Refer to the following:

Living Sober, Alcoholics Anonymous, World Services, New York, 1975
note pages 52 -53 avoiding dangerous drugs, 56 -57 self pity.

The Road to Reality, Roger Penrose, Alfred A. Knopf, New York, 2004, see
page 18, three worlds, three mysteries. (Three Polarities of Mountain
Trigram face of the octahedron of octahedra). My personal prejudice
connects the mental world of Penrose with the Monadology of Gottfried
Wilhelm Von Liebnitz, see Modern Classical Philosophers cited below.  
The monads of Liebnitz are the essential infinitesimals, the jiva of Jainism
and atman of Hinduism, the atoms of the subjective state of being, the pure
infinitesimal existential here and now present.  This trinity of monad,
mathematical law, and empirical objective event, I connect with the Spirit,
Law, and Body trinity discussed in The Science of Mind, Ernest Holmes,
Dodd, Mead, New York, 1938; see charts I and II followng page 567.  
Holmes works in a practical psychological and theological context, he is
more concerned with situations than metaphysics.  For a metaphysical
explanation, I would turn to Alfred North Whitehead and Process and
Reality, see Chapter 2, Section I.  We begin with the "actual entity."  In my
modular view of existence, this is the Earth Trigram, the realistic temper.  
The actual entity is separated out into "prehensions," in my system the
impressionistic temper, the Mountain (Salt) Trigram.  Whitehead begins
with the "Category of the Ultimate."  This is creativity, this is the Heaven
Trigram, the romantic temper.  Out of this creativity comes disjunction,
Flame (Fire) Trigram and conjunction Lake (Water) Trigram.  This
manifests in the world as process and the becoming of the actual entities
(the Thunder (Dust) Trigram, the expressionistic temper).  The prehensions
reach toward Eternal Objects (Wind (Air) Trigram and classical temper)
and out of their interaction with Eternal Objects, generate propositions
(Water Pit (Pottery) Trigram and Baroque temper) that rationalize the world
of actual entities.  Spirit, Law, and Body are the three polarities that frame
the Mountain Trigram, the long top yang line of the pure self, and the broken
middle and bottom lines of mathematical system and the quantum
mechanical world of science.

The Astrology of Fate, Liz Greene, Samuel Weiser, York Beach, Maine,
1984, here we see Astrology used as Jungian symbols.  It is this use of
astrology that has inspired much of what has been done at this site.  
Greene discusses synchronicity, the way that things happening in the same
area of space time get woven around each other.  Synchronicity is the
collective unconsciousness, the stickiness of events in deep space time
nearness.  Science and reason necessarily concentrate on the conscious
foreground where all things fall apart under the microscope of thought and
reason.  Synchronicity is the opposite pole, the place where four
dimensions bend space time into five and six and twist events together in
ways that make little sense in the one and two dimensional world of thought
and linear reason.

Uppers, Downers, All Arounders, Physical and Mental Effects of
Psychoactive Drugs, 6th Edition, Darryl S. Inaba, and William E. Cohen,
CNS Publications, Medford, Oregon, 2004, see page 55, the mesolimic
dopaminergic reward pathway has a more switch (yes) consists of nucleus
accubens, septi, ventral tegmental area, lateral hypothalamus and
amygdala," the stop swith is found mainly in the orbitofrontal cortex"  In our
system, the sympathetic nervous system "up" switch off of the lateral
hypothalamus and amygdala, supporting the left motor cortex is what we
call the Ares-Mars module of the brain.  The left somatosensory and
connections to the parasympathetic aspect of the hypothalamus and lower
brain and parasympathetic division of the autonomic nervous system that
tends toward the "down" or "delay" is what we call the Aphrodite-Venus
module.  Generally, the Venus module responds more to the
neurotransmitter serotonin and the Mars module to norepinephron.

The orbitofrontal cortex, particularly the right hemisphere orbitofrontal and
those aspects associated with motor inhibition, is what we associate with
the "Stop" module, the Hera-Juno module, the adjacent motor planning and
facilitation areas, particularly on the left of the frontal cortex, is the "Go"
module, what we caller the Zeus-Jupiter module.  It facilitates motor
response, is associated with the neurotransmitter dopamine and has
strong connections to the "more" switch in the reward system described
above.  In our symbolism, we associate the "more" switch with the Moon's
North node astrological symbol and the "stop" switch with the Moon's South
Node and the Planet Saturn.  This "stop" switch is also associated with the
neurotransmitter "GABA."  This executive function area associated with the
frontal lobes and the orbitofrontal lobes is what we associate with Mount
Olympus, the mountain of the gods ruled by Zeus and Hera.  The deep
structures associated with this are, in our system, the amygdala
(Hades-Pluto) and the hippocampus and associated temporal lobe areas
(Poseidon-Neptune).  The connections with the cingulate and the
orbitofrontal are associated with Uranus in our system.  The connections of
the cingulate area to the hypothalamus are Rhea, upper portion, and Gea,
lower brain areas, the wives of the Cronus-Saturn and Uranus.  Thus, we
see the ancient myths as primitive symbols of brain and neural physiology.  
The connections of the limbic area to this reward system are associated
with the Dionynus-Baccus module in our system.  This module is potentially
self destructive because of its ability to undergo wide swings of mood and
temper depending on stresses from the reward system and the amygdala.  
The Nucleus Accumbens as an area that can influence the amygdala is
associated with the Persephone to Hades pairing of the ancient gods in out
system.  The neurotransmitter glutamate, the deltaFosB based growth of
neural connections is associated with Minerva-Athena when it takes place
in the frontal areas, particularly right brain memory, Hephaestus-Vulcan
when it involves cerebellum and basal ganglia and motor area based skills,
Neptune-Poseidon in respect to hippocampus and temporal lobes learning
involving movements in space and time, and Demeter in respect to right
parietal association with person and place and object recognition and
placement.  Left hemisphere word recognition in temporal lobe is
Hestia-Vesta, body part recognition in left parietal lobe Aphrodite-Venus,
and speech in left frontal Broca's is Hermes-Mercury.  Attention related
visual issues and personal issues involves left cingulate and occipital lobes
and dream materials in right occipital and cingulate and lower brain centers
controlling dream based sleep. Suppose that we associate the gods and
goddesses with pairs of neurotransmitters?  Would Apollo be epinephrine
and Artemis histamine, Ares norephnephrine, Aphrodite serotonin, Zeus
dopamine and Hera GABA, Demeter Substance P and Poseidon
Anandamide, Hestia Enkephalins and Hermes Glutamate, Athena
Glutamate and GABA and Hephaestus Acetylcholine?

