Oil painting done for cal state
bakerfield art class
Another oil that lays the cube
of all cubes on a flat square
WHAT IS IT ALL ABOUT
EXISTENCE IN DEPTH AND BREATH
Below is a painting that attempts to put it
all together.  At the center is logic and law,
the axis of the wheel of human mind.  At
the edges, corners of the painting in the
lower right, done in pink, at its edges are
opera, ritual, dance, the human activities
that turn the wheel.

Here we see the eight tempers as faces
of a flattened octahedron, magic to
science is romanticism to realism.  
Government to design is the Baroque to
the Cubist.  Metaphysics to business is
the classical to the expressionist,
literature and ideology to criticism is the
post-impressionist and symbolist to the
impressionist.  It is also Heaven to Earth,
Pottery to Fire, Air to Dust, and Water to
Salt.  It is the eight trigrams of the I Ching,
Heaven to Earth, Waterpit to Flame, Wind
to Thunder, and Lake to Mountain.

This wheel roles on three polarities.  The
axial polarity of Law to Opera, the primary
polarity of Phenomenology to Education
(Self to Social) and the holistic polarity of
Religion to Engineering and Industry
(Whole to Part).  When the great wheel
turns the major spokes are self to social,
whole to part.  These generate the four
parts to the great circle of individuation:
Transcendent, Individual, Manifestation,
and Collective. In this picture: Theology,
Criticism, Economics, and Ideology.
Below is a flattened octahedron in which the
Heaven to Earth trigram polarity appears as
Abundance to Thrift, Wind to Thunder appears as
Beauty to Fun, Lake to Mountain appears as Faith
to Wisdom, and Water Pit to Flame as Harmony to
Enterprise.  Fixed to Flux is Discipline to Courage,
Self to Social is Genius to Charity, and Whole to
Part is Holiness to Exploration and Experience.
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Above is a flattened octahedron in which there are 8 trigram octahedral faces, Heaven Trigram as Abundance
against Earth Trigram as Thrift, Wind Trigram as Beauty against Thunder Trigram as Fun, Flame Trigram as
Enterprise against Water Pit Trigram as Harmony, Mountain Trigram as Wisdom against Lake Trigram as Faith.  In
this system Courage is bottom line Eldest Son Yang and Discipline is bottom line Eldest Daughter Yin, Experience
is middle line Middle Daughter Yin and Holiness is Middle line Middle Son Yang.  Finally, Genius is top line
Youngest Son Yang and Charity is top line Youngest Daughter Yin, thus, Flux to Fixed, Part to Whole, Self to
Social.

Magnificence is the transcendent edge, this is the place of theology, totally difference than adaptation, the place of
measurement and science.  Magnificence is generated out of abundance and creates beauty and goodness.  It is
the infinite flux that makes the improbable probable.  That improbableness is inclusive of all improbabilities, all
supernatural miracles, the anthropic observer that is the emergent world of natural materialism and the realm of the
gods and bodhisattvas generated out of endless cosmic evolution of the most fantastic kind, the boundless
emergence that makes the god of the ultimate future, the Christian theology of Wolfhart  Pannenberg.  Existence
from the magnificence pole is lush and rich, is the polar opposite of the parsimony and economy of the materialistic
and utilitarian adaptation.
A series of polarities rules the structure of all things.  First is
the polarity between energy and information and then the
polarity between individual and the collective and then the
transcendent and the manifest.  This generates a set of six
points, faces of a cube, or vertex of an octahedron.  Between
the individual and the transcendent lies the primary self and
between the collective and the measurable its group
opposite.  Between the collective and the transcendent lies
the ultimate whole and between the individual and the
manifest is its particular part opposite.  Now you have the
eight corners of a cube, eight faces of an octahedron, or a
double tetrahedron.  Start with the tetrahedron of Earth, Air,
Fire and Water and then search for its opposite, Heaven,
Dust, Pottery and Salt.  These four are the trigrams of the I
Ching, the Chinese Book of Changes: Earth, Wind, Flame,
Lake, Heaven, Thunder, Water Pit, and Mountain.  The six
points are the lines of the trigram: top yang self and top yin
social, middle yang whole and middle line yin part, bottom
line yang flux and bottom line yin fixed.

