Quadrant Model of Reality Book 1 Religion More

This leads to the 'levels' approach as set out below: 1. Empirical analysis (ways of doing) The method begins by emphasizing the importance of a first-order abstraction, here called empirical analysis. It entails drawing out and generalizing from on-the-ground detailed descriptions of history and place. This first level either involves generating empirical description based on observation, experience, recording or experiment—in other words, abstracting evidence from that which exists or occurs in the world—or it involves drawing upon the empirical research of others. The first level of analytical abstraction is an ordering of ‘things in the world’, in a way that does not depend upon any kind of further analysis being applied to those ‘things’.[11] For example, the Circles of Sustainability approach is a form of engaged theory distinguishing (at the level of empirical generalization) between different domains of social life. It can be used for understanding and assessing quality of life. Although that approach is also analytically defended through more abstract theory, the claim that economics, ecology, politics and culture can be distinguished as central domains of social practice has to be defensible at an empirical level. It needs to be useful in analyzing situations on the ground.[12] The success or otherwise of the method can be assessed by examining how it is used. One example of use of the method was a project on Papua New Guinea called Sustainable Communities, Sustainable Development.[13] 2. Conjunctural analysis (ways of acting) This second level of analysis, conjunctural analysis, involves identifying and, more importantly, examining the intersection (the conjunctures) of various patterns of action (practice and meaning). Here the method draws upon established sociological, anthropological and political categories of analysis such as production, exchange, communication, organization and inquiry. 3. Integrational analysis (ways of relating) This third level of entry into discussing the complexity of social relations examines the intersecting modes of social integration and differentiation. These different modes of integration are expressed here in terms of different ways of relating to and distinguishing oneself from others—from the face-to-face to the disembodied. Here we see a break with the dominant emphases of classical social theory and a movement towards a post-classical sensibility. In relation to the nation-state, for example, we can ask how it is possible to explain a phenomenon that, at least in its modern variant, subjectively explains itself by reference to face-to-face metaphors of blood and place—ties of genealogy, kinship and ethnicity—when the objective ‘reality’ of all nation-states is that they are disembodied communities of abstracted strangers who will never meet. This accords with Benedict Anderson's conception of 'imagined communities', but recognizes the contradictory formation of that kind of community.[14] 4. Categorical analysis (ways of being) This level of enquiry is based upon an exploration of the ontological categories (categories of being such as time and space). If the previous form of analysis emphasizes the different modes through which people live their commonalities with or differences from others, those same themes are examined through more abstract analytical lenses of different grounding forms of life: respectively, embodiment, spatiality, temporality, performativity and epistemology. At this level, generalizations can be made about the dominant modes of categorization in a social formation or in its fields of practice and discourse. It is only at this level that it makes sense to generalize across modes of being and to talk of ontological formations, societies as formed in the uneven dominance of formations of tribalism, traditionalism, modernism or postmodernism.[15]

The astrolabe is a very ancient astronomical computer for solving problems relating to time and the position of the Sun and stars in the sky. The measuring staff, the theodolite, and the astrolabe, all used for navigation, were based around the quadrant shape.The four parts of an astrolabe were

Square 1: 1. Mater. Round disc with graduation on the outer edge (limbus), divided in 360 degrees or 24 hours

Square 2. The planisphere or tympana. Tables for different pole-elevations;

Square 3: 3. Rete. Disk with fixed stars from Zodiac;

Square 4. Alhidade (Al-hidada).

The astrolabe or ‘star-shooter’ is a quadrant to measure the height of stars compared to the earthly horizon. It was used for astrology, something the ancients took very seriously, and people still do.

Because the 12 wind system of navigation was too complicated, Erathosthenes abandoned it for the ‘eight-wind system’. This may be true, but another consideration can be put forward: He moved from from ‘triple-four’ to ‘dual-four’.

The construction of the eight-wind system of the Portolan Charts was created by a circle is bisected eight times, resulting in sixteen lines from the centre to the periphery at equal angles of 22.5. Horizontal and vertical lines through the intersections form a grid of SIXTEEN SQUARES. Geographical details, like a coastline, are marked within this grid. Again, navigation was central to the reality of these people, and their navigation tool was constructed through the usage of the 16 squares of the quadrant model image.