The symbol system used can be a problem.  Richard Tarnas is Cosmos
and Psyche makes it plain that the symbol system used in modern
astrology is quite different from that of Greek and Roman mythology.  See
Cosmos and Psyche, reference given below.  The basic symbolism of
modern astrology is the movement from the Sun and light to Pluto and
darkness.  Jupiter is the largest planet in the light and represent
uprightness and expansion and honesty.  Saturn is slower and darker and
more tilted and smaller and thus represents the negative, contracted,
conservative alternative to Jupiter's expansion and light and positiveness.  
Uranus takes Saturn and twists it on its side, thus, represents rebellion and
individual differences, doing it your own way.  Neptune tilts everything,
makes a perfect circle in the dark, is a bloated bag of gas.  Thus, it
represents dreams and spirits and deception and drugs and far out
spiritual systems.  In the brain, the Moon is the lower brain and its tides of
up and down in the autonomic nervous system that maintain the balance of
the viscera.  The Sun is the upper brain stem and consciousness
maintaining systems in the upper brain.

(Mercury is the temporal lobes and Broca's area, and their attempts to
support human signal systems, speech, and language, thus,
communication.  Venus is the parietal lobe and the somatosensory areas
associated with touch, Mars the motor cortex and its connections with the
basal ganglia and amygdala.  Jupiter is the area of the left frontal cortex
that plans actions and its association with the cingulate area and the
nucleus accumbens and the brains reward system.   Saturn is the
orbitofronal areas and lateral frontal cortex responsible for memory and
frontal lobe functions that censor and control motor facilitating impulses.
Uranus is associated right hemisphere and cingulate brain processes
supportive of individuality and rebellion, particularly connections to the
amygdala (Pluto).  Neptune is the rhinencephalon, limbic lobes, temporal
lobes, hippocampus, and posterior cortical areas active in sleep and
dreams.  Pluto is connections to the amygdala and basal ganglia)

The above book does a good job of developing the point of view that most
substance addiction involves three factors, hereditary predisposition,
environmental stress factors, and the alteration of neurotransmitters and
brain chemistry under the influence of various addictive drugs.  The Ecohol
thesis developed elsewhere on this site develops the notion that these
factors cannot be looked at in isolation.  The human species has evolved in
the face of severe environmental stress and, like weed species, has a
tendency to generate environments that spread the stress that it is adapted
to.  Humans will plunder their environments, generate artificial stress,
manipulate the reward centers of the human nervous system to up the
amounts of what Buddhism call "Dukka" and "Kama:" suffering and desire,
disturbance and craving.

Should we identify the locus coeruleus with Apollo or Helios?  This is the
source of attention generating epinephrine release.  Is Artemis the
inhibiting areas in the nearby brainstem?  So are we saying Artemis and
the tunicate and Apollo and the awakened vertebrate, protofish?

Process and Reality, Alfred North Whitehead, Corrected Edition, ed. David
Ray Griffin and Donald W. Sherburne, Free Press, Macmillan, New York
(1929) 1978, p. 22 eight categories of existence: actual occasions, actual
entities (realism), prehensions (impressionism), nexus, public matters of
fact (expressionism), subjective forms, private matters of fact
(romanticism), eternal objects (classicism), propositions (baroque),
multiplicities (cubism),  contrasts (post-impressionism).  Actual
occasion=Earth Trigram, Prehensions= Mountain Trigram, Nexus= Thunder
Trigram, Private Matters= Heaven Trigram, Eternal Objects = Wind
Trigram, Propositions = Waterpit Trigram, Multiplicities = Flame Trigrams,
Contrasts = Lake Trigram.  See page 22, the actual world is a process and
the process is the coming of actual entities, thus we have the Thunder
Trigram bringing forth Earth, see I Ching, Wilhelm/Baynes, Bollingen Series
XIX, Shuo Kua, discussion of the trigrams, p. 267 "Thunder brings about
movement...," "God comes forth in the sign of the Arousing and brings all
things to completion in the sign of the Gentle..." (p.  268) (The Wind
Trigram, the "eternal object.").  According to Whitehead, "the actual entity is
the real concrescence of many potentials," thus Heaven (potential)
generates concrescence (Lake Trigram) generates the coming of the
actual entity (Thunder Trigram). "The nexus of actual entities in the universe
correlate to a concrescence is termed the "actual world" correlate to that
concrescence," Thunder brings forth Earth from concrescences (Lake)
within the mechanisms of the universe (Water Pit).  Note again the I Ching,
"he causes creatures to perceive one another in the sign of the Clinging
(light); he causes them to serve one another in the sign of the Receptive.  
From the Flame Trigram we move to Mountain and then to Earth, multiple
possibilities are available to prehensions, and thus to actual occasions.

The problems is that both the I Ching and Process and Reality tend to
wander off the mark.  What we need to look for is the fundamental polarities
in Process and Reality: actual occasions (earth) to creativity and god
(heaven).  eternal objects (wind/air) to nexus and process (thunder/dust),
contrasts and concrescence and feeling (lake/water) to prehensions
(mountain/salt), novelty, multiplicity and freedom (flame/fire) to propositions,
order, and organism (waterpit/pottery).  In a similar fashion, the earlier
version of the trigrams makes clear that Thunder is the loud emergence
and Wind is the gentle completion.  Wind is drawn from the creativity of
Heaven and Thunder from the fertility of Earth.  The loud emergence that is
Thunder opens up in lightning and flame.  The gentle completion that is
Wind draws out the water that flows in rivers and collects in wells (Water
Pit).  But backward movement brings water in river gorges to Mountains
that block the flow.  Backward movement of flame and lightning is reflected
in the surface of the Lake. (See The I Ching, Wilhelm/Baynes, p. 357, 284,
285, 262 -279.  Here Heaven is the creative and Earth the acutal occasion,
Thunder is the process generating emergence and Wind is the eternal
object that is the ideal, the end, the paradigm of that emergence.  Mountain
separates out the actual occasions into impressions, prehensions and
Water Pit collects reflections of eternal objects into propositions, in natural
laws, into the vessels of organisms.  Flame is the dryness that shows their
multiplicity and Lake is the wetness that generates concrescence and
reflection (feeling, joy, satisfaction, etc.).  Mountain is reflected in Lake and
Flame (Natural Selection) dries Water Pit (Pottery) into organic structure.