Now the edges of the cube form a system:  from mountain
(separation and analysis) to flame (openness and freedom)
lies the individual and from water pit (order and closure) to
lake (synthesis and mixture) lies the collective.  From heaven
(source and inexhaustible) to wind (ideal and improbable)
lies the transcendent and from earth (result and product) to
thunder (expression and probability) lies the manifest.  This
is the first circle of four.

The second circle of four is the circle of Aristotle's causes:
ground and figure, purpose and action.  From water pit to
wind is purpose and its opposite, action, between thunder
and flame.  From mountain to earth is form and figure and its
opposite form heaven to lake is ground and possibility.

The third circle of four is conservation, homeostasis,
development, and variation.  Conservation is the edge
between wind and mountain, its opposite is development,
between lake and thunder.  Homeostasis is the edge
between water pit and earth.  Its opposite is the edge
between heaven and flame, variation.

Each vertex of the octahedron generates four angles.  The
self vertex becomes creativity in the heaven face, essence in
the wind face, isolation in the mountain face and eccentricity
in the flame face.  Its opposite is the social vertex.  It forms
the opposite of creativity in the earth face and becomes
copy.  It forms the opposite of essence and becomes
derived in the thunder face.  It forms the opposite of isolation
and becomes association in the lake face. It forms the
opposite of eccentricity and forms conformity in the water pit
face.

The whole vertex becomes depth in the wind face, inclusion
in the water pit face, fusion in the lake face, and boundless in
the heaven face.  Its opposite is the part vertex.  It forms the
opposite of boundless and becomes boundary in the earth
face.  It forms the opposite of depth as surface in the thunder
face, the opposite of inclusion as exclusion in the flame face,
the opposite of fusion as division in the mountain face.

The fixed vertex become principle in the wind face,
regulation in the water pit face, stability in the earth face, and
accuracy in the mountain face.  Its opposite is the flux vertex.  
It forms the opposite of principle and becomes accident in
the thunder face, the opposite of regulation as revolution in
the flame face, the opposite of stability as force in the
heaven face, and the opposite of accuracy as haze in the
lake face.

In addition the twelve edge split into twenty four parts.  
Toward self individual becomes singular and toward part
becomes local.  Transcendent becomes infinite toward the
whole and supreme toward the self.  The opposites are finite
in measured part and subservient in measured group,
universal in collective whole and aggregated in collective
group.  Thus, singular vs. aggregated, supreme vs.   
subservient, infinite vs. finite, universal vs. local.

In the Aristotelian series, form becomes outline toward part
and structure toward fixed, purpose become completion
toward whole and system toward fixed.  The opposite of
completion is break and of system in process, of structure is
potential and of image is background, thus, background vs.
image, potential vs. structure, process vs. system, complete
vs. break.

In the developmental series, variation becomes invention
toward self and mutability toward flux.  Conservation
becomes detachment toward self and purity towards fixed.  
The opposite of mutability is rigidity and the opposite of
invention is imitation.  The opposite of detachment is
attachment and the opposite of purity is impurity.  Thus,
mutability vs. rigidity, invention vs. imitation, detachment vs.
attachment, purity vs. impurity.

So we have six faces to the cube, eight corners, or faces of
an octaherdron with four angles at each vertex.  Six basic
poles plus eight faces plus twelve edges plus twenty four
angles plus twenty four ends to the twelve edges generates
seventy four points and equals seventy four points to the
sphere of spheres on three plus four plus six plus twelve plus
twelve, that is thirty seven polar axial lines.  

Draw these out into four and five dimensions by adding time
in the form of progressive emergence of levels of
organization: quanta, particles, atoms, molecules, cells,
organisms, tribes and populations, cities and biotic
communities, industrial systems and natural ecosystems,
biospheres and electronic systems, planetary systems and
computer systems, solar systems and internet systems, star
cluster systems and science fiction, galaxies and fantasy,
super galaxies and mythology, cosmic theology and
metaphysics.

There is no end to the possibilities of this metaphysical
mathematical design potential at the interface of
mathematics, art, and metaphysics.  There is such an
interface.  The Chinese began to explore it thousands of
year ago with the generation of that ancient classic: I Ching,
Yi Ching, Yi Jing, Chinese Book of Changes.