The stages to construct this system by bisecting the circle four times results in angles of 22,5 degree. This procedure displays the ‘ratiocinationis quadrivium‘

Square 1. Division: Four times division of a circle results in angles of 22,5 degrees.

Square 2. Definition: Horizontal and vertical lines are drawn from the intersections of the angle-lines with the circle. This results in a grid of sixteen squares, a theoretical framework.

Square 3. Demonstration: Geographical landmarks are indicated on this grid.

Square 4. Resolution: The procedure of sixteen directions – or ‘plagae‘ – within a theoretical framework filled with empirical data, enables an observer to known a location in a given context.

The whole process fits the quadrant model pattern.

Known as the JEPD model, this respected historical description of how the Torah was compiled and created fits the quadrant model pattern.

*Square one: J (Jahwist) source—apparently compiled around 950 BCE in the southern kingdom of Judah, not long before the split between the northern kingdom of Israel and the southern kingdom of Judah. The documentary hypothesis argues that anthropomorphic descriptions of Yahweh, personal visits from Yahweh, and the use of the name Yahweh prior to Exodus 3 are products of the J source. The E, D, and P sources use the term Yahweh, but the J source is the only one to use the name Yahweh prior to Exodus 3. The J source, using narratives, makes up half of Genesis, half of Exodus, and a small part of Numbers. Family is an important part of the J source. The first square is conservative as well as intellectual--the first square is the mind. Idealists, who are the first square, are focused on family, as are Guardians, who are the second square. There are also sequences of sin, punishment, and mercy in the J source. Conservative Idealists want to follow rules, but also value the notion of mercy. They like to make people feel good about themselves, and therefore are optimistic.

*Square two: E (Elohist) source—apparently compiled around 850 BCE in the Kingdom of Israel. The first and second squares are always the duality. The J source uses the name, Yahweh, and the E source Elohim, a more impersonal name for God. The call to Abraham is that his descendants will bless the world and become a great family--the second square is always about family. According to the documentary hypothesis the two sources are difficult to distinguish; the first and second squares are the duality, and are always highly interconnected. E comprises a third of Genesis, half of Exodus, and parts of Numbers.  The main themes of the E source are prophetic leadership, fear of God, covenant, and theology of history. The second square is always associated with obedience and faith; faith in God is related to relationship with God--the second square is the most relational. The idea of covenant is a notion of a relationship between God and Israel.

*Square three: D (Deuteronomist) source—apparently compiled around 600 BCE in Jerusalem during a period of religious reform. The D source is supposed to have been written during the Babylonian dispersion, allegedly to describe how punishments of Israel are deserved. The third square is always bad and destructive. The third square is doing; the third quadrant is thinking, emotion, doing, and dreaming. The D source describes Israel's punishment as due to their disobedience.  D, in the torah, is exclusively in the book of Deuteronomy,referring always to God as Yahweh Elohenu, "the Lord our God". The  intention of D source, according to scholars, was to show the Israelites that they had abandoned God's law, and to get them to return. The nature of the third quadrant is that it has broken out of the second. The second quadrant is belief, faith, behavior, and belonging; the second quadrant is following God's law.  The third is breaking free; the third square is associated with the Artisan personality, who is more rebellious.

*Square four: P (Priestly) source alleged to have been compiled around 500 BCE by Kohanim (Jewish priests) in exile in Babylon. It depicts the P source as using the name Elohim in Genesis 1-11. The P source also uses the name El Shadai, which is the first special name for God, controversially translated as “God Almighty”. P has many lists, genealogies, numbers, laws, and dates. The fourth quadrant is associated with the Rational type, who is good at mathematics and logical issues. Also the P source describes God as the Creator of the Earth,  describing the  work as “Good”.  At times D duplicates J and E, but changes details to emphasize the importance of the priesthood, thereby pointing beyond the other three. P comprises about a fifth of Genesis, much of Exodus and Numbers, and almost all of Leviticus. The style of P is not extremely elegant. The P source depicts God as interested in ritual, and dietary laws, circumcision, and the tabernacle, all a part of God's divine plan.

