 
scale, then could the higher possibly influence the lower, and vice versa? 


88 



Pythagoras would very likely say yes to the former proposition, possibly 
citing the mysterious powers of Orpheus and Amphion as examples. But he 
would also, being what today might be called a natural mystic, have believed 
that the psychic presence in matter could indeed influence human beings. 
People today of a sensitive or intuitive inclination often feel that nature 
speaks to us in many different ways. Mountains and forests, for example, as 
many people instinctively know, have a particularly powerful presence. So 
too do many ancient artifacts, such as the Great Pyramid or the Taj Mahal, the 
Cathedral of Notre Dame, or a statue like the Sphinx. 

Ouspensky recognized a similar close relationship between himself and 
nature. He describes one of his drug-induced experiences in his second major 
classic, A New Model of the Universe: “Everything was living, everything 
was conscious of itself. Everything spoke to me and could speak to 
everything. Particularly interesting were the houses and other buildings that I 
passed, especially the old houses. They were living things, full of thoughts, 
feelings, moods and memories. The people who lived in them were their 
thoughts, feelings, moods.” 6 

In another passage, he preempts the modern physicist by describing the 
world he was seeing as “a world of very complicated mathematical relations”: 
“this means a world in which everything is connected, in which nothing exists 
separately and in which at the same time the relations between things have a 
real existence apart from the things themselves; or possibly, Things’ do not 
exist and only relations exist.” 7 

Sri Aurobindo saw the world in exactly the same way. In his view, all 
apparent separateness on the physical plane is simply an illusion. In the state 
of enlightenment, he said, the unity of everything is perceived as a living 
reality, but as one descends from the higher to the lower states of 
consciousness, a progressive “law of fragmentation” takes over and “things” 
appear once more as isolated, separate entities. 

And science, of course, now supports this view. As we have seen, all 
subatomic particles are also waves of different frequencies, and this means 
that everything is composed of a vast, interconnected web of interference 
patterns. Talbot, in The Holographic Universe, suggests that our brains 
mathematically construct this so-called objective reality by decoding these 
varying frequencies that are really projections from another dimension 
existing beyond space and time. So perhaps the great ocean of waves and 
frequencies “out there” looks solid and real to us only because our brains 
automatically reprogram all this “fluid” information into the familiar form of 
the sense objects making up our world. In reality, however, everything is a 
vast sea of highly resonant interference patterns. The sun and stars and the 
planet we live on, the Great Pyramid and the Sphinx, even the brain itself—all 


89 


these physical structures are in essence composed of overlapping waves. 

In the last chapter we discussed the work of Robert Jahn and Brenda 
Dunne, whose experiments with the randomevent generator and the “pin-ball” 
machine provided compelling evidence for psychokinesis. Having found 
evidence of this ability in a large proportion of their subjects, they came to 
some interesting conclusions concerning the possible nature of such a process. 
They proposed that since all physical phenomena possess a particle/wave 
duality, then perhaps consciousness does too. When in a particle-like state, 
consciousness would be localized inside the skull, but when in a wave mode, 
like all waves, it can produce effects at a distance. 

In a similar vein, though not in relation to psychokinesis, the Cambridge 
mathematician Roger Penrose has also considered the effects of quantum 
processes in respect of the workings of the human mind. When speaking of 
“action at a distance” between twin particles (non-local quantum 
correlations), he suggests that such phenomena could be involved in 
conscious thought processes over large regions of the brain itself, and that 
perhaps there is a direct relation between a “highly coherent quantum state” 
and a correspondingly high degree of awareness. 

Jahn and Dunne have suggested that phenomena themselves are actually 
products of the combined interference patterns created by the wave motions 
of matter and the wavelike aspect of consciousness. They believe that 
psychokinesis occurs through an exchange of certain information between 
physical things and the human mind, not as a single directional flow from one 
to the other, but rather as a mutually interacting “resonance” operating 
between the two. These resonances sound something like the relations 
between “things” described by Ouspensky in the passage quoted earlier. 
Significantly Jahn and Dunne reported that the more successful volunteers 
often described a sensation of feeling “in tune” with the device. 

Again, this is precisely what Indian philosophers and yogis have been 
saying since the dawn of their culture, that matter is responsive and that it is 
composed of resonating interference patterns, principally those of light itself. 
In his major work On Yoga, Sri Aurobindo describes a sphere of existence 
beyond space and time comprising a “multicolored infinity of vibrations,” of 
waves. Physical reality, he said, is simply a “mass of stable light” 8 —which is 
precisely the conclusion I came to way back when I was experimenting with 
various hallucinogens. But all of this “stable light,” according to the yogi, also 
possesses a measured degree of consciousness. This is apparently how yogi 
masters are able to influence the physical world: they have perfected a way of 
making direct contact with its rudimentary consciousness. Yogananda says 
much the same thing in his book Autobiography of a Yogi —that matter is 
simply “an undifferentiated mass of light.” The “law of miracles,” he said, “is 


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operable by any man who has realized that the essence of creation is light.” 9 
So light has a very special place in the belief system of Hindus, which of 
course is why their most important annual festival—Diwali—is known as the 
festival of light. In fact, Hindus, Buddhists, and Eastern philosophers in 
general all emphasize the importance of light in their cosmological view of 
the world. Tune in to it, they say, and a whole new world unfolds. And so it 
would, for science tells us that light, the photon quantum, exists and operates 
in a timeless, spaceless, nonlocal realm. This, in my view, is the “eternal” 
world of the Hopi shaman, who can hold a “spaceless” universe virtually in 
the palm of his hand; the “infinite” world of the Egyptian priesthood, who 
taught that the soul of the godking can exist for “eternity”; the “heaven” 
identified by all the great revelationists in history, by people who have 
succeeded in glimpsing beyond the veil and bequeathed to us their 
illuminating testimonies of the extraordinary things they witnessed. 

And, clearly, the prime mover in this nonlocal dimension is light, the Holy 
Ghost. In this chapter we have seen how the modern scientist interprets this 
important phenomenon. In the following section we shall see what the 
primitive dreamers of former ages had to say about it. 


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5 


Further Light 


T he phenomenon of light is celebrated in all of the major religions. If you 
read your Bible, Koran, or Upanishads, you will see that it is always 
spoken of in glowing terms. 

In Autobiography of a Yogi, Yogananda quotes freely from the Hebrew 
and Christian Scriptures to emphasize the importance of light with respect to 
mankind’s innate spiritual quest. He notes, for example, that God’s very first 
command was, “Let there be light” (Genesis 1:3). He also quotes from 
Matthew 6:22, a verse that runs close to Jahn and Dunne’s idea of 
consciousness operating in tune with the wavelike nature of reality: “The light 
of the body is in the eye. If, therefore, thine eye be single, thy whole body 
shall be full of light.” 

In the Koran, in the chapter entitled “Light,” Muhammad uses the term to 
describe the creative power of Allah: “Allah is the light of the heavens and 
the earth. . . . Light upon light, Allah guideth unto His Light whom He will.” 

Similarly, in ancient Persia the principal god, Ahura Mazda, was associated 
specifically with light. It is said that when the prophet Zoroaster achieved 
enlightenment, it was through the agency of a spirit that led him to the 
formless light of the creator. The alchemical element fire was so sacred to the 
Zoroastrians because at night it was a continuous source of the creative light 
of Ahura Mazda. 

In early Greece, the sun and its light were revered in the form of the gods 
Helios and Apollo. According to myth, Helios, father of the hero Phaeton, had 
the ability to “see all things” and was enthroned amid rainbows (light) and the 
hours, attended by the four seasons. An almost identical description of this 
all-seeing creator is to be found in Revelation, where St. John depicts God 
sitting on his throne in heaven, encircled by the colors of the rainbow (“seven 
lamps of fire,” Revelation 4:5). 

The traditional idea of a sun-king is an important one, appearing in cultures 
all around the world. In ancient Egypt, a pharaoh’s name often ended in the 
suffix Re or Ra (“sun”) to indicate his divine status, as in Menkaura (Greek 
Mycerinus), alleged builder of the third Pyramid of Giza. 


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Similarly, in Central and South America, Aztec, Inca, and Maya legends all 
speak of an ancient god, a cosmic creator who appeared from the eastern sea 
soon after a major catastrophe had obscured the sun. Known by various 
names—Kontiki, Viracocha, Kukulcan, Quetzalcoatl—this god is said to have 
brought back the sun and its light, and with it civilization and a new way of 
being. 

This ancient theme of light after darkness is the key to virtually all 
midwinter festivals in the northern hemisphere. Like the Zoroastrians, the 
peoples of Bronze Age Europe used fire burning through the night to invoke 
the return of the sun, its warmth, and its light. 

In numerous other long-standing traditions, teachers, priests, and shamans 
have consistently attributed to the sun and its light, or the stars and their light, 
divine or supernatural significance. The Egyptian priest-astronomers, 
however, were the first to place the sun (Ra) at the center of a cosmological 
belief system. Now this, I would suggest, was not simply an abstract notion of 
giving thanks and praise to the giver of life. Nor was it just the sun itself that 
was of prime importance, but rather its light. The Great Pyramid was known 
to the early Egyptians as Khuti, “The Lights,” not only because of the 
dazzling reflective properties of its original, highly polished casing of white 
tura limestone, but because light itself was the key to their entire system of 
belief. This is an important and until now unrecognized feature of Egyptian 
metaphysics, and it represents something of a departure from recent 
suggestions that the Egyptian religion was either a “star cult” or a “sun cult.” 
In reality, it was neither and it was both, the common feature being light 
itself, which is emitted by all stars. In later dynasties, major temples were 
carefully constructed along axes aligned with the first rays of the rising sun on 
specific solstices or equinoxes, a particularly striking example of which is the 
Temple of the Sun—Ammon Ra—at Karnak. Ammon, or Amun, the “Hidden 
One,” was said to be the power behind the sun (that is, its light) that keeps the 
balance of life and creation in the universe. 

Given the fact that the sun is the dominant star in our sky, it seems 
perfectly natural that early man should have revered it in one form or another. 
But the Egyptian worldview, that mankind’s future “spiritual” evolution is in 
some way connected with the starry world, the sun included, was not simply 
idol worship based on blind faith or primitive superstition. On the contrary, it 
was a carefully thought out scientific theory, the theory of transcendental 
evolution, that holds that life, or consciousness, has the potential to evolve, 
through the systematic application of the principles of the Hermetic Code, 
into higher states of being, into cosmic scales of awareness. 

The ancient Egyptians, I believe, saw consciousness, or “spirituality,” like 
everything else, as a form of resonance operating over a whole range of 
hermetically related frequencies. So the more harmonious the mind becomes, 


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the finer and more penetrating are the frequencies at which it operates and 
therefore the higher the scale of its psychological or spiritual existence. And, 
to the Egyptians of the early dynasties, this “higher scale,” as we have 
previously noted in the astronomical alignments of the Sphinx and the 
Pyramids of Giza, seems to have been closely associated with the stars, with 
Orion’s Belt, with Sirius, the constellation of Leo, and in fact every other 
major constellation in the great wheel of precession, whose immensely long 
cycle, as we noted in a previous chapter, is encoded in some of mankind’s 
most ancient myths. 

In this way we can see that the Giza necropolis is not simply an old, worn- 
out signpost showing the way to Tombstone. It is, in effect, a giant cosmic 
pointer, one that naturally directs the attention of all contemplating its 
mysteries skyward, toward the higher, stellar scale of existence. More than 
that, incorporated within the dimensions of the Great Pyramid is the 
sophisticated mathematical relationship known as pi, which is first and 
foremost an expression of the Hermetic Code, the code by which all evolution 
proceeds, from DNA upward, to the conscious mind of mankind—and 
beyond. And then, significantly, we have the old Egyptian name for the Great 
Pyramid: Khuti, “The Lights.” In my view we are being told here, in clear and 
precise terms, that the vehicle by which consciousness can transcend onto this 
higher scale is none other than light itself. Light and consciousness, in other 
words, are complementary aspects of the ongoing evolutionary process of 
creating higher and more sophisticated forms of “life.” 

We can describe such a process very easily in musical or hermetic terms. 
We know that there are seven fundamental notes in an octave— Do, re, mi, 
fa, so, la, ti—and that there are seven fundamental color frequencies in the 
spectrum of light: red, orange, yellow, green, blue, indigo, and violet. The 
eighth note, Do, of an octave is a repeat, at a higher pitch or frequency, of the 
first base note, also Do. Being in turn the first base note of the next evolving 
octave, this eighth note automatically becomes the medium through which the 
impetus created by the given series of notes transcends onto the scale above. 
In the same way, the eighth “note” in the visible scale of the electromagnetic 
spectrum—white light, Yogananda’s “creative rays”—can also be envisaged 
as having transcendental properties, being the medium through which 
evolutionary consciousness can move on to a higher scale and so realize its 
optimum potential. Thus we might say that this quantum leap, from the line of 
time, the fourth dimension, to the plane of light, the fifth dimension, 
represents one fundamental octave of evolution, the magical transition from 
the lower Darwinian scale of existence up into the infinitely higher scale, the 
home of the mythical gods of the Egyptian pantheon. 

The rather startling implication is that the ancients’ vision of an eternal 
sphere—“heaven,” or the starry world—and the nonlocal plane of light 


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described by today’s physicists, are each referring to one and the same level 
of reality. In other words, the mysterious quantum universe in which light 
exists, with its infinite web of instantaneous information highways and its 
zero dimensionality, has been “seen” at first hand and subsequently described 
by the priesthood of a civilization that existed five thousand years ago. 

Obviously this is a personal and somewhat speculative interpretation of the 
religion of the Egyptians. I’m out on a limb, so to speak. But years of 
reflecting on the overall effect of Egyptian metaphysics on the human race, on 
the way it has permeated through to every major religion in history and even, 
as we have seen, into the disciplined mind of the modern scientist, has 
convinced me that the orthodox view of this ancient culture is unjustifiably 
restricted and ungenerous. These people, I believe, knew as much about life, 
the human psyche, and the universe at large as we do now. I would go even 
further and suggest that they may have understood a great deal more, albeit in 
a different way. Clearly there were men of unparalleled genius living back 
then in Egypt. We have unquestionable proof of this: we have the Great 
Pyramid, “The Lights,” the greatest and most complex building ever 
constructed in stone, we have the detailed precessional data encoded in their 
myths and, perhaps most importantly, we have the Hermetic Code, the 
“theory of everything.” 

Having established that the Egyptian religion was, in fact, a theory of 
evolution, we can go beyond theory and look for a practical application of the 
principles involved. To do this, we need to focus on what is known as the 
“pyramid ritual.” According to Bauval and Gilbert, this was the initiation 
ceremony conducted inside the Great Pyramid that was designed to assist the 
soul of the dead pharaoh on its transcendental journey to the stars. 

Basically, they believe that it involved two ceremonies. The first of these 
took place in the Queen’s Chamber, whose southern shaft is now believed to 
have been targeted on Sirius—the star of the goddess Isis—as it culminated at 
the meridian in 2550 BCE. Here the son of the dead pharaoh traditionally 
performed a ritual called “opening the mouth.” This was carried out with an 
implement made of meteoric iron—the sacred adze—that was used to pierce 
the embalmed mouth of the mummy, an act that was supposed to restore new 
life to the pharaoh. After this, the second ceremony was performed in the 
King’s Chamber, whereby the soul of the pharaoh, now charged with a new 
kind of life force, was freed to fly up the southern shaft, which Bauval 
suggests was originally targeted on Zeta Orionis, the star of Osiris. 

On first impression one might think that these two rituals, however broad 
and imaginative in concept, served no practical purpose whatsoever, being 
merely an embellishment of an abstract notion of a life after death. But in my 
view this whole ceremony was merely an exemplar and as such was not 
designed exclusively for the liberation of the soul of one dead pharaoh. The 


95 



ritual was for all initiates and could be performed by anyone virtually 
anywhere, with or without a Great Pyramid. It is a detailed description of a 
simple but highly effective alchemical “trick” performed by the creative 
mind, whereby consciousness is put first into a fundamentally passive mode, 
symbolized by the feminine aspect of universal creation, the goddess Isis. 
This does not mean a mind that is idly passive, like one absorbed in, say, 
watching television, but one that is consciously and actively receptive—a 
passive force in tune with the greater cosmos, as opposed to an empty 
receptacle soaking up images from a screen. A mind properly controlled in 
this way automatically becomes a fertile place in which new perceptions, new 
concepts, can germinate and come to fruition. The entirely new, active mode 
of thought engendered in this process is symbolized in Egyptian ritual by the 
transcendental journey made by the soul to the home of the god Osiris. This 
simply represents a new level of consciousness, a higher degree of cosmic 
awareness. Intuition, one suspects, is one of its manifestations. 

So the pyramid ritual is a symbolic description of the process of 
transcendental evolution, the process by which the human mind ascends to a 
higher scale of existence in an essentially musically structured universe. This, 
I believe, is the key message of the Egyptian mysteries, and it is precisely this 
same idea that lies at the root of the world’s major religions, all of which were 
set in motion by men who fully understood, and lived by, the principle of 
psychological harmony. This is why they repeatedly emphasized the 
importance of composing the mind in a certain way, through meditation, 
contemplation, prayer that ends in a silent gesture of submission, or whatever. 
These exercises were designed to create a state in which the mind is open— 
like the pharaoh’s mouth—and so receptive to greater cosmic forces. And 
what are these forces? Well, according to such as the Egyptians, the Greeks, 
and the yogis of India, these forces are, in fact, electromagnetic. 

The vehicle of all our visual impressions is, of course, light itself. A 
passive mind with a visual cortex focused on its environment absorbs light 
quanta by the billion. This is normal; it is what our retinas are designed to do. 
But possibly a mind operating not at an ordinary level of awareness but in a 
state of “optimum psychological resonance” might be capable not only of 
absorbing external stimuli—light quanta, impressions, and so on—but also of 
assimilating them in a vastly more productive and effective way than is 
normally possible. This, I would suggest, is the true basis of medieval 
alchemy, a kind of “biometaphysical” assimilation of impressions, whereby a 
balanced mixture of psychological elements is fused together to make 
spiritual “gold.” Put simply, this is the process of the “transmutation” of one’s 
impressions into finer, much more precious “substances,” namely concepts. 
We should note here that the Arabic word alchemy has its roots in Egypt, 
which was known in old Arabia as the Land of the Chems—the Egyptians. 


96 



Alchemy means, literally, “the Egyptian way.” It is also the origin of our own 
word chemistry, a philological legacy that, if nothing else, demonstrates just 
how potent and far-reaching these Egyptian influences can be. 

It may seem something of an oversimplification of this elaborate pyramid 
ritual to say that it is nothing more than a description of a single alchemical 
process, a simple trick of the mind. But then it has frequently been 
acknowledged, particularly among scientists, that the most elegant ideas and 
theories are often the most simple, sometimes so much so that, once known 
and understood, they become obvious. Perhaps, then, these Egyptian 
mysteries, whose purpose must have been obvious to the people who created 
them, can also be understood without recourse to masses of technical data— 
simply by using basic common sense. 

In fact, the “trick” in question is straightforward only in theory. In practice, 
it can be a most difficult thing to accomplish, at least for sustained periods. 
Yogis say that it takes years to master the art completely, to learn to compose 
the mind for periods long enough for new concepts to take root within it. But 
this is leading on to wider psychological issues involving detailed systems of 
self-discipline, the development of powers of concentration, of the will, and 
so on. We can return to this question in a later chapter. For the present, it is 
the theory itself that is of primary concern and in particular the idea that 
“creative light rays”—the Egyptian khuti —play a fundamental part in the 
whole musically structured process of evolution. 

Khuti itself—the Great Pyramid—was known in Chaldea as Urim middin, 
which means “Lights-measures.” The name is significant because it suggests 
that the monument was something more than an elite place of initiation or a 
mere symbol for a solar cult: that in fact the Egyptians had quite literally 
encoded within it measurable data relating to the phenomenon of light. 

When one thinks of “lights-measures,” the first thing that comes to mind is 
the speed at which light travels, which is about 300,000 kilometers per 
second. Physicists regard this speed as an absolute physical law; nothing, they 
say, can travel faster than light. In Einstein and Herman Minkowski’s famous 
equation relating energy to matter, E = me 2 , c 2 is the constant velocity of light 
multiplied by itself. The square of the constant, therefore, is an important 
number in theoretical physics because, when it is multiplied by a factor of m 
—the mass of a given thing—it gives a value for the amount of nuclear 
energy latent within it. 

So, to the obvious question: is it possible that this particular “lights- 
measure”—the velocity of light—is encoded somewhere within the design of 
the Great Pyramid, or in texts relating to it, or in the Giza necropolis as a 
whole? Most academics would no doubt regard such a notion with the same 
kind of derision that theories about Atlantis and holy space-invaders have 
engendered over the years. After all, these people supposedly hadn’t even 


97 



invented the wheel back in 2500 BCE, so how could they possibly have had 
any inkling of scientific absolutes? 

Despite such an obvious contradiction, we can be reasonably sure that the 
Egyptians, like today’s physicists, regarded light as the ultimate phenomenon, 
a yardstick by which all things could be measured. This is not to say that they 
ever attempted to calculate the velocity of moving objects in terms of distance 
and time, but that they measured or perceived things—light included—as 
forms of resonance obeying musical laws. These are laws, remember, that 
were expressed symbolically, not only through the pi convention but also 
through myth, in particular the myth of the original pantheon of eight gods 
who, it is said, all appeared simultaneously out of an “island of flame,” an 
island of light. 

Light, therefore, seems to have been viewed as the most vibrant of all 
phenomena, an octave of resonance operating at absolute or optimum 
frequencies—in effect a musical constant. 

In the light octave, as in any other, there are eight fundamental “notes”—or 
colors—the seven primary ones and white. The combined harmonic value of 
these eight “notes” corresponds to the overall frequency at which light 
resonates—the constant rate. This concept of an “eight-note constant” is 
particularly interesting, because if we follow the example of Minkowski and 
multiply it by itself we end up with a value for the square of the constant of 
sixty-four “notes.” This is significant because the Greeks associated the Great 
Pyramid with another interesting number relating to an “Egyptian” system 
known as the Magic Square of Mercury (Mercury is a Romanized name for 
Hermes/Thoth). This is the number 2,080, the sum of all the factors from 1 to 
64. The “Minkowski shuffle,” it seems, is a very old trick indeed. 

I’m no scientist, and higher mathematics gives me vertigo, but it seems to 
me, as I have stated previously, that the modern quantum view of a nonlocal 
universe in which light, the omnipresent Holy Ghost, is the prime mover, was 
at the very least intuitively perceived by the metaphysicians of ancient Egypt. 
Let’s say they somehow attained a higher level of consciousness, which 
enabled them to tune in to the quantum field, to penetrate the plane of light, 
where everything, as it were, resonates at the constant rate. (Actually there 
may be certain evolutionary processes operating in the universe that resonate 
at the constant rate squared, and even at frequencies infinitely higher—but 
that’s another chapter in an ongoing saga. We can come back to this idea at a 
later stage.) 

Of course, there is one fundamental difference between the old Egyptian 
science of “lights-measures” and the modern quantum description of light: the 
former science not only encompasses “values” for the constant, and the 
square of the constant, it also recognizes the phenomenon of light as an 
essentially musical or hermetic manifestation, an octave. More than that, this 


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visible spectrum of seven combined frequencies also has three principal 
aspects connected with it, which we identify as the three “primary” colors. So 
light is, in effect, a “triple-octave” structure; it is an electromagnetic 
manifestation of the pi symmetry, the Hermetic Code. 

It is now generally accepted that this same code is the basic blue-print of 
the geometry of the Great Pyramid, “The Lights,” whose height (481.3949 
feet) stands in relation to its base perimeter (3023.16 feet) as the radius of a 
circle stands in relation to its circumference. Therefore, if we multiply the 
height of the Great Pyramid by 2pi, we obtain a precise value for the 
monument’s base perimeter: 481.3949 x 3.14 x 2 = 3023.16 feet. 

It so happens that the value of pi is incorporated in the dimensions of 
another unique monument, also a pyramid, located on the opposite side of the 
Atlantic. This is the Pyramid of the Sun at Teotihuacan in Mexico, which is 
also, in my view, dedicated to the phenomenon of light. Whereas the angle of 
slope of the Great Pyramid is 51 degrees, 51 minutes, the angle of slope of the 
Pyramid of the Sun is approximately 43.5 degrees. The base perimeter is 
2932.8 feet and its height is (or was) approximately 233.5 feet. Obviously the 
2pi relationship cannot be applied here, because the Pyramid of the Sun has a 
much gentler angle of slope than that of the Great Pyramid. But if we 
substitute 4pi into the equation and multiply it by the height of the Pyramid of 
the Sun, we once again obtain an accurate value for the measurement of its 
perimeter: 233.5 feet x 3.14 x 2 = 2932.76 feet. 

What we have here, then, are two quite distinct “solar” cultures, separated 
by a great expanse of ocean and (possibly) time: the builders of both went to a 
great deal of trouble to construct gigantic pyramids with dimensions and 
proportions indicating a knowledge of the pi relationship. 

And there is more. This same ratio has also been identified very recently in 
the structural dimensions of other important megalithic constructions of the 
ancient world, namely Stonehenge and another example of a pyramid, Silbury 
Hill in Wiltshire, both in southern England. 

In his book Thoth, Architect of the Universe, Ralph Ellis points out that 
the two central pillars in the “inner horseshoe” formation at Stonehenge, the 
two “trilithons,” which were originally capped by a slightly overhanging, 
curved lintel, would in their original state have given a graphic representation 
of the Greek letter pi. There is nothing particularly remarkable about this in 
itself. As Ellis himself acknowledges, there are “Arcs de Triomphes” in many 
ancient and modern cities. But, according to Ellis, the dimensions of the two 
trilithons, the most finely dressed stones of the entire monument, confirm 
mathematically that the pi symmetry was recognized by its designer. 

Ellis uses as his units of measure what he calls the Zil yard and the Zil foot. 
A Zil yard, equivalent in length to the Old Saxon yard, is 1.004 meters. In the 
1960s, Alexander Thom, a professor of engineering at Oxford University, 


99 


established that Neolithic sites such as Stonehenge, Avebury, and many 
others in Western Europe had been designed using a unit he called the 
Megalithic yard, equivalent to 0.83 meters. But Ellis believes that his ancient 
measures are equally valid factors in the geometry and dimensions of such 
monuments as Stonehenge. His line of reasoning in this respect is a little too 
involved to detail here, but if we take the Zil foot as being one third of an Old 
Saxon yard and use it to measure the height of the two trilithons and the 
distance between the centers of them, we find that all-too-familiar ratio: 
height, 22 Zil feet, width, 7. 

Ellis shows further that this same ratio is incorporated in the dimensions of 
the step pyramid of Silbury Hill, which is now believed to have been 
constructed in the same era as the Pharaoh Zoser’s Third Dynasty step 
pyramid at Saqqarah. Whereas the Great Pyramid has a perimeter equal to 2 x 
pi x height, and the perimeter of the Pyramid of the Sun in Mexico is equal to 
4 x pi x height, the Silbury pyramid’s perimeter, whose angle of slope is 
exactly 30 degrees, is equal to 3.5 x pi x height.- 

We thus have four extremely ancient structures from widely separated 
cultures, three of them giant pyramids, the dimensions and proportions of 
which all indicate a knowledge on the part of their designers of the pi 
relationship. In the case of Stonehenge and Silbury Hill, apart from their 
dimensions or astronomical associations, they stand mute, unsupported by any 
long-standing myths relating to their creators. Fortunately this is not the case 
with the cultures of Egypt and ancient America, whose legends abound with 
stories describing the godlike qualities of the creators of their extant 
architectural masterpieces. And when we begin to compare the myths from 
the Americas and from Egypt we find that the pyramid structure is by no 
means the only common factor. Graham Hancock has already pointed out the 
similarity in the facial features of the god Viracocha depicted in sculptures in 
South America, and Osiris in Egypt, both of whom are portrayed as bearded, 
light-skinned Caucasians. In addition, we have the evidence of the stmctures 
themselves, all of which have been constructed out of blocks of immense 
proportions. But there is also another significant common factor in the 
traditions of these two cultures, and this is light. 

We have heard how Osiris and his resilient band of survivors materialized 
simultaneously from an “island of flame.” And the most characteristic feature 
of a flame, of course, is the light it generates, which again reminds us of the 
old Egyptian name for the Great Pyramid: khuti —“The Lights.” 

In some of the legends of the Maya, the god Viracocha is said to have 
landed with a number of companions on the shores of the eastern sea 
following some kind of global catastrophe so calamitous that it had even 
obscured the sun. Viracocha apparently then set about civilizing the 
Americas, bringing back the sun and its light. So, in the context of this ancient 


100 


myth, as with the myths of the life of Osiris, light and the wisdom of this 
great civilizer are very closely connected. 

As we have noted, the idea that spiritual or psychological harmony is 
intrinsically connected with light is one of the most enduring in history. Read 
the book of Revelation, for example, one of the most powerful of scriptures, 
and you will see musical structures and references to light leaping out from 
every one of its twenty-two chapters. Similarly, the Passion itself, an eight- 
day event that culminated in Christ transcending onto the greater scale above, 
is in essence virtually identical to the myth surrounding the life, death, and 
resurrection of Osiris. Significantly, the “Passion” of Osiris, which was first 
enacted publicly by the Egyptian priesthood in Abydos during the Twelfth 
Dynasty, consisted of eight consecutive performances. 

According to Christian tradition, on the eighth day of the Passion, Jesus 
floated upward on a cloud to heaven. The cloud is not without symbolic 
meaning, because it was through a cloud that God is said to have spoken to 
Noah and later to Moses of his covenant, symbolized by the rainbow, the 
spectrum of light, the “seven spirits” of the God of Revelation. 

Many other examples of religious doctrines embracing one or another 
aspect of musical theory have been discussed at length in The Infinite 
Harmony. But the important point about all of these belief systems is that 
through this common principle of a harmonious development up through the 
earthly scale of our origins and on to a “heavenly” scale, these highly potent 
teachings, anachronistic though they may appear, are even today continually 
drawing the attention of billions of devotees upward. It’s as if all of 
mankind’s higher thoughts and aspirations are inevitably light-bound, heading 
—quite literally—for the sun and the stars. 

The fact that these belief systems are still forces to be reckoned with 
suggests to me that “religious” concepts and precepts, being hermetic, or 
harmonious in every way, are quite naturally fixed in the memories of whole 
populations, not merely for a few years or so but for centuries and millennia. 
This, I believe, is what Gurdjieff would call real or “objective” art. 

In the ordinary sense, of course, we cannot touch, weigh, or measure 
religious concepts and symbols: they are “metaphysical.” But they exist, in 
one form or another, in all our minds. We noted earlier how a number of 
investigators have independently suggested that people’s thoughts, if they are 
forceful enough, may be as real as the ground on which we stand. Bohm and 
Gurdjieff, for example, each believed that consciousness is actually a rarefied, 
currently unmeasurable form of matter. If this were so, then, theoretically, this 
ephemeral form of materiality known as a “concept,” once created, would 
have the potential to exist independently of the individual mind that 
conceived it. This would, perhaps, explain why the extraordinarily resilient 
ideas and concepts of the Egyptians or the Greeks, or of individuals like 


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Muhammad or Isaac Newton, Moses or Einstein, are still around for all to 
“see,” because, being in essence psychologically harmonious, they are highly 
resonant “things” in their own right. The Egyptians, I believe, regarded 
concepts in precisely this way, as a qualitative form of resonance operating 
according to musical laws. Viewed as such, religious, philosophical, and 
indeed seminal scientific concepts and ideas can be envisaged as 
metaphysical “notes” in the unfinished symphony of mankind’s evolution. 

Go at any time into a cathedral, a mosque, a synagogue, or a science faculty 
and you will witness the direct effect of these evolutionary metaphysical 
“notes,” these concepts, on all those within. All of these human activities, all 
of the emotions and thoughts involved, are “light-bound,” the residual product 
of human evolution, slowly gathering and increasing in rarefaction toward a 
condition of optimum psychological resonance. Generally it’s a slow process, 
but this is because most social animals live not by the higher ideals and 
precepts of a Christ or a Buddha, but by Darwinian principles, through which 
changes, or beneficial mutations, happen only very rarely. Fortunately, 
perhaps, we don’t all have to live like apes, because a way out of the 
Darwinian mode has already been charted by our early ancestors, and the sun, 
the stars, and even the galaxies themselves are all stations en route. 

All this, of course, has staggering implications, because it suggests that the 
ancient Egyptians were in certain respects psychologically more advanced 
than we are today. Through some kind of practical application of the 
Hermetic Code, a key feature of which was the “pyramid ritual,” these people 
managed to “enlighten” themselves, to climb up onto the higher plane of 
light, and go down into the quantum universe of the photon quantum. The 
hermetic phrase “As above, so below” expresses this concept perfectly. 

The plane of light—the physicists’ “quantum field”—permeates the whole 
of the material world existing in time. And, as we have noted, the 
omnipresent photon is the “force-carrier” of all quantum processes, the 
intermediary between all electromagnetic interactions. So when matter 
changes, say, by transmuting under intense heat and pressure, as when 
carbon-based compounds turn into diamond, or by decomposing, as in the 
oxidation of metal or the weathering of stone, photons are continually being 
absorbed or radiated by electrons in kaleidoscopes of highly resonant 
particle/wave activity. So if, as Yogananda asserted, it is indeed possible for 
the disciplined mind to tune in to the optimum harmonic frequencies at which 
photons resonate, and thereby enter the timeless, spaceless heaven of the 
ancients, then we are considering here access to a higher scale or plane of 
existence that in fact reaches right into the very heart of the electron, one of 
the basic constituents of all matter. 

We have already seen that, according to many ancient myths, the Egyptians 
and their Native American counterparts used “music,” or some form of sound 


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technology, as an aid in their construction techniques, particularly in respect 
of the movement of heavy blocks. We also noted Andrew Collins’s 
investigations into sonic technology in his book Gods of Eden, in which he 
describes eyewitness accounts of travelers to Tibet in the 1930s who saw the 
apparent levitation of stone blocks actuated by priests using numerous 
customized instruments. According to one witness, the mysterious Dr. Jarl, 
the use of musical or sound instruments by the priests in these demonstrations 
appeared to have been “accompanied” by silent “players” in the drama, 
namely the two hundred or so monks standing in rows eight to ten deep 
behind the musicians themselves, whom Jarl suggested might have been 
contributing toward the procedure by applying some form of coordinated 
psychokinetic force to influence the outcome of the event. 

We are talking here of something very similar to what Colin Wilson has 
called the “group-mind” situation, the notion expressed way back before the 
time of Plato in the form of the Greek concept of a state of homonoia. 
Possibly, therefore, the instruments used by these Tibetan priests were 
effective primarily because they had been devised and subsequently activated 
by a highly trained collective of psychologically harmonious individuals, 
enlightened people whose minds were already “in tune” with what Schwaller 
de Lubicz described as “all the rhythms and harmonies of the energies in the 
universe.” 

The highest and most resonant of the “energies” alluded to here is, of 
course, light itself. As we have noted, the velocity of light is an absolute 
physical law. It is also the key to the timeless, nonlocal plane of light, the fifth 
dimension, defined mathematically by physicists as a sphere of existence in 
which there is no time and space. This is the dimension that I believe is 
described in myth by the Egyptians as the Kingdom of Osiris or the Duat, 
which refers both to the starry world above (the higher plane of light) and the 
mysterious underworld below (the nonlocal, quantum field of the subatomic 
particle). And Osiris, of course, who had the ability to perceive both of these 
domains simultaneously, was head of the musical pantheon of eight gods, 
whose principal monument —the Great Pyramid—was primarily associated 
with the phenomenon of light, which is itself a musically structured 
phenomenon. Thus we have a whole series of very close connections between 
the “builder gods,” music and light. Add to this equation a correspondingly 
high level of consciousness (which we know existed at that time, because “it” 
conceived of the Hermetic Code) and we may well have all the ingredients 
necessary for the optimization of any activity, whether it be building a 
pyramid or simply sweeping a temple floor. Of course, identifying all the 
ingredients is one thing, but understanding how to combine them, and in what 
measure, is quite another. It is this distinction, one suspects, that marks the 
real difference between the ancients’ intuitive right-brain knowledge system 


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and our own fragmented left-brain method, which is the difference between 
feeling something in one’s bones and merely knowing certain associated 
“facts.” 

Therefore any number of us today might go out into a meadow en masse 
and try to mimic the exercise described by Jarl, detail by detail, with 
disappointing results, because we would be merely aping, lacking the 
experience derived from long periods of disciplined, serious work involving 
systematic exercises in meditation, in “stilling” and sub-sequently developing 
the powers of the mind. Heavy blocks of stone would very likely remain just 
that, solid lumps of matter locked in a universal and inviolable gravitational 
field, in which everything is permanently endowed with a tangible property 
known as “mass.” But then we are not trained ascetics; we are predominantly 
secular, with secular demands made upon us, and we have neither the time 
nor the inclination to spend years acting out the “pyramid ritual” in a 
disciplined way. Maybe if we had, like Yogananda, for example, or Jarl’s 
Tibetan hosts, we might see “things” in an entirely different light. 

The possible methods of manufacture and construction employed by the 
stonemasons of ancient Egypt are currently the subject of much heated 
debate. By and large, everyone seems to be genuinely baffled. 

Currently in focus are a number of controversial suggestions as to the 
engineering techniques used by these “primitive” construction teams, such as, 
for example, Christopher Dunn’s ideas about sonic/ ultrasonic stone carving 
and drilling as outlined in his book The Giza Power Plant. The latest data, 
both the pros and cons of Dunn’s ideas, were for a time posted regularly 
online, so we need not dwell on them here: suffice it to say that the question 
of machining techniques in the distant past is far from resolved. Andrew 
Collins has also contributed to the debate with his investigations into the 
ancients’ sonic technology and the possible use of “sonic platforms” in the 
raising and transportation of their megalithic blocks. The description of the 
stone-raising techniques of the Tibetans by Dr. Jarl further implies the 
possible involvement of psychokinesis in the procedure: use of the homonoic 
technique. 

Inevitably orthodox scholars will reject such notions outright. The general 
consensus is, of course, that the ancient stonemasons and builders used 
“primitive” methods only. Presumably this even applies to the four 
gargantuan monoliths incorporated several courses up in the retaining wall of 
the Temple of Baalbek. These blocks, remember, whose combined mass is 
estimated to be a staggering three thousand tons, were cut, perfectly shaped, 
and then transported to Baalbek from a quarry several hundred meters distant. 
While it may be difficult for us to imagine a scenario in which these giant 
stones were made to resonate in such a way as to make them temporarily 
weightless, the proposition is no more fantastic than the conventional 


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position, which holds that these giant blocks were transported this distance 
and then raised using only ropes, rollers, and wooden levers. Indeed, of the 
two scenarios, the first seems more likely: it does at least fit the bill, whereas 
the “primitive” answer patently does not. And then we have the “musical” 
myths, of course, which speak of “builder gods” who could make blocks of 
stone float through the air simply by whistling or playing sound instruments. 
Significantly, there are no myths about “magic” ropes or “charmed” levers. 
There is only music—music and a “union of minds.” 

So what these myths tell us, in fact, is that the ancient builder gods had 
somehow discovered a way to effect a powerful psychic interaction between 
mind and the elemental world of matter. Sound may have played an important 
part in the procedure, but consciousness itself, through some kind of union 
with light, would have been the prime mover. 

We have noted that Jahn and Dunne’s experimental research has 
consistently produced statistical data indicating that most people possess a 
weak psychokinetic ability. They believe that psychokinesis is possible 
because consciousness itself is a kind of particle/wave phenomenon, with its 
wave mode, like all waves, capable of producing effects at a distance. Like 
the ancient Greeks and the yogis of the East, they do not see these 
psychokinetic effects as one-way processes, but rather as complementary 
exchanges of “resonance” between the thinker and the object. 

Not too long ago, ideas like this would have been summarily laughed out of 
court, but when one hears today’s scientists talking of particle consciousness, 
of “mind-like” electrons and “telepathic” photons, it begins to look as if 
anything is possible. Furthermore, the suggestion that the mind can somehow 
generate sufficient force to collapse the wave-packets of quantum systems 
outside the brain is in no way ruled out by these latest observations. In fact, 
when considering the nonlocal “action at a distance” between correlated 
photons, one might reasonably say: if fundamental particles can do it, then the 
human brain itself, an almost supernaturally well-coordinated mass of trillions 
upon trillions of highly active wave/particles, can perhaps do it infinitely 
better. 

Interestingly, scientists are now trying to understand all physical 
phenomena not as isolated entities, but as integral parts of a single but much 
wider picture of reality, one that, significantly, also includes the mind of the 
observer. Particles, we are told, manifest as such only when certain of their 
properties are “seen,” when they have been detected by an investigator— 
usually through annihilation of the particle and analysis of the debris. Without 
the participation of an observer, it seems, “particles” as such don’t exist; they 
remain, as Bohm says, “enfolded,” in a wavelike state of limbo. So the two 
aspects of quantum reality—the observer and the observed—are now seen as 
integral functions of the same phenomenon. Obviously, introducing this 


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psychological element into scientific investigation is an important 
development, because it is leading scientists on to question the nature of their 
own consciousness. Possibly, therefore, the next generation of physicists will 
ultimately become “yogis” in their own right, able to experience for 
themselves the fundamental laws they have for so long been trying to 
formulate. Certainly, if there is a continuation of present trends by which the 
dividing line between scientific thought and metaphysics becomes ever 
fainter, we would do well to watch this space. 

We will be returning later to the question of some kind of psychic element 
being involved in the construction of the ancient buildings of Egypt and the 
Americas. But in the case of the Giza necropolis in particular, another 
important question is, of course, why? Why did these early masons take the 
trouble to build on what is, even by modern standards, an incredibly vast 
scale? 

The answer, it seems to me, is that they were totally and selflessly 
committed to the task of transmitting the essence of their ideas about light, 
music, and consciousness out into the exoteric world, and they obviously 
realized that the most effective and enduring way to do this was by “writing” 
all this data not on perishable parchment but in stone. Thoth himself, the 
originator of the Hermetic Code, whose followers designed and constmcted 
the Giza site, was known in ancient times as the “scribe of the gods,” a writer 
no less. We have all heard it said how much mightier is the pen than the 
sword. Nowhere is this adage more applicable than at Giza, where the 
“scribes” used quills the size of pneumatic drills and wrote in gigantic, three- 
dimensional “letters” across acres of bedrock. 

The magnificent architecture of these Masonic scribes seems astonishing to 
us today. But the old and weathered physical remains of this great builder 
culture are really only a tiny part of the greater edifices constructed by these 
remarkable individuals. 

So the Great Pyramid, the most impressive monument to light ever created 
on Earth, massive and imposing as it is, is really no more than a foundation 
stone upon which has been constructed another, infinitely vaster, 
metaphysical structure, a creation of sorts, whose indeterminate dimensions 
are even to this day expanding ever outward and upward. I am referring here, 
of course, to the ongoing evolution of human consciousness, which began its 
present stage of development at the time the Great Pyramid was designed, and 
which has ever since been guided subconsciously by the all-embracing 
hermetic principles embodied within it. 

The Hermetic Code, therefore, is an evolutionary code. It describes exactly 
how DNA and the genetic code operate in the creation of greater organic 
structures, and for the last five thousand years it has been the basis of every 
major religion on Earth, movements designed specifically to facilitate the 


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continuing evolution of human consciousness into higher “scales” of 
existence. Everything else we might surmise about the knowledge of the 
originators of this code is secondary to this fundamental concept. The 
Egyptians were brilliant architects, master craftsmen, highly accomplished 
astronomers possessed of the details of geodetics and precession, but they 
were first and foremost evolutionists, people who fully understood the 
underlying harmonies and rhythms inherent in the creative processes of nature 
and who conducted the whole of their lives in accordance with them. 

So the “Egyptian way,” the art of the alchemist, was the path of “creative 
evolution,” an organic system of development and spiritual growth that fully 
complemented the evolutionary forces of nature. In the following chapter, in 
which we look at some of the ideas of the modern evolutionist, we shall see 
that this remarkable system is as meaningful to us today as it was to the 
ancient Egyptians. 


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6 

Live Music 


W e have seen how the modern scientific description of physical reality, 
in many ways echoing the voices of thinkers long passed, encompasses 
the idea that everything, even something as seemingly inert as a lump of rock, 
is in some inexpressible way alive. David Bohm summed up this latest view 
by describing the electron, the most substantial component of matter, as a 
mindlike entity. The “choreographed” movements of electrons in plasmas and 
metals reveal that there are hidden orders implicit in the greater quantum 
field, where everything appears to be interconnected and potentially “aware” 
of the presence of everything else. So, in the opinion of many modern 
physicists, nothing in this universe is truly dead: everything resonates, 
communicates, radiates, and absorbs. And, as we have seen, there is a clear 
musical pattern to it all. 

Now, when we consider entities that are organic and alive in the sense in 
which we normally understand the term, we find once again that there are 
clear musical symmetries evident in their underlying stmctures. Specifically, 
the biomolecular world, as I explained in the Introduction of this book, is an 
endlessly unfolding symphony of “live” music, of genetic harmonies and 
interpenetrating organic scales. Remember that the Hermetic Code, which is 
in essence a musical system, describes in precise detail how the genetic code 
works. 

It is interesting that this altogether remarkable fact has not yet been 
acknowledged by the scientific establishment, even though it was first made 
public back in 1994. This is, however, not just any old “fact” we are asking 
these scholars to consider. It is an all-pervading, fundamental tmth, one that 
carries with it the unavoidable and, perhaps, unpalatable, conclusion: that the 
latest picture of the organic world being described by modern biologists, like 
the physicist’s description of the underlying structure of matter, is basically 
just a cover version of the original canon first revealed by the original 
hermeticists. What we are saying here, in effect, is that the historian’s 
mysterious “huntergatherers,” who populated the more temperate regions of 
the Earth at the dawn of recorded history, were apparently more in tune with 


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life’s creative processes than any scientist alive today. We have proof of this. 
We have the Hermetic Code, the code of life itself, described by a simple 
formula that embodies an idea in circulation for untold millennia, an idea that 
is, in fact, so profoundly relevant to us all that it will never fade away. 

By way of finding further proof in support of the above heresy, we must 
now make another “musical” journey through time. It’s a very long road 
indeed that you are about to travel, for we shall be going way back, beyond 
the eras of the Greeks and the Egyptians, back to the music of the Neanderthal 
race and further still, beyond even the time of the dinosaurs—right back, in 
fact, to point zero, to the very first evolutionary “note,” the first primordial 
spark of life on Earth. As we shall see, the Hermetic Code has been in 
evidence practically from the very beginning. 

The present, most widely accepted account of our origins is of course the 
Darwinian theory of evolution, which asserts that you and I and the 
consciousness we are endowed with happened to have evolved here on Earth 
purely as a result of blind, accidental physical and biochemical processes. 
This basic concept, the random evolutionary development of life, has in the 
last few years become virtually a scientific dogma. When we compare ancient 
and modern ideas on evolution, however, we find that the latter is but a pale 
imitation of its predecessor. This is not to say, of course, that Darwinism is 
not a valid theory of evolution, only that it doesn’t go far enough. So let’s see 
in what respects this great theory falls short of the original described by the 
priests of Old Kingdom Egypt. We can begin with the experts. 

In a recent book, River out of Eden, Professor Richard Dawkins, author of 
several influential books on evolutionary theory, attempts to explain the 
whole phenomenon of life in terms of Darwinian principles. This is a theory 
that he fully endorses and which, he says, displays “a sinewy elegance, a 
poetic beauty that outclasses even the most haunting of the world’s origin 
myths.” 2 

Already, it seems, I am inescapably and completely at odds with one of the 
world’s foremost proponents of current evolutionary theory, who clearly 
believes that the modern scientific interpretation of our creation is superior in 
every way to the ancients’ description of mankind’s origins. So let’s see. 

Dawkins’s lucid account of how life evolved on this planet constitutes an 
impressive argument in favor of the theory of natural selection. According to 
this view, all living creatures are indirectly descended from a single, primitive 
ancestral species, which evolved and diverged into new species over billions 
of years through random copying errors in DNA replication. Many of these 
mutations of single genes will have had deleterious effects on the functions of 
the host organism and actually reduced its chances of survival in the world. 
Very occasionally, however, a gene-copying error resulted in a change in the 
organism’s functioning that happened to be beneficial in life, improving its 


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performance in some way and so increasing both its chances of survival and 
its ability to produce equally successful descendants. 

