Higher entropy does not necessarily mean higher disorder, in physics entropy is a measure of the information capacity of a system, the number of bits that it would take to describe its internal state. This can be determined by counting the number of ways its contents could be arranged. Entropy is a measure of how much information can be packed into an object, the limit on entropy is a limit on information.
Points are regions with the dimensions of 10-33 centimeters, the so-called Planck length that physicists believe are the ”grains” of space. Each of these can be assigned a value of zero or one, like the bits in a computer or the structure of the geomantic figures and charts.
The basic constituents of our universe are not quarks or protons or electrons, but much smaller entities called “strings” or “superstrings”, which vibrate-like violin strings-in multidimensional Hyperspace, and whose vibrations in different resonances are manifested in the elementary particles, the quarks, protons and electrons.
The universe exists in multi-dimensional hyperspace, and is not just the fourth dimensional spacetime with which Einstein made us familiar. Binary strings and superstrings are the very basis of geomance, the figures and system are themselves fourth dimensional column vectors, tesseracts.
Consciousness could be the result of an optimization of information processing, recently a group of researchers have suggested that human consciousness emerges due to increasing entropy, linking human consciousness to the Universe. Statistical mechanics of consciousness
All this has got me thinking about random generation again, in a different light.
There were and are geomancers who engage with the public providing services, these tend to be fortune telling and magical in nature. Then there are geomantic practices which involves meditation on specific geomantic combination sequences with the goal of attaining towards Gnosis. These types of geomancers did not and do not provide services of this nature. The two different types of geomancy have been practiced for a long period of time.
While Ibn Khaldoun (died Cairo 1406) cautions generally about geomancers (fortune tellers and magicians who interact with the public performing services) he does confess that there are a better type of geomancer, those who ‘attempt to remove [the veil of sense perception] by occupying their senses with the study of combinations of figures‘ so that they ‘may attain intuitive supernatural revelation (kashf) through complete freedom from sense perception’. Kashf (Arabic: “unveiling”) is a Sufi concept rooted in Gnostic ideals dealing with the knowledge of the heart rather than that of the intellect. In Sufism, an even further revelatory capacity exists by which the Divine mysteries become readily apparent to the seeker through the Light of the Knowledge of God.
He considers the pretense of some geomancers to succeed in perceiving the unknown by applying their minds to the geomantic figures, then abstracting a complete understanding of the human sphere and the spiritual realm. He parallels this with the manner of soothsayers and advises that ‘the truth that you must present to the mind is that the supernatural cannot be revealed by any technique; it cannot be perceived by an elite class of men naturally predisposed to pass from the conscious world into the spiritual.‘
Is it fair to consider that Ibn Khaldoun is possibly referring to those geomantic practitioners who provided services to the public, the fortune tellers and magicians? For him the ability to ‘soothsay’ was god-given, and it did not matter what was used as an aid to stimulate the ability, but anyone who used sand divining without this natural ability was, ‘merely trying to spread the falsehoods to which they are committed’.
The privately practising geomancer who seeks ‘complete freedom from sense perception’ is more than likely to shy away from the public gaze, focusing on the contemplation of the geomantic figures in specific combinations the divinatory system can be used to ‘reveal’ aspects of the divine, working towards what is a hermetic end, the attainment of Cosmic Consciousness.
I first came across Muhammad ibn Muhammad ibn al-Hasan al-Tūsī (18 February 1201 – 26 June 1274) in Dr Stephen Skinner’s work Terrestrial Astrology ‘Divination by Geomancy’
The Muslim scholar Ibn Khaldun (1332–1406) considered Tusi to be the greatest of the later Persian scholars. As the armies of Genghis Khan swept his homeland, he was employed by the Nizari Ismaili state and made his most important contributions in science during this time when he was moving from one stronghold to another. He was captured after the invasion of Alamut Castle by the Mongol forces.
Born in Savah, or in Tus, Khurasan, Al-Tusi was also a philospher, astronomer and physician, who wrote in both Arabic and his native language. His devotion to systematic scientific inquiry led to him being dubbed ‘al-Muhaqqiq’, the investigator. He was kidnapped at an early age by the Isma’ili governor of Quhistan, and sent to Alamut, where he remained, if not a prisoner at least an unwilling guest, until its capture by the Mongols in 1256.