JEDP Model

J-Wist	Deuteronmic
Elohist	Priestly

A four-document hypothesis or four-source hypothesis is an explanation for the relationship between the three Gospels of Matthew, Mark, and Luke. It posits that there were at least four sources to the Gospel of Matthew and the Gospel of Luke. This is the most popular explanation for the sources of the gospels. It was developed from the two source hypothesis.

The three lost sources are

Square 1: Q,

Square 2: M-Source,

Square 3: L source.

Square 4: the Gospel of Mark

The Old Testament dietary laws manifest the quadrant model of reality.

*Square one: animals with cleft hooves and do not chew the cud  are not to be eaten.   Cleft hooves represent the abstract. Pigs are an example.

*Square two: animals without cleft hooves and do not chew the cud are not to be eaten.  Non cleft (one solid piece) hooves represent the concrete.

*Square three: animals without cleft hooves and chew the cud cannot be eaten. Not cud-chewing represents cooperation.

*Square four: animals with cleft hooves and chew the cud can be eaten.  Chewing the cud represents the utilitarian.

Some suggest that chewing cud represents chewing the word of God, and having cleft hooves represents being able to climb rugged terrains or go through hardships, which is why they argue God allowed those animals to be eaten.

Animal Dietary Laws

cleft hooves and do not chew cud- can’t eat	without cleft hooves and chew cud- can’t eat
without cleft hooves and do not chew cud- can’t eat	cleft hooves and chew cud- can eat

Another example are the four laws for fish diets.

*Square one:  fins and no scales cannot be eaten. An example is dolphins.

*Square two: no fins and no scales cannot be eaten. An example is octopus.

*Square three: no fins and has scales cannot be eaten.

*Square four: fins and scales can be eaten. The fourth is always different from the previous three. No fins would be concrete, and fins would be abstract. Scales would be utilitarian, and no scales would be cooperative.

Fish Dietary Laws

Fins and no scales- can’t eat	no fins and scales- can’t eat
No fins and no scales- can’t eat	fins and scales- can eat

The seven days of creation in Genesis fit the quadrant model pattern. It may be confusing to advocate that a phenomenon with more than four can still fit the model.   What matters is not the number of things, but the pattern out of which the phenomenon emerge. Regarding the seven days in the Genesis story, the pattern works as follows:

*Square one: the first day--God says, “Let there be light”. The first element in Aristotle's model is air, which is hot and wet, corresponding to the Idealist who is abstract and cooperative. The first square is Ken Wilbur's mind square.--the mind is often associated with light. Also light has a quality of being like air--not solid and not grounded. On the first day God separated the light from the darkness.

*Square two: the second day--God makes water, and separates the water from the sky. In Aristotle's model of elements the second square is water--cold and wet. This corresponds with the Guardian personality type, which is concrete and cooperative. It is no coincidence that on the second day of Creation water is produced and separated from the sky. The second square is water.

*Square three: the third day--God makes land to produce vegetation.  The third square is always the most solid and physical--the doing square; the land is producing vegetation. This corresponds to Aristotle's third element, earth. Earth is cold and dry. This relates to the Artisan personality type, which is concrete and utilitarian.  

*Square four: the fourth day--God creates the sun. Square five is the first square of the second quadrant. In terms of the quadrant model, the fact that the creation of the sun is placed on the fourth day is consistent with the fourth square qualities encompassing the previous three. Without the fourth, the previous three do not exist. The fourth element in Aristotle’s model is fire; the sun is made of fire. The fourth square always seems to transcend the previous three squares. The first three squares are  more terrestrial, but the sun is more heavenly and transcends the Earth. Many ancient cultures worshipped the sun, but the book of Genesis tries to make sure that the sun is not depicted as a God or divine, but a product of God's creation.

*Square five: the fifth day--God creates life. Some cultures see the fifth element as life, which fully transcends the previous four; the fourth always points to the fifth. Without the sun there cannot be life.  God tells these animals to be fruitful; fruit and knowledge are related, as are knowledge and sex. God is telling the animals to have sex and have offspring. The first square of the second, the relational quadrant is the belief square. The first four squares were sensation, perception, response, and awareness, and this square is belief.