Clearly Dawkins has little time for the Creationists’ arguments against the 
apparently random, ungodlike nature of gene mutation and natural selection. 
To be fair, Creationism (as interpreted by modern theologians) is not a theory 
at all; it is simply a blind faith, whose advocates have haphazardly concocted 
a rather flimsy file of uninformed criticism of Darwinism, none of which 
provides convincing evidence for their ideas. 

There is a paradox here. While Creationists have been busy nitpicking at 
scientific theory, they have all along been in possession of the complete 
evolutionary picture. The whole story is there, as we shall see, in their 
scriptures. And this account includes a detailed description of the newly 
discovered biomolecular world, albeit only as part of a much broader and 
more comprehensive theory of evolution. 

The commonest criticism of Creationists relates to one of the main 
problems of Darwinian theory, the difficulty it has in explaining how such an 
intricate organ as, say, the human eye was formed. What, for example, did the 
intermediate, developmental forms of such a sophisticated organ look like? 
What kinds of beneficial evolutionary functions did these earlier, rudimentary 
conglomerates of cell tissue facilitate before they evolved into a state that 
actually bestowed upon the host organism the ability to even recognize the 
difference between light and darkness, let alone “see”? Darwin himself said 
that he could never imagine the eye, with all its structural complexities, as 
having evolved through random variation and selection alone. Dawkins 
disagrees. In fact, answering this rather difficult question is, he assures us, “a 
doddle.” Half an eye, he argues, is 100 percent better than no eye at all, 1 
percent better than 49 percent of an eye, 1 percent worse than 51 percent— 
and so on, providing an evolutionary scenario that suggests a gradual, hit-and- 
miss process of development. 

Now this might seem at first to be a fairly reasonable line of deduction. But 
then, what about a measly 1 percent of an eye? One percent, 2, even 3 percent 
would be so far removed from an organ that sees, or even one only half- 
formed, that it is difficult to envisage what kind of survival advantages these 
first crude mutations would have given to the evolving species. Would 2 
percent of an eye, for example, give a creature even the slightest hint that one 
of its natural predators was about to pounce from a short distance away? 

There are other complex evolutionary developments that are difficult to 
explain solely in terms of Darwinian theory—for example, the evolution of 
fins and wings. We are told that fins evolved into hands and that arms evolved 
into wings. But of what use were these different functional structures during 
the in-between stages of development? What advantages over others would a 
species existing through the proposed transitional stages have with an 


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appendage that was neither arm nor wing, but a bit of both? If and when 
traces of the existence of such peculiar creatures are ever found in the 
fragmentary fossil record, then perhaps a little light might be shed on the 
problem. To date, none have been identified, and one can only speculate on 
the reason. The Harvard paleontologist Stephen Jay Gould has suggested that 
such transitions may have been discontinuous, rapid changes, invoked by 
single crucial genes that somehow managed to cross over concurring 
pathways of development and so affect the structure of the whole organism in 
a much more radical way. 

The only creature remotely resembling an “intermediate” that has been 
identified in the fossil record is the archaeopteryx, a raven-sized creature with 
a reptilian skull and birdlike wings. Its wings were fully formed, however, a 
fact that has prompted many biologists to classify the archaeopteryx not as a 
true intermediate but as a completely developed bird. Indeed, it is difficult to 
imagine how any true intermediate with a confusing complement of half- 
formed wings could have survived at all. Should it attempt to fly away from 
danger, or jump? In that almost comical split second of indecision it would 
probably have been summarily dispatched by some ravenous carnivore. This 
might account for the fact that no half-formed wings have ever been identified 
in the fossil record. Presumably such unfortunate creatures would have been 
hopelessly ill-equipped to survive long enough in a ruthless, lex talionis 
world to produce offspring in sufficiently large numbers. 

Returning to the question of the eye for a moment, if Darwin’s theory isn’t 
quite the whole story, could there possibly be other factors involved in the 
formation of such a complex organ? That is, could there be other agencies 
involved in the evolutionary process that might be to some extent responsible 
for the eye’s amazingly intricate development? 

I would suggest that there is at least one agency that might be worth 
considering here, a phenomenon that is intrinsically connected to the eye like 
no other. Furthermore, it is all-powerful and omnipresent, and occupied a 
uniquely important position in the belief system of the first true 
“Creationists.” This, of course, is light, the Holy Ghost, the “Rainbow 
Covenant,” the agent of all visual sensation. Obviously if there were no light 
in the first place, an organ built to perceive it would never have evolved. We 
know that primitive sea creatures living at the bottom of the deepest oceans, 
where no light ever reaches them, are devoid of normal photon receptors. So 
the mere presence of sufficient light is enough to induce the development of 
organs capable of assimilating it. Remember also that light itself, as well as 
being the agency by which objects are made visible, is also, as the ancient 
Egyptians were aware, a musical phenomenon. With its seven fundamental 
frequencies (the spectrum) and its three distinct “primary” frequencies, it is a 
perfect electromagnetic model of the “triple octave,” of the Hermetic Code, 


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which describes the evolutionary development of all organic processes, 
including, of course, the process of the development of the eye. 

The “river” in the title of Dawkins’s book refers to the stream of digital 
information flowing through time in the form of DNA, branching and forking 
on its way, and giving rise to new species in the process. When one species 
mutates off a daughter species, the river of genes forks into two, and if the 
two tributaries diverge for long enough, perhaps through the external 
influence of geographical variables, the two species then develop quite 
distinct and different characteristics. At one stage, apparently, in one of these 
branches, Mitochondrial Eve was born. This is the name given to the most 
recent common ancestor of all modern humans, a member of the species 
Homo sapien sapiens who probably lived in Africa between 100,000 and 
250,000 years ago. 3 

The name of this “hybrid from Eden” is derived from the term 
mitochondria, which are vital, energy-producing “particles” existing by the 
thousands in all our cells. They help to convert energy from food molecules 
and then store it for distribution as and when required. The significant point 
about mitochondria is that they have their own DNA. Unlike the main DNA 
housed in the nucleus of the cell, which becomes almost totally scrambled in 
every new generation every time a sex cell is made, mitochondrial DNA is 
passed down relatively unchanged through the female line only. It is therefore 
a very useful tool for long-term genealogists, who can use it for dating 
common ancestors within species. This is how Mitochondrial Eve has been 
identified and dated. 

Dawkins is particularly fond of Mitochondrial Eve, and he contrasts her, as 
a scientific hypothesis, with the Eve of Eden. He believes his “scientific 
truth” to be of greater interest and, I quote, “more poetically moving” than the 
original myth. 4 

Presumably, at the time of writing this, Dawkins was unaware of the 
existence of the Hermetic Code, of the fact that it is identical in every way to 
the genetic code, and also of the fact that all major creation myths are in 
effect variations of the same, original theme. This, as we have seen, is not 
simply the spurious product of primitive superstition and folklore, but a 
genuine scientific theory, presented symbolically in the clearest of terms: it 
states simply that all creative processes are the product of forces described by 
the two fundamental laws of nature embodied in the pi convention, the law of 
three and the law of octaves. Clearly, it is only in this context—that is, from 
the hermetic perspective—that the original story of the Eve of Eden can be 
truly understood. In fact, as I explained in The Infinite Harmony, much of 
the Hebrew Scriptures, from the creation of the world and the story of Eden, 
through to the charmed lives of Noah, Joshua, Moses, David, and Solomon, 


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contains innumerable symbolic musical references to the Hermetic Code, to 
the theory of transcendental evolution. And, remember, the creation myth of 
Genesis is just one example, one old “fairy tale” from the Middle East. There 
are many more, of course—Chinese, Vedic, Zoroastrian, Christian, and so on 
—and they tell exactly the same tale, providing a truly accurate description of 
the natural processes of creation. Think of the I Ching, and how perfectly its 
overall format corresponds to the structure and symmetry of that remarkable 
biochemical code used by DNA. Are we to believe, then, that the emergence 
of these identical symmetries are both merely the product of “accidental 
mutations”? I really don’t think so. One of these symmetries—the genetic 
code—just might have originated by chance, though personally I doubt it, 
given the fact that the physical universe itself is structured along the very 
same musical symmetries. But then, when we see exactly the same 
symmetries being repeated yet again in a higher scale of evolution, that is, in 
the mind of man, it begins to look as if it might be people like Dawkins, and 
not the ancient mythmaker, who is unwittingly purveying the fairy tale. 

This repetition of identical symmetries in scales both “above” and “below” 
is important, because it suggests that there is an underlying unity and sense of 
purpose in all life. This purpose, quite clearly, is to evolve, and to do so 
musically, transcendentally—just as DNA has done over the past four 
thousand million years. You see, the DNA symmetry is not only “resonating” 
in our blood and in our bones, the same symmetry is also active in our minds, 
enlivening them, vitalizing them, coaxing them ever upward. Possibly this is 
why I am sitting here now, writing all about this symmetry, because, deep 
down, somewhere inside me, DNA is telling me to. 

This now leads on to an important question: who or what told DNA how to 
behave? Dawkins’s answer is unequivocal: no one, nothing; it found its way 
quite by accident, stumbling blindly through geological time, through endless 
cosmic and geophysical cataclysms, ice ages, or whatever. 

It is true that much of DNA’s evolution on Earth has been erratic and at 
times very chancey, with many of nature’s experiments (like, say, dinosaurs) 
going drastically wrong. But remember, underlying all this apparent random, 
selective evolution is the symmetry of DNA and the genetic code, a symmetry 
that, as we have seen, is actually controlled by the forces described by 
nature’s two fundamental laws. So this is in no way simply the product of 
chance. DNA’s distinctive form and method of evolution is an inevitable 
consequence of these natural forces: it was preordained by nature itself. 

It seems to me that the main problem with Dawkins’s position is that there 
is little or no music in it, no allowance made for the evident hermetic 
symmetry of the biomolecular world. This is where ideas old and new really 
diverge, because the mythmakers, the originators of the Hermetic Code, of pi 
and the “triple octave,” knew all about this music and about the laws and 


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forces that conduct it. 

As we have seen, the Hermetic Code is much more than a mathematical 
tool. It is a universal blueprint for all evolutionary or creative development, 
and its distinctive inner symmetry is to be found in the biomolecular and 
physical structures of all forms of life. We see this not only in the sixty-four- 
word/twenty-two-note amino acid “scale of resonance” but also, for example, 
in the overall physiology of human beings, with their three nerve complexes 
responsible for sensation, emotion, and perception, and their eight sets of 
endocrine transformers, the glands responsible for secreting into the 
bloodstream all the drugs and hormones necessary for enabling reaction to 
external stimuli. Thus, all human beings, and in fact all living things, are 
hermetically composed; they are all in their relative scales evolutionary 
“triple octaves” with the inherent potential to achieve a state of “optimum 
resonance.” 

The living cell uses these hermetic symmetries to sustain itself and to 
develop. Ultimately it attains the necessary condition of “optimum resonance” 
and so acquires the supernatural power to self-replicate. Through a systematic 
sequence of exponential growth patterns it then combines with its fellow cells 
to create a whole new world for itself, a massive, complex, conscious 
organism. Such an organism constitutes a higher dimension for the cell, a 
higher “scale of being.” 

The theory of transcendental evolution, the essence of which is contained 
in the now familiar phrase “As above, so below,” asserts that, at the human 
level of existence, it is possible for individuals to emulate the living cell and 
to achieve a similar condition of “optimum resonance.” Traditionally this 
unique condition of being has been most commonly acquired by following 
certain tried and tested “religious” codes of conduct—the idea being that such 
practices eventually endow the individual with special powers: to “self- 
replicate” in some way, to create whole new worlds, to penetrate up into an 
infinitely higher scale of existence, the scale which ultimately became known 
as heaven. 

So pi itself, the blueprint for the evolution of all life, is also the blue-print 
for the evolution of consciousness. It represents an exact scientific description 
of the optimum metaphysical frequency, an “immaculate” psychological 
wavelength accessible to us all, through which mankind can ultimately break 
free from the ponderous mode of evolution characteristic of the “naked ape.” 

Thus, the Hermetic Code describes the fundamental organic matrix upon 
which we have all been constructed. Whatever else we might care to think of 
ourselves, we are fundamentally walking “trinities,” triple octaves of 
resonance, comprising our sensations, emotions, and perceptions. And 
according to the originators of the theory of transcendental evolution, the 
three nerve complexes controlling these vital functions can be systematically 


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developed up to a point where they all “resonate at optimum potential” and so 
acquire the power to transcend on to a higher scale of existence. Clearly such 
a condition of being is a far cry from our present evolutionary state. As 
Gurdjieff and Schwaller both said, somewhere along the line our ancestors 
lost the plot and slipped back into a rudimentary Darwinian mode. I believe 
the mythmakers and metaphysicians of ancient days foresaw this decline, and 
that this is why they went to such great lengths to project the Hermetic Code 
out into the greater sphere of humankind’s collective consciousness. They 
knew that this sacred concept would lie dormant, like a seed in the soil of the 
subconscious mind, but that sooner or later this seed would germinate, take 
root and grow, and ultimately flower and bear fruit. This description is not 
intended to be taken as a metaphor. The process outlined, as we shall see 
subsequently, is organic from beginning to end. And so it is that today, now 
that our level of comprehension has reached, as it were, the necessary “pitch,” 
we are witnessing a worldwide “Egyptian renaissance,” what we might call a 
new flowering of awareness and appreciation of the great wisdom and 
remarkable abilities of the metaphysicians of ancient times. Accordingly the 
Hermetic Code itself has surfaced once again, and its symmetries have been 
recognized, not only in all the major scriptures and in the dimensions of 
ancient pyramids all over the world, but also in our blood, in the white ray of 
physics, and in the underlying structure of the entire physical universe. In 
truth, now that we have eyes to see, we find that these symmetries are 
everywhere. 

I stated above that I believe that the growth and development of 
consciousness is an organic process. Logically it has to be, because the 
Hermetic Code and the genetic code are fundamentally one and the same 
system. And, in fact, this organic correlation is further compounded in the 
ideas of Pythagoras, the main proponent of hermetic theory in ancient Greece. 

The Pythagoreans themselves left no written records. The “Golden Verses,” 
whose authorship is generally attributed to their founder, may be authentic, 
but they are scanty and fragmented and contain no hermetic data as such. 
What the Pythagoreans did leave for posterity, however, was a comprehensive 
array of esoteric symbols: numerical, geometrical, and, of course, musical. 
The language of symbolism was their way of recording and transmitting their 
ideas, and when we examine the most “sacred” of these symbols, we often 
find that they possess a number of distinct but related facets. Of course, pi is 
the prime example: it conveys mathematical, geometrical, musical, mystical, 
and even scientific truths, all neatly condensed into a single, imperishable 
sign. Another significant symbol to which Pythagoras attached great 
importance was the sacred “Tetrad.” This was expressed by placing ten 
pebbles on the ground like so: 


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o 

o o 
o o o 
o o o o 

Like pi, this is in essence a musical symbol, another symbolic expression of 
the Hermetic Code and was referred to in Pythagorean schools as the model 
of the gods. Also described as the source of nature, the Tetrad was seen as the 
fundamental matrix upon which to create the perfect individual, a “model” of 
the gods. 

When we look at the configuration of the ten pebbles, we see that they are 
laid out in a 4-3-2-1 format, the whole depicting an evolutionary process 
developing from bottom to top. It so happens that this distinctive pattern of 
development describes perfectly the four distinct stages in the synthesis of 
amino acids, the very building blocks of life. 

It will help to remind readers here that the DNA molecule works with the 
four chemical components, or “bases,” of the genetic code. These are used to 
construct small molecules known as RNA triplet codons, comprising three 
bases each, which then serve as templates for the production of amino acids. 
The amino acids are then, in turn, assembled into the much more complex 
protein chains. 

The Hermetic Code, as we know, is primarily an expression of the law of 
triple creation, which holds that everything is composed of trinities within 
trinities. This means that the three individual octaves embodied within pi are 
in themselves triple octaves, making nine octaves in total, or sixty-four 
“notes”—precisely the number of RNA codon combinations. 

Look at the musical structure of the formula pi when set out in 
diagrammatic form: 

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 

I.I.I.I 

DRMFSLT DRMFSLT DRMFSLTD 

12 3 4 

As we see, the Hermetic Code, just like DNA and the genetic code, is 
constructed upon four fundamental “base notes.” These are represented in the 
base line of the Tetrad, which we have noted consists of four pebbles. If we 
now follow the successive stages in the synthesis of the amino acid, we see 
that the Tetrad describes this process exactly. Thus, from the four nitrogenous 
bases, DNA programs three of them at any given time (RNA triplet codons) 
to produce two distinct properties (amino acids are both acidic and alkaline) 
of one biochemical unit in a higher, more complex scale of existence, that is, 
one of the twenty-two evolutionary signals at the amino acid/protein scale of 


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development. 

There is one particularly detailed description of the Tetrad, written more 
than 1,500 years after the Pythagorean era, which is especially interesting, 
because it demonstrates even more convincingly how perfectly in tune these 
hermetic initiates were with the vital process of the creation of life, even to 
the extent of understanding the dual nature of what was being conceived in 
this way. The text in question, dealt with in some detail in The Infinite 
Harmony, is a tenth-century Egyptian commentary on the Koran, the Tafsir 
ol-Jalalayn, which gives an account of Muhammad’s famous night journey to 
heaven. It begins with him riding on the back of a quadruped, sees him 
prostrating himself three times in prayer, after which he is offered by the 
angel Gabriel two cups to drink from, one of wine and one of milk, and 
finally, after wisely choosing the milk, escorted in triumph to the first of the 
“seven heavens.” 

Clearly this commentary on the Prophet’s spiritual awakening is describing 
a hermetic process, the organic “flowering” of Muhammad’s consciousness. It 
is a clear description of the pattern of evolutionary development of the Tetrad, 
which, as we have noted, depicts with absolute precision the way in which 
Watson and Crick’s famous double helix is evolving through time. The two 
symbols of wine and milk are especially significant, because they describe 
perfectly the dual, acid/ alkali properties of the amino acid. 

We have now established that hermetic is genetic. This means, in effect, 
that certain fundamental aspects of consciousness—ideas, concepts, 
revelations, and so forth—are metaphysical genes and are produced in exactly 
the same way as are amino-acid chains. 

Interestingly, this particular idea (or “gene”) was first tentatively put 
forward by Richard Dawkins himself in his highly acclaimed first book, The 
Selfish Gene. Dawkins defines this new kind of replicator as a “unit of 
cultural transmission,” or of “imitation,” one still in its infancy but which 
“already is achieving evolutionary change at a rate that leaves the old gene 
panting far behind.” 5 His chosen name for this metaphysical phenomenon 
— meme, from the Greek root mimeme (hence, mime, mimic, copy)—has 
since been incorporated into the main corpus of our language and has 
spawned a whole new embryonic science: memetics. 

Examples of memes are numerous. Dawkins cites things like tunes, ideas, 
catch phrases, fashions in clothing, ways of making pots and of building 
arches. In fact, the list could be endless, because it would encompass anything 
invented by any given individual, good or bad, positive or negative, that is 
subsequently copied by another or others. This would include concepts as 
diverse and far removed from one another as fascism, belief in god, a 
scientific theory, the wheel, a literary genre, computer hacking, praying, 
killing, or whatever. Memes are likened to viruses, willy-nilly infecting or 


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contaminating brains as they hop from one to another like subquantum fleas, 
apparently going nowhere in particular. This means that they are not seen as 
conscious agents but, like genes, as agents of “blind natural selection.” So 
memes, or ideas, another form of replicator, are everywhere, floating 
awkwardly around in the primeval soup—the soup of human culture— 
endlessly parasitising our brains at every twist and turn. Even the great 
religions, philosophical movements, and the concepts of the most influential 
figures in human history can be classed simply as parasitic “meme 
complexes,” all swimming around in a chaotic meme pool. 

Memes are seen as agents of blind natural selection, but the evident 
longevity of the most enduring creations and inventions of man have to be 
admitted. As Dawkins explains, an individual’s genetic input to the ancestral 
line is halved as each generation comes forth, so it doesn’t take long for it to 
reach negligible proportions. The memetic influences of the more notable 
figures in history—like Socrates, Leonardo, Copernicus, and Marconi—are 
still going strong. 6 

Although he makes an oblique reference to the power of the organized 
church, whose architecture, rituals, music, art, and written tradition he 
describes as “a co-adapted stable set of mutually-assisting memes,” 7 Dawkins 
sees nothing special in religion per se. Indeed, he is well known for being 
particularly vociferous, and perhaps with good reason, in his condemnation of 
the Christian fundamentalist elements in certain southern states of America, 
where attempts have been made to keep Darwin’s theory off the educational 
curriculum. In some states it is still obligatory for schools to teach the naive 
literal interpretation of the Biblical creation story alongside Darwin. Of 
course millions will agree that studying scripture of any religious persuasion 
can enrich and stimulate the mind, if only by freeing it to speculate on 
dimensions beyond the restrictive confines of mere survival. Possibly 
Dawkins himself would agree that written traditions are not all bad. But the 
Biblical version, along with all the other major doctrines referred to in this 
book, is a hermetic work, an all-encompassing treatise on universal 
symmetries, and to present it simply as a factual account of the origin of the 
world and of mankind not only misses the point entirely, but alienates 
virtually everyone of a scientific or rational bent, and in so doing actually 
hinders the flow of a vital stream of important knowledge. If such a state of 
affairs were to continue, the “soup of human culture” would simply stagnate. 

Understandably, therefore, Dawkins tends to focus on peripherals, on the 
negative or contradictory aspects of formalized religion, such as the Christian 
idea of hellfire or the meme for religious blind faith, loosely referred to as the 
god meme. This, in my opinion, is where he misses out on the most important 
line of enquiry, one that must logically take us right back to the creators of 


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these long-lived religious movements. In the case of the Christian 
phenomenon we need of course to focus primarily on the deeds and words of 
Jesus Christ, and to do this we have to strip away practically all of the 
subsequent trappings and subjective embellishments of the formalized 
hierarchy. If we do this we end up with the kernel of all Christian preaching— 
the original “meme complex”—expressed by Jesus himself through the 
unchanging symbolism of what is known today as the Passion. And what 
immediately becomes apparent when we look at the symbolism involved is 
that the eight days of Easter week, from Palm Sunday to the Sunday of the 
Resurrection, describe a musical event, an octave of activity, beginning on the 
note Do and ending, after seven intervals, on the very same note. So clearly 
the message encoded here is hermetic, a scientific description of the organic 
evolution of Christ’s consciousness, which, like Muhammad’s, successfully 
transcended on to the greater scale above. 

Given that the Hermetic Code is the blueprint of all religious symbolism, 
we might say that it is one of the oldest memes floating around. More than 
that, like RNA or DNA in the gene pool, it is ubiquitous, and so deeply 
immersed in the human psyche that it looks to be unstoppable. 

We now know that the Hermetic Code has many facets, expressing 
mathematical, musical, geometrical, scientific, and even cosmic truths, all 
ingeniously condensed into a single, imperishable sign: 22/7. One might say, 
then, that this code is a meme complex in its own right. But is it, as Dawkins 
assumes it must be, an unconscious entity, merely an agent of “blind natural 
selection”? The answer, it seems to me, is far from decided. In fact, it is 
difficult to see how the Hermetic Code could be defined as a blindly evolving, 
unconscious replicator. It was intentionally created and subsequently 
disseminated by the mind of some unknown genius for a specific and entirely 
selfless purpose—to enlighten lesser mortals on the ways of Nature and so 
facilitate the ongoing evolution of man’s collective consciousness. And it is 
still with us today, this code, as vital and resilient as the day it was conceived, 
an undiminishing beacon of metaphysical light shining into every nook and 
cranny of human endeavor. Even in the modern Western world, where secular 
influences predominate and the so-called god meme is in recessive mode in 
the majority of human brains, the fundamental components of the Hermetic 
Code are everywhere, in the symmetries of the material world of elementary 
particles and biomolecules, in music, legend, folklore, fairy tales, customs, 
and so on, stretching right back to the dawn of civilization. Just think of the 
number 7, every other person’s lucky number. So evidently appealing is this 
particular meme, if you won the national lottery with the number 7 and 
multiples thereof, you would almost certainly be sharing your diminished 
prize money with thousands of others. Of all numbers, this symbol, which is 
of course a symbol of the octave, is without doubt one of the most efficient 


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“replicators” in the entire development of human thought. 

The point is, the Hermetic Code is not just any old brainchild. It is not a 
fashion, a craze, a catch-phrase, a political ideology, or a computer virus. It is 
an all-embracing concept, which not only describes the process of evolution 
but actually facilitates its ongoing development. In view of its uniqueness, it 
would be inappropriate to classify it along with the common meme. For this 
reason I choose to differentiate between memes and evolutionary concepts by 
referring to the latter simply as metaphysical genes. This would apply to all 
significant concepts, such as, for example, the highly potent symbolism of the 
Passion of Christ, the eightfold ways of the Buddha, Zoroaster, and 
Confucius, the structures of the I Ching and of the tarot pack, or the 
symmetries of creation described in Genesis, in the Koran, or in the 
cosmogeny of the builders of the Giza necropolis. These ancient concepts 
have survived for millennia and look set to last for many more to come. There 
are modern concepts, too, which might fall into the same category. For 
instance, Gurdjieff s system is likely to prevail because it is essentially a 
hermetic phenomenon, a faithful “copy” of the original. Arguably Darwin’s 
rudimentary “conception” is in there too—along with the revelations of such 
as Watson and Crick or Einstein. Einstein’s Theory of Special Relativity is a 
particularly potent “metaphysical gene” and has changed our view of the 
world forever. Not only does it focus on the constant properties of light, the 
Covenant of the Ages, but also, with its implications for the elasticity of space 
and time, it provides us with an intuitive glimpse into another dimension, the 
timeless, spaceless world of the great Egyptian sun-god, the plane of light. 

So what is their attraction? What makes significant concepts such good 
replicators? The answer, in my view, is their hermetic content, their 
evolutionary bias. It is this kind of impetus that ordinary people like you and 
me somehow find irresistible, even if only on a subconscious level. But of 
course anything, any invention that serves to promote the evolution of 
consciousness, must by its very nature be based on “sound” principles and 
therefore be psychologically harmonious. Possibly, therefore, it is this integral 
harmony, or the quality of resonance intrinsic to the concept, that explains the 
secret of its longevity. This is to say that concepts possessing a high degree of 
resonance seem to be endowed with a special kind of metaphysical power, the 
power continually to “self-replicate,” by harmonizing, blending in, with 
billions of human brains. 

So the significant concept, the metaphysical gene, is an evolutionary 
impulse; it has an inherent tendency to rise above the surface level of the 
“soup of human culture” and, in musical or hermetic terms, is much more 
psychologically resonant than a mindless catchphrase or the latest gizmo. 

In Dawkins’s view, memes, or metaphysical genes, have nothing 
equivalent to chromosomes: “In general memes resemble the early self- 


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replicating molecules, floating chaotically free in the primeval soup, rather 
than modern genes in their neatly paired, chromosomal regiments.” 9 

Evolution is considered to have kicked in when the early replicators in the 
primeval soup began not merely to exist but to construct for themselves 
containers as vehicles for their continued existence. The replicators that won 
through were those that built “survival machines” for themselves to live in. So 
genes came first and the machines— chromosomes, cells, plants, animals, 
people—came afterward. We might say, then, that the first true survival 
machine was the DNA molecule, the chromosome. This would imply that, at 
the next scale of development, the scale of human consciousness, ideas and 
concepts will eventually build “survival machines” for themselves, possibly 
beginning with the metaphysical equivalent of the chromosome. Dawkins 
assumes that this hasn’t happened yet, that memes, or metaphysical genes, 
whether in isolation or in loosely affiliated complexes, are still drifting 
clumsily through space and time like spores in the wind. 

There is, however, an alternative way of looking at metaphysical genes, 
one that sees the “chromosomes” housing them—their “vehicles”—as already 
existing. To understand this we need first to look at DNA itself, the original 
chromosome. One of the chromosome’s functions is to create proteins, which 
it does by sending out copies of parts of its internal structure in the form of 
triplet codons. These are ejected into the chemically rich liquid membrane of 
the cell to do their work, to code either for one of the twenty amino acids or 
for one of the start-stop signals. The amino acids are then assembled by other 
genetic components into molecular chains. A chain of amino acids makes a 
peptide, a chain of peptides makes a protein, and the protein codes for one or 
another of a multitude of chemical processes in the evolutionary development 
of the entire organic body, the whole “machine.” 

If we subsequently apply this model to the world of memes, we might say 
that the metaphysical chromosome is the brain itself, so that a momentary 
thought or idea would function as some kind of metaphysical amino acid, or a 
cluster of them, and a full-blown concept, with all its cognitive applications, 
would be the equivalent of a metaphysical gene. The product of such a 
“gene,” continuing to evolve and self-replicate in millions of other human 
brains, we might regard as the metaphysical equivalent of the biologists’ 
greater protein macromolecule. 

If this is really how it is, and the evolutionary processes “above” are in 
essence the same as the processes “below,” it would require an explanation as 
to how a three-dimensional organ like the brain could possibly be regarded as 
a scaled-up replica of the DNA double helix. This will be the subject of the 
next chapter. 

Earlier I suggested that this “organic” process of transcendental evolution, 
of “journeying to heaven,” involved attaining what I call an optimum degree 


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of psychological resonance, one that would ultimately be “in tune” with the 
constant frequencies of light quanta. The implication of this is that light and 
consciousness are, in effect, opposite sides of the same metaphysical coin— 
the “coin” itself being the metaphysical equivalent of the amino acid, the 
transcendental product of an enlightened mind. Now this product—this 
impulse, idea, or concept—like the amino acid, is derived primarily from 
three basic components or “bases,” namely sensation, emotion, and 
perception. The concept that arises from the harmonious interaction of these 
three metaphysical “bases,” just like the acid/alkali structure of the amino 
acid, must also have a dual nature, which means that these products of 
consciousness should have a complementary opposite. This must be light 
itself. Light is, after all, the primary agent of all visual sensation. It is also the 
most resonant “octave” in existence. Most importantly, however, it is a 
perfect electromagnetic blueprint of the Hermetic Code. 

The unraveling of the digital molecular structure of the DNA double helix 
has been hailed by Dawkins as the most revolutionary scientific discovery in 
history, an achievement that, he believes, should be honored as much as the 
works of Socrates, Plato, and Aristotle. Whether or not this will, in the event, 
turn out to be the case remains to be seen, but it seems to me to be a tall order. 
The Athenian adepts almost certainly achieved their present status primarily 
because they were all fully “in tune” with the tenets of hermetic theory. 
Socrates, for example, the first of the great trio and Plato’s mentor, is known 
to have received personal instruction from the Pythagorean School on the 
island of Samos. In addition, all three were known to have respected and 
familiarized themselves with the “musical” traditions of the legendary Persian 
Magi. 

The Greeks, of course, believed the original source of all this hermetic 
wisdom to have been the ibis-headed Egyptian god Thoth. Known to the 
Greeks as Hermes Trismegistus (“Thrice-greatest Hermes”), he later became 
associated with the Roman god Mercury, the messenger of the gods. Most of 
the extant literature relating to Hermes belongs to the post-Christian era, and 
scholars in general doubt his historical authenticity. But of course, someone, 
somewhere, revealed the Hermetic Code to the human race, so by whatever 
name this individual was then known, we can be reasonably sure that the 
originator of Revelation certainly did, at some remote period in prehistory, 
walk upon this earth. 

We have already established that this remarkably astute observer 
understood fully how life is created. The symmetry of the Hermetic Code and 
the symmetry of the genetic code match too precisely for us to think 
otherwise. But in case there is still some doubt in the reader’s mind, it is 
perhaps worth noting here another intriguing detail in the legends of 
Hermes/Thoth, one that, to me at least, is so fitting as to be more “poetic” 


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even than Dawkins’s Mitochondrial Eve. The rod or wand of 
Hermes/Mercury was known as the caduceus. He is depicted holding it in 
Botticelli’s painting La Primavera. The wand itself, said to have had 
awesome magical properties, was surmounted with two wings and entwined 
by two serpents. It is a perfect double helix. 

Significantly, this same design also appeared in ancient America, and in 
much the same context, that is, as a symbol adopted by a legendary man of 
high learning. In Fingerprints of the Gods, Graham Hancock describes a 
statue in Teotihuacan near Lake Titicaca in Bolivia, of the mythological 
civilizer of ancient South America, Viracocha. A bearded, Caucasian figure 
with features identical to the early depictions of the Egyptian god Osiris, 
Viracocha is wearing a ceremonial robe, on either side of which is engraved 
the image of a serpent, coiling from bottom to top. In another representation, 
Viracocha holds a thunderbolt in each hand. A thunderbolt, of course, is a 
stylized representation of a helix, and Viracocha is holding two of them. 
Further north, incidentally, Viracocha’s Mexican counterpart, Quetzalcoatl, 
had as his symbol a plumed serpent—again very reminiscent of the plumed 
caduceus of Hermes. 

Possibly the most impressive ancient representation of the double helix I 
have yet encountered is the pyramid Temple of Kukulkan (the name for 
Quetzalcoatl in the Mayan dialect) at Chichen Itza, in northern Yucatan, 
Mexico. This is what Graham Hancock has to say about this remarkable 
structure: 

Its four stairways had 91 steps each. Taken together with the top platform, 
which counted as a further step, the total was 365. This gave the number of 
complete days in a solar year. In addition, the geometric design and orientation 
of the ancient structure had been calibrated with Swiss-watch precision to 
achieve an objective as dramatic as it was esoteric: on the spring and autumn 
equinoxes, regular as clockwork, triangular patterns of light and shadow 
combine to create the illusion of a giant serpent undulating on the northern 
staircase. On each occasion the illusion lasted for 3 hours and 22 minutes 
exactly. 10 

Two serpents coiling up to the sun, like starbound DNA. Esoteric, yes, but 
entirely comprehensible in the light of the theory of transcendental evolution. 

Such remarkable similarities in ancient global symbolism may lead us 
reasonably to suppose, as Hancock, Bauval, West, Wilson, and others have 
suggested, that these legendary civilizers—Viracocha/ 

Quetzalcoatl/Kukulkan, Osiris/Thoth/Hermes—if not one and the same 
individual, were an elite group from a forgotten race of people. Possibly they 
were survivors of the cataclysms of the last ice-age melt-down, who 
successfully disseminated their profound understanding of the laws governing 


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creation and evolution across the entire planet at an unknown period of the 
distant past. But how distant? 

Dawkins says that Mitochondrial, or African, Eve, was the first member of 
our own species, Homo sapiens sapiens, to produce descendants successfully. 
She is thought to have appeared possibly as recently as a hundred thousand 
years ago. Before her there were more primitive hominids, such as the 
Neanderthals (Homo sapiens neanderthalensis), Homo erectus, and its even 
more remote ancestors, Homo habilis and Australopithicus, the earliest 
having been dated to around four million years ago. 

So a great deal has happened in the evolution of the hominid over the last 
hundred thousand years; for Eve, the mother of the modern human race, is 
thought to have been little more than a cunning savage, a successful fighter 
and breeder, an unwitting, cutthroat product of DNA’s relentless bid for 
immortality. 

This conventional picture of the primitive “savage” dominating the world 
stage around one hundred thousand years ago is by no means accepted by all 
scholars. We have noted already how Stan Gooch has shown that the 
predecessors of African Eve—the Neanderthals—were in their own way a 
highly evolved culture, people who were closely observing the heavens as 
long ago as 75,000 years ago and were capable of calculating cosmic events 
such as the long-term cycles of the moon and the periodicity of the planets. It 
also seems that not all of them were merely fighters and breeders, for they 
engaged in huge communal mining enterprises. Gooch cites as evidence for 
this large-scale redochre mines and quarries recently discovered in southern 
Africa. Some of the mines have true mining tunnels, and these immense hives 
of highly organized human activity have been accurately dated, with the 
earliest, around one hundred thousand years old, corresponding exactly with 
the long-term genealogist’s latest possible date for the appearance of African 
Eve. It should also be noted that red ochre had no material value and so would 
have been used for ritual purposes only, indicating that the Neanderthal’s 
world was not solely an arena of survival, but also had a strong spiritual side 
to it. This is further confirmed by the archaeological evidence mentioned 
previously, namely the stone altar discovered in a cave at Drachenloch in the 
Swiss Alps, in which had been enshrined seven bear skulls. Obviously seven 
is a crucial number here, not only because of its obvious association with the 
natural rhythms and harmonies of nature, but also because of its association 
with a celestial counterpart, the seven stars of the Great Bear. Even as early as 
75,000 years ago, it seems, the Neanderthal consciousness was already 
nurturing the rudimentary elements of the theory of transcendental evolution, 
possibly little more than twenty or so thousand years after the appearance of 
African Eve. By about 35,000 BCE, Eve’s descendants had migrated across 
the habitable regions of the Earth and all but wiped out the Neanderthal. 


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Today only a few bones and tools are left to testify to their existence. Indeed, 
according to the American geneticist Mark Stoneking of the University of 
Berkeley, who has done extensive research on mitochondrial DNA, there 
aren’t even any original Neanderthal genes left in mankind’s gene pool. The 
evidence suggests that the modern human—Cro-magnon, Homo sapiens 
sapiens —was an extremely vigilant and ruthless exterminator. As Stoneking 
says, there are no non-African mitochondria in the genetic makeup of any 
individual living: “It looks like there wasn’t any mating going on between the 
resident females and the migrating males—at least none that produced a 
lasting genetic legacy.” 11 

However, as Gooch’s research has shown, they certainly left a lasting 
symbolic, or metaphysical, legacy. We see this, in part, in the astronomical 
observations of both the Neanderthals and our forebears, the exterminators. 

For example, the constellation of the Great Bear was called by the ancient 
Egyptians the Mother of Time and was later regarded in India as the heavenly 
home of the septarishi, an embodiment of the seven properties (rishi) of 
creation. We thus have a definite link between the mythological and 
astrological beliefs of the “primitive” hominid existing in the depths of the 
last ice age and those of the priest-astronomers of Old Kingdom Egypt and 
Vedic India. One would expect such links to exist, of course, because that’s 
exactly how evolution works. Successful ideas are like successful genes and 
are passed on in exactly the same way, with or without the cognizance and 
cooperation of the host “organism.” The symbolism of the number seven is 
one such “gene,” and it has been with us since the dawn of civilization. 
Gooch not only identifies this number in the findings at Drachenloch, but also 
in another symbolic configuration known as the Cretan Labyrinth, which took 
the form of a sevenfold spiral leading to a central point. This design appears 
in both the pre-Columbian Americas and in Minoan Crete—hence its name— 
which suggests that it originated from a common, extremely ancient source 
dating back, Gooch suggests, as much as 20,000 years. A simpler, less 
standardized design has been found on a Palaeolithic mammoth bone from 
Siberia, which again pushes its origins back at least as far as the time of the 
bear cult of the Swiss Alps, circa 75,000 years ago. This same “ritual 
labyrinth” is also found in the symbolic designs of Cornish, Rajastani, Hopi, 
Finnish, Welsh, and Etruscan art, all of which feature spirals with seven turns. 

In Greek mythology, Theseus was told by Ariadne that the maze, or 
labyrinth, consisted of one left-handed, seven-coiled path spiraling in, and one 
right-handed path spiraling out—a kind of double-helix configuration through 
which the initiate “danced” his or her way to freedom—or to enlightenment. 12 

Now let’s return for a moment to the conventional view of the hominid’s 
recent development, that the archetypal caveman was superseded by the 


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slightly smarter but equally cutthroat Cro-Magnon type around 35,000 years 
BCE. Some 25,000 years later, after enduring possibly the most treacherous 
and uninhabitable climatic conditions ever faced by mankind (the last ice-age 
meltdown), these people foregathered in and around the more temperate 
regions of the world. 

Now contrast this hungry, flint-wielding creature with the kind of human 
being that lived in the Fertile Crescent about five thousand years ago. From 
Egypt to Mesopotamia there occurred, quite suddenly, an unprecedented bout 
of civilized activity. Great cities and highly refined cultures, the likes of 
which had supposedly never been seen before on Earth, grew and blossomed 
in the space of a few centuries. Suddenly man had learned to build on an 
unbelievable scale—not just any-old-how, but with an expertise and precision 
that even today’s architects and engineers, using the same kinds of tools as 
the ancient builders are supposed to have used, would find very difficult to 
match, let alone surpass. 

As is usual when trying to assess the incredible achievements of these 
“children of the hunter-gatherers,” we shall take the classic example of the 
Great Pyramid, undoubtedly the largest and most complex building ever to 
have been constructed in stone. Each of its two and a half million or so blocks 
of limestone averages 2.5 tons in weight, and some of the larger granite 
blocks incorporated hundreds of feet up in its interior structure weigh as much 
as 70 tons. On top of all that, this monument, towering almost 150 meters 
above the Giza plateau, was originally sheathed in a two-and-a-half-meter- 
thick, exterior limestone casing of blocks weighing around fifteen tons apiece. 
These blocks were irregular in shape underneath and had to be made to fit the 
cruder contours of the core masonry, but, quite remarkably, their exposed 
surfaces were perfectly flat and polished so that they shone like glass. Further, 
each of these blocks, equivalent in weight to about thirty family-sized cars, 
was set with cemented joints only a fraction of a millimeter wide. 
Archaeologists and astro-archaeologists alike tell us that this remarkable 
building was erected around 2500 BCE, and ah of the available evidence 
supports this dating. 

So what was our primitive forebear doing for a living in the Fertile 
Crescent a millennium before this era? According to the current historical 
scenario, the natives had barely learned to tame grass, let alone their restless 
minds; they were merely surviving. But then, quite suddenly by evolutionary 
standards, the natives not only learned to build on an unprecedented scale, to 
write and to administer vast social enterprises, they also conjured up the 
remarkable Hermetic Code, pulling it out of nowhere, like a rabbit out of a 
hat, and then mankind suddenly came of age. 

Now this, I would suggest, is a massive developmental leap. According to 
Darwinian theory, macromutations seldom occur in nature, and if they do they 


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usually result in some kind of chronic deformity of the organism, which 
generally results in extinction. Yet here we have an example in nature of a 
genuine macromutation—in this case in the mind of man—despite the fact 
that it seems to break the fundamental Darwinian rule of natural, selective 
evolution. 

So, what exactly happened? Is the Hermetic Code really the chance product 
of a random macromutation in the brain of a fortunate member of the species 
Homo sapiens sapiens, or was it purposely introduced by some kind of 
external force? 

Possibly we shall never know. Some of the authors mentioned earlier have 
suggested that there existed, toward the end of the last ice age, around 
15,000-11,000 BCE, a high civilization that was almost completely destroyed 
in a massive global catastrophe. Dozens of myths and legends from all over 
the world describe such an event, which apparently culminated in the Great 
Flood. An unprecedented rise in sea levels would have been a natural result of 
emergence from the last ice age, when there was a rapid deglaciation of vast 
regions of the Earth’s surface. 

The legends from America and Egypt all say that there was only a handful 
of survivors of this great cataclysm, seven or eight in number. In the Judaeo- 
Christian tradition these survivors are known as the Noahs, a seafaring people 
with extreme foresight who knew how to build and sail ships across oceans. 
They had also been initiated into the secrets of the Hermetic Code, as the 
biblical records clearly show. 13 

Elsewhere Noah and his companions (or similar survivors) were known by 
various other names: Osiris or Thoth in Egypt, Viracocha in Peru and Bolivia, 
Quetzalcoatl in Mexico, Yu the Great in China, Manu in Vedic India, 
Deukalion in Greece, Utnapishtin in Babylon— the list goes on, through more 
than seventy flood legends from cultures worldwide. 

If these myths are in fact describing an actual event, then it is entirely 
possible that some of the survivors of an earlier civilization passed on the 
main tenets of their knowledge to the early settlers of the Fertile Crescent. So 
when ancient scriptures speak of “divine intervention” on the part of the 
“gods” from heaven above or whatever, possibly they are merely referring to 
the dissemination of a superior knowledge to a less advanced race, a perfectly 
logical transference of consciousness from spheres “above” to spheres 
“below.” 

Of course, the Darwinist theory of gradual change through chance 
mutations actually lends support to this idea that civilization is much older 
than historians would have us believe. Even so, the question of whether or not 
the concept of the Hermetic Code, however old it may be, originally evolved 
gradually or appeared quite suddenly in the fertile mind of a single 
inspirational genius remains unanswered. Perhaps the experiences of some 


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modem “geniuses” can provide us with a clue here, for it is a well-known and 
accepted fact that scientists themselves very often experience moments of 
inspirational perception, intuitive insights that transcend logic. 

A typical example is the strange experience of the German chemist August 
Kekule, who, after spending several hours laboriously working through a 
mundane textbook, fell into a dispirited half-sleep, in which he saw long rows 
of atoms dancing before him, wriggling like snakes. When one of the snakes 
suddenly seized its own tail with his mouth, Kekule awoke to the realization 
that he had just “seen” what he had been long seeking—the precise chemical 
structure of the benzene ring. 

Similarly, Henri Poincare, the French mathematician, said that the solution 
to a particularly difficult non-Euclidean geometry problem he had been 
grappling with came to him quite suddenly, at a time when he was idly 
thinking about something far removed from mathematics. Another great 
pioneering scientist, the astronomer Johannes Kepler, said that the discovery 
of his famous third law came to him as “a glimpse of light”; and Einstein, 
whose own “glimpses” into the mysteries of space and time are the stuff of 
modern legend, had this to say of scientific investigation: “There is no logical 
way to the discovery of these elemental laws. There is only the way of 
intuition.” 14 

Perhaps, then, it was something like this flash of intuition (a macromutation 
of the mind) that was responsible for the conception of the Hermetic Code by 
Thoth/Osiris/Viracocha or whoever. Or it may be that the idea evolved 
gradually from the earlier instinctive impulses of the Neanderthals. We shall 
possibly never know exactly how this change came about, but in any event we 
can see that successful macromutations do, in fact, occur frequently in nature. 
A flash of intuition is precisely that. 

As I said, Darwinists exclude macromutations from the evolutionary 
process on the grounds that gross physical changes are invariably detrimental 
to living organisms. And yet, regarding the origin of the very first intelligent 
entity to appear on this planet, the DNA-RNA complex, evolutionists’ 
arguments for a gradual appearance are not entirely convincing. 

Scientists now believe that the first biomolecular self-replicators were free- 
falling, bacterial RNA strands. Exactly what form their self-replicating 
predecessors took no one knows. Dawkins cites a proposal made by the 
biologist A. G. Cairns-Smith that the precursors to organic self-replicators 
might have been something like inorganic crystals, growing, say, in different 
sorts of clays, constantly transported every-which-way by ever-changing 
waterflows. 

In fact, crystals do, in a sense, “grow,” one into another, the first array of 
geometrically aligned atoms and molecules acting as a template for the next. 
As they grow, crystals also produce, on occasions, flaws (mutations) in their 


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molecular structure, which are then “copied” by the subsequent developing 
layers. Crystals also possess right- and left-handed properties, that is, two 
varieties—two or more kinds being the necessary prerequisite for the 
phenomenon of heredity, where “like begets like.” However, as Dawkins 
himself points out, crystal molecules only act as templates for the formation 
of molecules in their mirror image. So, in this particular instance, like does 
not beget like. Chemists have been trying for many years to “trick” inorganic 
molecules into breeding other molecules of the same handedness, but the 
natural forces at work in the inorganic molecular world are seemingly 
indifferent to such deception. If you start cultivation with a left-hander 
crystal, you end up with an equal number of left-and right-handed molecules. 
Thus, says Dawkins, “although the function of an earlier, non-organic self¬ 
replicator didn’t involve ‘handedness,’ a version of this trick was pulled off 
naturally and spontaneously four thousand million years ago.” 15 

It seems to me that this statement is somewhat lacking in scientific clarity. 
In fact, the suggestion that some kind of evolutionary “trick” was 
spontaneously “pulled off” all those years ago has a distinct air of the 
magician about it, a familiar, sleight-of-hand, “Hey, presto” quality, which 
suggests to me that its author is really a Creationist at heart, one who does 
believe in some form of “immaculate conception” taking place here on Earth 
way back at the dawn of geological time. 

