Flower of Life
From The Red Pill
The Flower of Life is a sacred geometry symbol first brought to light by Drunvalo Melchizedek who later founded the Flower of Life Research, LLC. It is a way in which to represent the universe in geometric relationships. A concise overview of their philosophies and teachings can be found at Flower of Life Teachings.
The geometric figure is composed of multiple evenly-spaced, overlapping circles, which are arranged so that they form a flower-like pattern with a six-fold symmetry like a hexagon. In other words, the center of each circle is on the circumference of six surrounding circles of the same diameter.
The oldest known example can still be seen carved in granite on the side of the Temple of Osiris at Abydos, Egypt (one of many geometric arrangements of circles found there). It can also be seen in early Phoenician, Assyrian, Indian, Asian, Middle Eastern, and later medieval art. The example at the Temple of Osiris, with its multiplicity of 90 vesica piscis shapes, may represent the Eye of Ra — a symbol of omniscience, and of royal authority.
It is stated that one can map all five platonic solids within the concentric circles which compise the Flower of Life symbol. The circles represent the feminine and the solids the male. One can construct the Flower of Life using a simple compass with attached pencil. The website gives a good visual model for how to do this. By focusing on different layers of the symbol one can extract certain ways in which to map the platonic solids. One of these is the tetrahedron, which looks remarkably similar to what the ancient pyramids would look like if viewed from above (I now realize my folly in that a pyramid from above is obviously four-sides and a tetrahedron is three-sided).
Another part of Drunvalo's teachings focuses on what is known as the "Merkaba" meditation. It is a 17-breath cycle that moves one through various geometric projection exercises that elucidates for the meditator the aspects of these numerical representations. Using the tetrahedron and focusing on its apex facing upwards (male) as one inhales and another pointing downwards (female) as one exhales unites these two principles. A recent overview of Pythagorean philosophy helped clarify this symbolism for me. One of their tenets states that all things originate from the monad, or circle. Out of this Oneness comes the dyad, or figure eight; two circles facing one another. The third force is the triad, a circle intersecting in the middle of the two opposing ones, showing the microcosm of the one binding together the two. In Merkaba this could be construed as taking the feminine and male and adding another element, spirit perhaps, to remove the distinction between these two. This eventually leads the disciplined practitioner of the meditation to unite with their Higher Self, or Holy Guardian Angel as Aleister Crowley would have classified it.
Some aspects of this meditation are interesting. As Drunvalo Melchizedek states in his own written instructions for the 16th breath, "As you let out the breath, the 2 sets of tetrahedrons take off from their setting at one-third (1/3) the speed of light to two-thirds (2/3) the speed of light in an instant. As they approach two-thirds the speed of light, a phenomenon takes place. A disk about 55 feet in diameter forms around the body at the level of the base of the spine. And the sphere of energy that is centered around the 2 sets of tetrahedrons forms with the disk to create a shape that looks like a “flying saucer” around the body. This energy matrix is called the MerKaBa. However, it is not stable. If you see or sense the MerKaBa around you at this point, you will know it to be unstable. It will be slowly wobbling. Therefore, breath number 17 is necessary."
The description of the "flying saucer" may bring to mind many far-fetched sci-fi oriented speculations. Despite this, just the basic idea of connecting to this seminal "Other" via this technique makes it appear to be a worthwhile tool in any magician's arsenal for being able to traipse the kosmos on one's Great Work. One must keep in mind, however, as Robert Anton Wilson states, to "not confuse the map with the territory". Or as Crowley succinctly put it: "By doing certain things certain results will follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them."