*Square six: the sixth day--God says, “Let the land produce living creatures according to their kinds: the livestock, the creatures that move along the ground, and the wild animals, each according to its kind.” This is the second square of the second quadrant. The second quadrant is always relational. The second square of the second quadrant is the most relational. This is the faith square. God says to let the living creatures reproduce according to their kinds. Reproduction has to do with relationships. But also God says to do this according to their own kind--the second square is homeostasis and order.  God also creates humans to rule with authority over the animals. Humankind is the ultimate symbol of order, which is the nature of the second square.

*Square seven: the seventh day--God rested. The seventh is the third square of the second quadrant, the behavior square. Resting is an action, and the third square is always action.

It is clear that the seven days of Genesis reveal a pattern, and that the  pattern is the quadrant model pattern. Most theologians say that Genesis is poetry, and not meant to be taken literally. Whether it is taken literally or not does not matter so much as does the fact that what seems to be random in its structure reveals the underlying structure of the quadrant model pattern.

A very important feature of the garden of Eden is the existence of the four rivers of Eden. The names of these rivers fit the quadrant model pattern. Even more incredibly their

very geographic locations fit the nature of the quadrant model pattern.  The four are:

*Square one: Pishon. Pishon means to increase. The first square is the Idealist. The idealist is optimistic. Something has to increase before it can do anything. The first square is not yet doing anything. The first square is conservative. This is the thinking square of the quadrant model. Recall the first square of the third square is thinking.

*Square two: Gihon. The names, Pishon and Gihon have a similar sound; they are the duality. The Bible associates the Gibon river with riches; riches are always associated with the second square, which is the belonging square.  Riches are often referred to as belongings. Guardians can be quite wealthy. The second square is associated with order, which is associated with riches. Caucasians are the ethnic group associated with the second square;  they are associated with being rich. Gihon means “bursting fourth”. This is the emotion square; the second square of the Quadrant 3 is emotion. Emotion has an association of bursting forth, meaning to cause to move. When something is about to  burst forth it is in a state of readiness to move. The second square is not yet action. Pihon and Gihon are leading to the third square, which is the doing square.

*Square three: Hiddekel--the third river, separated from the Pishon and the Gihon rivers, it is characteristically an individual. The first two squares are always more conservative--the third more physical and action-oriented. The third square is about doing its own thing. Also Hiddekel means rapid  which is associated with action. The first two squares were building up to the action; the bursting fourth, and moving rapidly.

*Square four: Euphrates--means fruitful. Fruit in the Bible is related to sex--to be fruitful is to have many offspring- or doing productive things. Sex is related to knowledge. The fourth quadrant is the knowledge quadrant. This would be the dreaming square. The dreaming square is the fourth square of Quadrant 3.  The names of these rivers fit the qualities of the first, second, third, and fourth squares of the quadrant model.

Rivers of Eden

Pishon	Hiddekel
Gihon	Euphrates

Physical existence reveals itself as an illusion, revealing an underlying pattern or form. One essential way in which it is revealed is through religious myths and legends.  For example, in the mythical story of the Flood Noah releases birds on four occasions.

*Square one: Noah sends a raven that flies back and fourth until the water on the Earth dries. The first square is the air. The raven stays in the air until the water dries. So this raven is associated with the air. The first element of Aristotle is the air.

*Square two: Noah sends a dove to see if the water has receded, but the dove finds no place on which to perch, and must return to Noah--water continues to cover the face of the Earth. The second square is associated with water, as the first square is associated with air.  Aristotle's second element is water.

*Square three: Noah sends another dove, which returns with a freshly plucked

olive branch in its beak, signifying that the land has reappeared--there is Earth. The third square is always associated with land. The third square is always associated with Earth, with physical and solid attributes. Aristotle’s third element is Earth, the doing quadrant. The dove is doing an action—third square.

*Square four: The fourth dove sent does not return. The fourth square is different from the previous three, having a somewhat transcendent quality, like it does not belong.

The above myth  fits the quadrant model pattern.