The analogy Dawkins uses in his book The Blind Watchmaker is that 
inorganic crystal growth, producing mutational flaws over billions of years, 
happened, quite accidentally, to act as a kind of crude “scaf-folding” for the 
building of a sophisticated biochemical “arch.” Once the final “center-stone” 
of the arch fell into place (one of the four bases, perhaps?), then the 
previously formed crystal “scaffolding,” greatly superseded by its 
biomolecular successor, involved, or collapsed, into extinction. The now 
animated “arch,” the biomolecular descendent of this extremely primitive 
inorganic ancestor, eventually evolved blindly into entities like Jesus or 
Einstein, Hermes, Dawkins, and ourselves. 

According to Dawkins, “the digital revolution at the very core of life has 
dealt the final, killing blow to “vitalism”—vitalism being the apparently 
mistaken notion that living material is deeply distinct from nonliving material. 
This is certainly true in respect of the individual electrons and atoms of which 
living matter is composed, but when considering the overall symmetrical 
structure of entire biomolecules, and the harmonious distribution of the 
electrons and atoms within these beautiful, dynamic, musically stmctured life 
forms, then the fundamental difference between, for example, a molecule of 
the protein hemoglobin and a molecule of water is surely glaringly obvious. 
Ergo, vitalism—my kind at least—is very much alive and kicking. 

We thus have two extremely advantageous macromutations in the 


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otherwise uneventful story of the evolution of life on Earth: the quantum 
transition from salt crystals or whatever, via something or other, to living, 
writhing, hermetically composed bacteria; and the incredibly rapid 
metamorphosis, over a period of time which by Darwinian standards is 
infinitesimally small, of African Eve into Marie Curie or Rosalind Franklin. 

But are successful macromutations really so very rare? Have they only ever 
happened at the beginning and at the end of this current evolutionary episode 
on planet Earth? Perhaps not. For example, the transition from the single 
chemical base to the amino acid is a huge developmental leap. Again, the 
transition from amino acid to protein molecule is also a massive step. And 
what about the transition from bacterial RNA to the first self-contained cell, 
or the first cell to a multicellular structure and so on, to the fish, the reptile, 
and the bird, the mammal, the hominid, and ultimately the civilization- 
builder? 

Evolutionists will argue that these marked changes in development only 
look like macromutations, that they are in reality composed of untold billions 
of small, gradual, mutational steps. This may be so, but at some point in each 
of these evolutionary lines there must have come a point during the transition 
from one stage of development to another when a clear distinction between 
the two was finally cast. A bird is only a bird when it is a bird, not before. 
And we know that, at some point, birds definitely did come into being. When 
this happened, when the first feathered creature finally took flight, a greater 
macromutation occurred. 

Perhaps the evolution of the Hermetic Code proceeded along similar lines, 
where a rudimentary instinctive awareness of the natural rhythms and 
harmonies of nature took root in the primitive consciousness and then 
gradually began to develop into a coherent belief system. One can envisage a 
scenario whereby this process of recognition might have continued to evolve 
to the point where all the fundamental components of the Hermetic Code 
were instinctively incorporated into ritual practices, possibly without any 
conscious intervention on the part of any single individual. At a certain stage, 
however, someone, or a group of people, must have realized that the separate 
components of this instinctively adopted number symbolism could be 
incorporated into an overall cohesive theory of evolution. Even if we don’t 
know exactly how and when, we know this happened, because the Hermetic 
Code “happened.” Gradualists, if they were to accept that the Hermetic Code 
is everything I say it is, or even that it exists, would probably argue for a slow 
dawning of this cosmic awareness, a step-by-step method of advancement. 

But, as we have seen, there is plenty of room for any number of successful 
macromutations in the long, fragmented story of our evolution, and one 
cannot doubt that the “eureka” moment has been experienced untold times by 
millions of human minds for tens of thousands of years. And this process, as 


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we have noted, eventually culminated in the emergence of the Hermetic Code. 

If, as I believe, the Hermetic Code was a genuine macromutation, 
introduced by an extremely powerful external force into the receptive 
consciousness of the Fertile Crescent, then perhaps the first, hermetically 
composed biomolecular self-replicators, which evolved along exactly the 
same hermetic principles, also received, right at the very beginning of the 
evolutionary chain, an external “leg-up,” to get them started. 

What I am suggesting is that there may be very real, unseen forces in this 
universe that dictate that the evolution of DNA-based, or musically 
structured, life forms must inevitably, as and when conditions permit, occur 
everywhere in what is, after all, a musically structured arena. This is to say 
that the evolution of life on Earth, or anywhere else, far from being a chance, 
random event, is in fact an irresistible, natural process, dictated from start to 
finish by the natural forces of the universe itself. And these are forces that, as 
we have seen, are described in meticulous detail by the two fundamental laws 
of nature embodied in the Hermetic Code. 

It is now generally believed that life, in some form or another, very 
probably exists elsewhere in the universe, though to what extent scientists can 
only speculate. The astronomer Frank Drake, in his book Intelligent Life in 
Space, formulated an equation designed to give some idea of the likelihood of 
life existing in other star-systems in our galaxy. The equation contains seven 
approximate factors, including the rate at which new stars form in our galaxy 
each year, the proportion of planetary systems that might harbor planets with 
a suitable physical environment, the smaller fraction of such planets on which 
life might actually get started, the number of years life is expected to survive 
on each planet—and so on. To get to the point, his answer, for our galaxy, is 
five-to-one against just one other planet in the Milky Way harboring any form 
of life whatsoever. 

In the next chapter we shall be exploring this question of “alien” life in 
more detail. Being neither an astronomer nor mathematician, I will not be 
using long equations or intergalactic telephone numbers to explain why I 
believe that Drake has got his sums drastically wrong. In fact, all the reader 
needs to follow the line of thought to my own conclusions is some ordinary 
common sense, an essential pinch of intuition and, of course, a basic 
understanding of the Hermetic Code, the “theory of everything.” 


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7 


Extraterrestrial DNA 


I n this chapter we shall be considering some of the further implications of 
the theory of transcendental evolution. As we have seen, the neo- 
Darwinian theory of evolution is unfinished: it explains only the evolutionary 
development of organic bodies in the local biosphere of planet Earth. The 
theory of transcendental evolution, however, presents the whole picture, and it 
tells us that the process is continuing at an even higher level, beyond the 
confines of the physical brain of man, into scales of existence that ultimately 
encompass the whole universe. Before I try to explain how such a mechanism 
might work, however, we need first to get back to basics, to the fundamental 
components of the material world. 

In previous chapters, we noted that the ancient Greeks had some rather 
unusual ideas concerning the nature of matter. They believed that all material 
things are “psychic”—alive—and that they are influenced in some 
fundamental way by music. Today we find that modern scientists have proved 
them right on both counts. They have discovered mindlike qualities in the 
electron and “organic” traits in plasmas, and they have identified eightfold 
musical symmetries in the two major physical scales of the microworld: the 
atomic and the chromodynamic. Then, of course, we have light, the eightfold 
symmetry of the white ray, with its curious twin photons that can 
simultaneously “feel” what the other is feeling, even if they are light years 
apart. 

Further, we have seen that similar hermetic symmetries are also evident in 
the biomolecular world, with its sixty-four codon combinations and twenty- 
two evolutionary amino-acid signals. This means, therefore, that the whole of 
the microworld, from wave/particles to biomolecules, conforms very closely 
to the Greek view, which is that the entire universe is built, scale 
superimposed upon scale, of crystallized, ever-vibrant music. 

We thus have three fundamental harmonies in evidence in the microworld: 
the chromodynamic, the atomic, and the (bio)molecular. Underlying all of 
these scales, of course, is the all-pervading harmony demonstrated by the 
“twin photon” phenomenon, the “actions at a distance” called by Roger 


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Penrose “nonlocal quantum correlations.” The whole universe is perpetually 
in motion and all wave/particles are continuously interacting and separating, 
which means that the nonlocal aspect of quantum systems is a general 
characteristic of nature. Clearly this represents, in the physical world, a 
harmony of the highest possible order. It is one thing to say that the universe 
is a harmonious entity because it is constructed entirely upon the eightfold 
chromodynamic and atomic matrices, but nonlocality suggests that there 
exists a far deeper interconnecting harmony underlying all physical 
phenomena, where everything is resonating at the very same subquantum 
frequency, everything is “in tune” with every other thing. 

We now come to another very ancient idea, which again seems to have first 
surfaced in the time of the early Greeks: the notion that the whole universe is 
itself a living, sentient being. 

The Greeks had a name for this creature, this universe. They called it the 
Zoon (pronounced “zohon”), the modern dictionary definition of which is 
“morphological individual, the total product of a fertilized ovum.” Of course, 
the originators of this particular concept might not have defined it in such a 
precise way, but it seems obvious that they believed that the universe was an 
animal, living, hence the notion of zoology, the study of the living, of which 
Richard Dawkins himself is a professor. So the Greeks, I believe, regarded the 
cosmos as having somehow been conceived and then born, that it 
subsequently grew and is still growing, and that all systems within it, from the 
Earth and the planets to the sun and the stars beyond, are vital components in 
the living body of the whole. 

As we know, the Greeks also believed, like the Egyptians before them, that 
the universe exists and operates according to musical principles, that is 
according to the fundamental laws described by the Hermetic Code. And the 
Hermetic Code, as we have seen, is identical in structure to the genetic code. 
This means that the universe, according to these traditions, is, in effect, an 
immense, multidimensional complex of evolving genes, that is, it is a 
biological entity. Let us note here that there is no ambiguity whatsoever in 
this ancient worldview. These people stated, in very clear and precise 
scientific (that is, musical) terms, that the Zoon is a zoon, so we may safely 
assume that they meant what they said. 

Now this may seem like a tall order, asking us to believe that we exist in 
the living body of some mighty beast, some “god” of potentially infinite size. 
But then, not too long ago ideas about the hermetic symmetries involved in 
the creation of life, of “psychic” matter and of “universal music” would 
almost certainly have been regarded by scientists as being simply the fanciful 
products of primitives’ dreams. And yet, ultimately, time has proved the 
ancients to be fundamentally correct in these particular aspects of their 
worldview; music is indeed everywhere, both inside and outside us, or 


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“above” and “below,” and the basic components of matter continually 
resonate and even communicate, being by no means truly inert or “lifeless.” 

So now these ancient thinkers once again reach forward through thousands 
of years of time to confront us with another strange idea, one that has never, 
as far as I am aware, been seriously considered either by alternative theorists 
or orthodox historians. This is the proposition that the whole universe is a 
living organism, quite literally, a biological entity. 

I must admit that when I was initially confronted with this rather strange 
idea of a living universe I wasn’t quite sure what to make of it. It was difficult 
to see how the greater components of the cosmos—such as all-consuming 
black holes, exploding supernovae, collapsing clouds of interstellar dust and 
all the other cataclysmic events taking place out there—could ever be 
construed as life. On the face of things, the proposition seemed absurd, or so I 
at first thought. But at the back of my mind I harbored a sneaking suspicion 
that these ancient people, who were so knowledgeable in other respects 
concerning the nature of reality, were not just simply fantasizing about their 
“living god,” but had some basis for their belief. 

So I began to investigate, to search for evidence of this. It seemed at first an 
impossible task. After all, if the universe is a sentient being, where is its 
“head,” its “heart,” and all the other organic components necessary for a body 
to exist? Answer: nowhere to be seen. Nevertheless I kept looking, scouring 
books on cosmology, astronomy, and astrophysics and the like. I learned quite 
a lot about the cosmos that was to stand me in good stead for what was to 
follow, but there were no obvious clues in the writings of modern scientists as 
to the possible nature of the creature I was searching for. 

But then, after long deliberating and vacantly scratching my head, I 
suddenly experienced one of those familiar “eureka” moments when, out of 
the blue, a new perspective dawned in my mind. Not surprisingly, perhaps, 
the answer—or at least, a major clue on its trail—came not from the modern 
scientist but from Hermes himself. 

The clue lies in the now familiar saying of Thoth/Hermes, “As above, so 
below.” What this undoubtedly means is that the world above—the greater 
cosmos—is fundamentally the same as the world below, the world of man. 
Obviously the scales are vastly different, but, according to Hermes, their 
inherent structure is based on the same hermetic blueprint. And remember, the 
Hermetic Code and the genetic code are also identical in every way, so we 
can see quite clearly that, in respect to the world of man and the world of the 
cell, the hermetic dictum just quoted is directly and exactly applicable. The 
genetic code operates in the microcosm, the world of cells, and the Hermetic 
Code operates in the mesocosm, the world of man. And each of them, of 
course, shares a common purpose, which is to facilitate the processes of 
creation, of evolution. 


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Now DNA is quite clearly the prime mover in the biomolecular world. It is 
DNA that employs the genetic code to manufacture amino acids, which other 
organic components then assemble into proteins. The purpose of proteins in 
the biomolecular world is clear; they engineer all the complex chemical 
processes that build a living body. So what happens when the human mind 
employs the Hermetic Code? Does it, as I have already suggested, produce 
the metaphysical equivalent of amino acids? Possibly. At least it produces 
ideas, thoughts, and concepts, which are born of our conscious ability to 
emote, sense, and perceive. 

So on to the obvious question: are these concepts integral parts of a much 
bigger evolutionary process that takes place somewhere “out there”? That is, 
if the genetic code describes an organic process, is not the Hermetic Code 
similarly describing an organic process, but one that operates on a much 
greater and more rarefied scale? If this is the case—and I am, of course, 
proposing that it could be—then there would probably be in existence other, 
greater, organic components out there in the macrocosm that could somehow 
assemble these metaphysical “amino acids” (thoughts, concepts, and so forth) 
into the conceptual equivalent of protein chains. As I said moments ago, the 
purpose of proteins in the biomolecular world is to engineer all the complex 
chemical processes that are necessary to build a living body. 

As the reader will by now have realized, what is being implied here is that 
the human mind is a form of “double helix,” a chromosome in the nucleus of 
a living cell in the body of a much greater being. And then, further, possibly 
the “mind” of this greater being is also but a single-cell nucleus in a being on 
an even greater scale . . . and so on, but not, as we shall see, ad infinitum. 

So let us now follow this lead as we were probably intended to and turn our 
attention skyward, toward the heavens. If Thoth/Hermes is right, one would 
expect there to be signs of this “extraterrestrial” life up there in the 
macrocosm—massive, cosmic, organic structures, not unlike the structure of 
our chromosomes. And what do we find up there in the greater cosmos? 
Significantly, there are spirals and helices, literally everywhere, in all 
potential solar systems, in all galaxies. In the case of our own solar system, 
we see the planets encircling the sun, but as the entire system is perpetually 
moving at great velocity through space, the path traced by each planet is, in 
fact, a spiral. Similarly, most galaxies are spiral galaxies, which is meaningful 
in itself, but even so-called elliptical and irregular galaxies all revolve around 
a galactic center—maybe a black hole—and all of them are hurtling across 
the universe at tremendous speeds, so the trajectory traced through space-time 
by every star is a true spiral, a helix. Furthermore, we ourselves, as we sit, 
walk, or even sleep on the surface of the Earth, are actually tracing spirals 
through space: the whole planet spins like a top as it moves ever onward. 

It is true, of course, that DNA is a double-helix structure, but in the 


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biomolecular world there are many single-helix structures—viruses, bacteria, 
and so forth—composed of single strands of DNA’s close cousin, RNA. 
Moreover, when we think we see a single spiral out there in space, we are not 
necessarily taking in the whole picture. That is, there may be “invisible” 
helices that we also need to identify. In a typical galaxy, for example, 
scientists have discovered that the visible spiral arms, composed of stars—of 
light—are enveloped by an accompanying magnetic field that actually spirals 
around each of the arms. Again, in the solar system there are several planets, 
each one spiraling along its respective trajectory, but if you consider the 
combined paths of any two of them in relation to one another, the result, quite 
clearly, would be a double-helix configuration. The point is, it is the helix 
itself, whether single, double, or even multiple, which appears to be the basic 
design for all evolutionary phenomena, above and below. 

Is it not highly significant, therefore, that the Egyptians and the Greeks, in 
whose belief systems the firmament above was so important, should have a 
principal god of wisdom whose symbol was a magic wand known as the 
caduceus, featuring a double helix in the form of two entwined serpents 
surmounted with wings? Clearly this symbol, like the Great Pyramid, which is 
aligned so precisely with key stars in the Duat (sky), is inducing us to look 
heavenward. The same can be said of the serpent/thunderbolt symbols of 
Viracocha and the plumed serpent of Quetzalcoatl, of which the most 
impressive depiction of ah is the effect at the spring and autumn equinoxes of 
the sun’s light undulating like a serpent up the northern staircase of the 
Temple of Kukulkan at Chichen Itza, Mexico. 

After I had identified these “serpents in the sky” it seemed to me that the 
most logical thing to do would be to be to try to follow their trail and see 
where it might lead. This was, after ah, the route taken by Osiris and Thoth, 
and all of the other principal “civilizers” of the ancient world. 

The fact that Sirius and Zeta Orionis, the two most important stars in 
Egyptian cosmology, are targeted by the southern shafts of the two principal 
chambers of the Great Pyramid suggests that the pyramid itself provides a 
vital link between worlds above and below. The name of the Great Pyramid 
—“The Lights”—suggests further that light is the cosmic intermediary, the 
interface between man and god, the earth and the stars. And light itself, as we 
have noted, is a musical phenomenon: the most resonant octave in existence. 
Therefore music is the key. But then music is a hermetic phenomenon, and 
the Hermetic Code describes exactly how the genetic code operates, and how 
organisms grow. 

What I believe is implied here is that we, in our quest to discover the 
secrets of the universe, have literally to evolve our way to the stars, to grow 
so as to be able to touch the firmament merely by holding out our hands. The 
kind of “growth” we are talking about here, of course, is the evolution of the 


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mind, an “alchemical” process of development that leads ultimately to a 
condition of optimum psychological harmony and an awareness of the 
nonlocal realm of heaven, the timeless plane of light. Here, Osiris/Orion is 
everyone’s immediate neighbor. 

So let’s now try to envisage how this spiritual growth might develop. By 
this I mean the process by which consciousness can eventually tune in to the 
nonlocal dimension, or to the metaphysical frequencies characteristic of light 
quanta. 

We have seen how, in the microcosm, the most powerful transmitter of 
intelligent data is the DNA double helix, which codes for complex 
biochemical processes with such precision that it can create the brain of a 
human being. In the microworld, this evolutionary music played by DNA 
represents a harmony of the highest possible order. 

The human brain, the ultimate product of DNA’s evolutionary 
development, is more than just a biological organ like a heart or a liver. It 
possesses self-awareness and can perform a whole range of extra-biological 
or metaphysical functions—intellectual, speculative, intuitive, or whatever. 
This is to say, the human brain, like the double helix from which it originates, 
can generate transcendental influences. Through literature, artifacts, 
buildings, and so on, it can transmit “biometaphysical” signals to spheres far 
removed from the physical body in which it exists. Thus the designers of the 
Great Pyramid, for example, or the I Ching, or the authors of the Christian 
Scriptures, the Koran, or the Upanishads, living in the remote past in distant 
parts of the world, are still speaking to you now through these and many other 
contemporary commentaries. These works are, in effect, transcendental 
phenomena, metaphysical genes, coded to synthesize—in the mind of the 
human being—higher, more complex, modes of cognition. 

As we can see, both the DNA double helix and the human brain function in 
strikingly similar ways. In the concluding chapter of The Infinite Harmony I 
suggested that the conscious/subconscious aspects of the human brain, with 
its right and left hemispheres, could be regarded as the metaphysical 
equivalent of the acid/alkaline aspects of the DNA strand, with its “right” and 
“left” nucleotide chains. Both work with the same hermetic/genetic blueprint, 
with its four “bases,” its sixty-four possibilities and its twenty-two 
transcendental or evolutionary “signals.” Thus the music being played in the 
microcosmic processes of evolution is being echoed, note for note, in the 
mesocosmic scale above, in which the human mind is the principal player. So 
the ancient dictum “As above, so below” means, quite literally, that the only 
difference between the DNA double helix below—the chromosome—and the 
fully functioning human brain above is simply one of scale. Both work with 
exactly the same numbers and combinations of forces and components, but 
the components themselves are graded accordingly, the bases used by DNA 


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presumably being of a less rarefied form of resonance than the “bases” from 
which higher frequencies of consciousness are developed. 

So what exactly are these “bases” from which consciousness is created? In 
the Hermetic Code they are symbolized by the four base notes—the four Dos 
—of the triple octave, which correspond to the four base pebbles of the 
Pythagorean Tetrad discussed in the last chapter. Now these bases, like the 
free-floating chemical bases in the living cell, would theoretically be 
everywhere, all around us, waiting to be scooped up by the double helix of the 
mind, combined into more resonant units, and finally passed on for future 
synthesis at a higher level of development. These bases, I would suggest, 
come to us in the form of our impressions, namely our sensations, emotions, 
and perceptions, the trinity, or triple octave, within us all. There is a fourth, of 
course, a crucial, transcendental base, the product of the harmonious 
interaction of the first three, which, if fully developed, manifests in the form 
of our concepts, our conceptions. 

We have here, I think, the origin of the much misunderstood Christian 
notion of the “immaculate conception.” Jesus’s teachings, for example, in 
being psychologically harmonious, were immaculately conceived, born of a 
conscious, highly developed mind. We know they are immaculate because, 
just like the equally resilient concepts of, say, Pythagoras, the Buddha, or 
Muhammad, they have ultimately harmonized with the evolving psyches of 
billions of individuals. 

You could, of course, argue, as Dawkins might, that these world-wide 
religious and philosophical movements have evolved purely by chance and 
that they have played on the inherent weaknesses of desperate human beings 
wishing to escape the tedium and pain of Darwinian existence by clinging on 
to vague, unfounded promises of an afterlife in Paradise. Doubtless the 
element of escapism is a contributory factor in the development of many self- 
help cultures, past and present, but the fact that the world’s major religious 
movements are all based on the principles of “esoteric music” embodied in 
the Hermetic Code strongly suggests that accident really has very little to do 
with it. Just think for a moment: What are the chances of your ideas, or those 
of Darwin, Einstein, or Dawkins (or your own modern hero or heroine), 
entering and attuning with the minds and hearts of whole races of people? 

Significantly, in the microworld of the cell, “immaculate conceptions,” or 
macromutations, are the very life-blood of creation. All evolutionary 
advancements, all transcendental developments, are “immaculately” created: 
amino acids, protein molecules, eyes, legs, wings, brains. So of course Jesus 
was immaculately conceived. But then so was African Eve, Tyrannosaurus 
rex, and, paradoxically, the AIDS virus. Life is like that. 

So if the human brain is a form of chromosome, a metaphysical double 
helix, then presumably it is also an integral component—a “cell nucleus”—in 


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the greater body of an infinitely more complex, macrocosmic “organism,” a 
creature that, one assumes, is formed from the collective evolutionary 
consciousness of the entire human race. 

As a matter of fact, a scenario not dissimilar to this was put forward in the 
early 1950s by the American writer Rodney Collin in his book The Theory of 
Celestial Influence. I have quoted at length from this unique work elsewhere. 
Collin was a close associate of Ouspensky, and he spent several years 
compiling this scientific interpretation of Gurdjieff’s original ideas. The book 
has not yet received the worldwide acceptance long overdue to it, but I 
believe the time will come when the writings of all three of these highly 
innovative thinkers will be recognized as great achievements. 

In the final chapter of his book, entitled “Man in Eternity,” Collin tries to 
imagine the form and structure of the greater “body” of the human race. 
Everyone, he says, creates an invisible thread of converging energies as he or 
she lives along their own particular line of time, each thread being unique to a 
human being. If one imagines, across the centuries, billions upon billions of 
these threads, crossing and interlacing with one another, varying in “color” 
and intensity according to the kind of life lived, then there emerges a figure so 
intricate that it is, in fact, a solid, the “solid of humanity”: 

Of this solid we can even have a certain vague apprehension. It will be, as it 
were, a sort of solid tapestry, composed of billions of threads, which in spite of 
their inconceivably elaborate weaving, appear all to lie in the same direction 
which is eternity. We can even suppose each of these threads to have a different 
nature or color, according to the level of energy which dominates its totality of 
lives. And we might find that in large areas or periods of humanity, a certain 
nature or color dominates the whole design—the red of purely physical 
existence, the yellow of intellectual activity, or the green of moving skill and 
sensation. Remembering the existence of men with conscious souls, and with 
conscious spirits, we shall also suppose threads of different materiality which 
stand out from the fabric in a quite exceptional way, which impart life to the 
rest, and about which the whole design of the solid body is formed. For those 
threads are threads only in our metaphor. In fact they are alive and their total 
mass is alive. They are the cells and capillaries and nerves of a body, the Adam 
Kadmon of The Kabala, Mankind. 1 

Adam Kadmon has appeared elsewhere in ancient mythology. He is the 
titan Atlas of the Greeks, who, remember, believed that the human race could 
change the world if it could harmonize itself into an overall coherent state of 
homonoia. And if the earlier-discussed evidence for psychokinesis is 
accepted, together with the recognized power of “group consciousness,” by 
which a fully grown individual can be lifted with very little physical effort, 
then we can say that the kind of “resonances” obtained in such an orchestrated 


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process of thought are real, they must have some sort of substance. According 
to the theory of transcendental evolution, this substance, the living stuff of 
consciousness, is created in precisely the same way as are all other 
manifestations of life, that is hermetically, genetically. Thus evolutionary 
consciousness itself is quite literally composed of metaphysical signals, or 
“notes,” which have been copied from “genes” housed in the electrochemical 
structure of other mesocosmic “helices,” other human brains. 

The characteristic spiral form of DNA has been photographed in its totality 
through a process known as X-ray diffraction. It is clearly a double helix, and 
all DNA molecules in every living plant or animal are stmctured in exactly 
the same way. This DNA does not suddenly appear fully formed: it develops 
in a linear fashion over a given period of time. As the parent DNA ladder 
“unzips” at one end prior to cell division, and free-floating bases link up with 
the open ends of the split rungs, two identical chromosomes are formed. 2 

It might be argued that the description “double helix” cannot reasonably be 
applied to the two hemispheres of the brain, which look more like three- 
dimensional segments of some weird exotic fruit than the structural features 
of a chromosome. But of course, like DNA, we must assume that this 
metaphysical “chromosome” does not appear read-ymade, but requires a 
given period of time to develop its overall form, and that this unfolds in a 
linear fashion. Time is the line and the period in question is a lifetime. And 
what exactly happens during the lifetime of an individual brain? Remember 
that the two hemispheres have a physical existence on the surface of a planet 
that is spinning endlessly on its axis as it soars through space. Therefore, each 
hemisphere is in fact tracing a spiral, a helix, through space and time. Taken 
together the overall configuration is, of course, a double helix. 

So the human brain is an evolving double helix developing in time, at one 
end of which lies conception, at the other, death. All that happens between, all 
our experiences in life, both conscious and sub-conscious, define the 
particular “color,” or quality, of each evolving mesocosmic “chromosome.” 
The most successful or the most resonant of the “genes” in these 
chromosomes, like, say, the “bright,” enduring ideas and concepts of those 
such as the Buddha, Christ, or Muhammad, are those that are replicated most, 
in succeeding generations, by other metaphysical chromosomes, other human 
brains. 

The DNA structure of living cells has two sides to it, two chains made up 
of sugar, phosphate, and nitrogenous bases, each side being a mirror image of 
the other. The two chains are held together by the bases: adenine, thymine, 
cytosine, and guanine. Adenine always links up with thymine, and guanine 
always joins with cytosine. Similarly the human brain, as we have seen, also 
has two sides to it, the conscious processes of the left hemisphere and the 
subconscious processes of the right. As with DNA, these different aspects of 


140 


the two hemispheres are inextricably linked to one another by “bases,” by our 
experiences in life, born of our sensations, emotions, perceptions, and 
conceptions. 

This, then, forms the core of the ancients’ view of mankind’s evolution. 
Consciousness is an organic phenomenon, it develops according to the 
dictates of the Hermetic Code, and its natural inclination is to grow upward 
and outward, toward the stellar scale of existence, the nonlocal plane of light. 
So as consciousness evolves, the whole of the human race, like the pyramid 
builders of the ancient world, will be working together in states of ever- 
increasing harmony to build, in a higher dimension, a vastly more complex, 
macrocosmic structure. Theoretically such an entity would either possess, or 
would be evolving, a “brain” of its own, an immense “solar” helix that, in 
terms of scale and complexity, would be as far removed from the individual 
mesocosmic double helix—the human brain—as the mesocosmic double 
helix is from microcosmic DNA. If this is true, then we should expect to find 
the main components of this helical structure in the cosmos above. 

We already have a clue as to the manner in which this awesome, 
extraterrestrial life form might evolve. This arises from a suggestion I made 
previously, which is that the creative processes in the metaphysical world of 
the human mind involve some kind of interplay between light and 
consciousness. This is to say that these two complementary yet quite distinct 
phenomena are the main components of conception/ creation, opposite sides, 
as it were, of the same metaphysical coin. 

Excluding starlight, the source of all light in our solar system is the sun. 
And the source of all consciousness, as we know it, is the Earth. Thus we see 
that this macrocosmic structure, exactly like its micro- and mesocosmic 
counterparts, has two fundamental aspects to it. 

In the case of the DNA molecule, its two main characteristics are its acidic 
and its alkaline properties. Its function is to take in data in the form of 
individual chemical bases, which it then transmutes “up” into the more 
resonant RNA components, finally transmitting them back out into the 
cytoplasm, the liquid membrane of the cell, for future synthesis. Similarly the 
human brain, with its conscious and subconscious characteristics, also takes 
in data—impressions, perceptions, and so forth—that it then transmutes into a 
kind of metaphysical “light,” subsequently radiated out into the world in the 
form of ideas, concepts, and the like. 

So, with regard to the double helix in the sky, we might say that the sun is 
its “acidic,” or conscious aspect, and that life on planet Earth is the 
manifestation of its “alkaline” or subconscious aspect. Presumably the 
celestial double helix too would take in data of some kind, which it would 
then transmute up and radiate out, but exactly what form this might take is 
perhaps a question that only Adam Kadmon him-self could answer. However, 


141 



we can speculate. If there are macrocosmic “bases” up there, they must be 
pretty big, and the biggest components of the solar system are the other 
planets and asteroids, all of which radiate some kind of magnetic influence 
out into the greater system. 

Significantly, the ancient Greek pantheon of the gods, Zeus and his 
celestial family, was closely associated with the sun and the planets, each of 
which was regarded as being imbued with life. They also referred frequently 
to the “music of the spheres,” believing that the whole solar system is a 
hermetic creation. And hermetic, of course, is genetic, organic. 

It so happens that this “music of the spheres” is not simply folk-lore, but 
fact. Rodney Collin noted that the major and minor conjunctions of the 
planets all “beat out” certain rhythms that can be numerically defined in a 
regular sequence of harmonic intervals developing in time. When he 
subsequently made a comparative table of these conjunctions, he discovered 
that the figures obtained, taken as vibrations, represent the relative values of 
the fundamental notes of the major scale. 

As he says, the periodicity of a planet’s magnetic influence follows the 
time necessary for it to return to the same relative position of closest 
proximity to Earth. Collin takes as the point of departure of each planetary 
cycle the moment when the sun, the Earth, and the given planet are in a 
straight line. The cycle of that planet is thus the time that elapses before such 
a conjunction occurs again; it is the “interval” between the recurring moment 
when the three magnetic forces of sun, Earth, and the given planet act 
together in the same way. 

Mercury and Venus repeat their maximum magnetic effect every eight 
years, the asteroids every nine, Jupiter twelve, Mars fifteen, and Saturn thirty. 
When these various rhythms are superimposed one sees an interesting 
sequence of harmonic intervals, each stage of which is marked by the major 
conjunctions of one or more planets. Every twenty-four years Jupiter 
completes two full cycles, Venus and Mercury, three each. The next 
significant stage occurs every twenty-seven years, at which the asteroids 
complete three full cycles. Every thirty years Mars completes two cycles and 
Saturn one. Every thirty-two years, Venus and Mercury each complete four 
cycles. Every thirty-six years, Jupiter runs through three cycles and the 
asteroids complete four. The next stage is forty years, during which Venus 
and Mercury each run through five cycles. Every forty-five years Mars 
completes three cycles and the asteroids five. Finally, every forty-eight years, 
Jupiter completes four cycles and Venus and Mercury each complete six full 
cycles. This sequence is constant, repeating itself endlessly. 

We thus have a table of the numbers of years, beginning at 24, rising up 
through 27, 30, 36, 40, 45—and ending on 48, exactly double the value of the 
number we began with. This is significant, for not only does this series of 


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numbers conform to the relative values of the notes of a major scale, exactly 
like an octave of music, it also expresses the ratio 1:2. Collin concludes: “And 
we are reminded of old stories that this same musical scale, ascribed by 
legend to the Pythagoreans, was invented by a special school of astronomers 
and physicists, to echo the music of the spheres.” 

When we tried to envisage the “double helix” formed from the two 
hemispheres of the human brain as they interact along the line of time, we 
noted that the true form of the whole evolving phenomenon spans the life of 
the individual, from conception to death. The “double helix” of the solar 
system exists in an even greater dimension, and so in terms of size and 
duration of existence must be as far removed from the mesocosmic scale of 
the human brain as the human brain is from the microcosmic scale of the 
individual cell’s chromosomes. Consequently we must try to view the basic 
chromosomal structure of the “solar being” in relation to the cycles of the 
planets, and in particular of Earth. We might say, therefore, that this 
macrocosmic “chromosome” started to develop when Homo sapiens sapiens 
first began thinking in simple concepts and that it will continue until such 
time as consciousness on Earth ceases to exist. It is about one hundred 
thousand years or so since the Neanderthal or early Cro-Magnon first started 
mining for red ochre in southern Africa, not long after the beginning of the 
last ice age. It is believed that the ochre was for ritual rather than practical 
purposes, suggesting that the evolution of “consciousness” was well under 
way by then. So the solar being of mankind is at least a hundred millennia 
old. 

Over this expanse of time, the helical patterns traced by the components of 
the solar system as it spins like a giant Catherine wheel through space form an 
immensely long and complex figure. Collin describes this four-dimensional 
structure in his own unique style: 

The planetary paths, drawn out into manifold spirals of various tensions and 
diameters, have now become a series of iridescent sheaths veiling the white-hot 
thread of the sun, each shimmering with its own characteristic color and sheen, 
the whole meshed throughout by a gossamer-fine web woven from the 
eccentric paths of innumerable asteroids and comets, glowing with some sense 
of living warmth and ringing with an incredibly subtle and harmonious music. 3 

Collin did not identify this structure as a “chromosome” as such, but the 
reference made to its living warmth was certainly intended to be taken 
literally. As he says a little further on, “the solar-system is, in some way 
incomprehensible to us, a living body.” 

The Greeks, as we have seen, shared much the same view, but they also 
believed that this immense, musically structured entity is a conscious being 
with a mind of its own. Presumably this would be a mind that, like ours, takes 


143 


in external data—impressions of some kind— and out of them constructs the 
macrocosmic equivalent of concepts. Clearly the possible nature of such data 
is incomprehensible to us. If the body of the solar being is constructed from 
metaphysical “amino acids,” that is from our concepts coupled with light, 
then the “mind” of the entity would inevitably function with much higher, 
more rarefied energies, perhaps operating at velocities far greater than the 
speed of light. According to Special Relativity, of course, nothing can travel 
faster than light. Physicists have in the past tried to overcome this limitation 
by dreaming up a new kind of particle, a “tachyon,” a hypothetical entity, 
existing in a higher dimension, that travels back-ward in time at speeds 
greater than the velocity of light, but never below it. Theoretically the tachyon 
cannot exist, but even if it did, we might never know it, because any particles 
moving (backward in time) at such a phenomenal speed could never be 
detected by any known scientific means. 

At any rate, if the solar “mind” is a reality, then there must be some form of 
energy sustaining it. And if light is the limiting factor in the mesocosm, then 
perhaps the limiting factor in the greater scale above is in some way directly 
related to it. 

As it turns out, in the Hermetic Code we have a clue to the possible 
relationship between these two scales. The key number is 64, the number of 
amino-acid templates in a living cell, the number of hexagrams in the I Ching. 
Sixty-four is the square of the constant number 8—8 being the symbol of the 
octave, the fundamental component of pi, and the basic matrix of all creative 
processes. 

Remember also that this number was closely associated with the Great 
Pyramid, which was itself closely associated not only with the phenomenon 
of light but also with the stars, with the stellar scale above. It seems to me 
very unlikely that the symbolism involved in the whole pyramid phenomenon 
should be accidental or arbitrary. The details are too precise for that. We have 
the Great Pyramid itself, “The Lights,” designed and constructed by the 
followers of the god of wisdom, one in a pantheon of eight gods, whose 
symbol was two entwined plumed serpents, and whose “Magic Square” 
embodies all the numbers from 1 to 64. Surely we are being told here that the 
key to transcendental evolution is the square of the constant, that the sacred 
metamorphosis from man to god described in the pyramid ritual represents the 
squaring of one’s possibilities. Possibly this is why the ancient names for the 
Great Pyramid are in the plural: Khuti, “The Lights,” in Egyptian and Urim 
middin; “Lights-measures” in Chaldee and Hebrew. 

So, while modern science denies the possibility of superluminal (faster- 
than-light) motion, the ancients’ description of cosmic events strongly 
suggests that, in one way or another, it is an attainable reality. Of course the 
limitations imposed by Special Relativity refer to matter as we know it, the 


144 



smallest components of which are sub-atomic or virtual wave/particles. 
However, the scale of materiality need not necessarily end with the 
wave/particle. Readers may recall that the physicist David Bohm’s research 
led him to conclude that consciousness itself is a form of matter. But if 
consciousness is a form of materiality, it is clearly one of an entirely different 
order than the kind we can detect or measure, and so may not be bound by the 
normal laws of physics. 

Now there are, in fact, phenomena in existence, such as correlated photons, 
for example, the nonlocal connectedness of which produces in the observer 
the illusion that something passing between them is “moving” at speeds far 
greater even than the square of the constant velocity. We shall return to this 
question of nonlocal communication later, as I believe it may provide a 
mechanism by which information can be transferred across the entire 
universe, from one macrocosmic “organism” to another, in less time than it 
takes to blink. 

For the moment, however, we can tentatively hold on to this idea: the value 
of the square of the speed of light may be the diffusion speed of the 
interactive “resonances” of the solar mind. 

Now we must move on—always upward, of course—and continue the 
incredible journey first made by the serpent gods of wisdom. 


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8 

Interstellar Genes and the Galactic Double 

Helix 


I n the four-dimensional structure of the solar system’s long body we have 
seen how the planetary trails, all encircling the white-hot thread of the sun, 
form immense helices in space. If we imagine each of these individual sheaths 
to be coupled in some way with the greater spiral motion of the sun, as there 
are nine planets, we can say that there are nine “solar” helices. One of these, 
formed by the combined motion of the Earth and the sun, is fundamentally 
different from all the others, in that it contains life, consciousness, you, and 
me. This particular double helix is the “brain” of the solar being, the mind of 
Adam Kadmon. 

But, of course, if this solar being is indeed organic, a “chromosome,” then, 
theoretically, like all helices it too would have the capacity, in a still higher 
dimension, to create, to build even greater, more complex forms of life. So, 
just as DNA forms the nucleus of a cell in a physical body, and the human 
brain forms the nucleus of a cell in the solar body of mankind, so too would 
the mind of this solar being form the nucleus of a cell in the greater, galactic 
body. This further quantum leap, from the scale of the solar system to the 
vaster galactic scale, means that the human brain, earlier defined as the 
mesocosmic double helix between DNA below and the solar configuration 
above, now becomes a microcosmic entity in a yet larger existence, in which 
the solar being represents the mesocosmic creative force, and the galactic 
body the macrocosmic. We shall take a closer look at these relative scales 
later in this chapter. 

In the last chapter we noted that Rodney Collin had discovered that the 
orbital cycles in the planets of the solar system produce major and minor 
conjunctions in time, whose relative values correspond very closely to the 
harmonic proportions of the major scale. This legendary “music of the 
spheres” was frequently alluded to by the writers of ancient Greece: it was 
referred to by Plato as the “song of the sirens.” The hermetic symmetry of 
these planetary motions, as I have suggested, is an indication that there are 
genetic, organic processes operating in the planetary sphere. 


146 



It so happens that, very recently, further evidence has come to light 
concerning the relationship between the masses of certain stars that seems to 
indicate that this planetary harmony may extend far beyond the solar system, 
out into the galaxy. 

While I was working through the second draft of this book, which did not 
then include what follows, I received a phone call from Colin Wilson. He said 
he had been asked to review an updated edition of a book by Robert Temple 
called The Sirius Mystery, first published in 1976, in which there was some 
very interesting cosmological data that he felt would be of interest to me. 
Colin had already seen a hastily written first draft of this book and had been 
kind enough to offer some suggestions as to its presentation and format. So he 
knew exactly where I was coming from and promptly realized the relevance 
of Temple’s conclusions to my work. He duly sent me a copy of The Sirius 
Mystery, which I had first read many years ago, but this new edition, as he 
had promised, proved to be very interesting indeed. 

Temple is the man who introduced to the world the Dogon tribe of Africa, 
whose ancient and secret traditions contain very precise astrophysical data 
about Sirius and two other invisible stars in the Sirius system that have only 
been discovered in recent times. These two hidden companions of Sirius are 
known respectively as Sirius B, a white dwarf star first photographed in 1970 
by Irving W. Lindenblad of the U.S. Naval Observatory in Washington, 
D.C., 1 and Sirius C, a red dwarf star whose existence was only officially 
confirmed in 1995 by the French astronomers J. L. Duvent and Daniel 
Benest . 2 The Dogon, it appears, were well ahead of their time. 

Temple believes, reasonably enough, that this knowledge came to them in 
the remote past, probably from Egypt. Then he advances the theory that the 
Egyptians and the Sumerians obtained this knowledge directly from highly 
advanced amphibious extraterrestrials from the Sirius star system. He cites as 
part of his evidence the prominence in certain myths of amphibious creatures, 
half-man, half-fish, who were said to have founded the first civilizations in 
the Fertile Crescent. The leading “fish deity” was known under various names 
on the eastern flank of the Crescent, although in Egypt there is no major god 
answering to the description given. In Babylon and Assyria this god was 
known as Oannes (possibly an early form of the name John); in Sumeria, 
Enki; and to the Dogon tribe in Africa, Nommo. 

I have to say that Temple’s idea of amphibious spacemen flying in from 
Sirius with their superior wisdom is not my favorite explanation for the birth 
of Earthling civilization. A more plausible theory is that the ancient civilizers 
appearing in all the major myths, said to have survived a Great Flood, landed 
on the shores of their new homeland in boats—hence the emphasis on the 
element of water. This proposition is further supported by the theory of 


147 


transcendental evolution itself, as interpreted in many ancient legends, in 
which the basic element of water is primarily an evolutionary symbol, 
expressing the central importance of the passive, “watery” element in the 
process of creation (see chapter 9). 

So, according to the theory of transcendental evolution, superior or 
“extraterrestrial” intelligence actually develops from below. And it grows, 
evolves, organically, ever upward, toward the stars. Temple’s view therefore 
appears to be upside down. His arguments in support of his theory are 
extensive, suggesting technical maneuvers on the part of the “fish gods” that 
defy comparison with anything ever accomplished on Earth, including the 
construction of the Great Pyramid. These include the use of water-filled 
spaceships capable of interstellar flight, and also the construction of Phoebe, 
the smooth-surfaced, tenth moon of Saturn, which Temple believes may be an 
artificial, water-filled satellite constructed, or perhaps “inflated,” by these 
fishlike creatures and used as a kind of staging post on their intermittent 
journeys to and from Earth. 

Notwithstanding our obvious differences concerning the true nature of 
“alien” life, Temple has discovered some interesting new facts concerning the 
Sirius system and our own sun, which appear to link both star systems with 
the Giza plateau, in particular with the Great Pyramid and the second Pyramid 
of Khafre (Chephren). 

As the Great Pyramid has an apparent Sirius connection (that is, the 
southern shaft emanating from the Queen’s Chamber, which targeted Sirius as 
it culminated at the meridian at the time of construction of the Great 
Pyramid), Temple proposes that it might be a representation of the “invisible” 
star, Sirius B, and that the slightly smaller Pyramid of Khafre represents our 
own sun. This view might appear to fly in the face of the suggestion made by 
Robert Bauval that the three Giza Pyramids represent the three stars of 
Orion’s Belt. The whole necropolis, however, as we have seen, is 
extraordinarily multifaceted, so it would hardly be surprising if we were to 
find yet more information relating to the Sirius system encoded within the 
design. 

Temple begins by comparing the sides of the slightly larger base of the 
Great Pyramid (755.79 feet) with the sides of the base of the Pyramid of 
Khafre (707.75 feet), calculating that the sides of the Great Pyramid are 
1.0678 times those of Khafre’s. He then notes, using the newest available 
astrophysical data, that the mass of Sirius B is 1.053 times the mass of our 
sun. As he says: 

The correspondence is thus accurate to 0.014. However, even this tiny 

discrepancy may be highly significant. For 0.0136 (which rounded off is 0.014) 

is the precise discrepancy between the mathematics of the octave and the 


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mathematics of the fifth in harmonic theory, where 1.0136 is referred to as the 
Comma of Pythagoras, and was known to the ancient Greeks, who are said to 
have obtained knowledge of it from Egypt. 3 

As a matter of fact, I have already discussed the Pythagorean Comma in 
my earlier book, in which I proposed that it was intended to highlight the 
fundamental difference between ordinary, practical music and what I call 
“esoteric” music—ordinary music, I believe, having been considered by the 
Pythagoreans as being slightly “off-key” from the true harmonic constant 
from which life is created. 

Temple expresses much the same idea in his revised version of The Sirius 
Mystery, in which he calls the discrepancy of 0.0136 (rounded off to 0.014) 
the Particle of Pythagoras: “Essentially, one could say that it expresses the 
minute discrepancy between the ideal and the real.” 4 

Temple’s “ideal” music in this context is what I would call “esoteric.” 
“Real” music therefore is ordinary practical music. The harmonic deviation 
described by the comma is significant, raising the wider issue of how this 
discrepancy might have been rectified by the Pythagoreans: how they 
transformed ordinary music into what Temple calls the “ideal” kind. I have 
dealt with this in some detail in The Infinite Harmony, where I suggest that 
the marginal imperfection of ordinary music was connected with the 
“glitches” of the major scale. As I pointed out in the introduction of this book 
when introducing Gurdjieff’s exposition of the law of octaves, these 
“glitches” are identified as the two points in the octave where the rate of 
increase in pitch frequency between one note and the next retards, that is 
where there are not full tones but only half-tones: between the notes mi-fa 
and ti-Do. This inherent deviation in the line of development of an octave in 
ordinary, practical music is the underlying pattern of development of all 
natural phenomena, and accounts for the vast multiplicity and variety of 
physical forms in the universe. Thus, while the music of our favorite 
composers and artists sounds perfect to our ears, the Pythagorean Comma 
indicates that it is never quite so. 

“Ideal” music, however, the esoteric music of the Greeks, is organic music, 
the music of the Hermetic Code and the genetic code. This very special kind 
of music actually takes account of, and rectifies, the discrepancy highlighted 
by the Comma. Essentially, of course, this is the “music of the mind,” the 
music from which life itself is created. It is Egyptian alchemy, which 
involved the application of the law of octaves as a mode of being, but with a 
very slight yet crucial additional input in each developing scale at precisely 
the two semitone points mentioned above. This means that a fully developed 
“psychological” or organic octave is composed not of seven stages, as in a 
normal scale, but of nine, because it includes within it the two extra impulses 


149 


at the points of the missing semitones. If we remember that each of these nine 
stages, according to the second fundamental law of nature, is itself an octave, 
then quite clearly we have a genuinely perfect scale consisting of sixty-four 
“inner notes” (9x7 + 1, the 1 being the final Do). 

Readers wishing to explore in greater depth the theory of the “missing 
semitones” may care to consult the relevant section of my previous book, 5 but 
for the present we must return to the main cosmological theme of this chapter. 

Temple goes on to reveal that the precise value of 1.053, which we have 
noted has only very recently been identified as the exact ratio of the masses of 
Sirius B and our own sun, was very accurately expressed by the 
astronomer/mathematician Macrobius in the fifth century CE in the form of 
the “sacred” fraction, 256/243. Macrobius claimed that this fraction, which 
was also referred to by several of his contemporaries, was used in harmonic 
theory by people who he himself referred to as the ancients. 