There are four great polar systems in Whitehead's Process and Reality: the
opposition between Eternal Objects ("Li" in Neoconfucianism, "Forms" in
Neoplatonism) and the processes, the emergence, the Nexus that allows
them to be expressed, thus the opposition between Idealism and
Pragmatism, between Classicism and Expressionism, the polarity between
God and subjectivity and private creativity and the world of facts and Acutal
Occasions, thus, between Romanticism and Realism, the Supernatural and
the Natural, the polarity between the Multiple (Multiplicities) and
indeterminate and Organism, Propositions, and the determinate, the Cubist
and the Baroque, and finally the polarity between Prehensions (separation)
and thought, the impressionistic, and feelings (combination) and Contrasts
and concrescence, thus the impressionistic and mental and the
post-impressionistic and sentimental.

These four great polar systems are reflected in the trigrams of the I Ching,
Yi Jing, Book of Changes, See The I Ching, Wilhelm/Baynes pp. 265 to
269.  "God comes forth in the sign of Arousing, he brings all things to
completion in the sign of the Gentle..," so the creative source,  Heaven
Trigram, generates the world of actual occasions, Earth Trigram, by
emerging in nexus in the Thunder Trigram according to systems patterns,
eternal objects in the Wind Trigram. "Thunder brings about movement, wind
brings dispersion, rain brings moisture, the sun brings about warmth,
Keeping Still brings about standstill, the Joyous brings about pleasure, the
Creative brings about rulership, the Receptive brings about shelter."  The
Flame Trigram, the heat of the sun, warms things and sets them free from
the ice.  The Water in the Deep Trigram, the cold of the moon, cools things
and solidifies them, separating one from another.  As this happens, order
emerges from disorder, determinism and rational propositions, organism
replaces multiple actions and indeterminate atomic movement.  Thus the
Flame Trigram represents the indeterminate and the Water Pit, that which
toils, the disciplined, the determinated, the cooled and frozen.

Water in the I Ching represents the unconscious.  There are two kinds of
water, the shallow water of the Lake Trigram (marsh) that reflects what is
around it and dissolves things, and the deep water of a well, or river gorge,
Water Pit Trigram.  It is water as Lake (Marsh) that represents Whitehead's
notion of contrasts and concrescence, combinations, feelings.  This is the
trigram than manifests the rising heat of spring and bursts out in the joy of
summer.  It is warm and joyous and sentimental, as opposed to the cooler
and rational stillness of the Mountain trigram, the crystalization of
sensations as Prehensions, impressionism, as opposed to the warming
post-impressionism, the reflections and combinations of the Lake Trigram.

The Earth warms and Thunder emerges, Flame loosens with its energy and
the melting ice of Lake dissolves and recombines and reflects the creative
Heaven which holds all the potential cloud patterns the Wind can generate
including the rain and snow that collect in wells and ruts, in Water Pits, that
cut channels in the Mountains of the Earth. Thus runs the first cycle of the
trigrams as symbols of the seasons.  Earth as Winter through Thunder to
Flame as Spring and then Lake and Heaven as Summer and then Wind
and Water Pit as Fall then Mountain and Earth as Winer again.

In process philosophy, Actual Occasions (Earth objects) emerge from
Process (Thunder) out of the Multiplicities (Lightning, Sunshine, Flames)
coming together in concrescences and Contrasts (reflections and solutions
on/in Lake) emerging in the Creativity of the ultimate (Heaven), of God, and
private subjectivity.  This creativity draws out the Eternal Objects (Wind on
the Clouds) as Propositions (Snow and Rain in Water Pits) that freeze and
congeal as dogmas in the mind, as Prehensions (Mountains) that frame our
view of the world (Earth).  (See The I Ching, Wilhelm/Baynes, Shuo Kua,
Discussion of the Trigrams, pp. 262 - 269, Process and Reality,
Whitehead, Part I. The Speculative Scheme,  Chapter II, The Categoreal
Scheme, Part II, Chapter III, The Order of Nature, Chapter IX, The
Propositions, Chapter X, Process,  Part V, Chapter II, God and the World)

Another discussion of the I Ching is found in "The Living I Ching," by Deng
Ming-Dao, HarperSanFrancisco, 2006.  Deng Ming-Dao's interpretation of
the I Ching shows clearly that the two ways of ordering the I Ching, The
Early Heaven, and the King Wen, see op. cit. pp. xiii to xvii, and 67 thru 73
represent two different ways of cutting through the cube/octahedron of the
eight trigrams.  If each trigram is seen as a face of an octahedron, corner of
a cube defined by six possibilities a long top yang line or two short top yin
lines, self to social, a long middle yang line or two short middle yin lines,
whole to part, a long bottom yang line or two short bottom yin lines, flux to
fixed, then the trigrams are framed by six poles, the faces of a cube, the
corners of an octahedron.  The Early Heaven sequence is very simply an
attempt to flatten this three dimensional arrangement of the trigrams into a
two dimensional figure in a way that corresponds to the progression of the
seasons in northern China.  This is exactly what I have done on pages 52
and 54 of Love, Allan Ralph Andrews, published 1974.  Here I show the
Early Heaven sequence, but running counterclockwise rather than
clockwise, as a flattened octahedron.

Note also the distinction made between old yang and young yang, old yin
and young yin.  Strange as it may seem, there is a connection here with the
four causes of Aristotle (conceptual, not historical), substance as ground,
action as process, form as figure and shape, and purpose as the end
(completion) of process.  Old yang, Heaven and Lake function as ground,
young yin, Fire and Thunder, function as action and process, old yin,
Mountain and Earth as form, figure, and shape, young yang, Water-Pit and
Wind, as purpose and completion (see Deng Ming-Dao op. cit., p. xiii, also
pp. 58 - 62 of Love, Allan Ralph Andrews, 1974).