When the Assassins quietly handed over their stronghold, Al-Tusi entered the service of the grateful Mongol chief, taking with him much of the library and knowledge of the Assassins. He remained in Mongol service, becoming a wazir and obtaining increasing influence over the Mongol chief Hulagu Khan by his astrological knowledge.
Soon Hulagu did not dare to undertake anything without his astrologer’s advice, and Al-Tusi was finally appointed administrator of the property revenues which he may have used to help build and endow the observatory and library of Maragha, where he resided from 1259 until almost the end of his life in 1274.
Dr Stephen Skinner _ Terrestrial Astrology ‘Divination by Geomancy’
The construction of the Maragha Observatory commenced in 1259 under the patronage of Genghis Khan’s grandson Hūlāgū. Its director was Nasīr al-Dīn Tūsī (1201–1274), an eminent Persian mathematician, astronomer and philosopher whose reputation spread as far as China and whom Hūlāgū had appointed as one of his advisors. The observatory was in fact a scientific institute, with a main building for the observational equipment, some auxiliary buildings, and accommodation quarters. In the observatory, there was a library which is said to have contained about 400,000 volumes. A team of astronomers, most of whom were invited from different parts of the Islamic world, were responsible for the design and construction of the astronomical instruments, as well as for conducting observations and performing calculations.
According to a text written by Mu’ayyad al-Dīn al-‘Urdī (d. 1266), one of the chief astronomers and instrument designers of the observatory, its astronomical equipment included a mural quadrant with a radius of about 40m, a solstitial armilla, an azimuth ring, a parallactic ruler (triquetrum), and an armillary sphere with a radius of about 160cm.
After the death of Nasīr al-Dīn Tūsī in 1274, the Maragha observatory was supervised by his son and remained active until the end of the 13th century. However, following the death of Hūlāgū in 1265 and his son Abāqā in 1282, it lost its powerful patrons and had become inactive by the beginning of the 14th century. Despite this, we have reports that Ghāzān Khān, who reigned from 1295 to 1304, visited the Maragha Observatory several times, probably using it as a model for his own observatory in Tabriz
THE GREAT Sextant (astronomical) AT THE MARAGHA OBSERVATORY- 1259 EC Iran / Azarbayejan-e Sharqi / Maragheh
Four hundred thousand volumes is a fair collection, a Wikipedia source mentions forty thousand.
The building, which no doubt served as a citadel as well, enclosed a space of 340 by 135 meters, and the foundations of the walls were 13 to 2 meters in thickness. The observatory was constructed in the thirteenth century and was said to house a staff of at least ten astronomers and a librarian who was in charge of the library which allegedly contained over 40,000 books. This observatory was one of the most prestigious during the medieval times in the Islamic Empire during the golden age of Islamic science.
Maragheh From Wikipedia
Anybody else wondering how much of the library of the Assassins ended up in the library of Maragha?
The Zero Point Field gets some coverage in The Perfect Discourse, here Hermes discusses The Void.
I consider that there is no void, there never could have been a void and there never will be a void. All parts of the cosmos are totally full, so that the cosmos itself is full and complete with bodies that differ in both form and quality; and each has its own appearance and size. One may be larger than another and one smaller; one may be more dense and another more subtle. Those that are more dense are more easily seen, as are those which are larger. Those that are smaller or subtler can only be seen with difficulty and sometimes not at all. These we know of only by keen attention.
Reading G.R.S. Mead’s Hymns of Hermes ‘Ecstatic Songs of Gnosis’, he asks the question of who is actually capable of singing God’s praises when it requires the whole universe and the countless universes of all that is, to sign the praises of God in any truly adequate manner?
Who, then, what man, has the understanding wherewith to praise God fitly, when through in his separated consciousness he knows not who he is, he yet begins to realise that “who he really is” must inevitably be God and no other?
In what manner can the Divine sing praises of itself as of some other than itself, when ‘I’ and ‘Thou’ must essentially be one, and the utterance of praise as of some other one seems to be a departure from the blessed state of that Divine intuition.
Give that some thought.
It is self-conscious and from Mind proceeds the Soul of the World.
The One participates in all; souls, separate in space and time, being present to one another in the Soul of the Whole.
The Soul of the World is not in time, but, just as light passes by gradations into darkness, so does the Ineffable pass, without loss, through gradations of being; and, even as privation of light is darkness, so is the privation of God evil; though even in evil there is a rational order which issues in good.
Parts from Wiliam Boulting’s GIORDANO BRUNO ‘His Life, Thought, and Martyrdom’ Volume 1