Temple suggests that this apparent harmonic connection between Sirius B 
and the sun—stars that, on a universal scale, are virtually neighbors—might 
in fact be implicit throughout the universe, at least between localized white 
dwarf stars and ordinary stars like the sun. The wider implication is that all 
types of stars could have relative masses corresponding in some way to the 
established ratios of harmonic theory, that is, with the ratios embodied within 
the Hermetic Code. 

One possible way of explaining this long-range coordination, says Temple, 
is to regard the two solar systems as inhabiting the same “cell” of space. This 
idea has emerged from a new area of research known as Complexity Theory, 
which involves the study of the sudden appearance and disappearance of 
order in the greater cosmos. It has been noted that something that looks very 
much like instantaneous communication occurs in such “cells,” “whereby 
huge macro-regions of space behave as if their elements were not separated 
by spatial or temporal distance, and the ‘cell’ engages in what is called ‘self- 
organisation.’” 6 

We have already identified what appears to be a microworld equivalent of 
this kind of process in plasmas, where billions of electrons simultaneously 
perform coordinated movements, exactly as if they were all communicating 
non-locally. Another example cited by Temple is the Benard cell, a thermal 
phenomenon caused by convection in a fluid, in which millions of individual 
molecules instantaneously align. He also notes that there are other similar 
phenomena in nature, such as the simple sponge, which can transmit stimuli 
from one end of its body to the other at apparently “impossible” velocities, as 
if the whole creature were a single giant cell or neuron. This is not dissimilar 
to the proposition made by Roger Penrose, the Cambridge scientist mentioned 
in chapter 4, who suggested that “non-local quantum correlations” might 


150 


occur between widely separated regions of the brain, thus enabling billions of 
individual neurons to respond as a coherent whole—a microcosmic equivalent 
of the Greek concept of homonoia, a “union of minds,” or, in this case, of 
neurons. 

Obviously the principle of nonlocality is hard for us to understand. It defies 
ordinary logic and excludes the time and space familiar to our ordinary 
senses. But while the nonlocal realm—what I have called the plane of light— 
might be difficult to conceptualize, there is a sense in which music itself can 
provide an explanation for the kind of simultaneous coordinated action we 
have been considering here. 

This centers around the eighth and last note of an octave, Do, which, once 
struck, simultaneously becomes the first note of a higher octave, a greater 
scale. Such a note has dual properties, existing in two different scales at one 
and the same time. So let’s say that the whole range of biochemical vibrations 
produced by neurons in the brain or in a sponge develop inwardly as an 
octave, and that ultimately this octave begins to vibrate, to resonate, at its 
optimum potential. When this occurs, the entire evolutionary scale becomes 
fused into one final note, Do. In this way ah separate components of the scale 
not only become simultaneously interconnected with ah other components, no 
matter what their “position” in the scale, they also become simultaneously 
connected, through the ultimate note, with the next scale or dimension above. 

In the same way the RNA codon template, created by DNA from three inert 
chemical bases, or three harmonious “octaves” of chemical resonance, 
simultaneously becomes a single new biochemical “note”— an amino acid— 
one of twenty-two comprising the greater scale above. Thus, although the 
process is essentially linear, taking place in time, there comes a point where a 
kind of simultaneity definitely does occur, where lower scales are suddenly 
transcended, and where time and space count for nothing. The same could 
apply, of course, to the higher scales of biochemical evolution, perhaps when 
the amino-acid chain transmutes “up” into the scale of the protein 
macromolecule, or when the protein evolves up further into the scale of 
organs, or of glands, bone, tissue, and so on. In ah of these transitional stages 
of evolution there must be points where the notes in one scale ah combine to 
strike simultaneously a single new note up into a greater scale. Therefore, 
these “nonlocal correlations,” in addition to being a general property of nature 
at the quantum level of existence, probably manifest at many different levels 
on the evolutionary ladder. 

As Temple says, if a simple sponge can defy space and time at the bottom 
of the sea, then it is not unreasonable to suppose that these greater “cells” 
above can do so within the galaxy. 

Inevitably, perhaps, Temple is ultimately drawn to consider the possibility 
that such macrocosmic cells, which he calls Anubis cells (Anubis being the 


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jackal-headed deity of the Egyptian pantheon associated with the “dog star” 
Sirius), may be alive. “The vast Ordering Principle,” he says, “may be an 
Entity .” 7 

Quite so. Hermetic is genetic, and the musical symmetries evident in the 
planetary sphere of our solar system, and in the mass ratio of Sirius B and our 
sun, indicate that this life force may be prevalent throughout the entire 
universe. Remember also that the basic structure of all life-bearing 
phenomena is the spiral, the helix—and the entire cosmos, as we have seen, is 
positively teeming with these “serpents in the sky.” 

Our own solar system is comprised of nine such serpents, all coiled around 
the path of the sun, while the motion of the sun itself traces an infinitely 
greater helix winding around the central path of the galactic center. 

The most distinctive of the nine “lesser serpents” described above is, of 
course, serpent Earth, from which has developed the evolving “solar mind” of 
the human race. Of course, if this greater helix is a cosmic “chromosome” 
developing in an organic fashion deep inside some kind of cell nucleus, then 
logically one would expect to find the greater body of the host cell all around 
it. In this case, the most obvious structure in evidence is that of the solar 
system itself. 

Interestingly enough, when we look at the solar system in relation to the 
greater body of the Milky Way, its position appears strikingly similar to that 
of certain ordinary living cells. We could compare it, for example, to the 
position of a single blood cell in the human body. Like the solar system, a 
white corpuscle is structured around a central nucleus, or “sun.” Floating 
around the nucleus are smaller components of varying size, complexity, and 
energy content, such as enzymes, mitochondria, ribosomes, RNA, and so on. 
These components all exist inside the body of the cell, floating around in a 
watery medium, a liquid membrane known as the cytoplasm. Beyond the 
walls of the individual blood cell and separating it from all others is more 
fluid membrane. 

The boundary of the cosmic “cytoplasm” of the solar system might be 
defined as the sphere of the sun’s immediate magnetic and gravitational 
influence, the sphere in which all the planets, asteroids, comets, and other 
orbiting materials are contained. The “cytoplasm,” however, or the medium in 
which the components of the solar system exist and operate, would be 
infinitely more rarefied than the liquid membrane of the cell, or even the air 
we breathe on Earth, but it must be just as real nonetheless and it similarly 
must fill the whole system. Possibly this medium is light itself or, rather, the 
entire spectrum of electromagnetic radiation, which extends far beyond the 
boundaries of the solar system and is the medium in which all greater cosmic 
systems exist. 

The spiral galaxy, consisting of billions of these “solar cells,” is composed 


152 


mainly of hydrogen-burning stars, vast, interstellar clouds of cosmic dust, or 
nebulae, and, one assumes, billions upon billions of planets, all whirling 
around a central nucleus of super-dense energy—a black hole, perhaps. And 
this great cosmic firework, with its immense spiral arms, as well as spinning 
around its central axis, is also hurtling through space at a velocity of around 
six hundred kilometers per second. Therefore, as with the solar helices, if we 
wish to perceive something of the galaxy’s true form, we must try to visualize 
it not in the timescale involved in taking a frozen snapshot of it, a few 
seconds or a minute or so, but in that of the galactic being itself. In such a 
scale, a few “seconds” might be equivalent to hundreds of thousands or even 
millions of our years. So, if the four-dimensional structure of the galaxy could 
somehow be captured by time-lapse photography, after a few of its “seconds” 
or “minutes” we would see something very similar to the long body of the 
solar system described by Rodney Collin, an immensely elongated, 
shimmering spiral of electromagnetic radiation coiling toward infinity— 
another true helix. 

This image of a long helical body really only describes the basic physical 
or four-dimensional form of one of these macrocosmic “chromosomes.” But, 
like the DNA strand in a cell nucleus, the brain housed in a skull, or the 
creative solar mind of the human race, its overall complexity and influence 
would far exceed the scale of its origin. In fact, what we see when we look at 
the contents of the nucleus of a cell, a cerebral cortex or a solar system is 
merely a simplified cross-section of the whole entity. 

For example, we look at a DNA strand and see only a relatively simple 
chain of chemically encoded digital instructions. Yet scientific investigation 
has shown us another, much more powerful dimension to DNA: it reaches out 
and indeed controls all of the creative functions in every part of the greater 
“world” in which it exists, that is, in the entire body of the host organism. 
Thus a single gene located in the chromosome of the first reproductive cells 
of an evolving organism may ultimately determine such features as the color 
of hair or eyes, the configuration of bone structure, and other complex 
characteristics. 

Similarly the human brain can be scientifically reduced to its simplest form 
by describing it as a mass of neurons interacting through chemical reactions 
and electrical impulses, all comfortably housed in a protective covering of 
hard bone. But quite clearly the skull itself does not even remotely define the 
real boundaries of the brain’s existence. The brain, like the chromosome, is 
merely the physical manifestation of a much greater, profoundly more 
complex entity, one capable of thinking conceptually or of dreaming up 
imaginary worlds, that of traveling backward in time through memory or 
alternatively speculating its way into the future. It can transmit information to 
other brains, it can intuit, impress, inspire, it can even, many believe, 


153 



communicate telepathically, directly influence physical objects, predict 
coming events, and so on. In effect, like the DNA double helix, the brain is 
potentially as big as the “world” in which it functions. 

The solar helix, or the collective mind of humanity, would clearly be of an 
order of consciousness far more advanced than any we could imagine. The 
“organism” in which this helix is housed would be composed of the entire 
body of mankind’s accumulated wisdom, every idea, theory, or belief system 
that has ever been conceived, or ever will be. Trying to understand the true 
nature of such a being, whose life span would be measured in hundreds of 
thousands of our years, would involve studying, in the minutest detail, every 
intellectual and spiritual discipline known or yet to be developed. Like the 
two orders of helices below it—the human brain and DNA—we would expect 
the solar helix to exert creative influences reaching way beyond its own scale 
of existence, out into the greater body of the host galaxy. 

In the same way we see the greater galactic helix as composed of 
symmetrical, localized concentrations of matter and energy traveling through 
a given region in space, but its greater presence, or the totality of vibrations 
issuing from it, spreads far and wide. We know the galaxy is formed like it is 
because there are four fundamental forces (“bases”) keeping it together: the 
short-range strong and short-range weak nuclear forces, the gravitational 
force, and the electromagnetic force. The electromagnetic radiation emitted 
by all the stars of a galaxy spreads out at the speed of light in all directions, 
extending over distances of billions of light years from the source of origin. 
Therefore, the outer limits of all the light that has ever been emitted from the 
galactic helix, together with the outer limits of the gravitational influence it 
has exerted from the time of its formation, represent the greater body of the 
galaxy itself. Thus, as with the DNA double helix, the human brain, and the 
solar helix, we can say that the potential influence of the galactic “mind” 
would also be as immense and complex as the “world” in which it exists. 

Scientists will argue that a galaxy cannot conceivably possess any kind of 
consciousness, that it is simply an involving, runaway mass of chemical 
elements randomly exploding and flying off in all directions according to 
basic physical laws. But then, the often-violent electrochemical reactions 
taking place inside an active human brain could also be described in much the 
same way—and yet we know that consciousness dwells there. Similarly the 
superactive speed-of-light fusion of electropositive elements combining, 
through photon interchange, with electronegative elements in the atomic 
chemistry of dynamic, evolving biomolecules would also give the appearance, 
to a microcosmic onlooker, of being a purely physical, entropic process. But 
we know that this entropy observed in the genetic microworld is basically an 
illusion, for from it evolve immense, harmoniously proportioned, and long- 
living organic structures. 


154 



In the case of the solar being, whose extraterrestrial body, remember, is 
constructed from the metaphysical “gene pool” of mankind’s collective 
consciousness, disorder seems, at least on the surface of things, to be 
endemic. Go into any large town or city on a normal day and observe the 
inhabitants going about their business, rushing, pushing, shouting, hustling, 
absent-mindedly moving around in random directions, each of them in a 
private world of their own, with hardly ever a thought for the planet we live 
on, or the solar system within which it rotates, or the galaxy on high. No 
homonoia here. Elsewhere men are warring with and killing one another in a 
hundred different regions of the world, famines are ravaging millions of 
helpless and innocent victims with merciless regularity, global ecological 
disasters are occurring almost daily. All this evident confusion is 
“cacophony,” a general manifestation of the social animal at its worst, with 
consciousness locked in a materialistic, dualistic stupor. No homonoia here 
either. 

And yet beneath all this apparently chaotic activity there is, in fact, an 
underlying current of metaphysical harmony that has been continuously 
flowing throughout recorded history in the form of hermetic ideas. 
Fortunately for us, and presumably also for the Helix above, these concepts, 
being psychologically sound, are infinitely more “resonant” than the crass 
“isms” that man is prone to preach. This is precisely why, just like successful 
genes in the evolutionary processes of the microworld, they are so faithfully 
replicated and passed on for future generations by millions of other human 
minds. 

This solar being, whose metaphysical “body” we have just described, is but 
one of around one hundred billion in our galaxy alone. If we assume that 
these beings possess “minds” with a degree of consciousness of some 
macrocosmic order, then presumably their “thoughts” or “concepts” would 
also have substance to them and would in turn be synthesized at a higher level 
in the construction of an infinitely greater galactic body. The real nature of 
such godly thought processes lie beyond our ordinary comprehension, but the 
manner in which they evolve must in principle be identical to the evolution of 
the helices below—the DNA molecule and the human brain. Therefore, the 
“concepts” or evolutionary signals engendered by the solar being above us, 
assuming they are of an “immaculate” order, would simultaneously be passed 
on, or transmitted, to other solar beings in the galaxy. So, like the dominant or 
active genes of DNA, or the hermetic ideas of creative mankind, the more 
successful of the “ideas” conceived in the solar helix will be replicated by 
other conscious beings in its “world.” This will construct the body of an even 
greater organism—the galactic being. 

But what about the mind of this greater entity? Where is it? How does it 
operate? 


155 



As I said earlier, the body of the galaxy is composed of billions of 
individual solar systems, or solar “cells,” but its mind, evolving 
transcendentally out of the collective consciousness of all the solar beings in a 
given galaxy, is identifiable in the overall four-dimensional helical structure 
of the galaxy itself—the galactic “chromosome.” 

The order of consciousness of the solar being, as we have seen, is complex 
enough in itself, but it can, nevertheless, be explained in fairly rational terms, 
that is, as a composite structure formed from the entire body of humanity’s 
collective consciousness, its accumulated secular and esoteric wisdom. But 
when considering the kind of “consciousness” our own Milky Way might 
possess, which clearly would exist and operate in a scale of being 
unimaginably greater than the solar scale, we are touching on possible 
processes so refined and ultra-resonant that they must remain for us 
hypothetical in our present state of evolution. This does not, however, prevent 
us from speculating on the nature of these projected “galactic vibrations.” 

Possibly the most distinctive features of these galactic vibrations would be 
their relative pitch frequencies and their rate of transmission. These higher 
creative processes would operate with degrees of resonance far more rarefied 
than those emanating from the helices below. 

When we considered the solar helix, we identified its two principal 
properties or components as the active emanations of the sun (light) and the 
passive, metaphysical vibrations of the Earth (consciousness). These, I 
suggested, were “light” and “consciousness” of a different order from the 
light and consciousness of our ordinary world. Significantly the nature of the 
more rarefied light of the solar helix is described by the Hermetic Code and 
by the Magic Square associated with the Great Pyramid—“The Lights”—as a 
squared phenomenon, the square of the constant. Such, therefore, would be 
the nature of the “light” of the solar helix. The nature of the more rarefied 
consciousness of the entire human race would therefore have to correspond 
accordingly, and would presumably be as far removed from ordinary 
consciousness as the speed of light is from the square of the speed of light. 

The galactic helix, however, whose scale of being is at least one hundred 
billion times more extensive that that of the single solar helix, would probably 
be engaged in an exchange of energies moving, or vibrating, at frequencies 
far in excess of the square of the speed of light. As we know, Special 
Relativity asserts that nothing can travel through space faster than the 
constant velocity. But of course we have seen from the nonlocal connections 
existing between interacting quanta that information can “travel” 
instantaneously from one to another— through the quantum field, where 
space and time simply don’t exist. Possibly this is how these great galactic 
beings, whose sheer magnitude make even the square of the speed of light 
seem hopelessly inadequate as a universal rate of intelligence transmission, 


156 



might “speak” with one another. 

We are now poised to make a final ascent to the very summit of Jacob’s 
evolutionary “ladder,” beyond the scale of the “angels” (suns) and the scale of 
the “archangels” (galaxies), and out into the realms of the Absolute scale— 
the universe in its entirety. In this scale, the mighty galaxy, whose three- 
dimensional form is measured in tens of billions of light years across, is but a 
single cell in the body of its host. And just like all cells, the cells of planetary 
organisms, the cells of the solar body (you and me), and the cells of the 
galactic body (like our solar system), this greater galactic mind must 
ultimately have the ability to create, in the greatest scale of them all, the 
ultimate, universal being. 

Before we continue our journey across the universe, it is worth reflecting 
for a moment on the overall evolutionary picture we have just been 
describing. This is a picture, remember, that was first outlined by Egyptian 
metaphysicians in the third millennium BCE and that was neatly summed up 
in the phrase “As above, so below.” Now you may or may not accept this 
scenario of ascending, living scales as the real thing, but whether this view is 
literally true or not, it is nevertheless unique in the entire history of 
philosophical thought in that it provides a very plausible answer to two of the 
most fundamental and puzzling questions of all, questions that, as I explained 
in the introduction of this book, were the cause of much consternation to me 
as a boy: why are we here? Is there life after death? The theory of 
transcendental evolution pulls no punches here: it answers these two 
questions in a quite straightforward and unambiguous way. 

According to this original creation theory, we are here as a direct result of 
nature’s grand design, all of us being—potentially at least— vital and integral 
parts of a much greater evolutionary process. This process begins in the 
“primordial waters” (with the DNA-RNA complex), it then evolves up 
through the consciousness of sentient beings like ourselves, then further still 
into “angelic” (solar) and “archangelic” (galactic) form, ultimately to flower 
into the superconscious “mind” of the universe itself—the ultimate “helix.” 
We are a crucial link in the chain. 

On the second question—of life after death—hermetic theory is equally 
emphatic. Of course there is life after death, for death itself, the final note, 
Do, at the top of one’s own personal scale of evolution, is also the first note of 
the greater scale above. By this account, not only is there life after death, but, 
compared to the ordinary timescale of the modern hominid, it would be, as the 
ancients have always said, a “life everlasting.” 

The implication of this upward evolutionary motion is that the universe 
seems destined to become fully conscious of itself. But then perhaps it is 
already; it is certainly old enough to have come of age by now. Maybe this is 
why photons are so acutely aware of happenings in the greater quantum field, 


157 



or why billions of electrons in plasmas and metals can act as if they already 
know what billions of other electrons are about to do. It’s as if there is a 
general “awareness,” even at the most basic level of material existence. 

Sri Aurobindo said that the universe was wholly conscious and that if just 
one point in it were not so, the whole fabric would break down into a lifeless 
void. He was merely echoing the Greeks, of course, but the message remains 
the same, which is that the universe is, in fact, already conscious of itself, and 
that it is merely waiting for us to realize this and contribute toward its 
maintenance. Perhaps this is why the God of the ancients was said to be so 
concerned for our well-being. We are his life-blood. 


158 



9 

The Hermetic Universe of Ancient Times 


B y now readers might appreciate how important and significant are the 
evolutionary ideas of the ancients, and in particular the musical 
revelations of the Pythagoreans. We know, however, that Pythagoras, like all 
other great spiritual leaders, was merely passing on knowledge that came 
originally from the priest-astronomers of ancient Egypt. Possibly the 
Egyptians also inherited the main tenets of this wisdom from the fabled flood 
survivors of ancient myth, who themselves could possibly have received 
instruction from an even earlier race. This continuous evolutionary line 
appears to have originated in the belief system of the “primitive” Neanderthal, 
who regarded the number 7, the fundamental symbol of the octave, as sacred. 
The seven bear skulls found in the stone altar at the Neanderthal site at 
Drachenloch in Switzerland indicate that this sacred number symbolism dates 
back at least 75,000 years. 

With the Greeks, however, came a much more overt, logical description of 
the theory of transcendental evolution, which the Pythagoreans neatly 
summed up in the two key esoteric symbols already discussed, namely the 
classical formula pi, 22/7, and the original “philosopher’s stone,” the Tetrad, 
illustrated by placing ten pebbles on the ground in the shape of a 4-3-2-1 
triangle. 

The Tetrad was called by the Pythagoreans the “model of the gods” and the 
“source of nature.” It was thus regarded as the blueprint for the development 
of all evolutionary phenomena, above and below: the 4-3- 2-1 format of the 
symbol is in fact a remarkably accurate blueprint of the processes involved at 
the biomolecular level, for it describes perfectly the sequences of genetic 
processes involved in the synthesis of amino acids. 

The formula pi is also an expression of the same evolutionary process. So 
the four-base/tripleoctave symmetry embodied in the classical convention, 
22/7, which can be expressed diagrammatically like this: 


159 



1 


2 


3 


1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 


I.I.I.I 

DRMFSLT DRMFSLT DRMFSLTD 

12 3 4 



denotes the first two levels of the Tetrad: 

o o o 
o o o o 

The two higher stages in its evolutionary development, marked by the two 
pebbles at the third level and the single one at the apex, are a combined 
expression of the greater “trinity” above. 

When this model is applied to the higher evolution of the individual, the 
combined four-and three-pebble stages, with their four-base/tripleoctave 
symmetry, represent the fundamental qualities of all human beings—walking 
trinities with the capacity to sense, emote, and perceive. By and large, we can 
all do these things to greater or lesser degrees; they are perfectly natural 
human functions. The next two stages in the Tetrad, however—the third, 
denoted by the two pebbles, and the fourth, with its single pebble at the apex 
—stand for higher human functions that unfortunately are not universal. This 
is where what we might call “original thought” comes into play, which is the 
harmonious product of a balanced combination of our sensations, emotions, 
and perceptions. This spark of real consciousness is denoted by the first of the 
two pebbles at the third stage of our evolutionary Tetrad. The second pebble 
represents the other side of this metaphysical coin: light itself. The topmost 
pebble therefore symbolizes the final, transcendental note of this whole 
musical process. Generally referred to nowadays as a “concept,” this signal, 
harmonious and therefore transcendental, then continues to exist as a single 
new note in the greater scale above. We see from the genetic code that the 
“greater scale,” the scale up from the base scale of the four chemical bases, 
consists of precisely twenty-two higher notes—twenty amino-acid signals and 
the two signals coding for “start” and “stop”—a triple octave. It follows, 
therefore, that the greater scale into which the conscious mind can input is 
also structured as a “triple octave,” a “trinity” above. 

We can now try to apply the process described by the Tetrad to the greater 
cosmic scales outlined in the last two chapters. If solar beings and galactic 
beings are for real, they should fit easily into an overall hermetic picture of 
universal events. 


160 







As we have noted, the Greeks believed that all cosmological entities like 
the planets and the stars were conscious beings, and that the universe itself 
was a living animal—a zoon—and therefore completely organic in nature. We 
have seen how such an organism might develop, through an ascending 
hierarchy of scales, from biomolecules to galaxies. Remembering that there 
are exactly four of these fundamental scales, we can envisage the whole 
universe as being a vast, cosmological representation of the Hermetic Code 
itself, a multidimensional Tetrad: 


Do Do Do Do 

I.I.I.I 

/ 

•f Absolute helix 

\ 


1 

2 

3 

1 1 1 1 1 1 1 1 

.... 


DRMFSLT DRMFSLT DRMFSLTD 

12 3 4 

DNA Human brain Solar helix Galactic helix 


One of the most significant features of this diagram is that the four orders 
of intelligence depicted, from DNA to the galactic helix, are each represented 
by the note Do. That is, they are all manifestations of the very same note; only 
the scale is different. This, of course, is precisely what is being alluded to in 
that all-embracing dictum of Thoth, “As above, so below,” which tells us that 
the symmetries of the processes of creation are the same at every level of 
existence, above us, below us, and in between, of course, in our minds. 

So these four basic orders of intelligence or life all resonate at compatible 
frequencies, with each successive note, Do, vibrating, according to musical 
theory, at exactly twice the pitch and frequency of the preceding one. An 
octave, remember, is a measure of the doubling of the rate of vibrations in a 
given scale. This indicates that there are unique, tangible connections between 
the four “base notes,” the vibrations of each being whole-number coordinates 
of the greater evolutionary scale. 

Theoretically the super-resonant galactic helix, representing the ultimate 
note, Do, of the third and final evolutionary octave, would ultimately have the 
power to strike a single new note up onto the greatest scale of them all: the 
universal scale. What happens beyond that is anybody’s guess. I have found 
myself trying to envisage here a dynamic, cyclic scenario, whereby a given 
proportion of the energies created by the galactic helix reenters, possibly 
through the quantum field, the primary DNA scale. After all, some thing, 
some kind of force or intelligence, is ensuring that the universe manifests and 
evolves strictly according to the laws described by the Hermetic Code, and 


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the most obvious choice as to the possible source of this intelligence surely 
must be the ultimate product of the whole evolutionary process. Remember 
that the galactic helix, the fourth and last base note of our universal triple 
octave, is in fact reinforcing, at a higher pitch and frequency, the first base 
note of the entire scale, represented by DNA. But DNA is not simply a note. 
It is also an entire scale, and the first “note” of this primary DNA scale would 
have to be one of the base notes of the genetic code, one of the four inert 
chemical bases. Conceivably therefore, it could be at this stage, on the level 
of the simple inorganic molecule, that the creative vibrations of the galaxy 
above reenter, through the quantum field, the endless cycle of life. Thus the 
chemical base might seem inert from a scientific perspective, but in reality it 
may have already been imbued by the powers above with some sort of 
mdimentary, radarlike intelligence, providing it with at least enough 
awareness to be in the right place—the living cell—at exactly the right time. 

REINCARNATION 

As an interesting aside, it is worth pointing out that the process of evolution 
described above hints at a possible explanation for the emergence of the 
Buddhist and Hindu beliefs about reincarnation, which is also a cyclic 
description of evolution. 

The Pythagorean concept of metempsychosis, or the “transmigration of 
souls,” expresses much the same idea. Pythagoras regarded the soul as a 
fallen angel locked within a body and condemned to a cycle of rebirths until it 
has rid itself of all impurities. The cycle being described, from birth to death 
to birth again and so on, could be regarded as being, in a sense, circular, 
where the evolving entity keeps returning back to the point of departure, or to 
the moment of its conception. But then, if the soul were improving its lot at 
each turn, this would imply a slight “upward” movement after each cycle, one 
lifetime being superimposed on top of the next in ever-ascending circles. This 
is significant, for, if we were to draw an imaginary line tracing the path of this 
recurring entity as it gradually evolved, the overall figure so described would 
take the form of the most fundamental configuration of all evolutionary 
processes—a helix. 

Unfortunately this question of recurring lifetimes represents something of a 
departure from the main thrust of this study. A detailed investigation would 
require a great deal more time and space than I currently have. Possibly some 
time in the future we might be able to investigate this subject in more detail, 
but for the moment we shall continue our search for evidence in support of 
the ancients’ view of a living cosmos. 

THE CONCEPTION OF THE UNIVERSE 


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The Greeks’ definition of the universe—a zoon—is wholly unambiguous. 
They regarded the whole cosmos as the biological product of a fertilized 
ovum, a living, organic creature conceived through some form of procreative 
activity. By whom or in what is clearly the most profound mystery of all. 

Whatever its genealogy, however, most origin myths agree that the present 
universe was created, or rather conceived. Take the example most familiar to 
Christians: “In the beginning God created the heaven and the earth.” 1 

In Genesis, the creation or conception of the universe is described as 
having taken place in a watery medium, which in ancient scriptures always 
has a feminine or passive connotation: “And the spirit of God moved upon the 
face of the waters.” 2 

Then comes the moment of conception, the initial act of (pro)creation: 
“And God said, 'Let there be light’; and there was light. . . . And God divided 
the light from the darkness.” 3 

So the primordial cosmic “ovum” divided into two complementary yet 
quite distinct proto-cells, one light, one dark, or one active, one passive. 

In a similar vein, the Vedic version of universal origins asserts that God 
“first with a thought created the waters, and placed his seed in them.” 4 This 
again suggests that the origin of the universe was primarily a natural 
biological event. 

In Vedic literature there are hymns dedicated to the god of the primeval 
waters. This is Indra, the god of rain, who is said to have released the waters 
to flow into the cosmic ocean and to have revealed the creative light of the 
god Agni—the sun. 

To the early Greeks too, water was considered a primary element of 
creation. The philosopher Thales, for example, believed that the Earth floated 
on water, which was the medium from which all life evolved. Much the same 
view was held by the Pythagoreans, who thought that sunlight penetrated the 
primeval slime of the Earth to generate life. 

Of all known origin myths, the Egyptian account is possibly the oldest. 
Thus each of the above examples is merely a reprise of the original theme, 
first set out by the priests of Hermopolis, the spiritual seat of Thoth. 
Hermopolitan myth speaks of eight principal gods who appeared 
simultaneously on the “Island of Flame,” which rose like a hill from the 
eternal waters. 

As we can see, virtually all of these creation myths agree on two 
fundamental points: first, that before the universe/world/life came into 
existence, there were only endless or eternal waters—the passive, negative 
element—and second, that the creative act itself involved the introduction of 
light, or a flame—the active, positive element. Very often this fusion of forces 
is described as having occurred through the intervention of a god or gods— 


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the universal mediating principle. Excluding this latter allusion to “divine 
intervention,” we are left with a description of the universe’s creation that in 
fact bears striking similarities to that currently on offer from modern science. 

THE SCIENTIFIC PERSPECTIVE 

Possibly many readers will already be familiar with the “big bang” theory of 
the origin of the universe, a proposition first put forward by the Belgian 
priest-astronomer Georges Henri Lemaitre in the 1920s. This is now generally 
accepted as the most likely explanation of how matter, space, and time came 
into being. A persistent background microwave radiation spreading out 
evenly across the entire cosmos and with a temperature of around 3.5 Kelvin 
(3.5 degrees above absolute zero) was recorded by the radio-astronomers 
Robert Wilson and Arno Penzias at Bell Laboratories in 1964. Most scientists 
now agree that this radiation is very probably the residual vibration of the 
creation of the universe, of the biggest bang in history. 

But what exactly was it that originally went bang? Lemaitre suggested that 
the universe had been born from a single primeval quantum of potential 
energy, a kind of superdense mother of all atoms. After the initial cataclysmic 
explosion, this primordial “atom” began dividing so rapidly and energetically 
that it eventually gave rise to all the matter in the universe. As the first atomic 
nuclei (protons and neutrons composed of quarks) proliferated, with quantum 
duplication taking place at a phenomenal rate, space and time simultaneously 
unfolded to accommodate them. This means that before the primordial 
quantum split asunder and the resultant superhigh energies began to radiate 
out from the “epicenter,” there was no space, no time, nothing except the 
original quantum itself. 

Lemaitre realized that quantum theory supported this idea of space and 
time appearing after the big bang. As we saw earlier, in quantum mechanical 
calculations, space and time are statistically meaningless in respect to 
individual events involving subatomic quanta. Therefore, if the universe did 
originate from a single, self-duplicating quantum, space and time would not 
have existed at that point; they would not have appeared until the primordial 
“atom” had duplicated in sufficient quantities to produce a significant number 
of measurable quanta. 

According to big-bang theorists, the universe was in thermal equilibrium 
during its earliest development and was filled with the most intense light 
traveling out in all directions (“And God said, ‘Let there be light’”). The 
temperatures involved at this stage would have been in the trillions of 
degrees. The original wavelength of these first generations of photons would 
have been very short, but as space expanded it stretched out the wavelength of 
the light, so producing a one-way shift to lower and lower temperatures— 


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white light shifting to blue, blue to red, and so on. The present cool state of 
the universe, barely 4 degrees Celsius above absolute zero, is the end result of 
this fifteen-billion-year-long fireworks display. 

Within half a billion or so years after the primordial conception the force of 
gravity caused pockets of high-density dust clouds and atomic nuclei to 
condense into galaxy formations. We can still observe such a process at work 
in the creation of proto-stars (“baby” stars) forming as dense clouds of cosmic 
dust collapse inward, such as is currently being observed in the Large 
Magellanic Cloud system, a member of our own immediate cluster of local 
galaxies. 

Individual stars within these galaxies are all born as protostars. As they 
develop through high-energy nucleon collision caused by gravitational 
collapse, these baby stars rapidly approach maturity and ultimately “ignite,” 
converting hydrogen to helium at a phenomenal rate. At this stage they are 
classed as mature, “main sequence” stars—like our own sun in its present 
state. Main sequence stars, after billions of years of relatively constant, active 
life, eventually metamorphose into old-timers—red giants. Red giants then 
either degenerate gradually to become static white or brown dwarfs, or they 
reach a critical energy level and explode as supernovae. A supernova is a star 
that has become pregnant with a vast store of nuclear energy and ultimately 
explodes, projecting massive quantities of radiation and heavier chemical 
elements back out into the cosmos, where it is then recycled. It’s an 
interesting reflection that every single atom of which you and I are composed 
came from exploding supernovae out there in deepest space. 

Until very recently it was thought that any region of space was much the 
same as any other—that galaxies developed relatively undisturbed by other 
concentrations of mass. This view of a uniform distribution of galaxies was 
initially supported by data obtained from high-altitude flight experiments 
using redeployed U2 spy-planes. These experiments, coordinated by the 
American astrophysicist George Smoot in 1995-96, appeared at first to show 
that the universe is expanding uniformly and with a constant speed in all 
directions. However, more accurate experimental procedures later revealed 
that this was not so and that in fact galaxy densities are not strictly 
homogeneous and that there are huge clusters of galaxies gathering in some 
regions and vast expanses of empty space in others. 

Our own galaxy is a member of a relatively small local cluster, all hurtling 
through space at a velocity of around six hundred kilometers per second. 
Current theory holds that the extraordinarily rapid motion of these massive 
bodies is caused by the gravitational pull of a very large concentration of 
mass situated a great distance away. This “Great Attractor,” as it is called, is 
thought to be another, incredibly vast cluster of galaxies, a kind of 
supercluster situated millions of light years distant. These greater galactic 


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“cluster cells,” varying so dramatically in size and luminosity, indicate that 
the expanding universe is far from symmetrical, that its “body,” like yours, is 
lumpy and uneven and much more structured than had previously been 
thought. 

Astrophysicists have now discovered the “seeds” of these structural 
characteristics in slight fluctuations in the cosmic background radiation, 
which suggests that they must already have been present in the fabric of the 
universe as little as 300,000 years after the big bang. These early seeds were 
the primordial imprints of creation, “cosmic genes” in which were encoded all 
the characteristics of the universe as it exists today. 

Science currently recognizes four fundamental forces in the universe: the 
weak and strong nuclear forces, the electromagnetic force, and the 
gravitational force. An instant after the big bang, however, there was only one 
unified force: matter was indistinguishable from energy, and the first 
mdimentary quanta—the quarks—had not yet been formed. These high- 
energy conditions at the very beginning of time are now the focus of much 
attention. Scientists believe that a fuller understanding of the nature of 
universal origins will come through a rational convergence on the first 
moments after this unique moment of “conception,” when only one unified 
force existed and where the laws and the components of the universe were 
much simpler than they are today. 

In his book Wrinkles in Time, George Smoot uses an interesting analogy to 
describe the nature of his work. He compares the quest to understand the 
origin of the universe by converging on the moment of creation to that of 
tracing the evolutionary development of the human being back to his or her 
origins. The human being is an immensely complex entity with definite and 
unique physiological, emotional, and psychological characteristics. But if we 
trace such an entity back through its life toward the moment of its conception, 
it appears progressively simpler in structure, until ultimately we find a 
uniform set of relatively simple digital instructions encoded within the 
chromosomes. 

Smoot is obviously using this comparison between the universe and the 
individual only as an analogy, but, like so many cosmologists and 
astrophysicists today, he seems particularly fond of biological metaphors. For 
example, he says that “the universe appears to be as it is because it must be 
that way; its evolution was written in its beginnings—in its cosmic DNA, if 
you will.” 5 He also talks of “quantum self-replication” taking place at an 
explosive rate very soon after the primordial event, much the same as 
individual cells self-replicate at an “explosive” rate as a living organism 
rapidly “expands” after conception. 

Another example of the use of “bio-cosmic” metaphor is given by 
Professor Paul Davies in his book The Last Three Minutes, in which he 


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discusses a proposition made by a group of Japanese physicists working on 
the idea of “false” and “true” vacuums. A false vacuum is an excited vacuum, 
a region of so-called empty space in which a great deal of quantum activity 
(particle interaction) is still present. The natural tendency of a false vacuum is 
to decay to its lowest possible energy state—a true vacuum. The Japanese 
postulated an alternative process based on a simple mathematical model, 
where a small bubble of false vacuum surrounded by a true vacuum would 
inflate and subsequently expand into a larger universe in a big bang. Davies 
uses the analogy of a rubber sheet (representing the true vacuum of an 
existing universe) blistering up in a given place and ballooning out to form a 
“baby universe,” connected to the original universe by a “wormhole,” the 
opening of which would appear to an observer in the mother universe as a 
black hole. The black hole then evaporates and finally disappears, pinching 
off the “umbilical cord”—the wormhole—leaving the baby universe, a high- 
energy false vacuum, to grow and develop independently. 

Here again we have a scientist using what appears in recent times to have 
become the accepted idiom for describing cosmological processes—the 
biological metaphor. Popular books on cosmology and astrophysics now 
abound with such terms, and one begins to wonder whether this is simply a 
fashionable trend, or is it, perhaps, some deeper influence affecting the 
development of human consciousness. 

We touched earlier upon the possible nature of this influence, when I 
proposed that human ideas or inventions could be regarded as the 
metaphysical equivalent of the amino acid, or perhaps a chain of amino acids. 
A string of related ideas, which together make up what we would call a full¬ 
blown concept (such as the Hermetic Code, for example), we might call a 
metaphysical “gene,” or perhaps a chain of genes. Now genes can be either 
“dominant” or “recessive,” active or passive. They can lie dormant in the 
human genome for generations and they can reemerge once more as dominant 
genes anytime conditions become favorable. 

Perhaps this is what is happening now in respect of the Hermetic Code. It is 
surfacing once again, and while science has been systematically proving the 
existence of hermetic symmetries at all levels of material and biological 
creation, simultaneously there has been a great upsurge in awareness of the 
remarkable achievements and beliefs of our remote ancestors. Remember, the 
Hermetic Code has been the dominant feature of human consciousness many 
times before, in the time of Muhammad, for example, and of Jesus, Zoroaster, 
Pythagoras, Buddha, Confucius, Moses—the list goes on and on, back into 
the mists of time. It is entirely possible, therefore, that we are currently 
witnessing—participating in, even—the beginnings of yet another renaissance 
in the development of human consciousness, the emergence of a new, 
“modern” version of the oldest creed on Earth, one that naturally requires us, 


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either consciously or unconsciously, to reinvent the hermetic universe. 

Arguably the best example of the recycled concept currently on offer is the 
theory of universal origins proposed by the physicist Lee Smolin. Smolin has 
suggested that there may be a kind of Darwinian natural selection taking place 
among universes and that the emergence of organic life and conscious beings 
is a by-product of this process. In other words, he is proposing that the 
universe is a zoon. 

Clearly this “natural” conclusion is just about as close to the process I am 
trying to envisage as it is possible to come, for not only does it agree with the 
known scientific facts concerning the origin of the universe, it also happens to 
fit all the criteria of the hermetic view of creation. 

We earlier noted Smoot’s discovery that galaxies, like stars, are grouped in 
clusters—cluster cells—and even superclusters. This gives a universal 
structure and pattern of development very reminiscent of the way living cells 
gather together in clusters to create a variety of organs, bone, muscle, nerve 
tissue, skin, and so forth. So perhaps the Great Attractor, the immense 
supercluster toward which our local group is surging, is an “organ” of some 
kind in the body of some great being: its “heart,” an “eye,” or even its 
“brain.” If this were the case, then the relatively small local cluster of galactic 
life forms, on the back of one of which we are presently riding, might seem 
lowly and insignificant, but like, say, a blood cell entering into a vital organ 
of the body, our galaxy would be a contributor to life itself. 

THE METAPHYSICAL PERSPECTIVE 

Many readers will probably be aware that this hermetic picture of an 
evolving, organic cosmos is completely at odds with the orthodox scientific 
version of events, which holds that the universe is essentially an involutionary 
phenomenon and that, given enough time, all physical systems within it must 
ultimately descend into chaos. The basis of this assumption is the most 
fundamental scientific law, the second law of thermodynamics, which says 
that energy has a natural and irreversible tendency to dissipate. This is what is 
apparently happening in the universe all the time, where high-density pockets 
of energy are unevenly distributed, mainly in stars, but also in planets and 
interstellar space. All this energy is continually dispersing, and on our own 
planet this is what provides the impetus for all the chemical reactions that 
make life possible. 

Unlike closed physical systems, which simply “waste” their energy, 
biological systems are highly organized entities, continually evolving into 
states of ever-increasing complexity. They are intelligent, in tune with their 
environment, and so are capable of “exporting” entropy (disorder, chaos) and 
of bringing in energy from outside themselves to sustain their own 


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regenerative and creative processes. As a cell grows and ultimately self- 
replicates, it is continually taking in energy from its environment and using it 
to manufacture essential biomolecular components. Similarly we ourselves 
take in “free energy” in the form of food, air, impressions, light quanta, and 
so on—all of which are residual products of the greater, entropic movement 
of a thermodynamic universe. Thus, say scientists, organic systems do not 
actually violate the law of thermodynamics; they are simply able to 
temporarily evade the overall degenerative process as and when physical 
conditions are favorable. So we are all, in a sense, living on borrowed time. 
When the primary source of our energy—the sun—begins its inexorable 
descent into chaos, life on Earth will become history. Life in time, that is. 

But what about the proposed higher forms of “life” discussed earlier? What 
about all the solar beings in all the galaxies and ah the galactic life forms 
existing throughout the entire universe? Surely such entities, once created, 
would continue to exist and to evolve over billions of years irrespective of the 
dissipative physical energies harnessed in a given, isolated planetary system. 
Thus the heart of the solar cell— its sun—may die, but its “higher self,” or the 
creative “genes” synthesized during its lifetime, must live on in the greater 
galactic scale. We earlier ascertained that solar and galactic helices, if they 
are a reality, would exist in other, greater dimensions—on the plane of light, 
for example, or in the quantum field—where there is no time as we know it 
and therefore no frame of reference within which to define a degenerative 
dispersal of energy, an increase in entropy. This would explain why a photon 
can travel across the entire universe and still maintain the maximum velocity 
possible—because at the speed of light it is free from the ordinary ravages of 
time. 

Clearly, therefore, there could be processes in the universe that continue to 
unfold irrespective of the directional flow of time. What is more, if these 
higher organic life forms do indeed exist, and all solar and galactic systems 
are by and large becoming more and more “conscious,” then we might say 
that the overwhelming tendency of the greater universe is to become less and 
less “chaotic” as it evolves. 

In The Infinite Harmony I suggested that the human animal, composed of 
billions upon billions of cells, is, in effect, a universe in miniature, whose 
highly organized structures and functions are created from the coordinated 
activity of a host of chromosomes, or microcosmic “galaxies.” Such a body is 
conceived and then born, after which it grows through successive stages of 
development until it reaches maturity. Ultimately it gives up the ghost and 
subsequently releases its component particles, through natural decay, back 
into the entropic void. It is, however, possible for the human being’s 
emotional, psychological, and spiritual output to continue long after the body 
has passed its prime and begun its inexorable descent back into the ocean of 


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chaos. Furthermore, even when a given individual is defined as “dead,” 
though virtually no trace of his or her physical existence remains in space and 
time, the overall influences generated during his or her planetary existence— 
ideas, impressions, concepts, and so on—can persist, as in the well- 
documented cases of history’s major religious figures, for millennia. In a 
sense, these influences exist independently of the ordinary time of the 
individual, whose life span is measured only in decades. 

Obviously, therefore, if the universe is alive, then presumably what is being 
observed through the eyes of astronomers and astrophysicists represents only 
its physical body developing in time. Its higher conscious functions, that is its 
“emotional,” “psychological,” and “spiritual” worlds, would be invisible to 
us, ostensibly because such processes would be operating in spheres that 
reach way beyond the boundaries of the physical body, in the realms of the 
other realities already discussed, in which statistical notions of space and time 
lose all meaning. 

These “spheres” and their respective boundaries are the subject of the next 
chapter. We have already divided the cosmos into four fundamental scales or 
orders of “intelligence”: DNA, the human brain, the solar helix, and the 
galactic helix. But it is possible further to integrate these four scales into a 
more comprehensive cosmic picture by considering them in respect of another 
essentially hermetic concept, based on the assumption that the hermetic 
universe, a four-centered, living entity, exists and operates within an overall 
framework of seven interpenetrating dimensions. 


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10 


The Hierarchy of Dimensions 


W hile the “organic” universe is constructed from four basic orders of 
“intelligence,” hermetic theory tells us that this creature must exist 
within the framework of an octave, that is, of seven, or even eight, 
dimensions. Most people recognize only the three dimensions of space and 
perhaps the fourth dimension of time, a greater “line” along which everything 
moves, as it were, in the direction of eternity. But the true picture, as we shall 
see, may be much wider in perspective, much more holistic than the reality 
we ordinarily perceive. 

Let’s start at the beginning, with the zero dimension, which in geometry 
would be defined as a finite point. If this point were to move in any direction, 
it would trace a line. A line is a one-dimensional entity and can be defined by 
its length only. Two dimensions would unfold if, for example, the whole line 
were to move in a sideways motion, so tracing a plane, having both length 
and breadth. Similarly, three dimensions would be described if the whole 
plane were to move in any direction at an angle to its surface, thus tracing a 
solid, with length, breadth, and height. We ourselves, at our most basic level, 
are three-dimensional entities, and so are the familiar sense-objects that make 
up our world. 

As we see, a greater dimension unfolds every time a new direction is 
described. A moving point describes a line, a moving line describes a plane, a 
moving plane describes a three-dimensional solid. 

Now all three-dimensional objects are also, in a sense, moving in another 
quite different direction. They are all getting progressively older, they are all 
existing along their line of time, their fourth dimension. This is the highest 
dimension that can be perceived in our ordinary states of consciousness. 
Hermetic theory, however, calls for at least seven of these expanding spheres, 
so in order to identify these otherworlds, we obviously need to stretch our 
imaginations somewhat and reach out beyond the realm of sense experience. 
Physicists have already paved the way in their attempts to conceptualize the 
next dimension up from the line of time. This is the curious realm of the 
quantum, the nonlocal arena of inner space existing beyond ordinary time. We 


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can describe it in simplified terms as the dimension that would unfold if the 
line of time were somehow to move in a direction perpendicular to itself, so 
tracing a greater “plane.” This is the fifth dimension, the “plane of light” 
discussed in earlier chapters. 

We have seen how the first three spatial dimensions describe a line, a 
plane, and a solid. And if, as hermetic theory says, “above” is intrinsically the 
same as “below,” with a difference only in scale, then we should expect a 
similar relationship to exist between the higher dimensions. Therefore, if the 
fourth dimension of time is a “line” and the fifth, the nonlocal sphere, is a 
“plane,” then the boundaries of the sixth would define what we might call the 
“solid” form of the ultimate reality. 

One might assume that this cosmic hierarchy of dimensions must end with 
the sixth, but we have already established that, if the cosmos is hermetic, it 
must be structured as a fundamental octave, so one would consequently 
expect the hierarchy of dimensions to reflect this order. We can therefore 
make one final conceptual leap by positing a seventh sphere, which could be 
defined as the medium in which the whole universal phenomenon exists. 
Paradoxically, however, this seventh dimension could lead us right back to 
the very (zero) point from which we started, for in such a reality, even the 
“medium” in which the universe exists (its street, city, planet, or whatever 
else might constitute its “space”) might simply be the equivalent of a finite 
point in an unimaginably greater sphere. 

We thus have seven interpenetrating dimensions coiling one out of another 
in ever-increasing spheres, beginning with a point and ending on a point. If 
we now remember that an octave also begins and ends on the same note, we 
can see that the hierarchy of dimensions fits in perfectly with the hermetic 
description of the universe. 