The King Wen system approaches the octahedron differently, separating
out the two tetrahedrons that it is made of, Heaven, Mountain (Salt), Water
Pit (Pottery), Thunder (Dust) against Earth, Fire, Lake (Water), Air (Wind),
and moving through first one tetrahedron and then another.  In doing this, is
represents local cycles of opposites much more accurately than the Early
Heaven sequence, which is more effective in interpreting the long term
movement of events.  For example, on a long term basis (using the Early
Heaven sequence of the trigrams as a guide) genes move from phenotype
(Earth), to expression (Thunder), to natural selection (Flame), to
recombination of surviving genotypes (Lake) to mutation of genes (Heaven)
to development toward adaptive peaks (Wind) to development of adaptive
systems (Water Pit) to consolidation of these systems in species by
genetic isolation (Mountain).  But at any time a genetic system may move in
this direction by a series of counter movements (per the King Wen
arrangement of the trigrams), thus adaptive system (Water Pit) to
consolidation by genetic isolation and species formation (Mountain),
expression of genes (Thunder), adaptive peaks (Wind), and natural
selection and extinction of the unfit (Fire/Flame), working on genetic
phenotypes (Earth) collected together and recombined within the gene pool
(Lake) and inclusive of mutations (Heaven).

Finite and Infinite Games, James P. Carse, Free Press, Macmillan, New
York, 1986.  The finite game is the Part Pole on the octahedron of
octahedra and the infinite game is at the Whole polar opposite.  The
creative part of the infinite game belongs to the Heaven Trigram and the
eternal part is the eternal object, see above, the paradigm of completion
that is the key to the Wind Trigram, see above.  The finite game belongs to
the Earth Trigram, its perception to Mountain, its emergence to Thunder, its
rules to Water Pit.  Heaven is the creativity of the infinite game opposite,
Wind is the eternal timeless wholeness, Lake is the connectivity, and Flame
is the freedom.  The finite game is nexus involving prehensions and actual
occasions arising from a rational mechanism of fixed propositions.  The
infinite game is the subjective creativity of multiple contrasts that emerges
from the eternal object that is the transcendent good.  To this object there is
no end.  For more see below:

Love, Allan Ralph Andrews, Thomas Enterprises, Los Angeles, 1974
This is the original publication in which most of the ideas on this site were
first developed and published.  It is the result of graduate work done in
Evolution at the University of California, Los Angeles, 1961 to 1966, under
the guidance of Harlan Lewis, then President of the Society for the Study of
Evolution, and Mildred Mathias, then Secretary of the International Union of
Plant Taxonomists, and in  Platonic philosophy at the State University of
New York at Albany in 1969, in Philosophy of Mind, while corresponding
with Gilbert Ryle at Oxford in 1969 (then editor of Mind) and in research at
the Royal Botanic Gardens at Kew, in London in 1970, and in history of
higher education at the College of William and Mary in  1971 and 1973.  At
one time copies of this text were present in many of the worlds major
libraries and universities (Oxford, Cambridge, U of C Berkeley, Harvard,  
etc. etc.).  It develops a thesis that combines the vision of Saint John's
Epistles and of Plato's Dialogues, of love as a creative Eros and a self
giving Charity that nurtures the diversity, and ultimately, the emergence of
all things.  In this text is the notion of self correcting negative feedback and
non-correcting out of control positive feedback.  The self correcting
negative feedback emerges out of an adaptive peak, as ideal set point.  
The out of control positive self multiplying feedback, self will run riot, is the
recombinant type emerging from mutation that generates the expression of
maladapted phenotypes.

This maladapted type should become extinct, should be cut down by natural
selection.  In contrast, the adaptive phenotype generated by self corrective
feedback, should be measured, analyzed, the effective genes that generate
it isolated and preserved within a separate genetically isolated species,

The mutation that generates the new type is the source, the aboriginal
productive, romantic, HEAVEN TRIGRAM.  The recombinant positive
feedback that generates the maladapted result is the post-impressionist,
symbolist, recombinant orientation, the LAKE (WATER) TRIGRAM.  The
maladapted result is the marketing orientation, the expressionist temper,
the THUNDER (DUST) TRIGRAM.  The extinction, the exploitative
orientation, that cuts out the maladaptive type is the dada, the Cubist
temper, the FLAME (FIRE) TRIGRAM.

What is left, the ideal, the adaptive peak, the genetic paradigm, is the
idealist,  hoarding orientation, classicist temper, the WIND TRIGRAM (AIR
ELEMENT) and the negative feedback that maintains it is the WATER PIT
(WATER POT) TRIGRAM (and Baroque temper and receptive orientation).  
The corrected and measured phenotype that results is the EARTH
TRIGRAM (and realistic temper and utilizing productivity orientation).  The
analysis and genetic isolation that supports it is the MOUNTAIN (SALT)
TRIGRAM (and the impressionistic temper and the segregative orientation).

Gregory Bateson, Steps to an Ecology of Mind, Chandler, 1972, theory of
alcoholism pp. 309 - 337.  This text is basic to the Ecoholics Anonymous
approach to sobriety and the concept of "Ecohol" as the plunder, the
non-ecological mind state, that stimulates the reward center and becomes
the anti-spirit, the dukka and kama, the out of jointness and desire to fill the
resulting hollow spot within  that drives all other addictions, alcohol, drugs,
codependence, etc.

Barbara Thiering, Jesus and the Riddle of the Dead Sea Scrolls, Harper,
San Francisco, 1992.  Thiering's works are important because they are
developed from a woman's, from an Australian's point of view.  They bring a
fresh wind to an old subject.  She is probably often very wrong, but when
she is wrong, when she is crazy, she is wrong and crazy in a creative way
that makes one rethink old assumptions.  The men who have looked at her
work have taken a male bias to what she has to say.  They see her as
playing the finite game of who is right and who is wrong and who is
smartest of them all.  Sometimes Thiering is just not playing that old tired
male game and it is refreshing to read something that is not written with a
mind to some sort of power play in the theological wars of who gets to
speak for "God."  No one seems to notice that this god word is similar to
the roots of woden, the destructive night wind, the male god that cuts down
all constructive fertility.  But, Thiering seems to be oblivious to these old
male power games of who is greatest of them all.  She calls the shots as
she sees them for the sake of that larger game of which Truth with a capital
T is one of many outcomes.