Now that we have a relatively ordered picture of this seven-dimensional 
“ladder,” we can try to ascertain our position within it. I hope readers will 
find this at the very least an interesting intellectual exercise and, at best, 
perhaps a way of understanding that, hidden deep within our nature, we 
human beings do in fact have a deep and profound affinity with the wider 
universe. 

We can begin with one of the basic premises of hermetic theory, which 
says that what is above is the same as that which is below. Taken quite 
literally, this means that all of us are microcosmic copies of the universe itself 
—“images of God.” 

If this is so, then this miniature universe of “galactic” or chromosomal life 
forms must exist within the framework of seven dimensions, the equivalent of 
three spatial dimensions, one of time, and three more ascending spheres, 
corresponding to the “plane of light,” the “solid of reality,” and, finally, the 
inexpressible seventh dimension, the “medium” in which the whole exists. 


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Now if chromosomal DNA is the microcosmic equivalent of the double 
helix of the mind, we can say that, like the brain, it is housed in a three- 
dimensional structure living in its own dimension of time and that there must 
be other dimensions existing above and below it. Below the three-and four¬ 
dimensional scale of DNA, an intelligent, organic molecule, we have the scale 
of the much smaller inorganic molecule. The difference between inorganic 
and organic is vast. They are literally a dimension apart, and so we can 
consider the inorganic molecule as a relative manifestation of a two- 
dimensional plane. Moving on down, we come to the atomic scale, the 
equivalent, perhaps, of a one-dimensional line. Finally we have the 
chromodynamic scale of the electron and other subatomic waves and particles 
—points in space. 

We now come to the dimensions above these chromosomal life forms, the 
dimensions existing beyond their space and time. 

To identify these we need first to consider the overall lifetime of this 
miniature universe—that is, the human being—and the huge developmental 
leap from the DNA double helix to the double helix of the mind. All of this 
takes place in time, at least from the atomic scale upward. (Subatomic quanta, 
remember, exist in a timeless, nonlocal, zero dimension.) 

Obviously DNA’s scale of time is vastly more compacted than the 
timescale of the conscious human being. The cell is born, it works frantically 
all its life, and then it dies, or rather divides, in a matter of hours, days, or 
weeks. But of course its influences—its genes—live on through the 
chromosomes, endlessly dividing and multiplying for several decades. If the 
single cell could have any conception of its own time and, like us, speculate 
beyond its own experiential existence, several decades would seem to it like 
an eternity. And if some form of superior microcosmic intelligence were to 
suggest to the cell that its “soul,” after death, or division, would in fact live 
for eternity, this humble little grafter might find such a notion a shade 
fanciful. And yet, this is precisely what does happen. The cell’s influences, its 
genes, continue to be passed on through millions and billions of generations 
of other cells until the greater organism—its “universal host”—ultimately 
expires. Thus we might say that the body of the host organism not only 
represents a higher dimension for the cell, it is also one into which the cell 
can actively input evolutionary data. Let’s call this dimension the 
chromosome’s equivalent of the plane of light, the timeless, “eternal” fifth 
dimension. 

The sixth dimension of our miniature universe, like the “solid” form of the 
ultimate reality described earlier, must be of an order infinitely greater and 
more complex than the fifth, planelike sphere—that is, the greater physical 
body inhabited by all of the organism’s cells. It would be a dimension that 
would unfold if an entirely new direction were taken, that is, if all the cells in 


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the body of a living organism were to combine and expand in some way, as a 
line expands into a plane and a plane into a solid. This, I would suggest, is 
where the consciousness of the organism kicks in, where the double helix of 
the mind, the ultimate creation of DNA, is finally formed. Clearly creation of 
the conscious mind of this miniature universe is a genuine transcendental 
phenomenon, existing and evolving in an infinitely higher scale of being to 
that of the single cell. This would be the cell’s sixth dimension. To this higher 
conscious mind, the “eternity” of the individual cell, or the sum of all the 
lives of all of its body’s cells, is perceived as but a single lifetime. What is 
more, the mind of this greater being, the cell’s “god,” possesses self- 
awareness and is fully conscious, not only of its own physical existence 
(which is the entire universe to the cell), but also of its environment, of its 
world at large and, perhaps, of other beings similar to it. From the perspective 
of the cell, therefore, this inexpressible environment, the home of its 
microcosmic universe, would be the seventh-dimensional medium in which 
its sixth-dimensional god exists. 

As we see, the seven dimensions unfolding in the biomolecular world are 
related in the same way as the greater universal framework of dimensions 
described earlier: point to line, line to plane, plane to solid, then further on to 
a greater “line,” a greater “plane,” a greater “solid,” and, finally, a “medium” 
in which the whole exists. 

If we now apply the DNA model to the greater scale of existence of the 
human brain, then we can say that the successful “genes” created by the 
double helix of the mind—its ideas or concepts—exactly like the genes of the 
individual chromosome, can in fact last for “eternity”; that is, they can exist in 
the fifth dimension, on the timeless plane of light, or within the collective 
consciousness of the entire human race. Genes can do that; they can permeate 
through to every cell in the body. Likewise, objective concepts can do exactly 
the same thing; they can permeate through to every other conscious mind on 
the planet. More importantly, however, if the theory of transcendental 
evolution holds true, such concepts would also in the process be actively 
contributing toward the creation of an infinitely greater, universal 
consciousness. 

So “God” is a six-dimensional entity. And so, in a very real sense, are you; 
only the scale is different. But, of course, this mighty macrocosmic being 
would be six-dimensional only to us. From the perspective of the DNA strand 
or that of the individual cell, our “God” would represent six dimensions 
squared, which means that the “medium” in which the universe exists would 
represent seven dimensions squared. Add to this the eighth—point zero—and 
we arrive at our now familiar hermetic concept, which holds that the ultimate 
creative element is the product of the square of the constant. 

So far we have identified two coexistent and interpenetrating “universes,” 


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the one in which the cell exists and the greater universe in which we ourselves 
exist. DNA forms the nucleus of a cell in the body of its six-dimensional 
“universe”—the human being—and the double helix of the mind is the 
nucleus of a cell in the body of a greater six-dimensional universe existing as 
some godlike being of inexpressible form and character. 

Now, just as the double helix of the mind evolved from the cumulative 
work of hundreds of billions of cells and chromosomes, then we would expect 
a similar process to develop in the next scale of evolution, the scale of the 
solar helix already posited. So as the solar body grows out of our concepts, a 
higher six-dimensional “mind” should eventually evolve from it. This would 
be the “mind” of our perceived “universe,” our God. But this solar mind, like 
DNA and the human mind, must also be a “chromosome,” a creative, organic 
intelligence existing in the nucleus of a cell in the body of its “universe,” in 
the next scale up, the scale of the galactic helix. And again, if the whole is 
developing hermetically, then ultimately an even greater “six-dimensional” 
galactic “mind” would evolve, presumably functioning as a “chromosome” in 
the greatest scale of them all—the “body” of its universe. 

Thus each scale has its own “universe,” and they are all inextricably 
interconnected, each being six-dimensional in relation to the one below it, 
each living and evolving in a seven-dimensional arena. 

TIME: A ONE-WAY TICKET? 

As we have noted, it is possible to differentiate between dimensions in terms 
of their relative times. The individual cell’s time, for example, is very much 
more compacted than the time of the human being. The “eternity” of the cell, 
or the sum total of all the lives of all the cells within organisms like you or 
me, is equivalent to a normal human life-time. Similarly the time of the 
human being must be equally compacted in relation to the timescale of the 
solar being, to whom our “eternity” would likewise be perceived as but a 
single lifetime. By the same token, the lifetimes of all solar beings—their 
“eternity”—would be a single lifetime to the galactic being, whose own 
“eternity,” the sum of the life-times of all galaxies everywhere, would in turn 
represent the lifetime of its god, the ultimate universal entity. 

Time, therefore, is variable, relative. But what is it exactly? Is it something 
that flows like a metaphysical river, gathering up everything in its wake? Or 
is the whole phenomenon, as mystics and shaman have always believed, 
simply an illusion? According to the experimentally verifiable theories of 
modern physics, of course, the shaman and priests have been right all along; 
time doesn’t really exist. If you were able to travel at the speed of light, the 
“river” of time would apparently cease to flow. At least, that’s how the 
scientist sees it. But hermetic theory hints at another possible scenario. It 


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suggests, in fact, that this state of timelessness described by the physicist is 
also an illusion of sorts: the “river” still flows but at a rate so lacking in 
apparent motion as to be imperceptible through ordinary scientific 
investigation. 

The speed of light, or the speed of the constant, defines the boundary 
between dimensions four and five, between the time dimension and the plane 
of light, where time as we know it slows down to a virtual standstill. 
Therefore speed, or rate of vibration, is the key. The faster you move, or the 
quicker you “vibrate,” the slower time flows and, relatively speaking, the 
longer you live. 

Now, if reaching the constant speed of light would gain us entry into the 
fifth dimension, one might suppose that the even higher sphere, the sixth, 
could be accessed in much the same way, but with one crucial difference—the 
“velocity” barrier, or the required rate of “vibrations,” would no longer be the 
speed of the constant, but rather the square of it. This is no arbitrary choice of 
measure, of course. As we noted previously, it is one that is very subtly 
encoded in the Magic Square of Mercury, which in turn was associated with 
the Great Pyramid, known in ancient times as “The Lights,” or “Lights- 
measures.” 

We have now made our way up to the penultimate sixth dimension and the 
timescale of the galaxy. So what happens here? Presumably time would still 
flow, albeit at a rate we can only describe as a virtual standstill squared. 

From here we have one dimension to go, the ultimate seventh, the medium 
in which the whole exists. How fast would we have to move, or to resonate, in 
order to look out through the eyes of God into his seven-dimensional Garden 
of Eden? Once again, hermetic theory can provide us with a plausible answer: 
the cosmos is a highly ordered musical entity, and so the characteristic 
“vibrations” of each dimension must be harmoniously related to each other. 
Therefore if the plane of light is accessed through the velocity of light and the 
solid of reality is accessed through the square of the velocity of light, then the 
seventh dimension, the medium in which this “solid” exists, might reasonably 
be expected to unfold at the cube of this velocity. Here, “time” would truly 
stand still, and genuine nonlocality would be a living reality. 

A BRIEF RETROSPECTIVE 

Confused? To be perfectly honest, so am I. Frequently. But then we are trying 
to come to terms with the imponderable here, and leftbrain logic alone can 
take us only so far in the quest for the ultimate reality. Eventually, it seems, 
we have somehow to experience this multidimensional reality for ourselves, 
and such experiences, as scientists are now aware, invariably involve a certain 
amount of intuitive insight. Unfortunately, this power, which might be 


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considered the modern equivalent of the shamanistic vision, is a faculty that 
tends to appear only in sparse, random bursts. You cannot sit down and 
willfully intuit your way out of an intellectual maze; it just seems to happen. 
But these intuitive moments, these “macromutations” of the human mind, are 
essential to our evolutionary progress; they are the very life-blood of 
consciousness. Therefore not only should we pay heed to them, we should at 
all times be looking for possible ways to cultivate the soil in which they grow 
and thereby bring about an increase in their yield. The shaman uses 
mindaltering agents to induce such states; the mystic uses intense study, 
objective psychology, and rigorous discipline; the scientist simply relies on 
chance—hence the fragmentary nature of our accumulated knowledge. 

As a consequence, the evolutionary process I am trying to envisage, with 
its plethora of scales and dimensions, very probably falls a long way short of 
the complete intuitive picture perceived by the originators of hermetic theory. 
I have personally had many vivid glimpses of this picture and have often felt 
overwhelmed at the sheer enormity of the implications of the central concept. 
At other times I have thought otherwise, that perhaps I might have lost the 
plot somewhere along the line and recklessly allowed myself to be carried 
along on the wings of my imagination. After all, who am I to pronounce on 
the theory of everything? What gives me the right to probe the disciplined 
mind of the modern evolutionist, the nuclear physicist, the theologian, even 
God himself? Am I not simply wasting my time dreaming up imaginary, 
incomprehensible worlds, when there are more practical things to do? 

These and many other such thoughts have intermittently plagued me for 
years, but deep down I have maintained a conviction that the Hermetic Code 
is much bigger than me or my critics—or indeed all of us—and that it will 
forever continue to exert its influence on human consciousness irrespective of 
our individual prejudices and subjective experiences. I am therefore strongly 
inclined to come down squarely on the side of those who created this 
remarkable belief system, a genuine science, possibly the most highly evolved 
of Earth’s inhabitants. These great visionaries were not only in tune with what 
Schwaller de Lubicz called “all the harmonies and energies of the universe,” 
they were also profoundly altruistic and deeply concerned about the future 
development of mankind and of evolution per se. This is why they went to 
such great lengths to transmit their knowledge of the sacred laws of nature, 
because they knew that without it, without a clear understanding of the unity 
of everything, we should never be able to handle what lies ahead. And so the 
Hermetic Code is their legacy, a genuine seed of wisdom sown in distant 
times, whose “genes” have permeated the entire body of human 
consciousness. Not only does it explain exactly how and why the evolutionary 
process unfolds as it does, it also lets us as humans know how we can become 
a conscious part of it all, a truly remarkable gift to one’s successors. 


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So the universe, as the ancient Greek initiates were saying two and a half 
thousand years ago, is hermetic throughout, very much alive, the direct 
organic result of some great cosmic act of procreation. We must therefore 
assume that, like all organic creatures, this great cosmic entity will eventually 
die. Scientific theory generally supports this view, i.e., that the universe was 
conceived, that it is growing at an unprecedented rate, that it will eventually 
reach its prime, and then start aging, eventually to dissipate all its energy 
throughout space and time in a long, slow burnout. 

But of course death, according to hermetic theory, is not just the final 
“note” of one’s personal evolutionary scale, it is also the first “note” of the 
greater scale above, the beginning, as it were, of a new, higher level of 
existence. The creators of the Hermetic Code, for example, died, like all of us 
must, but as we can all bear witness, their knowledge, their spirit, their higher 
selves, have lived on. 

So let’s suppose that the universe is destined to perish in what scientists see 
as a long, slow “heat-death.” Will that really be the end of everything, as 
cosmologists predict? Or will the process of evolution extend yet further, as 
the universe’s “higher self” transcends to greater things? Obviously on this 
point hermetic theory represents something of a departure from the scientific 
position, because it calls for an ongoing organic scenario, where the 
evolutionary processes above and below are seen as essentially the same. 

These two opposing views might seem currently irreconcilable but, as we 
shall see in the following chapter, both theories, ancient and modern, conform 
to the same cosmic design. The main distinction between them lies in the fact 
that cosmological theory, like Darwinian theory, is concerned primarily with 
the physical body of the “organism,” whereas the hermetic theory of 
transcendental evolution offers a much more holistic view, one that allows for 
the natural death of the physical body, but which in addition takes into 
account the wider, external influences created by the individual in life. 

So now we find that the universe itself is also an “individual,” and that it 
has definite and unique characteristics. As we noted earlier, galaxy 
distribution is not strictly homogeneous, which means that the “body” of the 
universe is lumpy and uneven like yours, the “seeds” of this design having 
been identified in slight variations in the background radiation left over from 
the big bang. As an individual, therefore, the universe, like you and me, may 
have a destiny as well as a fate. Fate is the inevitable lot of all organic 
creatures; it locks them into an irresistible life-death cycle that is beyond the 
individual’s control. Destiny, however, is a potential, a future something that 
is developed and determined in an individual’s lifetime and that is associated 
with the “higher self.” In the case of the universe, we see that its fate is 
acknowledged by science, but that its destiny is left completely out of the 
picture. The next chapter is an attempt to rectify this imbalance by examining 


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the established scientific viewpoint specifically in the light of hermetic 
theory. As we shall see, this exercise leads to some very interesting and rather 
startling conclusions. 


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11 


The Fate of the Universe 


W e can begin here with the current scientific worldview, which holds 
that the universe is basically a chaotic, expanding mass of space, time, 
matter, and energy. The root of this assumption is the second law of 
thermodynamics, which says simply that heat always flows from hot to cold 
and never vice versa. This means that all the energy in the universe will 
continually disperse far and wide until it is distributed evenly everywhere. An 
involutionary process such as this, if it remains unchecked, will eventually 
lead to a long, slow, heat-death for the universe; all matter will become icy- 
cold and lifeless, its energy having been spread thinly throughout space, 
remaining only as a residual vibration, like a faint whisper in an otherwise 
silent void. 

This rather depressing state of affairs, say cosmologists, should not concern 
us too much, because it will take many billions of years of gradually 
increasing entropy for such conditions to arise, and in any case the human 
race will certainly not be around to witness this ultimate state of chaos. This 
heat-death scenario implies, of course, that the universe is basically a closed 
physical system. 

An alternative to the above prediction is the idea of the “big crunch.” 
Proponents of this theory suggest that the collective force of gravity will 
eventually overcome all other forces. When this happens the entire cosmos 
will at first cease to expand; then it will begin to contract again under the 
cumulative force of gravity, increasing in temperature as galaxies converge, 
the whole thing collapsing inward toward a final “singularity”—the big 
crunch. This would mean the total annihilation of everything: space, time, 
matter, energy. 

There has been further speculation that the resultant singularity could 
somehow trigger another almighty bang, so beginning a whole new cycle, a 
repeated expansion of the universe out to the limits permitted by the critical 
density of all its mass, only to contract again toward another mind-boggling 
crunch—and so on, ad infinitum. 

Interestingly enough, this description is very similar to the ancient Hindu 


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version of cosmological events, which sees the universe continually appearing 
and disappearing in a well-defined rhythmic cycle known as “a day and night 
of Brahma.” 

Physicists, however, doubt the possibility of endless cycles repeating 
without change, pointing out that there are serious physical problems with 
such a theory. We need not detail them here, but they apparently arise as an 
inescapable consequence of the inviolable second law, which would call for 
bigger and bigger cosmic cycles expanding with ever-increasing limits, until 
eventually future cycles would become so long that conditions within them 
would be indistinguishable from those prevailing in a big freeze. 

Another interesting theory has been proposed by the science-fiction writer 
Wilbur Wright in his book Time: Gateway to Immortality. Wright begins by 
pointing out an interesting feature of the expanding universe, which is that the 
galaxies farthest away from us are receding at velocities close to one-tenth the 
speed of light. If these galaxies were eventually to reach the speed of light, he 
says, they might coalesce into enormous balls of matter and energy, 
ultimately contracting on themselves to become tiny, superdense neutron stars 
or black holes. Wright then goes on to propose a similar fate for the cosmos 
as a whole, suggesting that at the speed of light the tiny body resulting from 
the collapse of the entire universe might rupture the fabric of space-time and 
pass through into an adjoining continuum at high velocity and temperature. 
The end result would be another big bang, and so the beginning of another 
great cycle in the endless evolution of whatever it is that is evolving. Wright 
visualizes an infinite succession of universes and interpenetrating voids 
stretching from the unimaginably large to the infinitesimally small. As each 
continuum empties, a fresh singularity from some microcosmic region 
emerges to start a new cycle. As he says, nature abhors closed systems, so the 
sequence from small to large would be open-ended and potentially infinite. 

There are, in fact, a number of alternative cosmogenic theories currently 
under consideration involving obscure phenomena like black and white holes, 
antigravity and inflationary processes, the “false” and “true” vacuum 
relationship, and so on. But clearly the most interesting of them all in respect 
to this present investigation is the proposition made by Lee Smolin, which is 
that there might even be a form of natural selection operating among 
universes, of which the evolution of life and consciousness may be a direct 
consequence. Smolin, of course, comes at this from the background of 
classical science. As we noted in chapter 9, the astrophysicist George Smoot 
has also opted for what looks set to become the “biological paradigm” by 
asserting that the structured physical characteristics of the present universe 
were already encoded within its “cosmic DNA” as early as a mere 300,000 
years after the big bang. It is unlikely that these primordial “genes” simply 
materialized out of nothing, so we may reasonably assume that they were 


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actually encoded within the original “cosmic egg” at the very beginning of 
time. 

As we see, these ideas tie in perfectly with the hermetic description of 
events, which tells us that the universe above is a living creature, a zoon, and 
that the life and consciousness of sentient beings below or within it are 
faithful recapitulations of the original hermetic blueprint, part of an 
irresistible process that is vital to the sustained evolutionary development of 
the whole. Thus, while the physical body of this multidimensional creature 
may or may not be headed toward a final state of thermodynamic equilibrium, 
the greater universe, if it is alive and conscious in some mysterious way, 
could have emotional, psychological, and even spiritual sides to its existence. 
These are aspects we would define as being associated with the higher 
dimensions, in which the whole manifests as a six-dimensional phenomenon, 
an open system that, exactly like planetary biosystems below, is able to export 
entropy into its “environment”—the seventh dimension—and to 
simultaneously import the energy needed to sustain its ongoing development. 

If this were so and the universal chain of existence proved to be open- 
ended and potentially infinite, then the second law would not be violated in 
any way: energy of some kind could still enter from outside the system. This 
external energy would not, of course, prevent the physical body of the 
universe from ultimately dying. Like your own, if it is basically organic, then 
eventually it must. But even if it were to die, through whatever means, one 
would still expect it to have the capacity to pass on its hereditary 
characteristics in some way. Possibly, therefore, the background radiation 
fluctuations described by George Smoot as “cosmic DNA” are the result of 
hereditary genes bearing the characteristics of some earlier parent universes. 

THE “OTHER” UNIVERSE 

As I have already implied, the transcendental “higher self” of the universe 
(that is its psychological and spiritual natures) would have to be connected in 
some way with the higher dimensions. The question is, How might such a 
connection be established? How could an expanding, chaotic mass of purely 
physical phenomena ever escape from the fourth dimension? 

The distance to the edge of the universe, or to the outer wave of expanding 
galaxies, is not known, but scientists have calculated that these galaxies are 
moving away from us at around 10 percent the speed of light, as noted before. 
No one knows whether the outer galaxies will ever attain the speed of light, 
but if the universe has enough outward momentum to continue expanding at 
an accelerating rate forever, then it is not unreasonable to suppose that this 
could and very probably will happen. Attempts have been made to discover if 
there is enough gravitating matter in the universe to cause it to contract again, 


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but there appears to be an unknown quantity of “dark” matter out there, so 
calculations have been necessarily speculative. However, Paul Davies has 
been moved to remark, in The Last Three Minutes : “Taken at face value, the 
galaxies seem to be flying apart so fast that they may indeed just ‘escape’ 
from the universe, or at least from one another, and ‘never come down.’” 1 

Of course, if the galaxies did continue to accelerate unhindered they could 
eventually reach the speed of light itself, to the threshold of a quite different 
reality—the timeless, fifth dimension of existence. Wilbur Wright has 
suggested that at this point the whole galaxy might coalesce into an enormous 
ball of matter and energy, ultimately contracting upon itself to become a 
superdense neutron star or a black hole. However, this would be an unlikely 
end, one might think, for something so vibrant and radiant as a living cell in 
the body of the universe. 

So, assuming this did occur, that the outer galaxies effectively “escaped” 
from the fourth dimension and reached the threshold of the plane of light, 
then theoretically they would be freed from the consequences of the second 
law of thermodynamics, which relies on the “arrow of time” to define any 
increase in entropy, or any waxing or waning of energy content. On the plane 
of light there would be no time mechanism with which to measure any kind of 
change. Out there it is always midday: nothing waxes, nothing wanes, 
everything just is. Presumably this is why the photon quantum, existing on the 
plane of light, is potentially everlasting; if unhindered by matter, it can 
maintain its vital spark and its maximum velocity for billions upon billions of 
years. The background microwave radiation permeating the whole universe, 
which scientists say is the residual vibration left over from the big bang, 
consists of photons—light quanta—and these quanta have been moving at the 
same maximum velocity from the moment they were first created. If these 
photons can last from fifteen to twenty billion years, they can reasonably be 
expected to last for another twenty billion years, and so on, in virtual 
perpetuity. Clearly there is no evidence of advancing chaos in such a 
dimension of existence, no increase in entropy as we would normally define 
it. 

What we have here, of course, in this future scenario of galaxies escaping 
from the time dimension and “never coming down,” is a graphic example of 
the universal process of transcendental evolution unfolding. These galactic 
helices, the cells of the universal body, would effectively enter into a higher 
scale of existence, a scale no less musical than the one below, but one that 
encompasses an infinitely greater reality. 

So let us now trace the origin of the galactic cell back to the point at which 
the whole musical phenomenon first came into being. The big bang might be 
said to represent the very first note, Do, in the greater fundamental octave of 
universal evolution. Significantly, conditions of existence when this first note 


183 


was sounded were such that there was no space, no time, and, therefore, 
absolutely no entropy. We can envisage this universal octave as having 
subsequently developed in all directions, from the first note, Do, of the big 
bang, up through various intermediary stages, perhaps into the “re” of early 
expansion and cooling, the “mi” of particle formation, the “fa” of the first star 
formations, the “so” of galaxy formation, the “la” of the formation of 
accompanying biosystems or habitable planets, and the “ti” of the appearance 
of organic life and of observers like you and me. These are merely 
hypothetical stages, but they all have one thing in common in that they 
manifest in the fourth dimension of time. In addition, they all encompass 
within their structures the three lower dimensions: solid, plane, line. Now, if 
we accept the hermetic interpretation of cosmic events, we can say that the 
time dimension, like everything else, is itself a fundamental octave, and that 
the ultimate note, Do, at the top of this scale of development would be 
sounded by all galaxies everywhere as and when they reached the light barrier 
—a kind of celestial version of the sonic boom. 

In the case of the major musical scale, we know that the first note and the 
last are one and the same (Do), with a difference only in scale. By the same 
token we can say that the first and last notes of the universal time octave 
described above must also be in essence the same, again with a difference 
only in scale. Logically, therefore, one would expect the conditions prevailing 
at the moment of initial creation (no space, no time, no entropy) to prevail 
also inside galaxies entering the dimension above. And so they would, for at 
the speed of light, space contracts to nothing, time stands still, and everything 
moving at such a velocity—like the photon—is in a permanent state of 
thermodynamic equilibrium. 

We have thus far followed the evolution of the universe from the big bang 
to the superluminal boom of “escaping” galaxies and so traced the 
development of one fundamental octave of universal resonance. According to 
musical theory, of course, the ultimate note, Do, at the top of this scale would 
not only be the last, it would also be the first note of the next scale above. 
Therefore, any galaxies developing up to this stage, transforming themselves, 
or a higher part of themselves, into five-dimensional entities would then have 
the potential to evolve up through the next ascending scale of universal 
resonance. So each galactic cell, upon reaching the threshold of the fifth 
dimension, would then continue to expand in some way, to develop further as 
its transcendental body approached nearer and nearer to speeds approaching 
the square of the speed of light, into a six-dimensional, solid form. Just like an 
individual cell in a growing planetary organism, the greater body of the 
galaxy would steadily become pregnant with six-dimensional cosmic 
“proteins.” In the organic world, a normal self-replicating cell that has 
reached this condition of “optimum resonance” ultimately divides. Could a 


184 



“pregnant” galaxy somehow do the same? If the universe is a closed system it 
probably could not, but if it is open and organic, living in a seven-dimensional 
arena, anything is possible. For evidence of such a process, which in our 
timescale might be an extremely rare occurrence, we should perhaps be 
looking for two galaxies coexisting side by side that are structurally mirror 
images of one another. 

If a galaxy could “divide” in some way, the question as to how this might 
occur is even more perplexing. It has been suggested that at the center of all 
revolving galaxies is a black hole, a monstrous, superdense, 
supergravitational entity from whose clutches even light can’t escape. A black 
hole would literally tear apart anything that came within its immediate sphere 
of influence—its “event horizon”—including, of course, stars and their 
planets. Certain astrophysicists have suggested that a black hole could act as a 
kind of nonlocal conduit through which anything passing might subsequently 
emerge “on the other side” into a totally different but coexistent space-time 
continuum. 

It is hard even to imagine the extraordinary sequence of events that might 
transpire as the greater “body” of the galaxy transformed itself into a six¬ 
dimensional being. Once it had reached the first conceptual barrier—the 
speed of light—and transmuted some kind of resonance through to the fifth 
dimension, these transcendental vibrations would thereafter become a part of 
a whole, new, wider reality. Earlier we noted that a higher dimension unfolds 
every time a new direction is determined. In the case of the galaxy reaching 
the light barrier, this new direction would be something akin to a lateral, 
planelike development, spreading out at 90 degrees to the initial line of 
movement. The original line of movement would remain just that—a relative 
“line”—a cross-section of the greater five-dimensionality of the thing. 
Similarly the transition of the galaxy from five-to six-dimensional form 
would also proceed in an entirely new direction, so that its final condition 
would be as far removed from its five-dimensional manifestation as a solid is 
from a Euclidean plane. 

So a galaxy that had successfully attained its final six-dimensional form 
would have effectively evolved up through the second fundamental octave of 
universal resonance, again from the first note, Do, sounded by crossing the 
light barrier, up to the next fundamental note, Do, the second barrier marked 
by the square of the speed of light. But even at 

this stage or on this scale, at the beginning of the third octave of universal 
development, the galaxy would still be in the process of evolving. We can 
accordingly depict this overall cosmic process of the galaxy’s coming to 
fruition using our usual diagrammatic format: 


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Do 


Do 


Do 


. 4 . 4 .., 

Big bang Speed of light Tachyon vibration Instantaneity'^ 

I I I I I I I 1 I I I I I I I 1 I I I I I I - 

DRMFSLTDRMFSLT DRMFSLTD 


Fourth dimension 

Fifth dimension 

Sixth dimension 

Time 

Plane of light 

Solid of reality 


Obviously the mass of a galaxy could never accelerate beyond the speed of 
light. It would have to remain either suspended on, or marginally below, the 
plane of light. Any further superluminal motion, therefore, would have to 
involve nonmaterial resonances. These metaphysical vibrations would 
emanate from the material core, the galactic “chromosome,” and would then 
proceed to develop in an entirely new direction, diffusing their energies, if not 
yet instantaneously, then at speeds far greater than that of light. As to the 
possible nature of these higher energies or forms of resonance, they might, as 
I have already suggested in earlier chapters, be composite structures formed 
from the conscious thoughts of sentient beings existing in the given galaxy. 
Admittedly we are in the realms of science fiction here, but then 
consciousness itself is a form of resonance, vibrant, energetic, alive, and its 
very existence represents a new direction in which the galaxy can continue to 
grow and develop. 

So, if the galaxy itself is a chromosome, then, relative to the same scale of 
existence, sentient beings like ourselves would be the metaphysical equivalent 
of biochemical “triplet codons,” created and subsequently ejected by the 
double helix above out into the cytoplasm (the planetary world in time), 
presumably so that we can ultimately dictate the synthesis of the higher, finer 
substances required for further evolution. 

In the living cell, triplet codons act as templates for the manufacture of 
finer, more resonant substances—amino acids, the building blocks of life. 
Similarly, the human mind codes for the manufacture of metaphysical “amino 
acids”—ideas, concepts, theories, and so on. Now, in the cytoplasmic 
membrane of the cell, there are special enzymes that cause the newly 
developed amino-acid chains to fold up into the more complex protein 
macromolecules. Likewise, therefore, in the greater macrocosm there should 
be components out there in the cosmic “cytoplasm” of the sky whose function 
is to “fold up” our concepts and theories into immense, radiant, “protein” 
structures. As I suggested in chapter 7, these cosmic “enzymes” may be 
connected in some way with the sun and its planets (and perhaps their 
moons), whose varying magnetic influences pervade the whole solar system 
and whose orbital cycles are hermetically related to one another, endlessly 
beating out in time the relative values of the major scale. We note further, 


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from Robert Temple’s discovery that the Pythagorean Comma is expressed in 
the mass ratio of Sirius B and our sun, that this hermetic symmetry could also 
extend to the stars and even, perhaps, if the dictum of Thoth holds true at 
every level, to the galaxies themselves. Certainly starlight is hermetically 
structured, as indeed is all light—and it vibrates throughout the entire 
universe. So it would be no exaggeration to say that there is music literally 
everywhere, in the chromodynamic and atomic scales of matter, in DNA and 
the genetic code, in the double helix of the human brain and the Hermetic 
Code, in solar and galactic helices, in the octave of dimensions—even in the 
“mind” of the universe itself. 


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12 


Inner Octaves 


B y this stage readers will appreciate that the universe may have many 
more facets than science currently allows. No longer do we see it as 
simply a four-dimensional phenomenon involving according to 
thermodynamic principles; it has now become a vibrant, essentially six¬ 
dimensional entity, possibly teeming with innumerable kinds of lesser six¬ 
dimensional life forms. These various life forms, as we have noted, occupy 
various scales of existence on the evolutionary ladder, beginning at the level 
of DNA and culminating at the scale of the galactic helix, all of them 
coexisting within a framework of seven dimensions. 

Now, this ascending “ladder” is not simply a progressive chain of separate 
mngs placed one on top of another. If the whole universe is a living entity, 
this means that it is a fully synchronized body, the vibrations of all scales 
interpenetrating and reinforcing one another strictly according to the dictates 
of the grand design. We might best view this evolutionary phenomenon as a 
series of seven pulsating spheres of vibrations, each being contained within 
the one above it, all of them sharing the same central point. 

For example, linear DNA contains within it the whole atomic scale, an 
infinity of “points,” or an endlessly variable sequence of nitrogenous base 
pairs, each consisting of a few fundamental atoms. But it also contains within 
it the seeds, or genes, of the greater scale above; it is the blueprint, the recipe, 
for the creation of the entire organism. In the same way the organism of the 
human being contains within it the whole DNA scale, an “infinity” of 
biomolecules, and also, one assumes, the seeds or genes of the greater solar 
body above. We can imagine the same process repeating itself up through the 
galactic scale, to the ultimate, Absolute scale. 

The hierarchy of dimensions is also integrated in the same manner. A one¬ 
dimensional entity—a line—contains within it an infinite number of zero¬ 
dimensional points and is a cross-section, a blue-print, of a greater plane; a 
plane is comprised of an infinite number of one-dimensional lines and is a 
cross-section of a greater solid; and a solid, in a similar fashion, contains 
within it an infinite number of two-dimensional planes and is a cross-section 


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of a greater four-dimensional entity existing along the line of time. Exactly 
the same pattern would repeat itself in the metaphysical scales above, where 
the four-dimensional line of time encompasses all three-dimensional 
possibilities, the five-dimensional plane of light all four-dimensional 
possibilities, and the six-dimensional “solid” form of the ultimate reality 
embraces everything: points, lines, planes, solids, time, eternity. 

Such a view expresses above all the holistic nature of the universe, on 
which we shall be concentrating in the following two chapters. We are now 
familiar with the idea of the complete interconnectedness of everything, a 
principle that mystics and yogis have intuitively understood for thousands of 
years and which scientists of the twentieth century latterly discovered through 
the so-called nonlocal quantum correlations existing between widely 
separated particles. But is there a way in which this somewhat tenuous and 
abstract reality can be better understood? That is, if the entire universe is a 
nonlocal arena of interpenetrating and mutually interacting vibrations, how 
might such an all-encompassing process work? For example, how can 
vibrations or wave/particles in one part of the universe be simultaneously “in 
tune” with vibrations light years away? Or, alternatively, how could the 
conscious mind of the mystic or the shaman or the LSD tripper connect with a 
nonlocal reality? 

In chapter 8, we noted that musical theory itself provided at least part of an 
explanation for simultaneity, whereby the ultimate note of any given 
harmonious scale can at one and the same time exist in other scales, above 
and below. But can we determine what kind of mechanism allows these vastly 
different scales to be so intimately linked? 

As it happens, we can. And, not surprisingly perhaps, we need look no 
further than the theory of transcendental evolution, the “theory of 
everything,” for a major clue. This is the sacred number 64, the number of 
infinite harmony, the key, as it were, to infinity. Primarily associated with the 
Great Pyramid—a monument dedicated to light, or “lightsmeasures”—the 
number 64 tells us that an octave of light is further subdivisible into eight 
inner octaves. 

Just for the record, this concept of inner octaves—an outline of which 
follows in a moment—did not come to me directly as a result of my 
preoccupation with the Hermetic Code. In fact, I first came across it several 
years before I fully realized the Code’s significance. My source at that time 
was Ouspensky’s In Search of the Miraculous, the record of lectures given 
by George Gurdjieff in Moscow and St. Petersburg at the turn of the twentieth 
century. As I said in the introduction, Gurdjieff always claimed that his 
system of knowledge was drawn from teachings reaching back into the 
remotest antiquity, but even after reading everything written by or about him 
it was some time before I made the connection and realized that the principle 


189 


of inner octaves is in fact very neatly embodied in the Hermetic Code, the 
oldest recorded teaching on Earth. 

Gurdjieff tells us that all matter vibrates, resonates within, in the form of 
octaves. Normally, when we speak of matter, we are referring to phenomena 
of substance, things we can touch, see, or measure through some form of 
scientific method. According to Gurdjieff, however, the property of 
materiality spans the entire universal spectrum. “Everything in this universe 
can be weighed and measured,” he said, “The Absolute is as material, as 
weighable and measurable as the moon, or as man.” 1 The higher orders of 
materiality, however, are much too rarefied to be regarded as matter from the 
point of view of chemistry or physics; matter on a higher plane is not material 
at all for the lower planes, but it permeates them nonetheless. 

In his lectures, Gurdjieff often referred to a cosmological model known as 
the “ray of creation,” which, he said, belonged to ancient knowledge. 
Basically, it was an elementary plan of the universe, beginning with the 
highest “world order” and ending with the lowest, so: 

1. Absolute 

2. All worlds 

3. All suns 

4. Sun 

5. All planets 

6. Earth 

7. Moon 

As we see, the ray of creation, like the hierarchy of dimensions already 
discussed, represents seven planes in the universe, seven worlds, one within 
another. (Pythagoras, incidentally, expressed this same view through his 
geometrical symbol known as the Lambda, comprising seven concentric 
circles.) 

Gurdjieff then described this descending octave, or order of worlds, in 
terms of the cumulative effect of the law of three forces at each successive 
level. In the world of the Absolute, the three forces, being harmoniously 
related in the fullest sense, constitute one whole. The Absolute world is 
therefore designated by the number one. 

In a world of the second order (all worlds), the three forces are already 
divided. Such a world would be designated by the number 3. These three 
divided forces, meeting together in each of these worlds, create new worlds of 
the third order (all suns), each of which manifests three new forces of its own, 
so that the number of forces operating within them will be six. In these worlds 
are generated worlds of the fourth order (the sun), in which there operate 
three forces of the second-order world, six forces of the third-order world, and 


190 


three of their own, making twelve forces altogether. The process continues, 
giving twenty-four forces in worlds of the fifth order (all planets), forty-eight 
in worlds of the sixth order, of which the Earth is a part, and ninety-six in the 
seventh (moon). It follows, therefore, that the number of forces in each order 
of worlds, one, three, six, twelve, and so on, indicates the number of laws 
controlling it. So the fewer laws there are in a given world order, the nearer it 
is to the will of the Absolute; the more laws there are in a given world, the 
greater the mechanicalness, the further it is from the will of the Absolute. We 
live in a world subject to forty-eight orders of laws, that is to say, very far 
from the will of the Absolute and in a very remote and dark corner of the 
universe. 2 

Following on from this descending pattern of accumulating laws and 
forces, Gurdjieff then explains how the materiality of each world order differs 
accordingly, becoming ever denser as it involves from the Absolute to the 
moon. All matter, he says, including that of the world of the Absolute, is 
composed of “primordial atoms.” Obviously these “atoms” should not be 
confused with those described in ordinary physics; rather, they are certain 
small particles that are indivisible only on the given plane. Only on world 1, 
the world of the Absolute, are these particles truly indivisible. The “atoms” of 
world 3 consist of three atoms of the Absolute world and so would be three 
times bigger and heavier. Again, the “atoms” of world 6 each consist of six 
atoms of the Absolute—and so on, according to the laws and forces described 
above, with twelve primordial “particles” constituting an “atom” of world 12 
and a corresponding increase in density as we pass further down through 
worlds 24, 48, and 96. We thus have seven different orders of “materiality” in 
the universe. Our ordinary concept of one order, said Gurdjieff, just about 
embraces the materiality of worlds 96 and 48. The substance of world 24, he 
said, is almost too metaphysical to be identified through ordinary scientific 
method; and the even more rarefied substances of worlds 12, 6, 3, and 1, 
have, to all intents and purposes, no identifiable material characteristics. 

It is interesting to note here that in the early 1900s when Gurdjieff was 
giving his lectures, the conventional atom was still the smallest “particle” of 
matter known to science. But while Gurdjieff was speaking of these still finer 
substances permeating the material world, Ernest Rutherford was discovering 
the nucleus of the atom, Einstein was attempting to show that photons were 
particles, and Max Planck was in the process of formulating his idea that 
electromagnetic radiation was emitted by energetic sources in discrete, 
symmetrical packages called quanta. Later discoveries, such as the existence 
of neutrons and electrons within the atom, and of quarks literally everywhere, 
all served to reinforce Gurdjieff’s idea that there are finer substances and 
vibrations permeating the coarser ones. Nowadays, of course, even individual 
quanta, the tiniest “particles” known to science, are also described as 


191 


ephemeral, wavelike entities, suggesting the existence of a finer, more 
rarefied manifestation of “materiality” than even the most minuscule, 
pointlike quantum. 

Clearly the claim that all matter everywhere is actually composed of the 
fundamental and indivisible particles of the Absolute world has no arguable 
scientific basis. As Gurdjieff himself said, the substances of the higher worlds 
have no recognizable or measurable material characteristics. On the possible 
nature of such materiality, however, we can speculate at least as far as world 
order 3 (dimension six in the hierarchy), the world of “all worlds.” 

Beginning with the lowest world order in the ray of creation, the moon, or 
world 96 (an order of materiality that would also incorporate the interior of 
planet Earth), we can say that the matter of this world would probably consist 
for the most part of the heavy transition metals and all the superdense 
radioactive elements. 

The next world order in the ascending scale, represented in the ray of 
creation by our own planet and its atmosphere (world order 48), would 
incorporate matter comprising atoms of the lighter chemical elements, ending 
with hydrogen, the least dense of them all. Accordingly the matter of the 
world of “all planets,” world 24, might consist primarily of subatomic 
particles. Beneath the “particle,” be it photon, electron, or whatever, lies the 
even more rarefied wave-mode vibration. Let’s say that this wave aspect of 
subatomic quanta represents the nature of the materiality of world order 12, 
the world of our sun. 

We have now come to the outer limits of scientific knowledge. On the 
reality beyond the wave we can only speculate. Hermetic theory tells us that 
even finer vibrations exist within these waves. Possibly, therefore, the next 
order of materiality, that of world order 6, “all suns,” is consciousness itself, 
the “substance” from which, as I suggested in an earlier chapter, all solar 
helices are constructed. The materiality of the next world order—the scale of 
the galactic helix—might be defined as a form of superconsciousness 
(ordinary consciousness squared, as it were), a substance that, if it exists, 
must be so rarefied that it must forever remain hypothetical. Finally, the 
materiality of the primordial “atoms” of the Absolute world order, as we 
might expect, defies all expression. 

We now come to the concept of inner octaves. According to Gurdjieff, each 
note of any given octave can be regarded as a complete octave on another 
plane. Similarly, each note of these inner octaves is also a complete octave in 
another scale—and so on, but not ad infinitum, because there is a definite 
limit to the development of inner octaves (just as there is a definite limit to the 
hierarchy of dimensions and the ray of creation). These inner vibrations, said 
Gurdjieff, proceed simultaneously in media of different densities, continually 
interpenetrating and interacting with one another. In a substance or medium 


192 



consisting of, for example, the superdense atoms of world order 96, each of 
which is a composite of 96 primordial “particles,” the vibrations or 
oscillations active within this medium are divisible into octaves, which are in 
turn divisible into notes. The medium of world order 96, like a solid piece of 
wood saturated with water, is also saturated with the substance of world order 
48. Now, the vibrations subsisting in the matter of world order 48 stand in a 
definite relation to the vibrations in the substance of world order 96; each 
“note” of the vibrations of world 96 contains a whole octave of vibrations in 
the medium of world 48. These inner octaves, said Gurdjieff, proceed inward 
to the very heart of all matter. The substance of world order 48 is in turn 
saturated with the substance of world order 24, so that each “note” in the 
vibrations of world 48 again contains a whole octave of the vibrations of 
world 24—and so on through to the final phase, where the substance of world 
order 3 is permeated with the substance of world order 1, with each note in 
the vibrations of world 3 containing a whole octave of the vibrations of the 
world of the Absolute. 

As I mentioned before, Gurdjieff always claimed that the original teachings 
from which his ideas were drawn—including the above description of inner 
octaves—dated back to very remote times. How far back this teaching 
actually does go is currently the subject of much heated debate among 
alternative theorists and orthodox historians, but it was very much alive in 
Old Kingdom Egypt, as we know from the previously discussed Magic 
Square of Hermes and its associate number, 2,080, the sum of all the factors 
from 1 to 64. Obviously 64 is the key. The Greeks, as we know, associated 
the Magic Square with the Great Pyramid, “The Lights.” And light, of course, 
is an octave of resonance, composed of eight fundamental “notes.” According 
to Gurdjieff, each of these fundamental notes in an octave of ordinary light 
would contain a whole octave of notes from the scale or world above. As we 
see, this very principle is precisely encoded in the Magic Square. 

Gurdjieff claimed that “objective music” (by which he meant the kind 
played by such as Joshua and the builders of the Egyptian and Orphic schools, 
which allegedly could move mountains of stone) was all based on these inner 
octaves. Ordinary music, he said, cannot be used to reconstitute matter, 
destroy, or build up great walls of stone, but objective music can. 

The music being referred to here is, I believe, fundamentally psychological 
music, the music of the mind, the music described by the Hermetic Code and 
the I Ching, by the Greek and Egyptian mysteries, and, indeed, by the 
established principles of all major religious disciplines. In Egypt, this 
“religion,” the making of “celestial music,” was known as “writing,” the 
sacred art invented by Hermes/Thoth, the art of striking harmonious 
metaphysical “notes,” or thought patterns, up into the stellar scale of 
existence, into the “heavenly” world inhabited by the gods. We must assume 


193 



here that this does not mean “writing” in the ordinary sense. 

So let us just imagine for a moment that the mind were conscious to the 
degree that it could generate higher vibrations—inner octaves— that were in 
tune with solar helices, world order 12 in Gurdjieff’s ray of creation. 

As I have suggested, this level of materiality would be as fine and as 
penetrating as the ghostlike wave mode of subatomic quanta, reaching, as it 
were, beyond the particle itself into the very heart of the electron. It is not too 
difficult to imagine some kind of process whereby such vibrations, if they 
could be concentrated or focused to a sufficient degree of intensity, could 
indeed have dramatic psychic and physical consequences. Theoretically such 
rarefied “substances” could actually enter into objects—even blocks of the 
hardest stone—and affect them from within. 

No doubt most orthodox scholars will regard such a notion as entirely 
fanciful, but not, I would hope, all of them. Times are changing, and scientists 
are today having to rely as much on intuition and instinct as they are on 
logical cognition in their attempts to come to terms with the baffling nonlocal 
nature of the multidimensional universe. We might optimistically view this 
scientific venture beyond the empirical world out into the metaphysical realm 
of concepts, thought patterns, and vibrations, as evidence of evolution of the 
transcendental kind, the beginning of mankind’s next momentous journey—to 
the stars. If this is so, then the rationalist, whether knowingly or unknowingly, 
may now be contributing actively toward this ultimate flowering of human 
consciousness. 

Take the ideas of David Bohm, for example, the “orthodox” scientist 
mentioned in chapter 4, whose investigations into plasmas led him to 
conclude that the electron is a “mindlike” entity. We may recall that he felt 
instinctively that the “plasmon”—the electron sea—was alive, with billions of 
individual electrons simultaneously engaging in a mass, instantaneously 
coordinated action. This implies that electrons are somehow able under 
certain conditions to “connect” with every other electron, and Bohm 
recognized that the nonlocal nature of interactive quanta could account for 
this kind of synchronized activity. 

Impressed by the evidence for nonlocality, Bohm went on to develop what 
at first appears to be a revolutionary new view of the universe. He suggested 
that the whole of reality was like a living hologram, a “holomovement,” and 
that what we see through ordinary methods of investigation is something like 
a frozen holographic image, behind which lies a much deeper and more 
meaningful level of reality. Now this idea may be new to science, but it is 
revolutionary only in the sense that it has turned full circle: it has been held 
before. In fact, this “holographic principle,” as we shall see, is basically an 
updated scientific description of the mechanism of inner octaves and of the 
principles of musical theory. 