R. Buckminster Fuller, Synergetics 2, Macmillan, New York, 1979., see also
Synergetics (1).  Here we see the interconversion of the platonic solids and
other geometric forms used on this site.

Fritjof Capra, The Tao of Physics, 1975, (Bantam Books, 1977) here we
see how Quantum Mechanics as the Part Pole, Thermodynamics as the
Flux Pole, and Relativity as the Social Pole frame the world of emergence.  
Implied is the polarity from which they emerge, with the Tao of Physics as
the missing infinite game whole polarity that makes the dance of the flux
pole integrate with the Dharma of the fixed information pole and the
relativity of the Social pole integrate with the infinitesimal subjective monad
of phenomenology and existential inexistence that is the Zen moment of the
Self pole opposite.

Capra develops Chinese Thought in Chapter 7 of The Tao of Physics, on p.
99 of the Bantam edition is a hexagram and on pages 268 to 273 are the
full set of all 64 hexagrams.  The S matrix interpretation of particle
relationships that Capra is presenting in this text turns out to have been a
fad of the 1970s.  But, it also turns out that Physics has an ever changing
face as first one theory and then another gains acceptance.  Capra's book
captures the spirit of the situation, if not a final theoretical product, which
may never happen for the very reasons that Capra develops in his book.  
The philosophic roots of Capra's ideas were explored in M. Capek, The
Philosophical of Contemporary Physics, Princeton, Van Nostrand, 1961.  
Capek's book exerted considerable influence on the development of my
own thought on these subjects in the 1960s.

The Social Brain, Michael S. Gazzaniga, Basic Books, 1985, this book
develops the notion of the modular brain that is used much in the models
developed at this site.   Gazzaniga's "Interpreter Module" resurfaces in the
models developed on this site as Zeus, Apollo, and Hermes, the rulers and
messengers and prophets of the gods, the narcissistic face of the Mount
Olympus of the brain, the cerebrum.

Cognitive Neuroscience, 2nd Ed, W. W. Norton, 2002, Michael S.
Gazzaniga, Richard B. Ivry, and George R. Mangun develop materials that
are used extensively at this site.  The module I call Hestia can be found on
p. 358 and Hermes on 383, p. 260 is Apollo, p. 471 is Hephaestus and
Ares, Ares connects to the Amygdala and Sympathetic Hypothalamus, and
Hephaestus to the basal ganglia.  On page 65 we see Ares, Motor Cortex
and Aphrodite, Somatosensory Cortex.  If Hepahaestus is the Motor Cortex
on page 471, Athena is the nearby Prefrontal.

Zeus and Hera are the Prefrontal of the dominant hemsphere, but Hera is
motor inhibiting and Zeus is motor facilitating.  Together, they are the
Superego (Hera) and Ego (Zeus) of the interpreter module, the prefrontal
cortex, but Hera is more Right Hemisphere and Zeus more primary and
dominant Left.  Ares is the Left Motor area dominated by Zeus, Hermes the
Left Broca's speech, Aphrodite the complementary somatosensory parietal
lobe, Hestia the temporal lobe, Apollo the thalamus and attention areas
supplying the Occipital and cingulate areas supporting the frontal lobes.

Demeter is right hemisphere parietal, Poseidon temporal, Artemis occipital
and cingulate, but more autonomic, more of sleep and dreams than
wakefulness, more Right hemisphere than Left.

Theodore Isaac Rubin, MD, Compassion and Self-Hate, Collier/ Maxmillan,
New York, 1975.  The need for the addict and his self will to be part of a
larger compassion that includes compassion for the real self is described
in this amazing book.

Thomas Merton, Seeds of Contemplation, Dell Publishing, New York,
MCMXLIX (1948).  There is no better book describing the mystic
experience and the 11th step meditation that is the ultimate surrender the
addict requires to transcend the self will narcissism of his addictive use of
the brain's reward system.  Also good for the development of the executive
functions of the frontal cortex that help us seek "higher" less addictive
rewards, see Living Dharma, by Jack Kornfield, referred to below.

Theodore Millon, 2nd Ed. Disorders of Personality, DSM -IV and Beyond,
John Wiley, 1996.  Here we find the amorous narcissism of Zeus and the
explosive sadism of Apollo.  See American Psychiatric Association,
Arlington, VA, Diagnostic Criteria from DSM-IV-TR, 2000, see personality
disorders p. 287, paranoid is distrustful and suspicious (see Hera, Juno),
schizoid is detached from social situations, does not desire close
relationships, is solitary, shows emotional coldness, has little interest in
sexual experiences (see Athena, Minerva), schizotypal has reduced
capacity for social relationships, has odd beliefs and magical thinking, has
unusual perceptual experiences and body illusions, suspiciousness (see
Artemis, Diana, goddess of wild things), antisocial disregards and violates
rights of others, is irritable and aggressive, reckless disregard for safety of
others (see Ares, Mars), borderline has instable personal relationships,
intense interpersonal relationships, impulsiveness in sex (see Aphrodite,
Venus) in substance abuse (see Dionysus, Bacchus), histrionic, pattern of
attention seeking, is suggestible, easily influence by others, likes to be
center of attention (see Hermes, Mercury), narcissistic, grandiosity, sense
of self-importance (see Zeus, Jupiter), dependent, has difficulty expressing
disagreement, feels helpless when alone, goes to excessive length to
obtain support from others, has difficulty initiating projects on own (see
Hestia, Vesta), obsessive-compulsive, preoccupation with orderliness,
perfection, is excessively devoted to work (see Hephaestus, Vulcan),
avoidant, hypersensitive, restraint in personal relationships, (see Poseidon,
Neptune, retreat to depths of ocean).  See also, not in this series, sadistic
and negativistic (passive aggressive) and masochistic, depressive.  In our
system we associate masochistic and depressive with Demeter and Ceres
(her search for Persephone) and negativistic with rationalistic and
sometimes sadistic Apollo, also on occasion the narcissist as delegate of
narcissistic Zeus.