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13 


The Holographic Principle 


M ost readers will know that a hologram is a three-dimensional image 
sculpted from a concentrated beam of light. The thing that makes this 
possible is the wave-mechanics phenomenon known as interference. We came 
across this in chapter 4, where we discussed the Thomas Young experiment, 
in which waves of light passing through twin slits in a partition overlapped 
and reinforced one another, producing an interference pattern on a dark 
backdrop. 

In the same way, a laser, which is a very pure form of light, can be used to 
create extremely well-defined interference patterns. The hologram is 
produced by splitting a single, concentrated beam of light into two. One beam 
is then reflected off the object being photographed and the second beam is 
directed at an angle toward the reflected light of the first. The interference 
pattern created by the two beams is then recorded on film. The image on the 
film actually bears no resemblance to the hologram it projects, however. Only 
when another beam of light is shone through it does the hologram appear. 

Impressive as these images can be, the most interesting aspect of 
holography concerns the film itself, which possesses rather unusual 
properties. Let’s say we have a piece of holographic film on which a certain 
image has been recorded. It can be any image you like. If you were to cut this 
piece of film in half and shine a laser light through any one of the two pieces, 
you would find that each separate piece would still contain the whole image. 
Even if you cut each half into quarters, eighths, and so on, each diminishing 
piece, when illuminated by laser, will still project a complete image of the 
object in focus, albeit becoming progressively less distinct as the pieces get 
smaller. So every small segment of a piece of holographic film contains all 
the information contained in the uncut whole. This is the holographic 
principle. 

In Bohm’s view, the physical world we see all around us is just like a 
holographic image, basically an illusion, a kind of external tapestry of 
subjective impressions composed of waves and interference patterns. Beneath 
these tangible physical forms, he suggested, lies a deeper, “implicate” order 


195 


of reality, in which everything exists in what he called its “enfolded” form. 
Therefore what we see as physical phenomena are simply the explicate or 
unfolded projections from this deeper, implicate, enfolded order. 

In fact, this view of two fundamental orders of existence—i.e., of the 
“image” and the “film,” or the explicate and the implicate—has exact 
parallels in numerous esoteric traditions. For example, Buddhists call the 
material world the sphere of the nonvoid. This is the normal world of sense- 
objects, the explicate, unfolded dimension—the dimension in which the 
“holographic” image manifests. The real world, existing beyond the nonvoid, 
is the void, the dimension in which the “film” itself exists, the implicate, 
enfolded realm, the progenitor of every thing, every “image” in the visible 
universe. 

Michael Talbot, author of The Holographic Universe, which provides a 
general summary of Bohm’s ideas, quotes the Tibetan scholar John Blofeld 
speaking on the nature of the two domains. Blofeld’s worldview, as we see, is 
strikingly similar to Gurdjieff’s: “In a universe thus composed, everything 
interpenetrates, and is interpenetrated by, everything else; as with the void, so 
with the nonvoid—the part is the whole.” 1 

A similar Hindu version of cosmic events mentioned previously describes 
the motion of the universe as cyclical—an endlessly unfolding and enfolding 
process, with each cycle lasting “a day and a night of Brahma.” It is perhaps 
worth noting here that the Hindu creation myth says that twenty-four 
“Brahman hours” are equivalent to 4,320,000,000 of our years, while four, 
three, and two, followed by seven zeros is a perfect description of the 
evolutionary development of the Pythagorean Tetrad, which Pythagoras 
himself, remember, referred to as “the model of the gods.” 

So the visible universe is created by Brahma. Brahma is one of the three 
major gods of the Hindu “trimurti,” which itself, like all religious “trinities,” 
is primarily an expression of the first law of nature, the law of three forces. 
Brahma therefore represents the first, active force in the process of triple 
creation, a force that originates in the implicate realm. From Brahma, 
everything enfolded subsequently unfolds, like a holographic image, into the 
explicate dimension. At the end of the “day” the world is “destroyed,” or 
absorbed, by the god Shiva, the passive or negative force, which, in Bohm’s 
terms, means that the unfolded again enfolds, from the explicate back into the 
implicate dimension, after which it completely disappears into the body of the 
third god, Vishnu, the omnipresent neutral force, the great cosmic mediator. 
Vishnu then sleeps for a “night” in the sphere of “non-existence,” which 
Hindus describe as the dimension of endless time, and then gives birth to 
Brahma again. A new “day” unfolds, and the process endlessly repeats itself. 
Vishnu’s role in this cosmic episode thus implies that there is an even deeper 
level of reality beyond the implicate realm, what Bohm himself referred to as 


196 



a kind of “ultra-implicate” reality. 

We have, of course, already visited this rather special place; it is number 6 
in the hierarchy of dimensions, the dimension existing beyond the fifth, the 
plane of light—what I have referred to as the “solid” form of the ultimate 
reality, the sphere of true “nonlocality.” In Gurdjieff’s “ray of creation,” this 
would be world order 3 in the descending scale. 

Like the Hindu description of the universal process, Bohm’s takes into 
account the fact that things are never static. He saw the whole phenomenon as 
in motion, hence his use of the term holomovement, which was meant to 
include not only the evolving universe but also, crucially, the consciousness 
of the observer. So when we see things through Bohm’s eyes, we are not 
merely looking at the ever-changing hologram, we are an integral part of it. 

Let us now consider the holographic principle itself, the fact that every 
small segment of a holographic film contains all the information in the uncut 
whole. Bohm’s hypothesis implies that we as individuals, each an intrinsic 
part of the entire holomovement, must also, just like a segment of a 
holographic film, contain within us a complete “picture” of the greater reality. 

This, of course, is precisely the reality Gurdjieff described decades before 
in his discourses on inner octaves. He said that if one understands the laws 
governing the creation of inner octaves, it is possible, from observations made 
in just one scale, to obtain the measurements of any other scale, because they 
are all in a definite relationship to one another. Therefore there is no need to 
study the sun, for example, in order to discover the nature of the “matter” of 
the solar world, because this same order of materiality exists in ourselves. In 
the same way we have in us the “matter” of all scales, for man is in the full 
sense of the term, a “miniature universe”; in him are all the matters of which 
the universe consists; the same forces, the same laws that govern the life of 
the universe, operate in him; therefore in studying man we can study the 
whole world, just as in studying the world we can study man. 2 

Moses expressed the same idea more succinctly: “for in the image of God 
made he man.”" And again, the holographic principle—the whole existing in 
every part—can also be understood in terms of the basic rules of ordinary 
musical theory. Each tone, semitone, quarter tone, and the like of a major 
scale contains within it all the information necessary to recreate the entire 
scale. That is, to determine the frequencies of all the sounds comprising a 
harmonic scale or octave, it is sufficient to fix the frequency of just one of 
them. 

So the holographic principle, like so many other scientific discoveries 
discussed in this book, is not an entirely new concept. It is simply a variation 
on one aspect of a very old theme, the essence of which is encoded in the 
Hermetic Code and in the number 64. Sixty-four is the key to the inner 


197 


octave, the mechanism through or by which, said Gurdjieff, all scales of 
existence are connected and proportionately interrelated. 

The holographic model of the universe raises intriguing questions in the 
spheres of psychology and parapsychology. 

First, we now have neurophysiological evidence to suggest that the brain 
itself may have holographic properties, in the sense that such functions as 
vision and memory are distributed evenly throughout its structure. If true, this 
would be significant in serving to reinforce Bohm’s idea that we are all part 
of an immense hologram in motion, a holomovement, and also Gurdjieff’s 
assertion that we are exact replicas of the greater whole. Obviously, if the 
greater whole is by nature holographic, a holographic brain would be 
precisely what, in Gurdjieff’s worldview, is required. 

The holographic model also has possible parapsychological implications. 
For example, in an attempt to explain how psychokinesis might work—an 
uncharacteristically bold move for a mainstream scientist— Bohm cited the 
“ultra-implicate” dimension as the most likely source of such forces. This 
would be dimension six in the ascending hierarchy. The implicate dimension 
of Bohm’s vision of reality would therefore correspond to the fifth, the 
nonlocal plane of light, with the explicate sphere—dimension four— 
corresponding with the line of time, expressed hermetically in Hindu myth as 
a period of 4,320,000,000 years. 

So, like Gurdjieff, the Greeks, and the Egyptians, Bohm believed that the 
human mind could in fact access this higher dimension—the ultra-implicate, 
six-dimensional abode of Vishnu—and through it directly influence the 
physical world. 

We are now back to the idea discussed in chapter 3, in which we 
considered the possibility that the ancient builders of the first civilizations 
might have moved their giant blocks of stone using some kind of psychic 
assistance. 

Mind over matter? Admittedly the proposition sounds fantastic, but then so 
did the prospect of men on the moon little over a decade before it became a 
reality. Indications are that the next stop could be Mars or possibly one of the 
moons of Jupiter—a much greater feat than a hop to the moon, but few people 
today doubt that this kind of enterprise is within our capabilities. Of course 
the developmental leap from my mind or yours to one capable of defying the 
known laws of physics would be massive indeed. And yet the myths, the yogi 
masters, Gurdjieff, and latterly David Bohm all speak of such powers being 
accessible to the human being. Gurdjieff and Schwaller de Lubicz, as we 
noted, both believed that such powers were common currency in the ancient 
world and that somewhere along the trail of time our ancestors somehow lost 
the understanding of how to use these powers. Whether such a “Golden Age” 
actually existed or not, in light of the archaeological evidence we have 


198 


discussed, where blocks of stone weighing from two hundred to twelve 
hundred tons have been carved, transported for miles, and then perfectly 
placed and oriented to form massive symbolic structures, I personally believe 
that ruling out some kind of hitherto unrecognized psychic or psychological 
factor in the lives and works of these ancient peoples would be injudicious. 

As we have seen, the idea of mind—or “music”—over matter is as old as 
civilization itself, having originated with the men-gods of mythology. We 
noted Graham Hancock’s observation of certain Native American myths that 
tell us that music—whistling, the playing of trumpets—caused heavy blocks 
of stone to float through the air like feathers in a breeze. Exactly the same 
kind of stories appeared in ancient Greece, recounting the exploits of such as 
Orpheus, son of the god Apollo and the muse Calliope, whose playing of the 
lyre “enchanted the trees and rocks and tamed wild beasts.” 4 

Another hero was the “builder god” Amphion, son of Zeus and King of 
Thebes, also a musician, who single-handedly built the walls of his great city. 
So clearly, as Gurdjieff always maintained, music of some sort is the key to 
the techniques used by these people. He further stated that such music 
involved the use of inner octaves, an all-pervading symmetry of composition 
that, he said, permeates everything, both man and the universe. Possibly there 
was real music involved in the procedure, or at least sound vibrations, as in 
case of the Tibetan demonstration described in chapter 3, which allegedly 
involved the use of numerous drums and trumpets. But in addition there may 
have been some form of psychological accompaniment, and it is here, one 
suspects, that Gurdjieff’s inner octaves would come into play. Inner octaves 
or “higher vibrations,” according to Gurdjieff’s view, can be accessed only by 
a fully conscious mind; they correspond to an extremely high degree of 
“psychological resonance,” a unique condition of existence, apparently 
attainable by ancient man, now surviving only as a potential faculty in the 
form of a lingering memory enshrouded in myth. 

Scientists in general have a natural tendency to react negatively when they 
hear talk of “vibrations,” particularly when what is being alluded to is an 
immeasurable commodity. And yet, consciousness itself, whatever else it may 
be, can reasonably be considered as a form of resonance. We can’t measure 
these invisible forms of resonance directly, but we are, nevertheless, acutely 
aware of their puzzling existence in a world as yet barely half understood. 
Certain aspects of the rational side of consciousness, such as IQ, intellectual 
argument, ideas, theories, and so on, can be roughly appraised, but the nature 
of other aspects of the mind, such as its power to intuit, remain tantalizingly 
beyond our understanding. So, if what we might call rational consciousness 
can be conceived of as a form of energy manifesting in varying “degrees of 
resonance,” then a faculty such as intuition, which clearly transcends all 
logical thought processes, must function with even finer “vibrations,” that is 


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with higher degrees of psychological or psychic resonance. 

The same might be said of memory, a faculty that enables us to pick out a 
familiar face in a crowd even though thirty years might have ravaged it since 
last we saw it. It is invariably a very different face, and yet it is the same one, 
and the brain can somehow recognize this, it can decode highly complex, 
personal information that no computer could ever handle; it can “filter away” 
the lines and the scars, the changing hues, and all the rest of the camouflage 
of the years and simultaneously “see” the original face with pristine clarity. 
This faculty is so familiar to us that we barely give it a second thought, and 
yet it really is quite remarkable, way beyond the reach of modern technology. 
But it is also much more mercurial in nature than ordinary thought processes, 
such as the ponderous form of logical cognition required to write a page of a 
book like this. 

Unlike intuition, memory can, in fact, be experimentally observed, and 
important new neurophysiological research now suggests that the brain cells 
or whatever else is responsible for this extraordinary faculty are not housed in 
any particular region of the brain, but are distributed evenly throughout its 
structure. This suggests that memory at least, one of the primary functions of 
the brain, is a manifestation of the holographic principle, the principle of 
inner octaves, where the whole exists in every part. 


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14 


Quantum Psychology 

The “Nonlocal” Brain 


T he idea that the brain functions on some kind of internal holographic 
principle was first suggested by a Stanford University neurophysiologist 
named Karl Pribram. Pribram was initially concerned with memory, how it 
works, and how the brain manages to store it. At the time he began his 
research, well over fifty years ago, it was thought that memories were 
localized inside the brain in the form of imprints known as engrams, chemical 
codices thought to be housed within specialized brain cells or biomolecules. 

Up to the present, engrams remain only hypothetical entities: none have 
been identified or located, and Pribram began to doubt their very existence 
during his 1940s work with the neurophysiologist Karl Lashley at the Yerkes 
Laboratory of Biology in Florida. At that time Lashley was experimenting 
with rats trained to perform various tasks, like finding their way through a 
maze. He attempted to cut out the region of the rats’ brains in which the 
memory of their learned skills was thought to be encoded, but he found that 
no matter what section of the brain he surgically removed, the rats still 
retained their memories. Even if their motor functions were chronically 
affected, they still managed to negotiate the mazes successfully and find their 
way to the larder. 

From these findings, Pribram concluded that memories were not localized 
in specific areas, but were somehow distributed throughout the entire brain. 
He puzzled over this for many years, wondering how the brain could store 
memories intact throughout its whole structure. So the construction of the first 
hologram had a great impact on him, because it seemed that the process of 
holography, which results in an image of the whole existing in every part of 
the film, provided a plausible explanation of the nonlocal nature of memory. 

Further experimental evidence in support of Pribram’s ideas resulted from 
the work of Paul Pietsch, a biologist researching at the University of Indiana. 
Pietsch’s work involved somewhat macabre experiments, primarily on 
salamanders. He found that he could extract a salamander’s brain without 
killing it, leaving the creature in a torpid state; when he replaced the brain, the 
salamander’s physical functioning quickly returned to normal. In a 


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subsequent series of several hundred operations, he systematically chopped 
and removed different parts of the hapless creatures’ brains, shuffling the 
right and left hemispheres, turning them upside down, back to front, even 
mincing them. But when he replaced what was left, he was astonished to find 
that their behavior always returned to near normal. 

Skeptical at first of Pribram’s claim that memories are not focused on 
specific brain sites, Pietsch ultimately concluded that this must be so, 
otherwise a minced brain would surely result in a correspondingly 
uncoordinated series of equally “minced” motor functions. The fact that this 
clearly was not the case led Pietsch to the opinion that Pribram was right after 
ah: that the holographic model currently provides the best explanation for 
such an otherwise inexplicable property of the brain. 

Pribram found further evidence to support this theory in another of Karl 
Lashley’s discoveries, made during his experiments with rats, which indicated 
that vision might also be holographic. Lashley found that even after major 
surgical plundering, the nerve complexes controlling vision could still 
function normally. As much as 90 percent of the visual cortex could be 
extracted, yet the rats persistently retained their visual powers. It was 
subsequently discovered that the same was the case with a cat’s optic nerve, 
98 percent of which could be severed without seriously affecting its vision. 

Previously it had been assumed that there was an exact correspondence 
between the images seen by the eye and the resultant pattern of electrical 
activity taking place in the visual cortex: that is, if you looked at a certain 
physical shape, the same image would be projected onto the surface of the 
cortex, like a photographic imprint. To find out if this was the case, Pribram 
conducted a series of experiments to locate and measure the electrochemical 
reactions in the brains of monkeys as they carried out a number of visually 
centered activities. He could find no identifiable pattern in the distribution of 
electrical activity, so it was evident that the visual cortex was not operating on 
a one-to-one basis with the image it recorded. This fact, together with the 
strange ability to continue functioning relatively normally even after drastic 
surgical excision, led Pribram to conclude that vision, like memory, is 
distributed evenly throughout the brain, which processes visual information 
using some kind of internal holographic principle. This would explain why 
even a small segment of the visual cortex is still able to construct everything 
the eye sees. As Michael Talbot points out in The Holographic Universe, the 
interference patterns on a piece of holographic film bear no discernible 
relationship to the images encoded on it. If the visual cortex were similarly 
functioning holographically, this could account for the fact that there is no 
one-to-one correspondence between the image seen and the pattern of 
electrical impulses activated on the surface of the brain. 

Pribram believes that the brain could be using wave patterns to create these 


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internal “holograms.” Active brain cells (neurons) radiate electrical impulses 
from the multiple ends of their branchlike antennae, which expand outward 
like ripples in a pond. Electricity is in essence a wavelike phenomenon; 
therefore, as the impulses spread throughout the brain, they must be creating 
an overall web of interpenetrating waves and interference patterns. In 
Pribram’s view, it is this wavelike interconnectedness that gives the brain its 
holographic properties. 

Now, according to Bohm, the observer and the observed—the holographic 
mind and the holographic universe—should in no way be considered as 
separate entities, but more as interacting coordinates of the self-same 
“holomovement.” This in turn implies that some kind of connecting principle 
exists between the two, and the terms that are now most frequently used to 
account for this possible function are: vibrations, resonance, waves, and 
interference patterns—all words, in fact, that are used to describe events in 
the nonlocal world of the quantum physicist. It is for this reason, and not 
because it is fashionable, that I use the term quantum to describe the kind of 
psychology that might be involved in connecting with the greater whole. And 
as we have noted, this nonlocal reality is strikingly similar to the world 
described by Gurdjieff, a greater sphere in which everything is seen as being 
inter-connected through the “holographic” mechanism of inner octaves. This 
is also, as I suggested in earlier chapters, the “eternal” world—the Duat—of 
the ancient Egyptians, who regarded the phenomenon of light, the prime 
mover in the nonlocal, quantum world, as sacred, as an octave of resonance, 
each note of which is composed within as an octave, giving sixty-four 
interpenetrating “notes.” Clearly, therefore, this notion of interpenetrating 
vibrations, intrinsic to the world of the quantum physicist, is one of the oldest 
testaments on Earth. 

Bohm was obviously not what we might call a run-of-the-mill physicist. To 
begin with, practically alone among his peers, he was quite prepared to tackle 
the prickly subject of psychokinesis, “mind over matter,” a proposition that 
has been a complete anathema to most scientists ever since Newton 
discovered what were long considered to be inviolable laws, the fundamental 
physical laws of motion and gravitation. Basically Bohm believed that 
psychokinesis might result directly from the essential common feature of both 
consciousness and the fundamental wave/particles of matter: an underlying 
“awareness” of certain information relating to the world at large. Like you, 
electrons and photons have the ability to respond to meaning, or to make 
positive use of external data. Bohm likened the process in the microworld to 
that of a ship on automatic pilot, where the radarlike wave function of the 
electron, for example, provides the particle aspect—the “ship”—with 
information about its environment. The implication is that the frequencies at 
which the “radar” works can be tuned into by the mind; that, in effect, the 


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mental processes of one or more people could possibly be focused on 
frequencies of resonance that are in concert with the generative vibrations 
controlling material systems. By their very nature, such processes would 
involve forces other than those currently known to physics. They would arise 
as a result of what Michael Talbot calls a nonlocal resonance of meanings, a 
kind of interdimensional alchemical dialogue between mind and matter— 
something like the nonlocal alchemy taking place between correlated photons, 
or electrons in plasmas, but possibly involving resonances of a much higher 
or finer frequency. Therefore, in order to accommodate psychokinesis and 
perhaps other inexplicable phenomena such as telepathy, precognition, and so 
on, “ordinary” nonlocality must be superseded by what Talbot calls a “super 
non-locality” 1 —which in Hindu terms might be described as the unknowable 
process operating in the hidden world of the Great Mediator Vishnu, 
described as the sphere of “endless time.” This would be Bohm’s “ultra¬ 
implicate” sphere, our sixth dimension. 

We noted previously that Gurdjieff regarded the processes involved in 
psychokinesis in much the same way, that is, as the result of a mutually 
interacting resonance between mind and matter. But he was much more 
explicit than Bohm, for not only does he provide us with a mechanism for 
such interaction (the inner octave), by the very nature of the octave itself he 
further presents an entirely cohesive worldview expressed in terms of exact 
musical symmetries and proportions. And, according to Gurdjieff, these same 
symmetries and proportions are present in man because the individual is, in 
effect, a “miniature universe,” what Bohm might call a holographic imprint of 
the deeper, ultra-implicate reality. Gurdjieff, however, then qualified this 
comparison by stating that a complete parallel between man and the world 
can only be drawn if we take man in the full sense of the word: “that is, a man 
whose inherent powers are fully developed. An undeveloped man, a man who 
has not completed the course of his evolution, cannot be taken as a complete 
picture or plan of the universe—he is an unfinished world.” 2 

In quantum terms we might say that such an individual has not yet acquired 
a nonlocal condition of “optimum psychological resonance” and so is unable 
to project psychokinesis influences out into the hierarchy of dimensions at a 
high enough or deep enough level. “Height” and “depth” are each seen in this 
context as properties of the greater, nonlocal reality, in the sense that the 
higher or finer vibrations—the inner octaves described by Gurdjieff and 
embodied in the Magic Square of Egyptian and Greek metaphysics— 
penetrate deep into the heart of everything. 

For me, the most important aspect of “Gurdjieff s system” (he would never 
claim it as his own) is the way the individual’s place in the cosmic scheme of 
things is so clearly defined. It seems that we all have a place in this 


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worldview. In our case, this “place” is presently the planet of our origins. 
Significantly, however, Gurdjieff’s system also provides us all with a purpose 
in life, one that offers a way of striking out into deepest space and enhancing 
the very presence of the planet on which we were born. Our raison d’etre, he 
said, is to evolve, to develop and expand our consciousness to the degrees of 
resonance at which it can encompass these higher dimensions, way beyond 
the scale of planet Earth and the solar system, and even the galaxy. Of course, 
as I have suggested several times, the fact that this system is based, like DNA 
and the genetic code, on musical principles and symmetries means that this 
kind of “spiritual” growth—the development of human consciousness from 
the scale of its origins up to a greater scale above—is, like all creative 
processes, fundamentally an organic mode of evolution. 

Gurdjieff said that ordinary “socialized” human beings are little more than 
complex machines, automata, living under the forty-eight orders of laws 
governing life on Earth (world order 48 in the “ray of creation”), constantly 
reacting, mostly involuntarily, to external stimuli. The laws and forces 
governing each of the worlds in the ray of creation, he said, are entirely 
mechanical, manifesting and interacting strictly according to the law of triple 
creation. So the evolution of the human psyche, or the development of what 
yogis and mystics call “cosmic consciousness,” is seen here as a metaphysical 
journey up through the higher worlds and dimensions, at each stage of which 
the individual frees him or herself from a certain and definite number of the 
prevailing laws and forces of the particular world order in which they exist. 
For example, according to Gurdjieff, we on Earth are separated from the 
“Absolute,” or the ultimate scale, by forty-eight mechanical laws. If we could 
free ourselves from one half of these laws we would be one stage nearer to the 
Absolute scale of existence and subject only to the twenty-four laws 
governing the next world order—the overall planetary sphere. Again, freeing 
ourselves from half of these laws would gain us access to the next world, the 
sphere of the sun or the solar system, where we would be subject to only 
twelve mechanical laws—and so on, with six laws controlling the world of 
“all suns,” that is all solar helices, and three laws, three fundamental forces, 
controlling the greater world of the galactic helix. 

This familiar description of the natural process of transcendental evolution 
embodies the essence of Gurdjieff’s system of self-development, which was 
designed specifically to assist his students in systematically freeing 
themselves from these mechanical laws. No “miracle,” he said (by which he 
meant psychokinesis, telepathy, and so forth) occurs as a result of the 
violation of these laws; a miracle can only be a manifestation of the laws and 
forces of a higher world. 

Obviously the scientific community in general is opposed to the idea that 
the mind can engage in paranormal activities: it requires evidence that is 


205 



measurable in some way. Shamans, yogis, mystics, and teachers of esoteric 
wisdom, however, do not. They appear to “measure” things, phenomena, 
experiences in a very different way from the modern scientist; that is, they 
assess and comprehend nature not only logically, with their minds, but 
holistically, that is with their whole being. 

Ouspensky recognized the difficulty in observing the paranormal by purely 
scientific means after a period during which he experienced a number of 
telepathic encounters with Gurdjieff. These occurred during and after a field 
trip to Finland with Gurdjieff and a small group of his students a short time 
before the Bolshevik uprising. Just prior to this, Ouspensky had been taking 
part in a series of rigorous mental exercises and short but intensive fasts, 
which induced in him an unusually excited and nervous state. 

One evening Gurdjieff called Ouspensky and two others to sit with him in a 
small room of the country house in which they were staying. Gurdjieff 
proceeded to show them some physical movements and postures, after which 
he gave them a brief talk on certain matters recently under discussion. It was 
at this point that Ouspensky had an experience he would never forget. 

It all started with him beginning to hear Gurdjieff s thoughts. He said that 
Gurdjieff was talking to those present in the normal way, when suddenly he 
noticed that among the words Gurdjieff was saying were separate “thoughts” 
that were intended for him alone: “After a while I heard his voice inside me as 
if it were in the chest near the heart. He put a definite question to me. I looked 
at him; he was sitting and smiling. His question provoked in me a very strong 
emotion. But I answered him in the affirmative.” 3 

To the obvious astonishment of the other two present, this intermittent 
“conversation” lasted for about half an hour, with Gurdjieff posing questions 
silently and Ouspensky replying in his natural voice. The substance of this 
dialogue Ouspensky declines to detail, but it seems that the questions posed 
by Gurdjieff were very difficult and sometimes of an extremely personal 
nature. Eventually Ouspensky became so agitated and disturbed by the 
proceedings that he hurried out of the room and escaped into the surrounding 
forest to try to gather his thoughts. 

When he returned to the house it was dark. Unaware that Gurdjieff and the 
others were having supper on the veranda and thinking everyone had retired 
for the evening, he went to bed. But then, after a while, he began to feel a 
strange excitement and his pulse began to beat forcibly. At this point he once 
again heard Gurdjieff’s voice inside his chest. This time, however, he was 
able to reply to the question mentally and it seems that Gurdjieff “heard” and 
responded. 

Much to Ouspensky’s obvious discomfort, this extraordinary state of affairs 
continued for several days. Eventually the group traveled back from Finland 
to St. Petersburg and then met at the main railway station to see Gurdjieff off 


206 


on a train bound for Moscow. Ouspensky then reports, “But the miraculous 
was still far from ended. There were new and very strange phenomena again 
late in the evening of that day and I “conversed” with him while seeing him in 
the compartment of the train going to Moscow.” 4 

You can make of this what you will. Ouspensky, as he reports in his book, 
experienced other unusual states of awareness at this time, some of which, as 
he himself admits, he may have imagined. But when speaking of these 
extremely lucid telepathic encounters with Gurdjieff, his account is quite 
precise and unequivocal. As far as Ouspensky was concerned, he was 
communicating with Gurdjieff through an entirely different and much more 
efficient mode of transmission than ordinary vocal means. 

So, if telepathy is a reality, how does it work? The answer currently on 
offer is, of course, “waves and interference patterns,” though of a kind far 
removed from the wavelike form of subatomic quanta, of interactive 
electrons, packets of light, and all the other subatomic paraphernalia currently 
haunting the nonlocal world of local scientists. 

The problem, as Ouspensky saw it, is that “metaphysical” phenomena 
cannot be investigated by ordinary methods: 

It is a complete absurdity to think that it is possible to study phenomena of a 
higher order like “telepathy,” “clairvoyance,” foreseeing the future, 
mediumistic phenomena and so on, in the same way as electrical, chemical, or 
meteorological phenomena are studied. There is something in phenomena of a 
higher order which requires a particular emotional state for their observation 
and study. And this excludes any possibility of “properly conducted” laboratory 
experiments and observations. 5 

As we shall see, the reference here to the emotional state of the investigator 
has a significant place in Gurdjieff’s interpretation of the theory of 
transcendental evolution. The point to note here is that the paranormal aspects 
of the human psyche described above were considered by Ouspensky, a 
scholarly and rather stoic Russian intellectual, as phenomena deserving of 
study, that is he believed them to exist. 

Probably very few of us living in the modern world will ever experience or 
witness real paranormal happenings. But of course, we all inhabit a 
predominantly secular, “socialized” environment controlled outwardly by 
legislation and underpinned by an economic substructure whose material 
demands upon us leave little time for voyages “into the mystic.” This does not 
mean, of course, that the mystic is simply a figment of mankind’s collective 
imagination. In fact, as Michael Talbot points out in his book The 
Holographic Universe, the evidence for paranormal psychic abilities as 
manifested through thousands of individuals in history is too compelling not 
be taken seriously. The number of serious researchers who believe that the 


207 


holographic model can explain virtually all such phenomena is growing 
steadily. 

The psychiatric researcher Dr. Stanislav Grof, for example, who spent 
several years studying the effects of LSD on thousands of volunteers, believes 
that the essential features of “transpersonal experiences” (“trips”), such as the 
sensation that there are no boundaries, no separate, unconnected elements, no 
distinction between parts and the whole, are all details one would observe in a 
holographic universe. He also thinks that the enfolded nature of space and 
time in the implicate realm is responsible for the feeling of timelessness 
experienced by so many of his volunteers. Unusual states of consciousness, he 
believes, can penetrate through to the implicate, enfolded order of things and 
modify phenomena in the physical world—the “images”—by “influencing 
their generative matrix.” 6 Grof is saying, in effect, that the mind, as well as 
being capable of moving objects through psychokinesis, may also, under the 
right circumstances, be capable of influencing the source of these phenomenal 
images—what Talbot calls the “cosmic motion picture projector”—and so 
remodel the material world into any desired shape or form. 

LSD—lysergic acid diethylamide—was discovered quite by accident in the 
late 1950s in Switzerland, synthesized from a fungus that forms on rye grain. 
Its effects on the human psyche were subsequently realized and explored 
extensively by the psychedelic generation of the 1960s. 

Several decades prior to this, Ouspensky was also undergoing some very 
interesting “transpersonal experiences” of his own, induced by some other 
form of mind-altering agent, possibly nitrous oxide, or “laughing gas.” In the 
context of our investigation into the nonlocal world of the quantum 
psychologist, his recollections of those experiences are highly significant. 
This is what he has to say about these experiences in his book A New Model 
of the Universe: “The new world with which one comes into contact has no 
sides, so that it is impossible to describe first one side and then the other. All 
of it is visible at every point, but how in fact to describe anything in these 
conditions—that question I could not answer.” 7 

Clearly this description is very similar to the observations made by Grof’s 
volunteers, of a nonlocal world in which there are no boundaries, no 
distinctions between parts and the whole, and everything is wholly visible 
from any point of reference. 

As Ouspensky discovered, the problem with short cuts like psychedelic 
excursions is that they are very intense and sometimes traumatic— so much 
so that the unprepared mind is often incapable of remembering even the 
essence of its experience, let alone competently recording it. Ouspensky 
himself said that during these states of altered awareness he found it 
impossible to finish a simple sentence because, between words, so many 


208 


relevant and interconnected impressions came to him that he simply couldn’t 
keep track of events in the normal way: . . and these new and unexpected 
experiences came upon me and flashed by so quickly, that I could not find 
words, could not find forms of speech, could not find concepts, which would 
enable me to remember what had occurred even for myself, still less to 
convey it to anyone else.” 8 

Obviously these kinds of chemically induced perceptions of different 
realities are of limited value. They are stolen glimpses, so to speak, taken for 
the most part by people whose mental powers are not sufficiently developed 
and whose understanding is consequently limited. Possibly this is why 
subjects under the influence of psychedelics are invariably rendered 
speechless, unable to describe even a small part of their experience. Indeed, 
being unprepared, many people have been shocked and even frightened by the 
things they have seen. Doubtless, for every hippie who can still remember his 
or her “transpersonal experiences,” there will be several that cannot 
remember, or don’t want to. 

Another interesting description of the wider reality, one that again 
encompasses the kind of nonlocal dimension we are investigating here, is 
provided by Paramhansa Yogananda in his earlier-mentioned book 
Autobiography of a Yogi (1946). Unlike Ouspensky, Yogananda probably 
experienced these perceptions not as a result of the use of psychedelic agents, 
but rather through a heightened state of awareness induced by extensive yogic 
exercises—in breathing, posture, meditation, and so on. In the chapter entitled 
“The Law of Miracles,” Yogananda discusses in some detail his observations 
concerning the phenomenon of light and its place in the cosmic scheme of 
things. The passage quoted here, as one can see, is remarkably prophetic and 
actually reads, in detail if not in style, like a page from Michael Talbot’s 
book: 

Motion pictures, with their lifelike images, illustrate many truths concerning 
creation. The Cosmic Director has written His own plays and has summoned 
the tremendous casts for the pageant of the centuries. From the dark booth of 
eternity He sends His beams of light through the films of successive ages, and 
pictures are thrown on the backdrop of space. 9 

Remember that this particular “holographic” metaphor appeared in print 
decades before the hologram was ever dreamed of. He continues: 

Just as cinematic images appear to be real but are only a combination of light 
and shade, so is the universal variety a delusive seeming. The planetary 
spheres, with their countless forms of life, are nought but figures in a cosmic 
motion picture. Temporarily true to man’s five sense perceptions, the transitory 
scenes are cast on the screen of human consciousness by the infinite creative 
beam. A cinema audience may look up and see that all screen images are 


209 


appearing through the instrumentality of one imageless beam of light. The 
colorful universal drama is similarly issuing from the single white light of a 
Cosmic Source. With inconceivable ingenuity God is staging “super-colossal” 
entertainment for His children, making them actors as well as audience in His 
planetary theatre. 10 

Like Bohm, the Yogi sees the psyche of the observer as an integral part of 
the entire “cosmic motion picture.” As Yogananda himself saw it, we are all 
of us legitimate members of the cast of actors in this universal pageant, 
performing images, cast onto the “backdrop of space,” acting out plays within 
a play, as real and as unreal as the images on a cinema screen. 

Significantly, we are here reminded of the Hindu belief that the mechanism 
that facilitates this great cosmic spectacle is in fact light itself—the “single 
white light of a Cosmic Source.” As we noted previously, this is emphasized 
in the principal annual festival of the Hindus, known as Diwali—the festival 
of light. Yogananda said that Indian holy men, people who “know 
themselves,” are able to “travel” at the speed of light and utilize the “creative 
light rays” to bring into visibility any physical manifestation. The “law of 
miracles,” he said, is operable by any man who has realized that the essence 
of creation is light. This, he asserted, was the secret of psychokinesis, 
telepathy, and so on, powers that manifest as a result of tuning in the 
vibrations of the mind with the vibrations of light. Presumably such a meeting 
of forces would create a whole new web of interference patterns (inner 
octaves) and with it a whole new range of phenomena. 


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15 


QP2: The Universal Paradigm 


A s we noted previously, the holographic principle—of the whole existing 
in every part—can be expressed quite simply in terms of musical theory, 
where each tone, semitone, quarter-tone, and the like of a major scale contains 
within it all the data needed to recreate the scale in full. We noted in chapter 8 
that the principle of nonlocality is also accommodated by musical theory, in 
that the ultimate note at the top of a given octave, being also potentially the 
first note of the next scale, can exist in two places/scales at one and the same 
instant. In the same way, the top note of a given triple octave would exist in 
four scales simultaneously. And so on. 

Now, the two fundamental musical laws of nature embodied within pi —the 
law of three and the law of octaves—tell us that all human beings are “triple 
octaves” of resonance, walking “trinities” composed of our sensations, 
emotions, and perceptions. In the Book of Revelation, which is one of the 
most detailed and revealing hermetic texts in existence, this internal trinity is 
symbolized by the image of the Woman in Heaven, the pregnant (fully 
realized) goddess of the skies, whose “child,” after birth, becomes united with 
God. Significantly, she is associated with three distinct sources of cosmic 
radiation emanating from above, namely the stars, the planets (symbolized by 
the moon), and the sun. 1 

Assuming that these three “octaves” of the human psyche are harmoniously 
composed, a transcendental, twenty-second “note” (the “child” referred to in 
the above cosmological description by St. John) is then created. This is an 
entirely new phenomenon capable of existing in a greater scale, a higher 
dimension. We came across this extraordinary creation in earlier chapters: it 
is the concept, the “immaculate conception” of Christian tradition. 

The Hermetic Code, remember, as well as embodying within it the 
holographic principle of inner octaves and of nonlocality, is also in essence a 
description of an organic process of evolution. This is to say that the 
individual’s relationship with the greater cosmos is “biometaphysical,” a 
repetition, on a higher scale, of DNA’s relationship with its host organism. 
We can thus regard the concept as being the metaphysical equivalent of the 


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amino acid. As I explained previously, the amino acid is the transcendental 
product of the RNA triplet-codon template, which is composed from three of 
the four fundamental nitrogenous bases. In precisely the same way, the 
concept, derived from the harmonious combination of three fundamental 
“metaphysical bases”—sensation, emotion, perception—must also be a 
transcendental phenomenon, an active, organic component in a higher, more 
complex process of development. 

If we note that the Book of Revelation associates these three fundamental 
forms of human impulse with the forces operating in the trinity above—that is 
the stars, the planets, and the sun—we can depict the structure of the human 
psyche and its relationship with the greater cosmos like so: 

Do Do Do Do 

I I I I I I I I I I I I I I I I I I I I I I 

Conception 

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 

1 I I 1 I I I 1 I 1 1 1 I 1 I 1 1 I I I I 1 

DRMFSLT DRMFSLT DRMFSLTD 

12 3 4 

1 2 3 

Sensation Emotion Perception 

12 3 4 

Stellar Planetary Solar Animal 

magnetism magnetism magnetism magnetism 

As we can see, the entire “composition” of the human condition and its 
relationship with the higher dimensions is described in perfect detail by the 
Hermetic Code. The influence of the stars, the planets, and the sun in the 
diagram above, I have called, for want of a better word, magnetic, although 
the term orthodox scientists generally abhor— cosmic —might serve just as 
well. The fourth metaphysical base, animal magnetism, is an internal power 
source, and from it is derived the concept, the product of the harmonious 
combination of the first three “bases,” represented in the diagram as the 
ultimate note of the scale. 

The idea that “cosmic vibrations” emanating from the spheres above might 
in some mysterious way influence the human psyche has always been 
anathema to modern science. Many scientists today, I am sure, would squirm 
at such a possibility. And yet, in the light of the universal hermetic processes 
referred to in practically every chapter of this book, the orthodox scientific 
view appears completely untenable. Just think about it. Are we seriously to 
believe that there is no connection what-soever between ourselves and the 
greater cosmos, no continuity other than the purely chemical connection 
between the atoms of which we are composed and the exploding supernovae 
from which they originated? As we have seen, hermetic theory, a truly 
universal theory, emphatically excludes this kind of isolationism, and it even 
provides us with a coherent theoretical basis for such an exclusion. We have 


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already seen this universal/hermetic connection in the way the seven 
dimensions of the universe coexist and interpenetrate, and how the four “base 
notes” of the entire evolving cosmos—DNA, the human brain, the solar helix, 
and the galactic helix—each function on their own scale, quite literally, as 
active, organic nuclei in the cells of the bodies of greater beings. 

In Revelation, the four “base notes” of the trinity within us all (sensation, 
emotion, perception, conception), which together represent a microcosmic 
replica of the greater universal being, are symbolized by the four “beasts” 
sitting at the foot of God’s throne—the lion, the calf, the man, and the 
magical fourth, the “flying” (transcendental) eagle. The eagle, in this context, 
is the concept, the product of animal magnetism. This is fire, the fourth “rare 
earth” of the alchemists, a human condition that Gurdjieff would describe as 
the law-conformable product of a real and independent will. 

So, from the harmonious combination of the three principal “octaves” of 
the human psyche is born the last fundamental “note” of the whole scale, the 
transcendental fourth “base,” out of which proceeds our fourth faculty, our 
ability to “immaculately conceive,” to formulate enduring concepts and, no 
doubt, to perceive the world with a much greater degree of understanding. 
Representing as it does the ultimate note in the scale of human evolution, 
animal magnetism has qualities unique to it alone. It contains, at one and the 
same time, all the vibrations contained within the twenty-one notes below it. 
Furthermore, once this final link in the evolutionary chain of events is set in 
place, the whole phenomenon—in this case the psyche of the individual— 
resonates within as a unified whole, so that each of the twenty-two separate 
components of the given triple octave, being harmoniously related in the 
fullest sense, has nonlocal/holographic properties and contains within it all the 
information needed to recreate all three scales. 

Taking the principle one step further, we can say that the whole psyche of 
the fully developed individual, all three inner octaves, also represents a single 
new note in a greater macrocosmic scale existing far beyond the confines of 
the brain. And if this greater scale of cosmic resonance is also harmoniously 
composed, then the higher “notes” comprising it would also be integral parts 
of a unified whole. Therefore each note of this greater scale (one of which, 
remember, is the human psyche itself) would possess nonlocal or holographic 
attributes and would therefore contain within it all the information contained 
within the whole. 

As we see, hermetic theory not only supports the notion that the psyche is 
holographic within, it also accords with Bohm’s view that it is an interactive 
part of a greater holographic process operating “out there.” As Gurdjieff said, 
we are miniature universes, and within us are exactly the same laws and 
forces operating in the greater universe. It is this very fundamental truth that 
the enigmatic Egyptian “scribe of the gods” intended to convey to mankind 


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when he first expressed the universal paradigm, “As above, so below.” 

Over the last few thousand years of human evolution, this concept of 
universal compatibility—this genuine “immaculate conception”— has 
persisted in the traditions of civilization builders across the entire world. 
Heaven is above, Earth is below, and the former dimension is accessible to 
anyone living what preachers of religions call a “righteous” life, that is, a way 
of being that reflects, and is compatible with, the prevailing laws and forces 
of the higher world, of heaven. 

So, what would it mean for an individual to achieve this kind of cosmic 
consciousness? What might be going on inside the head of such a human 
being? 

In an earlier chapter I discussed the work of Robert Jahn and Brenda 
Dunne, who conducted an extensive series of laboratory-controlled 
experiments to test the psychokinetic abilities of ordinary volunteers. Having 
concluded from their findings that such powers, albeit slight, do in fact exist, 
they have proffered an explanation for them. Basically they believe that 
consciousness itself, like all physical processes, possesses a kind of 
particle/wave duality, and that, when it is in a wavelike mode it can produce 
effects at a distance, for example psychokinesis or telepathy. If Ouspensky’s 
previously mentioned telepathic encounters with Gurdjieff operated in such a 
fashion, that is through interpenetrating waves of inner octaves, or 
interference patterns, this means that such effects can span tens and hundreds 
of miles, and even lock on to a moving train. 

The obvious implications of the proposition put forward by Jahn and 
Dunne is that the whole brain, when functioning at these higher levels of 
awareness, begins to behave something like a single quantum or 
wave/particle, whereby vast numbers of neurons occupying a given region of 
the cortex simultaneously act in concert, resonating at a frequency common to 
all the others—a kind of microcosmic version of what Colin Wilson calls the 
“group-mind” phenomenon, whose collective power greatly exceeds the sum 
of its parts. As I mentioned in chapter 4, the Cambridge mathematician Roger 
Penrose has come surprisingly close to this idea by suggesting that “non-local 
quantum correlations” between fundamental particles might be involved in 
conscious thought processes activated in the brain, so that a greater degree of 
awareness is possibly a direct result of this kind of “highly coherent quantum 
state.” So perhaps neurons themselves can be induced to behave like particles, 
engaging in nonlocal quantum correspondence with other neurons and 
working as a single entity, as they seem to do in the case of the simple 
sponge. 

We now have plenty of evidence of this “group-mind” activity in the 
quantum world, between electrons in plasmas, for instance, and in the 
phenomenal, instantaneous alignment of millions of molecules in the thermal 


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process of formation of the Benard cell. Another interesting example worth 
considering is the phenomenon of superconductivity. 

A superconductor is the name given to any material that can carry a 
measured current of electricity with absolutely zero resistance. Normal 
conductors, such as the copper wires of electrical appliances in the main 
circuit of your home, invariably put up a certain amount of resistance to the 
flow of the current. This is usually lost along the length of wire in the form of 
heat energy. Under normal temperatures, known superconducting materials 
behave in exactly the same way, partly resisting the flow of the current and 
losing energy through a dispersal of heat. When they are cooled to 
temperatures approaching absolute zero, however, at a certain stage there 
occurs a magical transition, and the whole conductor seems suddenly to 
switch over to an overall “coherent quantum state” with absolutely zero 
resistance. It is as if every individual electron has suddenly transcended to a 
higher level of concerted “awareness,” so that the whole conducting surface 
begins to perform like a single giant electron. 

I’m suggesting here that something very like this kind of “superunification” 
may also occur in selected regions of the brain, where individual neurons, 
given the right kind of impetus, can also transcend the ordinary physical 
world of cause and effect and unite as a single giant neuron with extra-cortical 
or transcendental properties. 

But what kind of impetus is required to induce in the brain a highly 
coherent quantum state? Curiously enough, superconductivity may provide us 
with a clue here. We shall see how in a moment. 

We are now assuming, of course, that higher states of awareness are indeed 
a reality. Such states have been spoken of not only by respected illuminati 
like Gurdjieff and Ouspensky, and prominent Indian yogi masters like 
Yogananda and Sri Aurobindo, but also, as we have seen, by a number of 
forward-thinking scientists in disciplines physical and metaphysical, ranging 
across a wide spectrum of intellectual effort, from quantum mechanics to 
clinical psychology. 

As we know, yogis and other spiritual masters say that the higher 
psychological frequencies required to pierce the veil of space and time are 
accessed through work on oneself; through disciplined exercises in posture, 
meditation, and contemplation; and other specialized activities. Clearly, 
therefore, meditation, a process of stilling the mind, is a key factor. 

To still the mind, as I have explained at length in The Infinite Harmony, is 
to switch over from an active mode of thought into a passive mode. Now this 
process is not dissimilar, in principle, to the cooling down of the 
superconductor, which brings about a drastic reduction in particle activity 
within its atomic structure. In effect, the superconductor becomes passive, and 
when it does the miraculous transformation in its conductivity occurs and 


215 



there is suddenly absolutely zero resistance to the flow of the current. 
Something very like this, I believe, is what happens inside the brain when it is 
stilled to a sufficient degree; it turns into a kind of metaphysical 
superconductor, in which mode it puts up absolutely zero resistance to the 
flow of the “cosmic current.” 

In scripture, this process of switching over from active to passive mode is 
generally expressed through the idea of offering some kind of “sacrifice to 
God,” that is to the higher vibrations of this world. It might be a very personal 
sacrifice, like giving up something dear to oneself, maybe a habit or tendency 
(as in Lent or Ramadan), or perhaps some time (through prayer or 
contemplation), or even something as seemingly mundane as your last-but- 
one goat, which at the start of the Muslim festival of Eid is traditionally killed 
and distributed to the needy. 

At its heart, this sacrificial element is, in my view, the key to the whole 
process of transcendental evolution. It is spoken of in many ancient esoteric 
traditions, and I believe it refers principally to a psychological frame of mind 
in which we as individuals give up our preoccupations with secular trivia and 
switch over into an overall passive state. And this, of course, is precisely why 
in religion so much emphasis is placed on meditation or contemplation. Only 
a passive, receptive mind can take in active data, as a superconductor takes in 
an electric current, and subsequently transmit this energy, or whatever, in the 
most efficient way possible. 