Great Books of the Western World, vol 46, The Philosophy of Right, The
Philosophy of History, Georg Wilhelm Friedrich Hegel, Encylopedia
Britannica, 1952: Hegel divides history into the Oriental, Greek, Roman,
and German.  Using this system the Greek is the Mount Olympus, the
Mountain Trigram as analytic mind, the Roman is the Earth Trigram that
seeks to put it to practical use.  The German is that whole sequence of
rivers and river basins from the Rhine to Persia the is the Water Pit
Trigram, the attempt to impose order and civilization on all wild things.

The Flame Trigram, the oceanic volcano, is the liberating opposite of
Water Pit, Somoa, Hawaii, etc..  The cloud forests of Papua and Indonesia,
of the Andes and the Congo, this is the Heaven Trigram and the opposite
of Earth.  The great sea ports of New York and the Netherlands of China
and Hong Kong, these are Thunder and their opposite is the Wind, the high
Air of the Himalayan peaks, the Wind Trigram.  Finally the opposite of
Mountain is the Lake Trigram, is South East Asia symbolized by the lakes
of Cambodia and Ankor Wat.  

In orientations, Heaven is aboriginal productivity (food gathering and
primitive agriculture) and Earth is derived, utilitarian productivity,
democratic pragmatism and utilitarianism.  Flame is tribal warfare and
exploitation.  Water Pit is the receptive orientation opposite, to receive
rather than to take, to generate imperial order rather than to raid and
destroy.  Mountain begins the aristocratic cycle by segregating and
isolating.  Mountain is the Greek and Italian City State.  Wind completes the
aristocratic cycle by generating a classical nobility that hoards and refines
as in renaissance Florence, and Athenian citizens as the superiors of the
non-citizen, Athens superior to the other cities of the league.  The Athenian
wealth hoarded into the Parthenon.

Thunder is the marketing opposite of that Wind trigram hoarded wealth.  So
the aristocratic cycle decays into the Water Pit Baroque, the Earth Trigram
realism, and finally Mountain impressionism, Thunder expressionism, and
Lake post-impressionism.  The Lake is the recombinant result of market
driven imperialism as it invades and pollutes the primal source, the eden of
aboriginal productivity that is the Heaven Trigram.

For the Kantian equivalent of these trigrams, see Benjamin Rand, Modern
Classical Philosophers, Houghton-Mifflin, 1952, see pp. 431 - 446, of
Immanuel Kant (translated by John Watson), The Critque of Pure Reason,
Chapter II, The Antimony of Pure Reason, Section II, Antithetic of Pure
Reason, First Conflict of the Transcendental Ideas, Thesis, "The World has
a beginning in time, and is limited also with regard to space," this would be
the Earth Trigram, and its antithesis "The world has no beginning and no
limits in space, but is infinite, in respects both to time and space," which
would be the Heaven Trigram, p. 436, the "Second Conflict of the
Transcendental Ideas," "Every compound substance in the world consists
of simple parts, and nothing exists anywhere but the simple, or is
composed of it," here we refer to the simple substance of Gottfried Wilhelm
Von Liebnitz "Monadology, see page 199, Modern Classical Philosophers,
this also appears to be the same as the observer in Quantum Mechanics,
as such this would be the Mountain Trigram, and its opposite, p. 436, the
antithesis "No compound things in the world consists of simple parts and
there exists nowhere in the world anything simple," would be the Lake
Trigram, the "Third Conflict of the Transcendental Ideas" is between
causality as "freedom," The Flame Trigram and  causality without freedom,
the Water Pit Trigram.  "The Fourth Conflict of the Transcendental Ideas," is
between  the existence of an ideal necessary being (god), Wind Trigram,
and the non-existence of any necessary being, the Thunder Trigram.  See
The I Ching, or Book of Changes, Richard Wilhelm Translation, Bollingen
Series XIX, Princeton University Press, 1950, 1967, Shuo Kua, Discussion
of the Trigrams, pp. 266 to 269.   Here the Heaven Trigram is the Creative
and the Earth Trigram is the Receptive.  The Thunder Trigram is
Emergence and the Wind Trigram is Gentle (Refined) Completion (pure
and perfect).  Mountain, Keeping still separates and blocks, while Lake
absorbs and accepts.  Flame lights up and warms, but Water Pit absorbs
and channels and encloses.

Search of the Tourette Syndrome and Human Behavior Genes, David E.
Comings, MD, City of Hope National Medical Center, Hope Press, 1996
A key to the understanding of brain chemistry as a manifestation of a
diversity of genes affecting various neurotransmitters.

Sex and Love Addicts Anonymous, Augustine Fellowship, Sex and Love
Addicts Anonymous Fellowship-Wide Services, Boston, 1986
Fundamental to an understanding of various sex and relationship
addictions as aspects of that kama, of that uncontrolled desire that is
destructive of the "ecology of mind."

Philosophies of India, Heinrich Zimmer, ed by Joseph Campbell, Bollingen
Series, Princeton University Press, New York, 1951

Thomas Byrom, Dhammapada, Shambhala, 1993

The Book That Jesus Wrote, Barbara Thiering, Corgi Books, 1998, more
by Thiering, see references above.

The Universe is a Green Dragon, Brian Swimme, Bear and Company,
Santa Fe, New Mexico, 1984, this is a very good work on viewing the
universe as a place where passion is the inside of energy and sentiment is
the inside of relationship, consciousness is the inside of focus, and reason
is the inside of system.  Love in simple physical systems becomes
"allurement."  The brain is not the source of reason and passion, but of
complex human reason and passion.  For Swimme, the possibility of
alienation and suffering can be an expense of awareness and
understanding.  A certain amount of differentness and standing back are
required for full awareness, but that can also mean alienation and the pain
and loneliness that comes with that kind of separation.