Significantly, this fundamental requirement—that is, that the mind must be 
passive in order to conceive, or to create—is graphically emphasized in 
Revelation, through the symbolism of the Woman in Heaven, a feminine, 
passive, receptive entity, who duly conceives and subsequently gives birth to 
a transcendental phenomenon—the Holy Child, the personification of the 
“immaculate conception.” 

Gurdjieff expressed this concept quite clearly during discussions with his 
groups in Moscow and St. Petersburg. In one talk, for example, he mentions a 
certain book of aphorisms, a collection of home truths gathered from 
unnamed sages. The following quotations from it clearly emphasize the 
importance of the passive element in the evolutionary processes of the mind: 
“A man may be born, but in order to be born he must first die, and in order to 
die he must first awake.” 2 

We can interpret this passage in the following way. A man may be “born”: 
that is he may, as Gurdjieff would express it, begin the course of his 
evolution. In order to do this, he must first “die”: he must sacrifice everything 
for the good of the work. In order to be able to sacrifice all for the good, he 
must first “awake”: he must first realize the need for change in himself. 

Another favored aphorism also gets right to the point: “When a man 


216 


awakes he can die; when he dies he can be born.” 3 

This is precisely what the alchemical process described in the ancient 
pyramid ritual was intended to express. To be reborn as a god, as an “Osiris,” 
the initiate first has to “die,” to become receptive, to open his “mouth,” his 
mind. When this is done, consciousness, like all products of nature’s organic 
processes, can continue to grow further and ultimately come to fruition. 

As I have explained at length in The Infinite Harmony, the need for the 
properly evolving mind regularly to “take time out” is actually the basis of all 
major religious disciplines. This is why so much emphasis is placed on setting 
aside, at the end of a working day, or week, a period of rest, a sacred interval, 
a Sabbath. To this end, meditation, contemplation, devotional prayer, and 
acknowledgment of forces or powers greater than our own are all valid 
exercises in stilling the mind, in making it receptive to the unseen, 
evolutionary forces permeating the universe. At the root of all this “religious” 
activity, of course, is music, which is why the Sabbath has consistently been 
associated with the number 7, the seventh note, ti, of the major scale, from 
which is “born” the transcendental eighth note. 

The concept of composing mind and body, as I have said before, is 
relatively straightforward in theory, but in practice, as anyone familiar with 
the subtleties of yoga will know, proper meditation, involving correct 
breathing, posture, and thoughts—correct everything—is a very difficult thing 
to sustain for prolonged periods of time. Yogis undergo years of disciplined 
training to achieve mastery over themselves in this way. 

It is clear that Gurdjieff drew some of his ideas from Hindu philosophy, but 
his particular system of self-development was perhaps more pragmatic and 
better tailored to the systematic Western mind. In principle, however, the 
objective remains the same: the acquisition of spiritual and psychological 
harmony. 

Gurdjieff always emphasized the fact that the human being is 
fundamentally a trinity within, a triple octave, possessing three “brains” or 
“centers”—the moving center, the emotional center, and the thinking center. 
He said that all three of these “brains” need exercise, need to be developed 
together, in concert with one another. If only the thinking center is developed 
at the expense of the other two, the result is an unbalanced individual— 
something like the absent-minded professor who can never find his keys or 
his umbrella. Alternatively, a highly developed physical “brain” coupled with 
undeveloped emotional and thinking centers would result in an equally 
unbalanced or disharmonious individual—the “beefcake” archetype; and so 
on. 

These three fundamental archetypes Gurdjieff referred to as “man number 
one,” “man number two,” and “man number three.” All had something to 
contribute toward the development of the whole, he said, but the alchemical 


217 


formulas for getting the mix right were solely the property of “man number 
four”—the “sly” man—possessor of animal magnetism, an individual who, 
like the eagle beast of Revelation, could “fly” to places where the first three 
could not. 

The “places” in question are, of course, the nonlocal spheres discussed in 
previous chapters, the higher dimensions existing beyond space and time: the 
fifth, the plane of light; the sixth, the “solid” world of ultimate reality; and the 
seventh, the medium in which all “solids,” all six-dimensional entities, exist 
and operate. 

As we have seen, the first of these higher spheres—the plane of light, or the 
quantum field—has been pretty well charted by scientists. So this alternative 
reality definitely does exist. If it did not, there would be no such thing as a 
photon quantum, no means by which to gauge the maximum velocity allowed 
by nature—the “constant” or speed of light—and the theory of Special 
Relativity, with its implications for the “elasticity” of space and time, would 
be meaningless. This concept may be difficult for us to understand fully with 
only our ordinary logical thought processes, but the fact is that science has 
proven beyond all reasonable doubt that the quantum picture is the primary 
reality, and that our ordinary perception of both space and time is simply, as 
Einstein phrased it, a “stubbornly persistent illusion.” 

Nothing new here, then: after all, mystics and yogis have been telling us 
this for centuries, that there is no space, no time, no separate, isolated 
“things,” that heaven is eternal and its extremities infinite. And all of these 
observations, as we have seen, are in accord with the quantum picture of 
reality. 

These days, of course, established religious disciplines, originally designed 
for the express purpose of inducing in devotees the kind of altered states of 
consciousness we have been describing, are for many people decidedly passe. 
Others regard religion as little more than archaic mumbo jumbo, the “opium 
of the people,” while the more vehement critics will argue that it has 
ultimately been the root cause of more murder, war, and bloodshed than any 
other human invention—as if man’s inherent selfishness and his insatiable 
appetite for wealth and power had nothing to do with it. 

Now there are, as we have seen, shortcuts to these higher planes of 
consciousness, such as the use of chemical triggers like nitrous oxide and 
LSD. Stanislav Grof’s research led him to conclude that psychedelic trips— 
transpersonal experiences—are in fact voyages into the quantum or 
subquantum field. Presumably there will also be a few million former hippies 
out there who can remember experiencing the sensations of timelessness and 
oneness. And if their lysergic acid was pure enough, and their constitutions 
strong enough, they might also remember having the distinct impression, as 
Yogananda did, that all material things are actually “undifferentiated masses 


218 



of light.” 

Obviously, however, the legitimate way of perceiving one or another aspect 
of the wider reality is, quite simply, to work on oneself, to develop one’s 
powers of cognition, and thus evolve. Gurdjieff said that work of this kind 
was best performed in a school situation, in which each individual member is 
able to assist, and can be assisted, in the execution of what he called their 
“conscious labors,” that is labors done in the right frame of mind and spirit. 
There is thus a subtle but important difference between ordinary work and 
work for the sake of the Work. As Gurdjieff put it, there is more to be gained 
from simply sweeping a floor with the right intent than there is from writing a 
dozen books with the wrong one. 

In one talk he likened the situation of the pupil to that of a prisoner locked 
in a cell, whose only hope of escape is to enlist the help of others. One maybe 
fashions him a rope, another steals him a key, a third perhaps acts as a decoy, 
while a fourth sits discreetly outside the perimeter wall in the getaway car. 
Thus, individual development within a school is in fact a joint effort, a 
“group-mind” situation, in which all must contribute for the good of the 
whole. Of course, once our escapee is free from his “prison,” there is opened 
up a whole new range of possibilities for the comrades he left behind, for they 
now have additional “outside” help. 

And so, what of the possibility of raising the level of individual 
consciousness? If we judiciously exclude the somewhat controversial method 
of ingesting psychedelics, or of being fortunate enough to locate an authentic 
school of self-development (beware of imitations), then it would seem, on the 
face of things, that there are precious few possibilities for us to perceive 
directly the kind of nonlocal reality described by physicists. But in fact this is 
not necessarily so. As I said when discussing Robert Bauval and Adrian 
Gilbert’s description of the so-called pyramid ritual performed by the priests 
of ancient Egypt, this essentially “alchemical” or hermetic process can be 
reenacted by anyone, and one doesn’t necessarily have to be inside the Great 
Pyramid for it to be effectively performed. Indeed, there are situations in life 
that can induce these receptive states of mind, nearly always bringing with 
them a markedly greater perception of the wider reality, a greater appreciation 
of the world about us. 

For example, when in imminent danger of losing one’s life, the brain, or its 
consciousness, appears to be capable of tuning in instantaneously to the 
quantum field. Thus, survivors of violent events like car, train, or aircraft 
crashes often speak of having “seen” their whole lives flash by them in an 
instant. This kind of panoramic perception, in which an entire lifetime is 
somehow condensed into a single brief instant, can only take place in a 
dimension outside ordinary time. 

The writer Graham Greene, a manic-depressive in his earlier years, 


219 



experienced something very similar when, in a moment of recklessness that 
would make ingesting psychedelics seem as harmless as taking tea with your 
grandmother, he picked up a revolver and proceeded to play Russian roulette. 
The hammer on the gun clicked, the realization that he was still alive dawned 
on him and, as if a veil had suddenly been lifted from his eyes, the world 
immediately appeared infinitely more rich and meaningful. 

When consciousness suddenly “expands” in this way, the process appears 
to be very similar to what happens when the latent energy inside a 
microcosmic atom is released in a nuclear explosion and the resultant shock 
waves reverberate out into the macrocosm, or the atmosphere, in the form of a 
vast mushroom cloud. The physical brain housed in the skull is the “atom,” a 
microcosm, a localized center of energy; consciousness itself, when operating 
at the kind of frequencies triggered, say, by imminent danger, is a 
macrocosmic manifestation of the selfsame energy. 

Now there are, I believe, more gentle and amenable ways to expand 
consciousness, to pierce beyond the veil of ordinary time and space. For 
example, even something as simple as a hard-earned vacation can lift the 
spirits and make one noticeably more appreciative of the vast richness and 
variety of the world about us. In such situations, time can seem to fly by, 
whereas in duller moments we say it drags. 

But in reality, of course, the world itself does not alter in any fundamental 
way; it is always full of wonder, and often all that is needed is a different 
perspective, a change of scenery, for us to sense that this is so. We have all, at 
some stage in our lives, experienced negative thoughts and emotions, felt 
deflated, bound in time, locked inside a “miserable” day, inside an hour, 
inside a tiny moment. At such times we see practically nothing of the world 
about us. On the other hand, you might also remember how rose-tinted the 
world looked when you had just “broken up” for the summer holidays, or 
when you were young and first in love, or perhaps camping out under a 
tropical sky with the stars so close you felt you could reach up and grasp 
them. Such experiences as these are, in fact, genuinely magical, and if one 
takes time out from the humdrum grind of secular living to reflect upon one’s 
own life, they can usually be remembered quite easily. 

Unfortunately, however, despite these illuminating incidents, we generally 
live the major part of our lives only in the fourth dimension of time, a sphere 
of existence that, in respect to the higher dimensions, is a narrow, essentially 
linear and extremely restricted world. This is where ordinary consciousness 
exists, isolated, like a faint spot of warmth moving along an invisible wire. 
And if this wire, the line of time, is, as I have tried to explain in earlier 
chapters, a sort of “cross-section” of a greater plane, then during such events 
as transpersonal experiences, consciousness, like the energy of the atom 
bursting out in a nuclear explosion or, perhaps, the mass of a galaxy as it 


220 



draws toward the threshold of the speed of light, would theoretically expand, 
stretching out laterally, “at right angles,” to the directional flow of the line of 
time. 

Significantly, Yogananda says much the same thing when speaking of 
masters who are able to perform supernatural feats, that they “have fulfilled 
the lawful condition; their mass is infinite.” 4 
He says further: 

The consciousness of a perfected yogi is effortlessly identified not with a 
narrow body but with a universal structure. Gravitation, whether the “force” of 
Newton or the Einsteinian “manifestation of inertia,” is powerless to compel a 
master to exhibit the property of weight, the distinguishing gravitational 
condition of all material objects. He who knows himself as the omnipresent 
Spirit is subject no longer to the rigidities of a body in time and space. 5 

Quantum psychology in a nutshell. 

Not surprisingly, the Hindu tradition of Yogananda is steeped in hermetic 
lore. Thus the individual is regarded, as in all religious systems, as a living 
trinity, comprising a physical, astral, and mental body—the equivalent of 
Gurdjieff’s three “centers,” the moving, the emotional, and the thinking. 

In a short but remarkably perceptive book, The Theory of Eternal Life, 
Ouspensky’s associate Rodney Collin, drawing from Gurdjieff’s original 
ideas, tries to identify the possible nature of these three bodies. 

The physical body, he says, is the one we are all familiar with, and is 
fundamentally cellular in nature. The second, astral body, or the “soul,” 
which, he suggests, grows as a result of developing the emotional center, is 
basically a molecular manifestation, like, say, sound or scent. Being of a finer, 
more fluid form of materiality, the astral body has powers unobtainable by the 
physical body. For example, like sound or scent, it would be able to diffuse 
many times faster than the cellular body moves. Further, a cellular body 
moves only in a line, whereas a molecular body would be able to spread out 
simultaneously over a wide area, like an aroma. Significantly, such a presence 
would also be free of the force of gravity, a fact that reminds us of 
Yogananda’s claim that such a force cannot affect those who “know 
themselves.” 

Collin then goes on to imagine human consciousness endowed with the 
properties of matter in a molecular state. It could, for example, be present in 
many places simultaneously. It could pass through walls, assume a whole host 
of different shapes, even enter inside other human beings. Like musk, it might 
“haunt” a place for several years; and if a molecular body the size of a human 
being possessed the metaphysical equivalent of the “pungency” of mercaptan, 
which retains its nature even when diluted in fifty trillion times its own 
volume of air, it could be simultaneously conscious of every hectare of land 


221 


in an area the size of China. 

As Collin notes, The Tibetan Book of the Dead refers to this astral or 
molecular body as the “desire body,” one that, unlike the gross physical body, 
has the power to “go right through any rock-masses, hills, boulders, earth, 
houses, and Mount Meru itself.” 6 

The passage quoted is addressed to the dead person, and it implies that the 
molecular or astral body can continue to exist after the physical body has 
expired. It continues: “Thou art actually endowed with the power of 
miraculous action. . . . Thou canst instantaneously arrive in whatever place 
thou wishest; thou hast the power of reaching there within the time which a 
man taketh to bend, or to stretch forth his hand.” 7 

Remarkable as these powers might seem, however, they would still fall 
short of the real thing, in that the astral body constitutes only one third of the 
complete trinity, vastly more complex and energetic than the physical body, 
but compared to the mental body born of what Gurdjieff called the thinking 
center, it would still be relatively small and limited. This is why the quoted 
passage finishes with a warning: “These various powers of illusion and of 
shape-shifting desire not, desire not.” 8 

As Collin says, both The Tibetan Book of the Dead and the Egyptian book 
of the same name, along with many other ancient texts, all suggest that at the 
death of the physical body this new body of molecular energy—the astral 
body—is born. Buddhists believe that this acts as the vehicle of consciousness 
in the interval between incarnations. In fact, in Tibetan, Egyptian, and 
Peruvian rituals, fresh food and drink were set aside in the belief that the 
smell or essence of it would nourish the soul of the dead person—a practice 
Collin sees as clear recognition of the fact that the physical composition of the 
“soul” is similar to scent, that it consists of matter in molecular state. He 
suggests that this molecular body, like everything else, has to be created, and 
that this is accomplished through a sustained accumulation of the finest 
energies produced by the physical organism in life. And in order to do this, as 
Gurdjieff said, individuals must first create in themselves a will of their own, 
one that would empower them with the inner strength to restrain the wasting 
of these energies through the usual negative emotions or impulses—anger, 
fear, longing, envy, and so forth. This, according to Gurdjieff, is real alchemy, 
the “transmutation” of coarser energies (human emotions) into finer ones, or 
the transformation from an ordinary “individual” into one who is genuinely 
undivided, and whose inherent willpower is consequently fully developed. 

In chapter 4, Collin goes on to speculate on the possible form and function 
of the third and last component in the human trinity, the harmonious product 
of the thinking center, that is the mental or, as he calls it, the “electronic” 
body. His ideas here are particularly interesting, because they bring us right 


222 


back to the quantum field of the physicist, the plane of light. 

As he says, molecular vibrations, like sound, diffuse about a hundred times 
faster than physical bodies move, but “electronic” energy (by which he meant 
light, the photon quantum), radiates nearly a million times faster still. Thus a 
body composed of “electronic” matter, which Collin calls the “spirit,” could 
travel instantaneously through three dimensions: that is along a line, like a 
cellular body, over an area, like scent or a sonic boom, and throughout an 
infinite volume of space, like the proverbial Holy Ghost. 

Collin then tries to imagine what would happen if human consciousness 
were attached to an electronic device, for example a bright lamp in a room. 

First, the center, or heart, of the body would be the incandescent filament 
of the lamp, but it would also include all the light emitted from it. A 
consciousness attached to a body of this nature would contain within it all the 
objects in the room: furniture, flowers, and plants, even its occupants. 
Consequently it would illuminate or be conscious of every object from all 
sides simultaneously. Everything in the room would, in a sense, become inner 
organs of this electronic entity, and everything happening would be 
happening inside it and would be sensed as its own life. Thus human 
consciousness attached to a body of light, in including ah neighboring beings 
within itself, would share the nature of “God,” in whom, it is said, all 
creatures exist and have their being. It is precisely this principle of joining 
together, says Collin, that lies at the root of both yoga, which means “union,” 
and religion, which means, “reunion.” 

The Tibetan Book of the Dead describes this form of consciousness as the 
“Radiance of the Clear Light of Pure Reality.” The dead person, assuming he 
possesses a “spirit,” is addressed thus: “Thine own consciousness, shining, 
void and inseparable from the Great Body of Radiance, hath no birth, nor 
death, and is the immutable light.” 9 

According to Collin’s interpretation of Gurdjieff’s system, in order to 
acquire a spirit, an electronic body, an individual must first develop a soul, a 
molecular body. This is done by concentrating ah of one’s molecular energy 
—one’s emotional output—to this single goal. Once this is achieved, the next 
step would be to “infuse soul with spirit,” which means, in effect, that 
individuals have to learn how to transmute molecular matter into “electronic” 
matter, that is, “To split the atom and release internally a degree of energy 
which only our own age can begin to measure.” 10 

As we see, we once again find ourselves being drawn into the quantum 
world inside the atom, the nonlocal realm of electromagnetic radiation, of the 
photon quantum, the Holy Ghost, the Immutable Light of Tibetan Buddhism. 

Inside the atom, the nuclear forces ensure that the constituent particles are 
contained within definite energy levels. Thus the atom, together with its 


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nucleus, is a hard nut to crack. Gravity also plays a part in it, though very 
small, as all matter exerts a gravitational pull, however slight. 

The atoms themselves are held together by the electromagnetic force, 
which binds all matter. If its influence were removed, all material stability 
would cease. Without the electromagnetic force, the chair you are sitting on, 
or the ground on which you stand, together with the body you are presently 
occupying, would dissipate, dissolve into invisible clouds of free-floating 
quanta. There would be no molecules, inorganic or organic, only a 
homogenous soup of fundamental components—quarks—bouncing off one 
another in an endless display of randomness and non-interaction. 

Now the force-carrier, or “gluon,” of electromagnetic radiation is, of 
course, the ever-constant photon, the most special of all wave/particles. It is 
unique primarily because it is the only phenomenon in existence capable of 
inducing in us visual sensation. In other words, it is the medium via which we 
receive most of our impressions or perceptions, the bridge, so to speak, 
between mind and the empirical world. But bridges are for crossing, and in 
the light of the evidence discussed in this chapter it would appear that this 
particular one has been successfully encountered by many a free spirit, some 
of whom, as we have seen, have left us with some extremely lucid accounts of 
the extraordinary things they have witnessed on the “other side.” With one 
voice, they speak of a miraculous, timeless, spaceless world, brimming with 
consciousness and light, pulsating with waves upon waves of pure energy. 

Scientists say that mass and energy are in fact different manifestations of 
the same thing. This is significant, because consciousness, although we 
cannot clearly define the phenomenon, can reasonably be regarded as a 
manifestation of a subtle form of energy. And then we have the photon, the 
other side of our metaphysical coin, a “virtual” particle that, having 
practically no measurable mass, exists on the very edge of materiality. 
Moreover, of all particles known to exist, only the photon has no antimatter 
opposite; the photon is its own opposite. If you were to draw a line down the 
center of a piece of paper and list all particles on one side and all antiparticles 
on the other, the photon would have to be placed over the line. It is in every 
sense a duplicitous entity, a shapeshifting Jekyll and Hyde, a particle and a 
wave. Catch it if you can. 

Thus we can see that the dividing line between mind and matter is in reality 
extremely tenuous, so much so that one feels it would not be stretching 
credibility too far to propose that a high degree of consciousness resonating 
“in tune” with photon quanta might somehow temporarily neutralize the 
electromagnetic force, thus making any form of matter present within the 
sphere of neutralization “fluid.” It need only be a fleeting moment of fluidity, 
imperceptible to the naked eye, but if actualized repeatedly in short, sharp 
bursts, it could well be sufficient, say, effectively to reshape or move great 


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chunks of stone with relative ease. 

Such powers, in my view, are attainable, but I believe that they are simply a 
by-product of quantum psychology, the transcendental evolution of the mind. 
The Egyptians and the “builder gods” of ancient America, and probably their 
mysterious forebears, the original initiates, were clearly past masters of the 
art. It might be appropriate, therefore, to leave the last word to them. 


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16 


The Shapeshifters 


I n this era of scientific rationalism, the subject of psychokinesis is, not 
surprisingly, a virtual nonstarter. Even though we frequently hear or read 
about individuals who have, or have had, supernatural powers, very few 
people have actually seen, or even laid claim to seeing, proof of such things. 
So if we exclude party tricks, table-turning, spoon-bending, fakirs on beds of 
nails, and other such forms of light entertainment, there is really very little in 
the way of what we might call the genuine paranormal in the day-to-day life 
of modern man. But possibly this is simply a sign of the times: the overt 
rationalism of science over the last few centuries may have dulled our 
extrasensory abilities almost to the point of atrophy. As Ouspensky said, 
phenomena of a higher order seem to require a certain degree of emotional 
energy for their observation and study, and this would automatically preclude 
ordinary experimental methods. This is not to say, of course, that scientists as 
a whole are unfeeling, only that experimental observers’ personal level of 
inner development, including their emotional state, is not yet considered an 
essential factor in objective scientific investigation. 

Paradoxically, however, quantum physics, the quintessential science of 
rationalists, is a veritable hotbed of the paranormal, with its non-locality, 
superconductivity, and the peculiar phenomenon known as “quantum 
tunneling,” which involves specterlike virtual particles popping up 
everywhere, out of nowhere, only to disappear again nanoseconds later, 
leaving no measurable trace. 

In the quantum world, practically anything is possible, even if highly 
improbable, so why not so in the meso- and macrocosmic worlds, where 
everything is, after all, made up of quantum systems, and where exactly the 
same laws of physics apply? 

Obviously individual quantum effects are too small to leave observable 
traces on ordinary sense-objects. A chair remains pretty much the same chair 
no matter how many “nonlocal” photons are absorbed or reflected by it. If the 
chair behaved like a single microcosmic entity— like an atom of some kind— 
things might be very different. It could be a chair one moment, a shimmering 


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mass of waves and interference patterns the next, or perhaps both things at 
once. Alternatively, if our atom-chair were to interact with a single photon, it 
might suddenly change into another kind of chair, one of a different color 
perhaps, or of a different materiality. 

We noted previously how superconductivity belies experimental logic: the 
conductor may suddenly and inexplicably change its state entirely. Under 
normal conditions a superconductor is simply a mass of typical quanta: 
protons, neutrons, and electrons; whereas in its supercooled state, the whole 
entity subsequently begins to behave like a single unified system with quite 
extraordinary properties. So superconductivity is in fact a paranormal 
phenomenon. The conductor itself, although made of exactly the same stuff as 
you or me, is a conduit, leading, quite literally, to a higher dimension, in 
which a given electric current, in meeting absolutely zero resistance—the 
ultimate passive state—can potentially flow on to infinity. 

Admittedly this kind of observation still leaves us very little to go on in our 
quest for evidence of psychic powers. But if today the paranormal is 
conspicuous principally by its absence, this does not seem to have been the 
case in ages long past. The scriptures, for example, by which I mean the 
major bodies of religious and esoteric wisdom, all speak of the miraculous as 
if, at one time, it was almost commonplace. Similarly, the legends and myths 
surrounding the great civilizing heroes of the dawn of history—Osiris and 
Thoth in Egypt; Viracocha, Quetzalcoatl, and Kukulkan in the Americas; the 
Aryan Manu, Fu-hsi of Chinese tradition; or Orpheus and Amphion in Greek 
legend—all feature these figures’ supernatural powers. Half men, half gods, 
these civilizers could apparently move mountains. Certainly they must have 
been tough cookies to have survived the most geocataclysmic period in the 
history of Homo sapiens sapiens, not only the bitter climate of the last ice 
age, but also its final, rapid meltdown and the subsequent catastrophic flood. 

This alone is a remarkable achievement, but this giant of a race not only 
outlived a seemingly endless hell on earth, they then went on to build like 
giants, leaving a wealth of archeological evidence as proof of their still 
unexplained mastery of stoneworking. Such individuals must have been the 
most organized, resilient, and resourceful ever to have existed. No time then 
for squabbles, fighting over possessions, petty neuroses, or living in the past. 
Life was serious, and for a person to have survived the deluge would have 
required, as a matter of course, nerves of steel, an unswerving will, a mind as 
clear as crystal. A quantum mind, perhaps, the kind that sees the world—and 
its pitfalls—non-locally: that is, from all sides at once, from “above,” so to 
speak, from the plane of light, or even from the perspective of dimension six, 
the ultimate vantage point. 

What dangers might such a mind face? Possibly only one: the Fall 
described in the Hebrew Scriptures and other ancient texts, the fall from 


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grace, from overarching, “nonlocal” consciousness to the ordinary time-laden 
psychological currency of today. 

Significantly, there is an old Native American text indicating that the great 
civilizers definitely did see things in a way very different from our own. This 
passage comes from the Popul Vuh, the sacred book of the Maya. The italics 
are my own: 

They saw and instantly they could see far; they succeeded in seeing; they 
succeeded in knowing all that there is in the world. The things hidden in the 
distance they saw without first having to move. Great was their wisdom; their 
sight reached to the forests, the rocks, the lakes, the seas, the mountains, and 
the valleys . 1 

This describes, quite clearly, perception of a nonlocal kind, a mind that 
“sees” at a great distance as if there were no intervening space. Their sight 
“reached to” everything, as if from all sides at once. 

Upon first reading this text, I was immediately struck by the similarity 
between the kind of “sight” with which the Mayan gods were empowered, 
and the telepathic experiences of Ouspensky, during which, it may be 
recalled, he was not only able to communicate with Gurdjieff, but also 
simultaneously to “see” him sitting in his train compartment, heading for 
Moscow. 

The text of the Popul Vuh continues, describing the mysterious fall from 
grace of this race of supermen, who had evidently displeased the gods. A 
divine order was duly proclaimed: “Let their sight reach only to that which is 
near; let them see only a little of the face of the earth .” 2 And then: “Their eyes 
were covered and they could see only what was close; only that was clear to 
them .” 3 

But before the Fall, these people, according to legend, could not only see 
non-locally, they also had awesome psychokinetic powers, induced through 
special forms of music, with which they were able to move gigantic blocks of 
stone as if they were made of polystyrene. There is no direct evidence to 
support the mythmakers’ version of the methods used then, before even the 
wheel and the pulley were invented. Nevertheless, according to widespread 
archaeological evidence, ancient builders possessed a level of expertise that 
seems eerily out of step with the established history of architecture. 

Remember, in what are probably the oldest known buildings in Egypt—the 
Sphinx and Valley Temples and the Oseirion temple near Abydos—the 
average size of the limestone blocks is a staggering two hundred tons. These 
enormous blocks have been positioned one on top of another with extreme 
precision, yet the Sphinx enclosure, confined within an area enclosed in 
natural bedrock from which the statue itself was carved, would have been too 
small to admit a large number of workmen during construction of the adjacent 


228 


temples. It is now accepted by the more progressive members of the 
archaeological community—at least in private—that the Oseirion and the 
temples of the Sphinx enclosure may predate the Fourth Dynasty by a 
considerable length of time. It seems as if, the further back you go, the more 
impressive and baffling the buildings are. Nevertheless, the Egyptians of the 
Third and Fourth Dynasties, the successors of these mysterious master- 
builders, also displayed spectacular stone-handling skills. 

The Great Pyramid speaks volumes, of course, with its sheer magnitude 
and precision. The finely dressed and precisely positioned granite blocks 
hauled high up into the King’s Chamber each weigh upwards of thirty tons. 
The chamber’s mathematical exactitude is also interesting, particularly in 
light of the musical theory of transcendental evolution. Being exactly twice as 
long as it is wide, it gives rise to the ratio 2:1, which is the ratio that defines 
the first and last notes of the octave. Another interesting fact is that the GP 
itself, as well as having the familiar classical pi relationship incorporated in 
its dimensions and proportions, also appears to embody the “Greek” value of 
phi, which naturally occurs in the relationship between the Great Pyramid’s 
base and the length of its apothem or slope; that is, half the base length is in 
the ratio 1:1.618 with the length of the apothem. Phi, like pi, is an irrational 
number (1.61083); the geometrical proportion derived from it—known to the 
Greeks as the Golden Section—was considered by the Pythagoreans to have a 
particularly distinctive aesthetic quality, a visual harmony of great value when 
expressed in architecture. It was subsequently incorporated in the structure of 
the Parthenon, whose ruins even today inspire in us ah a deep sense of beauty 
and harmonic proportion. The Greeks, of course, could feasibly have been 
working from a long-extant blueprint, once the property of the ancient 
Egyptians, and that, even then, if the Egyptians themselves are to be believed, 
was a legacy from a much more remote era, called in the Pyramid Texts Zep 
Tepi, the “First Time.” 

A little later on we can take a closer look at this Golden Section, and we 
shall see that phi, like pi, has applications way beyond the parameters of 
geometry and architecture. We shah also see how, in light of the creation 
process described by the Hermetic Code, there is a subtle but significant 
connection between the two ratios. 

It is now generally accepted that the dimensions of the so-called 
sarcophagus in the King’s Chamber also incorporate exact mathematical 
values and proportions: an internal volume of 1,166.4 liters and an external 
volume of exactly double, 2,332.8 liters. Again, we can see here another 
example of the 2:1 ratio found in the structure of the ubiquitous octave. This 
remarkable artifact was apparently cut and hollowed from a single block of 
exceptionally hard granite with measurable precision. How did the 
stonemasons do this? 


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As we noted in chapter 3, the archaeologist William Flinders Petrie was 
impressed by the skill and expertise of the craftsmen responsible, but was at a 
loss to explain how the work was carried out. He surmised that the 
sarcophagus itself must have been cut out of the mother block with long 
straight saws, perhaps with bronze blades tipped with jewels harder than 
granite. However, as Petrie himself admitted, the only jewel hard enough to 
cut granite so efficiently would have been diamond, which, as far we are 
aware, was not known in Old Kingdom Egypt. 

Petrie further puzzled over the method used to hollow out the sarcophagus, 
proposing, from the evidence, that hollow, tubular “drills” up to 12.5 cm in 
diameter were used to cut circular grooves in the granite, the cores of which 
could then have been chiseled away with relative ease. Again, these strange 
drills, powered by heaven knows what, are envisaged as having been jewel- 
tipped. After examining a number of other drill cores collected at Giza, Petrie 
estimated that the amount of pressure applied, shown by the speed at which 
the drills had evidently cut through the granite, would have required a load of 
at least one, or maybe two, tons. 

Thus, according to Petrie, the ancient masons used tubular drills, their teeth 
tipped with something as hard as diamond and applied with pressures of up to 
two tons, revolving at speeds great enough to cut through granite as if it were 
as soft as soapstone. As to how such devices were set and kept in motion, 
Petrie could offer no explanation, but it would seem safe to assume that he 
had firmly ruled out pedal power. In any case, wheels and pulleys were 
supposedly unknown in ancient Egypt (an established archaeological “fact” 
that might seem hard to reconcile with the use of high-powered, circular 
drills). Somewhat mystifyingly, not a trace of any of these saws or drills has 
ever been found. 

Petrie was equally perplexed by a number of Fourth Dynasty diorite bowls 
from Giza, on which, he observed, the engraved hieroglyphs had been drawn 
with a remarkably fluid, free-flowing hand, showing no signs of having been 
forcibly ground or scraped out. The lines of the inscriptions are extremely fine 
—a fiftieth of an inch wide—indicating that the cutting tool must have had a 
needle-sharp point. Bearing in mind that diorite is one of the hardest stones on 
earth, so that the point of the instrument used must have been a good deal 
harder—and again, supposedly applied with an enormous amount of pressure 
—it is difficult to explain how such fine motifs were so easily and smoothly 
inscribed. It is true that a modern tool could engrave designs on diorite with 
relative ease, but such a process would not leave rough edges to the lines. On 
the bowls identified by Petrie, however, there were such rough edges: the 
diorite had been “ploughed out,” as if as soft as virgin soil. 

Perhaps the most baffling examples of the Egyptian stonemason’s art are 
the stone vases found in chambers underneath and around Zoser’s Step 


230 


Pyramid at Saqqarah, many of which date from centuries before the Fourth 
Dynasty. As I mentioned in chapter 3, Graham Hancock examined many of 
these anomalous artifacts: some of them had long, thin, elegant necks and 
widely flared interiors, often incorporating fully hollowed-out shoulders. As 
Hancock says, this kind of workmanship must have been accomplished by the 
use of some “as yet unimagined (and indeed almost unimaginable) tool.” 5 
Such an instrument would have to have been narrow enough to pass through 
the slender necks, strong enough to have scoured out the stone itself, while at 
the same time capable of exerting precise upward and outward pressure in 
order to shape the interior curves and shoulders. Hancock uses the word 
scoured to describe how these vases might have been hollowed out, but it 
would be interesting to see if the interior of the vessels, like the finely 
grooved hieroglyphs on the diorite bowls, was in fact “ploughed out,” rather 
as if the stone, at some stage in the process, had temporarily become soft, 
pliable, fluid. But then, even if a tool for such a process had existed, this 
would still not explain how the craftsmen were able to gauge the progress and 
accuracy of their work, which proceeded, as it were, “in the dark,” inside the 
stone. 

The implications of all this are staggering, for we are not merely talking 
here of a stone-carving technology greatly in advance of its day, but one that 
is superior to our own. As Hancock says, no stone carver alive today would 
be able to match the workmanship of these stone vases, even if he were using 
the most advanced tungsten-carbide tools. 

Speaking of which, whatever happened to all the tools that are supposed to 
have been used by these preeminent artisans? As we have noted, no traces of 
the long “bronze saws” have ever been unearthed in Egypt. The same applies 
to the hardened, tubular “drills” supposedly used to hollow out great blocks of 
granite. What is more, nothing approaching such devices has ever been 
depicted in any tomb relief; neither have they been described or even 
mentioned in any text. 

And yet, the evidence that tools of this kind were used seems convincing. 
Examining one particular drill core, Petrie noted that the spiral of the cut sank 
one inch in a circumference of six inches, suggesting a rate of stone 
“ploughing-out” that he described as astonishing. 

Many features of the Great Pyramid itself are equally extraordinary. It is 
extremely doubtful that even an army of modern stonemasons, using only 
ropes, levers, ramps, and handheld tools, could ever match such architectural 
mastery and precision. Measurements taken of its internal proportions and 
angles, of external alignments and dimensions, have been described as 
displaying a near-perfect symmetry. It should be remembered, however, that 
the Giza plateau suffered a violent earthquake in the thirteenth century. It is 
entirely conceivable, therefore, that prior to this the pyramid’s overall 


231 


symmetry might, in fact, have been even more precise. 

In the BBC publication Secrets of the Lost Empires, Mark Lehner, 
described as one of the leading experts on the Giza Pyramids, says that the 
Old Kingdom masons used only copper chisels and punches, even to dress the 
harder granite and basalt blocks. His explanation as to how soft copper tools 
(Petrie was unaware that bronze was not in use in Egypt prior to 2185 BCE) 
could be used to cut and hollow out such incredibly hard stone is that the 
workmen probably used quartz sand in a wet slurry: it was actually the quartz 
that did the cutting. As evidence he cites the discovery of some cuts in the 
basalt of the Khufu/Cheops Mortuary Temple that still retain a dried mixture 
of quartz sand and gypsum, apparently tainted green from the copper saws. 
This proposition is almost, but to my mind not quite, feasible, for we would 
have to envisage a very large number of copper saws used in the cutting of 
even one megalithic block, as the quartz would have to have cut both ways, 
eating away the much softer copper tools a great deal faster than the granite 
was cut. Also, the presence of so much wet slurry in a hand-powered cutting 
process would surely have had a deleterious effect on the precision of the 
work. The near-perfect symmetry of the granite sarcophagus in the King’s 
Chamber makes one wonder whether it really could have been achieved in 
this way. Furthermore, there is still the question of Petrie’s estimation of the 
speed at which some of the granite drill cores had been cut, not to mention the 
extreme amount of pressure that must have been applied to the point of 
contact. As for how the engraved diorite bowls already discussed, and the 
remarkable stone vases described by Hancock, were produced, we have yet to 
hear of a plausible explanation. 

Making no mention of these annoying little anomalies, Lehner describes 
how he conducted field experiments to demonstrate how he thinks the 
pyramids themselves were built. With a crew of forty-four, including a master 
stonemason, it was intended within a six-week time-scale to quarry and 
assemble 186 limestone blocks into a small pyramid, nine meters at the base 
and six meters high. Of course, modern construction equipment was 
employed in the operation. Flat-bed diesel trucks transported the blocks, 
weighing from three-quarters of a ton to three tons apiece, and a massive 
earth-mover was used as a crane to lift and maneuver them, slung from steel 
cables. In addition, the workmen used iron hammers, chisels, and levers, 
whereas the Egyptians, according to Lehner, had only copper tools and 
wooden levers. 

In the event, Lehner and his colleagues did manage, within the six-week 
deadline, to construct a crudely dressed pyramid consisting of the specified 
number of blocks. This prompted Lehner to conclude confidently that the 
Pyramids of Giza, spectacular though they may be, were “very human 
monuments, created through long experience and tremendous skill, but 


232 



without any kind of secret sophistication.” 6 At no time did the project attempt 
to cut and dress granite blocks in the manner suggested by Lehner as that 
most likely to have been used by the Egyptians. It might be useful to see a 
practical demonstration as to how this was accomplished, not with iron or 
even bronze tools, but with the copper implements supposedly used by 
Khufu’s masons. I find it hard to accept that relatively soft copper tools, even 
if used in conjunction with quartz sand in slurry, could ever cut efficiently 
through just about the hardest substances on Earth. Unless, that is, there was 
another, hidden factor. 

According to Lehner, the Great Pyramid itself, a “very human” monument 
as he calls it, was built within Khufu’s forty-year reign. So let’s just think 
about this for a moment: forty years seems, on the face of it, a very long time 
for the construction of a single building. But, quite apart from the granite 
blocks, there are approximately 2,300,000 individual blocks of limestone 
incorporated in this structure, each weighing, on average, two and a half tons. 

So, if all 2,300,000 of these blocks were quarried, transported, and set into 
position in the allotted time (40 years, or 14,600 days), then the rate of laying 
down—2,300,000 divided by 14,600—is 157 blocks per day. Dividing 157 by 
a working day of, say, 12 hours gives a construction schedule of 13 blocks 
every hour, one set in position every four and a half minutes or so, nonstop, 
that is incessantly, day in, day out, often in extreme heat, through all four 
seasons, for forty continuous years. 

Already the incredible seems to have become a reality, but we haven’t yet 
finished piling up the statistics. For example, it is unlikely that the building 
work was maintained at a constant rate for twelve months of the year. The 
annual flooding of the Nile would not only have hindered work on the Giza 
plateau, it would also have demanded that a substantial proportion of the 
available workforce be employed in the seasonal agricultural projects 
necessary to sustain themselves. 

So let’s reasonably assume that the builders worked constantly, not for 
twelve, but for eight months of the year or, alternatively, eight hours a day. 
We now have to envisage them laying down more than nineteen blocks every 
hour—about one every three minutes. But even then, if Lehner and his 
colleagues are correct in their assessments of the time involved and the 
volume of work done, we could quite reasonably halve this allotted time yet 
again. The reason? It is assumed that the limestone blocks (not to mention the 
thirty-to fifty-ton granite blocks situated high up inside the core masonry) 
were hauled up a wraparound spiral ramp built from gypsum and limestone 
chips—in mass almost equivalent to that of the pyramid itself. So, while the 
builders were busily hauling up and laying down the blocks, others were 
presumably adding millions of tons of extra material to the very same ramp in 
order to increase its height. 


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Remember there were no cranes, earth-movers, or diesel trucks, no cables, 
no iron tools—only ropes and wooden levers. As for lunch breaks, vacations, 
strikes, and all the other very human needs of a large workforce, there seems 
to have been little room left for such time-wasting in the life of the Fourth 
Dynasty pyramid builder. 

Given all this remarkable statistical data, one is inevitably left wondering 
what kind of “human” enterprise we are considering here. It is not, in my 
view, one that could be matched today, muscle for muscle, stone for stone. 
Even if we doubled the proposed construction period to an unlikely eighty 
years, we would still have to envisage the blocks of the Great Pyramid being 
set into position at an unbelievable rate of, at the very least, nine or ten every 
single working hour. Lehner’s team, if we include the accepted periods of 
respite, managed to lay down 186 blocks into the form of a very crude 
pyramid in six weeks, or 1,008 hours. This is the equivalent of laying down 
about one block every five hours or so, or one block every three hundred 
minutes. From the statistical evidence alone, we can see that the difference 
between the rate that the Egyptians laid down their blocks and that of 
Lehner’s team makes the efforts of the latter seem nothing short of pathetic. 
Remember also that, unlike Lehner’s team, the Egyptians had only copper 
tools and wooden levers, and supposedly had to build and maintain the 
massive spiral ramp up which the blocks were to be hauled. At the same time 
they needed to ensure that the pyramid itself, completely enveloped by this 
alleged ramp, was kept in perfect alignment, not only with the cardinal points, 
but also with the key stars above the Nile Delta. In addition, the workmen 
also had to ensure that the angle of each slope remained at 51 degrees, 51 
minutes, which is the angle that would naturally result if the relation of the 
pyramid’s height to the perimeter of its base was exactly the same as the ratio 
between the radius of a circle and its circumference. 

In spite of its almost unbelievable level of precision and craftsmanship, we 
can still agree with Lehner on one fundamental point: the Great Pyramid is a 
very human monument. What he fails to emphasize, however, is that there are 
many possible degrees of “humanness,” and that the degree of evolutionary 
development attained by the Fourth Dynasty Egyptians must, on the basis of 
the evidence they have left behind them, have been of an order in certain 
ways vastly more advanced than our own. We are not talking here simply 
about organizational skills and technological ability, but rather of the 
fundamental physical, emotional, and mental capacities of thousands, possibly 
tens of thousands, of highly developed, highly coordinated individuals, men 
who must have been in possession of long-lost powers of the human will. 

Skeptics may argue, along with Lehner perhaps, that this is not so, that, 
given time, manpower, and finance—and the will, of course— modern man 
could replicate anything the Egyptians accomplished, even without modern 


234 



equipment. But think again: this is a single building enterprise involving 
about six million tons of limestone and granite blocks, supposedly quarried 
entirely by hand, transported in barges, and then physically hauled up a 
narrow ramp, with the blocks being carefully positioned at the rate of several 
every working hour, eight hours daily, month in, year out, for four whole 
decades. I would suggest that modern man, if he were to attempt such a feat, 
would first have to rediscover certain skills and attributes that the Egyptians 
had and we definitely have not. As individuals, the people directly involved in 
the project must have been more than just physically fit: they must have been 
capable of sustaining their incredible physical output for very long periods, 
continually, incessantly. 

So, exactly what kind of physical power was it that these masons were able 
to exert? They were not giants, after all: there are no broad-shouldered titans 
among the teams of workmen depicted in tomb reliefs. 

We have already mentioned Colin Wilson’s suggestion that the “group- 
mind” technique might have been instinctively applied—a combination of 
sheer determination of will and effort, of a belief that the gods could make the 
blocks lighter (encouraged, perhaps, by priests chanting), and of a concerted 
concentration on the maneuver in hand. We can add to this another possible 
factor acknowledged by everyone— the familiar phenomenon of what is 
known as second wind. We know that athletes involved in prolonged physical 
events—marathons, intensive tests of endurance, and so on—can sometimes 
experience a sudden transformation in their energy output and rhythm of 
movement, whereby they can breeze along maintaining the same momentum, 
but with apparently very little physical effort. Like superconductors, they 
suddenly reach a stage where they can “change gear,” and subsequently 
continue to function at a much more efficient rate. In superconductors, of 
course, the switch from one state to another is an ultimate transition, 
equivalent to accelerating up to the speed of light in the time it takes to blink. 
Second wind appears to be a similar phenomenon, much less of a quantum 
leap, perhaps, than the transformation from ordinary state to superconducting 
state, but certainly a transcendental step in the right direction. If we suppose, 
therefore, that those involved in the actual construction of the Great Pyramid 
were able to induce in themselves, at will, something very like this, then 
possibly the cumulative effect of an entire, close-knit team of men working at 
this much more efficient rate might be sufficient in itself to “lighten their 
loads” considerably—even without divine intervention. Then again, second 
wind itself might be just one of many states of “humanness” attainable 
through the development of individual will. There might be a third degree, a 
fourth, and so on. 

The final possibility, understandably too far-out to be taken seriously by 
most modern investigators, is that there may have been a genuine psychic 


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factor involved—at least in some of the more difficult and demanding tasks. 
We are talking now of real, direct, psychokinetic effects in which the mind 
itself somehow resonates at frequencies powerful enough directly to influence 
physical quantum systems en masse, to make hard stone temporarily fluid for 
example. 

As we have noted, yogis have consistently claimed that such things are 
indeed possible. Yogananda went much further, claiming that physical objects 
can actually be materialized at will—provided one has a will, of course—an 
idea that, as we have seen, has recently been touched upon by the modern 
researchers mentioned in previous chapters: Stanislav Grof, for example, who 
has tried to visualize a process whereby the mind influences the “generative 
matrix” of things, or David Bohm, who suggested that psychokinetic effects 
might be set in motion by individuals focusing on “meanings” compatible 
with resonances underlying the wave-functions controlling all material 
systems. 

But, of course, even if material systems can somehow be influenced by 
psychokinetic energy, hollowing out the widely flared interiors of stone vases 
with narrow swanlike necks would still indicate a degree of craftsmanship 
incomprehensible to us. Let’s say, for example, that we gave a modern 
craftsman a relatively soft material, like graphite, say, or even wood, and 
commissioned him or her to replicate, by any conceivable technological 
means, one of the stone vases examined by Hancock. Could it be done? 
Possibly, eventually, but such a task would inevitably involve the use of 
electrically powered machinery, perhaps fiber optics of the kind used in 
microsurgery for seeing inside the vessel, together with remote sensors to 
gauge the accuracy of the work in progress— and probably other custom- 
made tools of a kind not yet invented. If we were really to put our 
hypothetical craftsman to the test and ask him or her to equal the skill and 
dexterity of the ancient Egyptians by fashioning a vase made of actual diorite 
or some other extremely hard stone, we might even imagine the additional 
application of some form of ultrasonic cutting mechanism like that discussed 
by the modern toolmaker Christopher Dunn. And all this, remember, to create 
something that “primitive” man made by the thousands in the third 
millennium BCE, or even earlier. 

So we have a whole array of mystifying evidence, all of it “written” in 
stone, that the orthodox archaeologist is unable to explain satisfactorily. 
However, in other evidence painstakingly “dug up” and then promptly 
disregarded by historians—namely the legends of the builder gods of ancient 
cultures—we are told time and again that “magic” was involved in the 
handling of stone, and that this magic somehow involved the use of music. 
Clearly, if there is any truth in these myths, we are considering here the use of 
“tools” quite unlike anything we know of or can reasonably imagine— 


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mysterious musical devices with magical or supernatural powers. As we have 
noted, the only explanation currently on offer is that these techniques had a 
strong psychological element, perhaps something of the kind alluded to by 
Grof and Bohm, mental tools that Gurdjieff described as vibrations—“inner 
octaves”—and that his Hindu contemporary Yogananda called “creative light 
rays.” And music and light are, of course, two of the most fundamental 
manifestations of the Hermetic Code, the universal symmetry first revealed by 
the builders themselves. 