Zen Physics, David Darling, Harper Collins, 1996

The Systems View of the World, Ervin Laszlo, George Braziller, New York,

Una Sancta, Volume 24, Number 2, Pentecost 1967, "Theology and the
Kingdom of God," Wolfhart Pannenberg, pp. 3 - 18. This brilliant work
suggests that the Father God that is the first person in the Christian Trinity,
does not exist in this world, but in the "Kingdom of the Ultimate Future."  
Thus, the coming kingdom is that improbable Heaven seen by the Brahma,
Christ, Buddha, pure sattva jiva that fulfills the hope that is the romantic

The Life of the Cosmos, Lee Smolin, Oxford University Press, 1997

Modern Classical Philosophers, compiled by Benjamin Rand, Houghton
Mifflin Co, 1952 edition.

Tourette Syndrome and Human Behavior, David E. Comings, MD, City of
Hope National Mecial Center, Hope Press 1990.

From Complexity to Life, ed. Niels Henrik Gregersen, Oxford University
Press, 2003, Emergence of Transcendence, see Harold J. Morowitz, pp.
177 - 185 and Complexity and the Arrow of Time, Paul Davies, pp. 72 - 91.

Personal Knowledge, Michael Polanyi, Harper Tourchbook, 1964

New Theories of Everything, John D. Barrow, Oxford University Press, 2007

Endless Universe, Paul J Steinhardt and Neil Turok, Doubleday, 2007

Mankind Evolving, Theodosius Dobzhansky, Yale University Press, 1964

A Short History of Chinese Philosophy, Fung Yu-Lan, ed. by Derk Bodde,
Free Press, Macmillan, 1948.

The Cambridge Handbook of Consciousness, ed. by Philip David Zelazo,
Morris Moscovitch and Evan Thompson, Cambridge University Press, 2007
Note page 881, Chapter 31, "Quantum Approaches to Consciousness," by
Henry Stapp, Stapp points out that Quantum Mechanics, the system that
has replaced "Classical Physics" in order to explain events at the atomic
and subatomic level, assumes the notion of "choices based on consciously
experienced ideas."  Quantum mechanics changes the notion of the world
that is used by physics from one of substances to one of events.  In this
world of events, humans are active agents, not "passive witnesses of a
mechanically controlled universe." (op. cit. p. 883).

This old classical physics world is the measured realm of the Earth Trigram
and the realist temper.  The perceptions and measurements that the
observer forms belong to the realm of mind, of the impressionist temper, of
the Mountain (Salt) Trigram.  The determinist mechanist systems that
maintain this world belong to the Baroque rationalist temper, to the Water
Pit Trigram, and the probability and thermodynamic states it predicts to the
expressionist temper and the Thunder (Dust) Trigram.  But, modern
science pulls at edges of this naturalistic paradigm.  Quantum Mechanics
sets out choice, as Flame (Fire) Trigram indeterminism, as the Cubist
temper, as an antithesis to the old Water Pit mechanistic determinism.  
Relativity and Big Bang Cosmology set out space-time strings and
manifolds, as Lake (Water) Trigram recombination post-impressionism to
set against local impressions and mental events.

System Theory and Level of Organization, the mathematical and
information theory basis of the scientific world, set out Wind (Air) Trigram
paradigms as the polar opposite of the probabilities of the expressionist
realm, thus generating a new system metaphysics, systems paradigms,
systems neoclassicism.  Finally all of this points toward an infinite flux,
energy as Shiva, Vishnu and the endless and boundless, and Brahma as
the isolation of the improbable by the anthropic quantum mechanical
observer.  This in turn makes the supernatural natural and the improbable
probable and is the endless productive source of magic and wonder.  Thus,
emerges the Heaven Trigram of supernatural creativity and the romantic
temper.  (See reference to this in work of W. Pannenberg above)

See also op. cit. above, p 499, Chapter 19, "Meditation and the
Neuroscience of Consciousness: An Introduction, Antoine Lutz, John D.
Dunne, and Richard J. Davidson.  This study concludes that Buddhist
meditative practices can alter the brain in ways that strength "human
potential and well being."

For a guide to these practices in Thai Forest Buddhism, see the following:
Living Dharma, Jack Kornfield, Shambhala, 1996.  Note page 239 and the
reference by U Ba Khin to "Kalapas" as subatomic units more refined then
anything known to science.  It is my point the parsimony is a useful device
for public science and public philosophy, but a problem in the development
of private practices.  The various practices offered here are useful in the
development of the orbitofrontal cortex, and other brain functions
belongining to Athena-Minerva, the development of what the Buddhist call

Richard Tarnas, Cosmos and Psyche, Plume, Penguin Group, 2006,
note the discussion of synchronicity, and of Jungian archetypes.  Tarnes
points out that the planet Uranus should probably have been called "
Prometheus," and "Orpheus" might be a more appropriate designation for
Neptune, given the actual qualities that seem to associate themselves with
transits of these planets.

Roget's International Thesaurus, Fourth Edition, Revised by Robert L.
Chapman, Harper & Row, 1977  Roget's Thesaurus inspired some of my
first investigations in developing the models found on this site.   Class Six,
Intellect of the Roget system is a polar opposite of Class Eight, Affections.  
Class Seven, Volition, contains within it the polar opposite of authority and
control.  These polarities surface elsewhere in the system of this site as
Mountain (Salt) Trigram and analysis vs. Lake (Water) Trigram and
synthesis, as Flame (Fire) Trigram and openness vs. Water Pit (Pottery)
Trigram and closure.  Within Affections are Religion (Heaven Trigram and
source) and Morality (Wind (Air) Trigram and ideal).  Abstract Relations,
generally seem to be the metaphysical complement to the moral and the
ideal, and thus belong to Air and Wind.  Space and Matter seem to belong
to the Earth Trigram and Physics and the Possessive Relations category of
Volition, to the Thunder (Dust) Trigram and eventuality and expression.