As we saw in the previous chapter, according to The Tibetan Book of the 
Dead, the “desire body” of the individual—what Rodney Collin called the 
soul, or the molecular body—can pass effortlessly right through rock masses, 
boulders, and mountains. Presumably this would also include stone vases, 
sarcophagi, and even great, monumental pyramids. We, of course, have no 
proof that the soul even exists, never mind that it might be capable of 
“miraculous action.” But then, as Ouspensky said, phenomena of a higher 
order cannot be perceived in ordinary states of consciousness, so even if the 
world is positively teeming with these molecular shapeshifters floating 
effortlessly through anything that we would call “material,” who in this 
present era of scientific rationalism would ever know? 

The Tibetan Book of the Dead, however, was compiled possibly two 
thousand years before the modern scientific quest, before the tentative and 
guarded ideas of such as Copernicus or Kepler, Galileo, and Newton began 
seeping in through the cracks of the old, crumbling structures of the formal 
papal dogma. The Tibetan Book of the Dead is traditionally considered to be 
a description of the properties of the soul observed by “souls” who had 
personally experienced such “miracles” between reincarnations, like the 
Buddha himself. In any event, however we view its validity, the assertion that 
the “desire body” of the individual is a reality is quite straightforward and 
unambiguous. 

We can speculate further, deeper. If these reported sightings of the soul are 
indeed valid and the “desire body” is endowed with what is described as 
“miraculous action,” then what might the entity at the evolutionary stage 
described in The Tibetan Book of the Dead as the “clear-light of the ultimate 
reality”—Collin’s “electronic” body—be capable of? According to the 
Tibetans, at this stage in the cycle, anything is possible. 

Could it be, then, that the marvelous Egyptian artifacts found at Saqqarah 
were created by supernatural means, that is by people whose minds, as Collin 
says, were capable of “splitting the atom” and internally generating 
psychokinetic energies that could somehow temporarily neutralize the 
electromagnetic force, thus making granite or diorite soft enough to “plough 
through” with any moderately rigid instrument? Sadly, we may never know. 
We have the evidence, much of it inexplicable, that way back then something 


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odd was in the air: exactly what, we can only speculate. 

It seems reasonable to suppose, however, that the extraordinary mental and 
physical powers of the Egyptian elite were in some way linked to what 
Gurdjieff would call their level of being. As we have seen throughout the 
whole of this book, all roads eventually lead to the Giza necropolis, so it is to 
the creators of it that we must inevitably look for a final answer. 


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17 


“Al-Chem”—the Egyptian Way 


E xactly how the Egyptians of the Old Kingdom attained such a high 
degree of physical and mental development is, of course, a matter of 
conjecture. My own view, discussed in some detail in The Infinite Harmony, 
is that they did this by following to the letter the original precepts of Thoth, a 
doctrine that describes a process of self-development enacted according to 
musical principles, resulting in the creation of a very special type of 
individual. However this may have been conducted in practical ways, it is 
clear that the system employed by the ancient Egyptians really worked, for 
these people succeeded in uniting harmoniously like no other nation in 
history. They were, as the Greeks would have termed it, homonoic in the 
fullest sense, people entirely of one mind, singularly dedicated to the task of 
transmitting their highly advanced knowledge out into the collective 
consciousness of the whole of mankind. And in this, as history bears witness, 
they succeeded admirably, for the Hermetic Code itself, the symbolic key to 
the Egyptian view of creation, subsequently became the blueprint from which 
all of the major religious doctrines of the world have been drawn. 

Historians tell us that to the ancient Egyptians religion was an entire way of 
life, a mode of being quite unlike any code of conduct practiced today. The 
concept of an afterlife, of an existence in the celestial home of the gods, was 
very much more than just an imaginative belief system sustained by blind 
faith and primitive superstition. To these people, the afterlife was an 
attainable reality, one that could be realized by following the primary 
example of Osiris and Thoth and the many other deities described as the 
founding fathers of Egyptian culture and religion. 

The symbolism invoked in the myth of the Judgment Hall of the Dead, in 
which Thoth/Hermes is a pivotal figure, explains the Egyptian concept of 
individual harmony as a passport to the afterlife very clearly. 

In the collection of papyri known for convenience as The Egyptian Book 
of the Dead, it is said that the ka, or the spiritual double of the deceased, 
wanders through the darkness of the underworld in search of the Judgment 
Hall and takes on the name of Osiris in the hope of being restored to life, like 


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Osiris himself. The subject then enters the vast Judgment Hall, where Osiris, 
described as having ten times the stature of the dead man’s spiritual double, 
sits ready to oversee the proceedings. Between them is a giant pair of scales. 
Subsequently Anubis, the jackal-headed god (usually associated with Sirius, 
the “Dog Star”), and the hawk-headed Horns, son of Osiris (associated with 
the sun), wait to superintend the ritual. Thoth, the ibis-headed scribe (whose 
symbol is the moon) stands in attendance ready to record the result. 

As we see, the symbolism described so far is unmistakably hermetic, an 
expression of the universal law of triple creation, the same law that was later 
encoded in toto in the later Revelation of St. John, who depicted the Woman 
in Heaven, the queen of creation, wearing a crown of stars (Anubis), a robe 
fashioned from the fabric of the sun (Horns), with her feet resting squarely on 
the moon (Thoth). 

To continue with the underworld ritual, a single feather, symbol of the 
goddess Ma’at, whose name means “truth,” is then placed on one pan of the 
scales, and the dead person’s “heart” on the other. Only if the two pans 
remain perfectly balanced, that is, only if the individual’s “heart” is in perfect 
harmony with Truth/Ma’at, can the ka win the favor of Osiris and ultimately 
achieve immortality. 

So this concept of universal harmony describes the principle of acting out 
harmonious sequences of conduct and development in space and time. This 
was the central theme of the “Egyptian way”: the science of music, of 
alchemy, the way of the gods. As we have noted, this “way” was reflected 
quite clearly in the three major creation myths of the Old Kingdom, 
Memphite, Hermopolitan, and Heliopolitan, which all describe the miraculous 
appearance of an enlightened group of eight principal deities. Exactly the 
same underlying format, namely the octave, was also the basis of the annual 
performance of the sacred Osirian mysteries, the first “passion play,” 
traditionally reenacted in the form of an eight-act drama. Indeed, it is very 
likely that everything the Egyptians did, whether building pyramids, enacting 
sacred rituals, or simply walking down a causeway, was invariably performed 
to the accompaniment of this universal music. 

Even to this day, many orthodox Egyptologists still refuse openly to admit 
that the pi symmetry was known and used by the ancient Egyptians. In fact, 
we have persistently been told that they had no mathematics as such—a claim 
that might seem hard to reconcile with the absolute geometrical symmetry and 
precision of the Great Pyramid and with the exact mathematical relationships 
evident in the King’s Chamber and the granite sarcophagus. Curiously, the 
dimensions of the Great Pyramid yield proportions with a value closer to 
“mathematical” pi (3.14159) than to the “classical” approximation (3.142857 
rec.). However, with the original casing blocks now missing, and the whole 
structure shaken by a major earthquake several hundred years ago, it is 


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impossible to determine whether the original angle of slope was intended to 
express the more accurate mathematical value of pi or its symbolic 
equivalent. 

In any event, it was the classical convention that played the key role in 
Egyptian metaphysics. As we have seen, the Egyptian “model of the gods” 
was based on the phenomenon of light itself (after which, remember, the 
Great Pyramid was originally named), which modern science has since shown 
to be an electromagnetic manifestation of pi. It is an octave of resonance, with 
eight fundamental divisions in its overall structure: red, orange, yellow, green, 
blue, indigo, violet, and, of course, the transcendental white. But it also has 
three “primary” wavelengths: red, yellow, and blue, frequencies that make it 
possible to subdivide further this fundamental octave into three subsidiary 
scales, that is into a tripleoctave format. Therefore pi, like light itself, is 
everywhere. 

And so this universal symmetry—the Hermetic Code—was seen both as a 
model of perfection and as a description of a precise mode of being, an 
essentially musical system of conduct through which consciousness is, in 
effect, able to complete the course of its development and so transcend onto 
higher dimensions, greater “scales” of psychological “resonance.” We have 
already noted a practical application of this “music in action” in the records of 
Old Kingdom administrative procedure, where the vizier to the pharaoh, the 
high priest and keeper of the mysteries, was given direct control over all 
twenty-two “nomes” (districts) of Upper or Southern Egypt, while his deputy, 
still perhaps undergoing various intermediate stages of initiation, was given 
subsidiary control over just seven nomes. 

This unique “musical” relationship between the two priests is particularly 
interesting, because it brings us back to an idea discussed in earlier chapters, 
in which I proposed that all creative processes, whether they occur below in 
the microcosmic world of the self-replicating cell, or above in the double 
helix of the mind of the shaman or master mason, are, in fact, organic in 
nature. Remember, hermetic is genetic. It follows, therefore, that the process 
of passing on knowledge from one individual to another, from teacher to 
pupil, master mason to apprentice, was, in a very real sense, an organic 
system, one that involved disciplined, harmonious conduct and, of course, the 
subsequent systematic dissemination of the “immaculate” concepts by which 
they were guided. Being, as it were, “psychologically sound,” these original 
concepts were quite naturally replicated faithfully, “religiously,” in every 
succeeding generation. Thus, despite two interim periods of destructive social 
anarchy, the Egyptian way of life continued virtually uninterrupted for three 
long millennia. This longevity, I believe, is the result of what is, in reality, an 
organic process, whereby the original, highly potent ideas of the gods of the 
First Time, exactly like successful genes in the biological heritage of 


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dominant, evolving species, were repeatedly and faithfully “copied” in the 
evolving metaphysical “gene pool” of the collective Egyptian psyche. 

We know that in the natural course of Darwinian evolution successful 
genes can survive all manner of catastrophes: ice ages, rapid meltdowns, 
deluges, earthquakes, cometary impacts. In the same way, the hermetic ideas 
we are dealing with here—the metaphysical equivalent of successful genes— 
have survived all kinds of social upheaval: wars, dark ages, periods of total 
ignorance and barbarism, inquisitions, revolutions, and so on. Therefore we 
are not speaking in metaphor: we are talking about organic processes of 
creation and evolution, both microcosmic and macrocosmic, which are 
identical in every way, with a difference in scale only. This, of course, is 
precisely what is being referred to in the hermetic dictum quoted many times 
before: “As above, so below.” We can take this quite literally: the genetic 
code of the microcosm is the medium through which greater organisms 
evolve, and exactly the same pattern is repeated in the “cosmos” above, where 
the Hermetic Code describes the process by which consciousness grows and 
develops. There is a passage in a collection of post-Christian texts known as 
the Corpus Hermeticum that comes close to expressing the same idea. The 
god Thoth is here speaking to his son, Tat: “My son, Wisdom is the womb, 
conceiving in secret, and the seed is the true good.” 1 

As I have said, I believe that practically everything the Old Kingdom 
Egyptians did was performed to the accompaniment, so to speak, of the 
esoteric music composed by the founding fathers of Egyptian culture, the so- 
called gods of the First Time. This implies, of course, that the entire Great 
Pyramid construction project itself was also conducted in accordance with the 
same principles. In other words, the whole project must have developed 
organically, which is to say that the Great Pyramid in effect “grew” out of the 
collective efforts of these very special people. We know that living organisms 
developing from microscopic embryos increase their bulk and complexity 
exponentially, two cells dividing into four, four into eight, and so on. 
Possibly, therefore, the building of the Great Pyramid began relatively slowly 
at first but, as the construction workers became more and more adept at their 
craft, more “in tune” with the tasks in hand and with one another, the rate at 
which the blocks were laid down would have increased accordingly, perhaps 
building up to a final crescendo of activity of a kind that we today can barely 
imagine. Indeed, were it not for the hard stone evidence at Giza staring us in 
the face—nearly two and a half million pieces of it—most people of a rational 
turn of mind would consider such a feat improbable, at least within the time 
span allowed by orthodox Egyptologists. 

We have already established that the exact number of years taken to enact 
this remarkably harmonious performance is unknown, as indeed are the 
methods used, so it is not possible to explore an incidental pet theory of mine, 


242 


which is that there might have been some sort of correlation between, on the 
one hand, the successive stages of construction and development of the 
structure and, on the other, the harmonic ratios of musical theory. 
Nevertheless, if the whole project, from start to finish, is viewed—as the 
Egyptians viewed almost everything—as a hermetic phenomenon, then we 
can say that the Great Pyramid itself, the first and foremost of the seven 
wonders of the ancient world, also represents the final “note” of the 
completed scale of enactment. And the final note of any major scale, as we 
know from musical theory, has transcendental properties, because it is also 
the first note of the greater scale above. In exactly this way, the Pyramid of 
Khufu/Cheops can in fact be regarded as a genuine transcendental 
phenomenon, whose universally harmonious proportions and alignments are, 
even today, five thousand years after they were created, striking strangely 
familiar chords in the minds of anyone prepared to take time and listen. 

So we see that the Great Pyramid is in reality much more than a mere 
building. It is a life-bearing, organic phenomenon, an “immaculately 
conceived,” metaphysical “gene strand” of extraordinary resilience and 
potency, in which is encoded the secret of life itself. 

I certainly don’t expect a favorable response from the orthodox Egyptology 
establishment regarding my musical/organic interpretation of the “Egyptian 
way.” But this does not concern me unduly. The important point is to get 
one’s ideas aired, to “sow the seeds,” and then let nature take its course—a 
process in which I have a great deal of faith. If one ends up as no more than a 
weed in Eden, there is still the possibility of a flowering of some kind. Surely 
this is better than sowing nothing at all. 

So, while I may not be “in sync” with orthodoxy—or even, for that matter, 
with the ill-defined group of “New Age” thinkers at the cutting edge of the 
Great Debate—everyone seems to agree on one fundamental and very 
important point, which is that the Egyptian civilization was unique and very 
special. Even orthodox historians are given to using superlatives and poetic 
metaphor to describe the works of the first masons of this remarkable culture. 

John Romer, for example, one of the most respected authorities on ancient 
Egypt, describes the pyramids in a way I find particularly apt in respect of the 
ideas discussed in this book: “the nuclear reactors of ancient Egypt, the throne 
of the sun itself.” 2 

In a sense, of course, there is more truth in this statement than Romer 
himself would care to acknowledge, for the Great Pyramid— “The Lights”— 
is indeed a nucleus of creative, intelligent data, an undiminishing beacon, 
whose illuminating beams of metaphysical “light” are, even to this day, 
radiating constantly out into the darker world of the ordinary human psyche. 

As suggested in a previous chapter, the Giza necropolis was designed as a 
mirror image of the sky above the Nile Delta, and the Great Pyramid itself, as 


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well as being the repository of the wisdom of Thoth, also functioned as a kind 
of ceremonial launchpad for the ascending, star-bound soul of the initiate. 
This vital connection with the heavenly sphere, the stellar scale of existence, 
is generally accepted by everyone. Romer himself expresses it: “By piling 
form on form the Egyptians had created a shape so dramatic that, in unison 
with its commanding position at the horizon, it joined heaven to earth, earth to 
heaven.” 3 

In certain texts, the pyramids are sometimes referred to as the “Mounds of 
Horns”—an understandable name, given the fact that Horns himself was 
essentially a solar deity. There is one verse of the Pyramid Texts that 
describes how Horns, Osiris, and other mythical deities first initiated this 
whole process of transcendental evolution. “There come to you ... the gods 
who are in the sky, and the gods who are on earth. They make support for you 
upon their arms; may you ascend to the sky and mount upon it in this its name 
of ‘Ladder.’” 4 

The “Ladder” in question is, of course, the ladder later perceived by the 
Hebrew Scriptures patriarch Jacob, the “rainbow covenant” of the Israelites, 
the phenomenon of light. 

The Egyptians, it seems, had realized long ago that light is the vehicle of 
consciousness, the medium through which the mind is able to transcend on to 
the stellar scale of existence. As I have said, they did not simply believe that 
this was so; they knew it, because they had firsthand experience of heaven. 
How else could they have possibly come to terms with such mind-boggling 
concepts as timelessness and infinity, concepts that, even in the earliest 
periods, were an integral part of Egyptian metaphysics, as the passage quoted 
in chapter 2 from the Old Kingdom poem referring to the godking clearly 
shows: “His life-span is eternity, the borders of his powers are infinity.” 

It should be noted that the relatively recent ancestors of the author of this 
verse were supposedly primitive farmers, and that Egyptian civilization at this 
time was allegedly barely a couple of centuries old—younger, in fact, than 
our own. Yet here we have a scribe contemplating ideas of such an exalted 
and sophisticated nature that, were you to attempt to discuss them today with 
your neighbor, you might predictably be met with, at best, a glazed 
expression. Curiously however, in scientific circles— among quantum 
physicists, astrophysicists, and the like—such concepts as eternity—a 
timeless dimension—and the infinite, spaceless realm of the nonlocal, 
quantum field are common currency. Similarly, if one were able somehow to 
travel at the speed of light and so see the world through the “eyes” of the 
Holy Ghost—the photon quantum—the “heavenly” realm of the Egyptian 
god-king would spring magically into view. Time would be perceived to 
dissolve into eternity, and space would enfold into a nonlocal world of the 


244 



kind observed by Ouspensky, with no borders, no “sides” to it. 

Another significant feature of Egyptian metaphysics that has a distinctly 
modern ring to it is the idea of the constant squared being the key to all 
creative processes. In chapter 5, I discussed briefly the mathematical trick 
devised by Einstein’s one-time tutor, Herman Minkowski, by which he used 
the value of the square of the constant (speed of light) as a means of 
determining the amount of pure energy stored in any given mass. As we have 
seen, this idea seems to have been uncannily foreshad-owed by Egyptian 
metaphysicians, who associated “The Lights”—the Great Pyramid—with 
what was to become known in Ptolemaic Egypt as the Magic Square of 
Mercury and the number 2,080, the sum of all the numbers from 1 to 64. 
Sixty-four is the square of the constant number, 8, the number of full notes in 
the major musical scale and the number of gods involved in the early myths 
concerning creation. And today, of course, we find that sixty-four also is the 
maximum number of RNA triplet-codon combinations comprising the genetic 
code, the symmetry employed by DNA in the creation of all known forms of 
life. Furthermore, it is surely no coincidence that the Hermetic Code itself, the 
classical convention 22/7, can be further subdivided into three inner formulae, 
thus producing from the original “triple octave” a composite figure of nine 
octaves, sixty-four notes. As we noted also in chapter 4, this same number has 
even cropped up in the superstring theory of subatomic quanta, which are 
described rather mystifyingly as one-dimensional “strings” of vibrating 
energy, and which are theorized as having 64 degrees of movement associated 
with them. 

The number 64 appears also in other ancient number systems. In the tarot 
for example, there are fifty-six Minor Arcana cards (the number cards) and 
twenty-two in the Major Arcana (the picture cards). The Major Arcana is a 
symbolic representation of the triple octave, an expression of the formula pi. 
And according to the law of octaves, this triple octave is also, on another 
scale, a single octave comprising eight fundamental notes. If we subsequently 
add these eight fundamental notes on to the Minor Arcana figure, we are left 
with the magical sixty-four. Then we have the I Ching, of course, which I 
discussed in the introduction of this book—an exact blueprint of the genetic 
code itself, with its sixty-four hexagrams and eight fundamental trigrams. 
Another interesting example is the old British measure of ground area—the 
acre—640 of which constitute a square mile. 

In the last chapter I mentioned the “golden mean” proportion, denoted by 
the Greek letter phi, which naturally occurs in the relationship between the 
Great Pyramid’s base and the length of its apothem or slope; that is, half the 
base length is in the ratio 1:1.618 with the length of the apothem. Like pi, phi 
is a naturally occurring ratio. It is expressed in a well-known series of 
numbers known today as the Fibonacci series, named after the thirteenth- 


245 



century mathematician who first noted them. Each number in the series is the 
sum of the two preceding ones, like so: 1 + 1 = 2, 2 + 1 = 3, 3 + 2 = 5, 5 + 3 = 
8, 8 + 5 = 13, followed by 21, 34, 55, 89, 144, 233, and so on to infinity. If we 
divide any given number with the one preceding it, an approximate value for 
phi is obtained, which is usually rounded off to 1.618. So, for example, 233 
divided by 144 gives 1.618055555556. The higher the numbers used, the 
greater the accuracy obtained for the value of phi. 

We noted previously how this proportion has a distinctive aesthetic quality 
when incorporated in architecture, of which the Parthenon and the Great 
Pyramid itself are the best-known examples. But there is also another 
significant aspect of the golden mean proportion, one that has a direct bearing 
on the central theory of this book. It seems that phi, like pi, also manifests in 
the natural, organic world, the world created by the genetic/Hermetic Code. 
As examples of this, we see the developmental stages of the spiral seed- 
patterns of the fir cone and the sunflower. Any two of these stages taken 
together always correspond with two consecutive numbers of the Fibonacci 
series. The same is true of the spiral growth pattern of the nautilus shell. The 
point is that this phi relationship as it manifests in the organic world is 
intrinsically connected with the growth and development of spirals, helices, of 
which the most prominent in the whole of nature is, of course, DNA. And 
DNA, remember, is composed of precisely sixty-four components. We should 
note also that all of the other “life forms” discussed in previous chapters— 
principally the four-dimensional structure of the human brain and of the 
“solar” and the “galactic” helix—are all spirals. Possibly there are harmonic 
geometrical and mathematical patterns in the development and growth of all 
of these helical structures, but this is a question that requires more space to 
investigate than I can currently afford. 

For me, I think the most impressive feature of this Egyptian world-view, of 
an infinite realm inhabited by the gods above, is the fact that these people 
appear to have actually devised a way for individuals to experience this 
alternative reality for themselves, to become “gods” in their own right. We 
are referring here, of course, to the way of the alchemist described by the 
theory of transcendental evolution, a theory based on the concept of 
harmonizing one’s inner faculties according the principles of musical theory, 
and of striking metaphysical “notes” up into greater “scales” of existence. 

Surely even the most skeptical observers would have to admit that the 
formulation of an idea as farreaching as this, one that has practical as well as 
theoretical applications, is in every sense a remarkable achievement. Indeed, 
as I said in my last book, the Hermetic Code itself is possibly the brightest 
idea ever conceived by man, the original “immaculate conception.” As such, 
this concept represents an intellectual advancement of utterly staggering 
proportions, one which, in terms of the kind of natural selective evolution 


246 



envisaged by neo-Darwinists, can accurately be described as a genuine 
macromutation of the hominid mind. 

To summarize: in my view the Egyptians of the early dynasties were a 
giant of a race, people who walked the earth with their feet firmly on the 
ground, but whose minds and spirits knew no physical boundaries. They 
existed in the infinite cosmic ocean; they were “quantum tunnellers,” 
“superconductors,” denizens of the plane of light above and of the quantum 
field—the “underworld”—below. 

And their secret? How did they gain access to the nonlocal dimension so 
effectively? How did they become conscious to such a degree that they were 
able to see the universe from all sides at once, from above and below, inside 
and out? 

The myths tell us quite clearly that they did this by adopting the harmonic 
principles of music as a code of conduct, a systematic, “religious” method of 
harmonious psychological development, the original tenets of which were 
ingeniously encoded in the “immaculate” pi convention. This, surely, is the 
mother and father of all disciplines. It is alchemy, the “Egyptian way,” the 
science of the followers of the enigmatic Osiris and Thoth, civilizers of “the 
First Time,” who taught that all creative, life-bearing processes, including the 
ultimate flowering of human consciousness, are products of the action of the 
forces described by the two fundamental laws of nature—the law of three 
forces and the law of octaves. The law of three, as we have seen, states that 
every-thing created is the result of the action of three forces: active, passive, 
and neutral. This is, I think, precisely what lay behind the symbolism of the 
three major deities of the Egyptian pantheon, the origin of the all-embracing 
trinity, with Osiris (male, active), Isis (female, passive), and Horns, the law- 
conformable (neutral) product of the union of the first two. The second 
fundamental law, the law of octaves, states that all things created are 
composed within of eightfold symmetries— hence the broader Egyptian 
pantheon of eight principal gods, said to have appeared simultaneously (non- 
locally?) on the fabled “Island of Flame.” 

THE FINAL ANSWER 

The Egyptians are believed to have had a national motto, which inLatin 
translates as memento mori, “remember you must die.” The word die is 
generally taken literally, but I suspect that there was more to it than that. After 
all, these people did not believe in the total extinction of the human being. 
They believed fervently in a life after death, a life among the stars, with 
Osiris, Isis, Horns, Thoth, and all the rest. So why did their national motto not 
reflect this belief? Why not “remember you can live forever?” One can only 
assume that these people did not need reminding of what to them was the self- 


247 



evident reality of the afterlife. Old Kingdom Egyptians were almost totally 
preoccupied with it, as the myths and the precise, star-bound alignments of 
their architecture clearly show. The reference to “dying,” therefore, may have 
some other, more esoteric meaning, and I suspect that this was precisely the 
same meaning as that alluded to in the passages from Gurdjieff’s book of 
aphorisms mentioned in the last chapter, one of which read, “When a man 
awakes he can die; when he dies he can be born.” Memento mori, therefore, 
was probably intended to remind initiates not of their mortality, but of the 
way in which immortality can be achieved; that is, by dying to the illusory, 
material world, by regularly adopting a passive role in the cosmic scheme of 
things. There is a well-known biblical quotation that expresses the very same 
principle: “Except a corn of wheat fall into the ground and die, it abideth 
alone; but if it die, it bringeth forth much fruit.” The organic inference here is 
particularly appropriate, because genetic processes, as we have seen, are 
hermetic; therefore “fruits” of any kind, whether above in the mind or below 
in the living cell, are created in exactly the same alchemical way. 

So “dying” in life (meditating, making oneself receptive to greater cosmic 
influences) was seen as a way of preparing individuals for death as we think 
of it, a natural event, which to the Egyptians was seen not as a terminal event 
but rather as an organic transition in an ongoing evolutionary process. We 
might call this transition a macromutation of the human spirit, an ultimate, 
mind-altering meta-morphosis, through which consciousness transcends on to 
an infinitely greater scale of existence. This is the scale alluded to in the 
symbolism of the two-winged caduceus, the magic wand of Hermes, a graphic 
representation of the greater “double helix” in the sky. This principle is 
clearly expressed in this verse from the text known as the Corpus 
Hermeticum: 

Do you not know, Asclepius, that Egypt is made in the image of Heaven, or so 
to speak more exactly, in Egypt all the operations of the powers which rule and 
work in Heaven have been brought down to earth below? Nay, it should be said 
that the whole Cosmos dwells in this land and its temples. 6 

So the Giza necropolis was designed as a kind of mirror image of the 
Egyptian Duat, of the sky, principally to emphasize humankind’s star-bound 
destiny. It is significant that the word Duat also meant “underworld.” Now, 
perhaps, we can understand why. Above and below—the plane of light and 
the quantum field—are one and the same nonlocal dimension. And incredible 
as it may seem, the Egyptians appear to have been aware of this. 

Continuing for the moment with our organic perspective, it is evident that 
these people somehow succeeded in breaking free from the Darwinian mode 
of evolution common to all, and quite literally macromutated, evolved 
transcendentally, into a nation united, into a greater, single, homonoic 


248 


“organism.” What we are trying to envisage here is a kind of metaphysical 
“chromosome,” a living, multidimensional structure, whose life-bearing data 
—ideas, precepts, concepts, rituals, and myths—were designed or created 
solely to build, on a macrocosmic scale, even greater organisms, “gods” if 
you will, “Tetrads in the sky.” 

We, today, are the inheritors of these metaphysical “genes” and, although 
our general mode of evolution is characteristically Darwinian—“naturally 
selective”—I believe that buried within the collective consciousness of the 
human race there remains an underlying tendency to evolve transcendentally, 
just as the Egyptians did. As we have seen, these enigmatic people not only 
evolved into a race apart, they left behind them all the data required for us to 
follow in their wake. They planted “seeds” as they passed through this world, 
seeds of wisdom, of symbol, myth, and legend; seminal ideas, which, over the 
millennia, have periodically germinated and come to fruition, and which 
today are once again beginning to produce a whole “new” variety of 
conceptual flora. 

Modern science, for example, which seems to me to have been born out of 
an instinctive need for the human mind to overcome the desolate, stultifying 
climate of the Inquisition, is now poised to enter its transcendental phase. 
Accordingly our attention is once again turning to things “above,” to the 
cosmos itself, and to things “below,” to the quantum field and the nonlocal 
realm being explored in scientific communities worldwide. 

The early pioneers of the modern scientific movement—Newton, Galileo, 
Copernicus, Kepler, and so on—began this present phase of metaphysical 
growth when they started to observe the heavenly bodies and to understand 
the forces controlling them. The ensuing process of scientific enquiry 
culminated in the ideas of Albert Einstein, whose own attention was 
eventually to focus, perhaps inevitably, on the constant light of the sun. In a 
sense, therefore, through the concepts of this modern genius, the great 
Egyptian sungod Ra has triumphantly returned, bringing with him a glimmer 
of understanding, a timely recognition of the eternal, spaceless dimension in 
which he reigns supreme. 

So the ancients’ description of the constant realm of the god-king, 
formulated by people to whom, one suspects, “transpersonal experiences” 
were readily accessible, was subsequently reborn under its modern guise of 
Special Relativity, the theory that finally turned logical thought upside down, 
and that ultimately gave rise to the “new” scientific vision of a nonlocal 
universe. 

But, as we have noted, this modern “genestrand” of ideas is actually a 
mutated form of the original “immaculate conception.” In reality the basic 
components of the Egyptian way, exactly like the dancing genes in the DNA 
of a newly fertilized ovum, have simply been “jiggled about,” but they remain 


249 



essentially the same components, the same genes. Even in King Solomon’s 
day, it was understood that the esoteric traditions of the Judaic religion were 
simply echoes of a much older theme: “and there is no new thing under the 
sun. Is there anything whereof it may be said, See, this is new? It hath been 
already of old time, which was before us.” 7 

Throughout recorded history there have been other, quite distinct, 
mutations in human thought, characteristic variations in the evolving species 
of nations. The Chinese, the Indian, Persian, Greek, Judaic, Christian, and 
Islamic codes of life—all of these metaphysical “creatures” have been born 
and have thrived in their own day as dominant gene-strands. Today these 
same genes are in a passive or recessive mode; scientific ideas and concepts 
have now superseded them. It may be argued that the Christian and Islamic 
traditions are still dominant, active, but I would suggest that this is due largely 
to extreme fundamentalist elements of a type that Jesus and Muhammad, both 
of whom were relative paragons of compassion and tolerance, would be 
unlikely to countenance if they were around today. But, in any event, all of 
the major religions and esoteric traditions are still there, still alive (literally) in 
the great gene pool of human consciousness. In subsequent generations they 
may even become dominant again, may each undergo a sudden resurgence or 
renaissance, as the human brain continues to develop and to adapt to 
environmental variables. 

The obvious conclusion to be drawn from this ongoing “metabiological” 
process of thought is that the ancients had it exactly right, that the entire 
cosmos—the real universe, as opposed to the four-dimensional physical 
shadow perceived in our ordinary states of awareness—is indeed a living, 
breathing creature like you, whose life-blood is none other than consciousness 
itself. This in turn suggests that the whole universe, like any organic body, is 
pulsating through-out with life. 

Sri Aurobindo said that if a single point in the universe were unconscious, 
then the whole universe would have to be unconscious. Scientifically we can 
interpret this to mean that if the “mindlike” qualities of the photon or the 
electron were removed, if “nonlocal quantum correlations” were to cease, the 
whole cosmos would become a dark and lifeless void. Fortunately the great 
ancient sun god is currently alive and well and gloriously omnipotent, and as 
long as this universal archetype continues to inhabit our dreams and to be the 
principal vehicle of our perceptions, the human race, it seems, will never be 
alone. 

So it is very likely that science fiction has been nearer to fact than many 
people imagine and that there are “aliens” out there. If the universe is a zoon, 
an immense, six-dimensional creature going around by the name of God, 
there must be. But these extraterrestrials, no matter what form they might 
take, are our brothers and sisters, metaphysical “proteinbuilders” just like 


250 



ourselves, created by, and acting under, the direct influence of “gods” of star- 
strung, serpentine “chromosomes.” 

Now, here’s a thought. If we are ultimately to turn science fiction into 
reality and communicate directly and coherently with our extraterrestrial 
counterparts across billions of light years of space, then the connection, one 
suspects, will somehow have to be made, not through the use of impossible- 
to-build “warp factor” starships, or hypothetical “wormholes” in the curved 
fabric of space-time, or even radio waves, but through the metaphysical 
frequencies of the nonlocal, subquantum (“underworld”) channel of 
communication. The Egyptians, of course, have already made contact with 
other beings; they have “died” and journeyed to the underworld and passed 
the ultimate test of truth. And so, too, have all the other remarkable teachers 
of hermetic wisdom mentioned in this book, individuals whose thoughts, 
ideals, and concepts still flourish unceasingly in the collective consciousness 
of the human race as it grows, a shimmering, multidimensional pyramid of 
resonant data, up toward the heavens. These great souls have already been 
born into spirit; they are, in a sense, already “out there,” communing with the 
godlike inhabitants of the starry world, waiting patiently for us to join them in 
the celestial celebration that never ends, a party to which, it seems, we have 
all been cordially invited. 

So when you think you’re ready, you might care to rendezvous at the Giza 
terminal. Even if you get there only in your wilder dreams, it all adds up. The 
more positive thought patterns we transmit out into the nonlocal energy field 
(the plane of light, the “book of life”), the more we will ultimately get out of 
it. Our input, however, if it is to have any lasting effect, will have to be 
homonoic, that is, conducted through a genuine union of minds. Like the 
pyramid builders we will all have to pull together and start integrating in a 
true spirit of cooperation and openmindedness. Presumably the cumbersome 
ego will have to be completely discarded. Remember the feather on the 
balance in the Judgment Hall of the Dead, the symbol of Truth. What earth- 
bound ego could possibly pass such a test of its real substance? None. 

So think of the stages of evolution enacted in the metamorphosis from 
caterpillar to butterfly as the evolving entity sheds its dense, gravity-bound 
chrysalis and ultimately flies up into the sky, to a new life. Perhaps, through 
living simply in compliance with the basic laws and forces of nature, this 
could be you, the eagle-beast of Revelation, soaring to places ordinary 
mortals can only dream about. 

Collectively, as the human race fast approaches the new precessional Age 
of Aquarius, we are facing a crucial and momentous decision: either we 
evolve in harmony, transcendentally, united as one, in a higher dimension, a 
greater scale of being, or we remain fragmented, divided, isolated in time and 
space, a timid, provincial race dead from the neck up, enslaved by economic 


251 



obligations, eking out a meager existence on a sad little planet littered with 
fossil dinosaurs, dodos, and countless other extinct species. 

For my money, and for the sake of all around me, I feel strongly inclined to 
go for the former option, to follow in the footsteps of the Egyptian high priest. 
We can do it if we want to. It is basically a state of mind, but one that, as the 
concept of the eternal trinity implies, can only manifest through the 
harmonious interaction of the three fundamental forces of nature: active, 
passive, and neutral, and in that order. Ordinary thought processes switch 
from active to neutral and back again, endlessly. In this lies our greatest folly, 
because the genuine passive element is always absent, which means that the 
mind is never fully receptive, never able to assimilate external data in 
sufficient quantities to stimulate growth. Remember the pyramid ritual, the 
opening of the mummy’s mouth at the foot of the southern shaft of the 
Queen’s Chamber, aligned to Sirius, star of Isis, the passive force of the 
trinity. This is alchemy pure and simple, a description of the vital process of 
opening the mind, of “waking it up,” so to speak. This, of course, is precisely 
what genuine and sincere prayer, meditation, and numerous other yogic 
practices were designed to do—to introduce the passive element into the 
processes of mind, without which there can be no rhythm, no real harmony. 
So here’s a tip: keep your “sabbath,” your period of “rest”—you can’t be fully 
in tune with nature without it. 

Significantly, we need only look to the microcosm, to the evolution of 
DNA, to realize that the Egyptians themselves must have “sung” like 
proverbial angels, for the “pyramid ritual” is, in fact, performed repeatedly by 
all chromosomes, the “minds” of the biomolecular world. When the 
chromosome is ready to act, it first relaxes the tension of one of its two 
nucleotide chains; that is, it becomes temporarily passive. This, effectively, 
opens up the double-helix structure, causing the paired bases within it to 
separate, at which point, something quite “magical” occurs. Free nucleotide 
bases floating around in the surrounding cyto-plasmic membrane are taken in 
by the chromosomes. The chromosome then combines these bases into 
“triple-octave” units—RNA codons, the microcosmic equivalent of concepts 
—and subsequently ejects them again to carry out a specific evolutionary 
function, which is to act as templates for the manufacture of amino acids, the 
building blocks of life. 

And what do all self-respecting, self-replicating cells do with these building 
blocks? They build “pyramids,” of course: living ones, immense, six¬ 
dimensional organic structures capable of building even greater pyramids . . . 


252 



Notes 


INTRODUCTION 

1. P. D. Ouspensky, In Search of the Miraculous, 124. 

2. It might be argued that seeing the numbers 7 and 8 as interchangeable 
makes the identification of patterns too easy, but I think that any “natural” 
configuration that conforms to this universal symmetry, that coincides at 
the key “points of entry,” as it were (for example, points 3, 4, 7, 8, 22, 64, 
and combinations thereof)—musical, geometric, genetic, conceptual—is, I 
think, valid. So the 838 symbolism of the I Ching, or the “chessboard” 
ground plan of the Giza Necropolis, is essentially expressing the same 
principle as the 93711 format of the triple-octave “squared,” because the 
product of each is 64. Similarly the number 64 in the genetic code is 
obtained, not through an 838 format, or 93711, but through 43434—again, 
with a product of 64. So these apparently disparate patterns do map one 
onto another, but only at certain crucial points. One would not expect exact 
superimpositions to be visible at every level, because the universe is 
continually evolving, constantly in flux. But as long as the various 
symmetries link in at these main “points of entry” the Hermetic Code is 
valid. If anything, the fact that the code can be directly linked to all of these 
various symmetries—and many others found throughout the natural world 
—is compelling evidence of its extraordinary dynamism and universality. 
This is precisely what one would expect of a “theory of everything.” 

3. Michael Hayes, The Infinite Harmony, 17. 

CHAPTER 1. THE SACRED CONSTANT:THE “JEWEL IN THE 

CROWN” 

1. William R. Fix, Pyramid Odyssey, 108. 

2. R. A. Schwaller de Lubicz, Sacred Science, 86. 

3. Colin Wilson, From Atlantis to the Sphinx, 78. 

4. Edouard Naville, “Excavations at Abydos,” cf. Corliss, 325. 

5. Andrew Collins, Gods of Eden, 11. 

6. Rand Flem-Ath and Colin Wilson, The Atlantis Blueprint, chapter 3, “The 
Giza Prime Meridian.” 

7. Peter Tompkins, Secrets of the Great Pyramid, 287-382. 


253 


8. Stan Gooch, Cities of Dreams, 99-100. 

9. Ibid., chapter 10. 

CHAPTER 2. A DIFFERENT WAY OF SEEING 

1. Colin Wilson, From Atlantis to the Sphinx, 9. 

2. Colin Wilson, The War Against Sleep, 89. 

3. Colin Wilson, From Atlantis to the Sphinx, 10. 

4. A. Erman, Pyramid Texts, the Literature of the Ancient Egyptians, 4f. 

5. Colin Wilson, From Atlantis to the Sphinx, 242. 

6. Ibid., 242. 

7. R. A. Schwaller de Lubicz, Sacred Science, chapter entitled “Magic, 
Sorcery, Medicine.” 

8. Colin Wilson, From Atlantis to the Sphinx, 246. 

CHAPTER 3. MUSIC OVER MATTER 

1. Carl G. Jung, Memories, Dreams, Reflections, 178-79. 

2. John Bierhorst, The Mythology of Mexico and Central America, 8. 

3. Harold Osbourne, Indians of the Andes: Aymaras and Quechuas, 64. 

4. Mark Henderson, The Times, February 16, 2004. 

5. Paramhansa Yogananda, Autobiography of a Yogi, 316. 

6. Andrew Collins, Gods of Eden, 66-70. 

7. Graham Hancock, Fingerprints of the Gods, 262. 

8. Andrew Collins, Gods of Eden, 82. 

9. Ibid., 77-78. 

10. Peter Tompkins, Secrets of the Great Pyramid, 101-3. 

CHAPTER 4. THE ELECTRON AND THE HOLY GHOST 

1. Pierre Speziali (ed.), Einstein-Besso Correspondence, 1903-1955, p. 538. 

2. Michael Talbot, The Holographic Universe, 51. 

3. P. D. Ouspensky, In Search of the Miraculous, 176. 

4. Paul Davies, Other Worlds, 68. 

5. Timothy Ferris, The Whole Shebang, 224. 

6. Colin Wilson, The Strange Life of P. D. Ouspensky, 54. 

7. Ibid., 50. 

8. Satprem Satprem, Sri Aurobindo, or the Adventure of Consciousness, 
219. 

9. Paramhansa Yogananda, Autobiography of a Yogi, 316. 

CHAPTER 5. FURTHER LIGHT 

1. Graham Hancock, Fingerprints of the Gods, 178. 

2. Ralph Ellis, Thoth, Architect of the Universe, 3.11. 


254 


CHAPTER 6. LIVE MUSIC 

1. Michael Hayes, The Infinite Harmony, 221-30. 

2. Richard Dawkins, River Out of Eden, xi. 

3. Ibid., 52. 

4. Ibid., 33. 

5. Richard Dawkins, The Selfish Gene, 192. 

6. Ibid., 199. 

7. Ibid., 197. 

8. Michael Hayes, The Infinite Harmony, 154-57. 

9. Richard Dawkins, The Selfish Gene, 196. 

10. Graham Hancock, Fingerprints of the Gods, 95. 

11. James Shrieve, The Neanderthal Enigma, 69. 

12. Stan Gooch, Cities of Dreams, 49-53. 

13. Michael Hayes, The Infinite Harmony, 27-39. 

14. Linda Jean Shepherd, Lifting the Veil, The Feminine Face of Science, 
215. 

15. Richard Dawkins, River Out of Eden, 142. 

CHAPTER 7.EXTRATERRESTRIAL DNA 

1. Rodney Collin, The Theory of Celestial Influence, 342. 

2. Michael Hayes, The Infinite Harmony, 222. 

3. Rodney Collin, The Theory of Celestial Influence, 81. 

CHAPTER 8.INTERSTELLAR GENES AND THE GALACTIC DOUBLE 

HELIX 

1. Robert Temple, The Sirius Mystery, 3. 

2. Ibid., 55. 

3. Ibid., 24. 

4. Ibid., 25. 

5. Michael Hayes, The Infinite Harmony, 81-93. 

6. Robert Temple, The Syrius Mystery, 28. 

7. Ibid., 29. 

CHAPTER 9. THE HERMETIC UNIVERSE OF ANCIENT TIMES 

1. Genesis 1:1. 

2. Ibid., 1:2. 

3. Ibid., 1:3-4. 

4. F. Max-Muller, The Laws of Manu, 1:8-9. 

5. George Smoot, Wrinkles in Time, 272. 


255 


CHAPTER 11.THE FATE OF THE UNIVERSE 
1. Paul Davies, The Last Three Minutes, 67-68. 

CHAPTER 12. INNER OCTAVES 

1. P. D. Ouspensky, In Search of the Miraculous, 86. 

2. Ibid., 81. 


CHAPTER 13. THE HOLOGRAPHIC PRINCIPLE 

1. John Blofeld, Tantric Mysticism of Tibet, 61-62. 

2. P. D. Ouspensky, In Search of the Miraculous, 88. 

3. Genesis 9:6. 

4. Compton’s Interactive Encyclopaedia, “Orpheus” entry. 

CHAPTER 14. QUANTUM PSYCHOLOGY: THE “NONLOCAL” BRAIN 

1. Michael Talbot, The Holographic Universe, 122. 

2. P. D. Ouspensky, In Search of the Miraculous, 88. 

3. Ibid., 262. 

4. Ibid., 265. 

5. Ibid., 265-66. 

6. Stanislav Grof, Beyond the Brain, 91. 

7. Colin Wilson, The Strange Life of P. D. Ouspensky, 48. 

8. Ibid., 48. 

9. Paramhansa Yogananda, Autobiography of a Yogi, 318. 

10. Ibid., 319. 

CHAPTER 15. QP2: THE UNIVERSAL PARADIGM 

1. Revelations 12:1. 

2. P. D. Ouspensky, In Search of the Miraculous, 217. 

3. Ibid. 

4. Paramhansa Yogananda, Autobiography of a Yogi, 315. 

5. Ibid. 

6. W. Evans-Wentz, The Tibetan Book of the Dead, 158-59. 

7. Ibid. 

8. Ibid. 

9. Ibid., 95-96. 

10. Rodney Collin, The Theory of Eternal Life, 37. 

CHAPTER 16. THE SHAPESHIFTERS 

1. Adrian Recinos, Popul Vuh, The Sacred Book of the Ancient Quiche 
Maya, 168-69. 


256 


2. Ibid., 169. 

3. Ibid. 

4. Graham Hancock, Fingerprints of the Gods, 337. 

5. Ibid., 333. 

6. Mark Lehner, Secrets of the Lost Empires, 93. 

CHAPTER 17. “AL-CHEM”—THE EGYPTIAN WAY 

1. Anon., Material for Thought, no. 7, 1. 

2. John Romer, Romer’s Egypt, 28. 

3. Ibid., 65. 

4. R. O. Faulkner (trans.), Ancient Pyramid Texts, 227. 

5. David Furlong, Keys to the Temple, 79. 

6. CorpusHermeticum, Asclepius III 246 (see under Copenhaver in 
bibliography). 

7. Ecclesiastes 1:9-10. 


257 


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About the Author 


Michael Hayes is an administrator at the University of Central England 
and is the author of The Infinite Harmony and The Hermetic Code in DNA. 
He first recognized a common link between all major religions and 
esoteric doctrines--and later that this symmetry exists among the 
fundamental sciences--while working in post-revolutionary Iran, where 
he was able to observe all the major religions practiced side by side. He 
lives with his wife and family in Birmingham, England. 


261 


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Inner Traditions 
One Park Street 
Rochester, Vermont 05767 
www. InnerT raditions .com 

Copyright © 2004, 2008 by Michael Hayes 

Originally published in the United Kingdom in 2004 by Black Spring Press under the title High 
Priests, Quantum Genes 

All rights reserved. No part of this book may be reproduced or utilized in any form or by any 
means, electronic or mechanical, including photocopying, recording, or by any information 
storage and retrieval system, without permission in writing from the publisher. 

Library of Congress Cataloging-in-Publication Data 
Hayes, Michael, 1949- 

The hermetic code in DNA : the sacred principles in the ordering of the universe / Michael 
Hayes. 

p. cm. 

“Originally published in the United Kingdom in 2004 by Black Spring Press under the title 
High Priests, Quantum Genes.” 

Includes bibliographical references and index. 

Summary: “An examination of the precise code that connects ancient spirituality with modem 
science”—Provided by publisher. 

ISBN: 978-1-59477-218-4 

1. DNA. 2. Spirituality. I. Hayes, Michael, 1949- High priests, quantum genes. II. Title. 
QP624.H39 2008 
572.86—dc22 

2008004438 

To send correspondence to the author of this book, mail a first-class letter to the author c/o Inner 
Traditions • Bear & Company, One Park Street, Rochester, VT 05767, and we will forward the 
communication. 


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Table of Contents 


Title Page 2 

Acknowledgments 3 

Contents 4 

Foreword 6 

A Note on Measurements 13 

Introduction 14 

1. The Sacred Constant 33 

2. A Different Way of Seeing 52 

3. Music over Matter 62 

4. The Electron and the Holy Ghost 78 

5. Further Light 92 

6. Live Music 108 

7. Extraterrestrial DNA 132 

8. Interstellar Genes and the Galactic Double Helix 146 

9. The Hermetic Universe of Ancient Times 159 

10. The Hierarchy of Dimensions 171 

11. The Fate of the Universe 180 

12. Inner Octaves 188 

13. The Holographic Principle 195 

14. Quantum Psychology 201 

15. QP2: The Universal Paradigm 211 

16. The Shapeshifters 226 

17. “Al-Chem”—the Egyptian Way 239 

Notes 253 

Bibliography 258 

About the Author 261 

About Inner Traditions 262 

Copyright 263 


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