Within space, form seems its opposite, while the opposite of motion is
purpose (found under volition).  These complete the four causes of
Aristotle, space or ground, form or figure, motion and purpose.  Cause and
power seem to go together as do time, event, and change, while relation
and effect go together as the opposite of cause and existence as the
opposite of time and change, thus being against becoming.  So now we
have eight: ground, motion, form, purpose, cause, being, effect, becoming.  
To these we can add four more: unconditioned, simple, conditioned,
complex.  The unconditioned can be split between Quantity=Heaven and
Quality=Wind.  The simple can be split between Process=Flame and
Number=Mountain.  The conditioned can be split between Measure=Earth
and Expression=Thunder, the complex can be split between
Order=Waterpit and Synthesis=Lake.  Human process is Volition and
human synthesis is Affection.  The human understanding of number resides
in Intellect and of order in Authority.  The human measurable is Matter and
objects and the human expression is business, possessions, and
thermodynamic physics.  For humans the ideal qualities belong to the moral
realm and quantity to the magical and religious.  Thus, we generate the four
elements and their opposites, as well as the eight trigrams: Heaven to
Earth, Air to Dust, Salt to Water, Fire to Pottery (Wind to Thunder, Mountain
to Lake, Flame to Waterpit).  See pages 56 thru 69 of Love, Allan Ralph
Andrews, 1974.

The Field, Lynne McTaggart, Harper Collins, 2002, Zero Point Field, see p.
118 and p. 121.

12 Steps on Buddha's Path, Laura S., Wisdom Publications, Boston, 2006.
See Living Dharma, Jack Kornfield, referred to above, also Thomas Merton
and Seeds of Contemplation.

Codependents Anonymous, CoDa Service Office, Phoenix, Arizona, 1995

Just For Today, Narcotics Anonymous World Services, 1991

Gregg Rosenberg, A Place for Consciousness, Oxford University Press,

Cosmic Jackpot, Paul Davies, Houghton Mifflin, 2007, Discussions here of
the Multiverse, see Chapter 8, in our system the flux that supports it is
Shiva, the boundlessness of the flux is Vishnu, and the improbable states
observed within it, the anthropic observer, is Brahma the creator.

Twelve Steps and Twelve Traditions, Alcoholics Anonymous World
Services, 1952.  For the Eleventh Step refer to Jack Kornfield and Thomas
Merton above.

Not-God, A History of Alcoholics Anonymous, Ernest Kurtz, Hazelden,
1979, interesting history of Alcoholics Anonymous that emphasises the
realization that "I am not God" as critical to the AA recovery program.

Narcotics Anonymous, Fifth Edition, Narcotics Anonymous World Service,

Philosophy of Physics, Lawrence Sklar, Westview Press, 1992

Astrology for the Millions, Grant Lewi, Llewellyn Publications, St. Paul, 1990
Note most make the mistake of trying to make astrology into a science or a
pseudoscience. It is neither.  It is a branch of mythology and magic and an
antiscience, a polar opposite of astronomy.  The purpose of astronomy is
the deal with fact by excluding the improbable using experimental data.  
The purpose of astrology is to deal with dream and myth by including the
improbable using ideas that have not been tried, or experienced, are but
dreams and visions.  Astronomy seeks to clarify fact.  Astrology seeks to
explore the deep connections, the hidden unfacts, the hidden unmeasured
that is the root, the ground, the primitive beginning from which the
measured comes.  Astronomy is by its nature public and testable and
astrology is private and untestable.  An astronomy that works for one
person in the public world should work equally for all.  A good astrology
exists in the private world only and is not valid outside the private
interpretations of the person who made the astrological chart, or
interpretation, or the person for whom its was made.  Astronomy is left
brain and frontal lobe centered.  Astrology is right brain and posterior
cerebral dream state centered.  Astronomy delivers clear fact and
astrology, like the oracle at Delphi, delivers hazy meanings.  To say the
oracle is an example of the credulous and bad and science is the factual
and good is like saying one should amputate the rectum because it is not
pure and clean like dentures that have been washed in tooth whitener.  I
hope that makes my point clear enough that I need not write more!!!

Emergence, Steven Johnson, Scribner, 2001

The Order of Things, Barbara Ann Kipfer,  MJF Books, 2001

Bible Mystery and Bible Meaning, Thomas Troward, Dodd Mead & Co.,
New York.

The Great Chain of Being, Arthur O. Lovejoy, Harvard University Press,
1936; one of the great books on Western metaphysics that explains many
of the metaphysical approaches found at this site.  What Lovejoy calls
"plentitude," (everything) is that Vishnu-Shiva, that infinite flux that makes
the improbable probable.  It is Brahma, it is god incarnate as Buddhamind,
as the anthropic observer, that calls forth the good as a limit (see
Whitehead), as an improbable present in limited amount, as the
improbable that infinite flux makes probable.  Lovejoy seems to be trying to
make the point that plentitude is not a necessary item, rational arguments
involving the necessity of plentitude are not what they seem to be, there are
assumptions involved with the idea of plentitude that the ancients had not
thought through.  Even so, I do not agree with Lovejoy's squeeky clean
approach that would push them all away.  That is based on the fallacious
notion that metaphysics is all about deducing rational truths of the sort
equivalent to three plus three is six.  If the ancients metaphysical notions
were defective, in ways that Lovejoy points out, so was their notion of what
metaphysics is and so is the modern skepticism about metaphysics and
metaphysical notions that is rooted in some of these ancient biased ways
of thought.  Where we are going with this is more akin to James and the
notion of truth as something that works.  The work we are about is trying
ways of putting things together, not with the kind of sureness that is
possible with measurable fact, but more speculative, more value oriented,
more about what is worthy of our commitment.  Thus, given what we cannot
know, cannot be sure of, what shows enough promise to be worthy of our

Dilemmas, Gilbert Ryle, Cambridge, 1954, is a critical work in all of this.  
Ryle was a philosopher who believed that category mistakes were a major
problem, that much of philosophy was solving boundary disputes between
various academic disciplines.  In our I Ching model, each trigram is a
separate domain of human activity with its own goals and rules.  For
example the Heaven Trigram is Magic and the Earth Trigram is Science.  
The domain of Earth, of Science is the domain of measurement and
parsimony, of the thrifty use of idea.  The domain of Heaven, of Magic is
quite the opposite, it is fantasy, hypnotic dissociation, possibility of
influence of unseen other worlds, the romantic temper and not the realistic.

Now Ryle would not necessarily like my approach.  I wrote it up once under
the title "Concept of Soul" and sent if off to him.  He was not happy with my
argument one bit.  Claimed my points were dead right, but my arguments
were "invertebrate."