In the legendary narrative of Abraham God makes a covenant with Abraham, telling him to complete it by offering five sacrifices elucidating the quadrant model pattern.

*Square one: a heifer. This is a young female cow that has net yet had a calf.  The first two squares are more feminine and conservative. The second two squares are more destructive. They are more masculine.

*Square two: a goat, a less solid, less physically imposing, more feminine-like animal, connoting order and homeostasis.

*Square three: a ram, a more solid, physically imposing, masculine-like animal. Rams compete violently and destructively for dominance, using their solid horns. They are doers, which is the nature of the third square.

*Square four: a dove. The fourth is always different from the previous three, seeming not to belong. The fourth offering is a bird; the previous three are mammals.   Also the dove is not cut in half whereas the previous three are.

*Square five: a pigeon. The fourth always indicates and points to the nature of the fifth. The fourth is the dove--a bird--the pigeon is also a bird. It also is not cut in half. The forth and fifth were not cut in half

In another legendary narrative Samuel has an experience that fits the quadrant model pattern.

*Square one: Samuel is asleep and is called by God.  He runs to Eli and says "Here I am; You called me".  But Eli says, "I did not call you go back and lie down".

*Square two: Samuel hears the voice of God and again runs to Eli saying, "Here I am; You called me". Eli says "I did not call. Go back and lie down". These two first squares are very similar, forming the duality.

*Square three: God calls Samuel a third time. Again Samuel goes to Eli with the same response. But Samuel says, "Go and lie down, and if he calls you, say, ‘Speak, Lord, for your servant is listening.’”   In other words, “Take action—do something”.  The third square is doing.

*Square four: This time Samuel hears the Lord say, "Samuel; Samuel". This time, the Lord is reported to have come and stood there, calling as at the other times.  Then Samuel said, “Speak, for your servant is listening.”' The fourth transcends the previous three; it is responsive directly to God. The fourth   is always different from the previous three.

The above four scenarios fit the quadrant model pattern.

In the legend of Jacob the twelve sons are the patriarchs of the twelve tribes of Israel. The order of the sons fits the quadrant model pattern. The Form of Existence is revealed consistently in the quadrant model patterns found in the stories of religions.  In Quadrant 1 are Leah's children; Leah is not loved by Jacob. He loves Rachel, but produces the first four sons with Leah, all of whom are named in relationship to a perception (the first quadrant includes sensation and perception. This is no coincidence. The ordering of the children is meant to reveal the quadrant model pattern.

*Square one: Reuben—meaning, "the Lord has seen my misery". The first square is the light, which is related to sight. Seeing is associated with the mind and is more spiritual. The first square is the science square.

*Square two: Simeon—meaning, "the Lord has heard that I am not loved". The second square is the word, and hearing. Hearing is more relational,  and   is the religion square.

*Square three: Levi—meaning, attached. Leah says "Now at last my husband will become attached to me, because I have borne him three sons". This is related to the sense of touch. The third square, the art square, is the body square--the flesh.

*Square four: Judah—meaning, praise. After having Judah, Leah says, "This time I will praise the Lord.” The fourth sense is the sense of taste, which is related to the mouth. The fourth square, the philosophy square, is the true word. This is the philosophy square.

Following the account of Leah's four children there is a demarcation in the action, signaling the beginning of a new quadrant.  The first four sons are all related to senses--the first quadrant is sensation and perception.  Quadrant 2, connected to relationships, is belief, faith, behavior, and belonging.  The first quadrant has a connotation of not belonging--Leah wants to belong, but is not loved by Jacob.  Rachael, who does belong, but has no children, offers her servant, Bilhah, to Jacob to bear children in her behalf.  The children of this relationship are:

*Square one: Dan--meaning vindication. Rachel says, "God has vindicated me; he has listened to my plea and given me a son". This has a connection with belief, which is the first square of Quadrant 2. To ask for something, believing that it can happen, it happens

*Square two: Naphtali means struggle. “I have had a great struggle with my sister, and I have won”--a statement about their relationship. This square is about relationships.The second square of the Quadrant 2 is faith, which is a

struggle. Faith is the most relational.

*Square three: Gad means good fortune. Leah says, "what good fortune I have" when he is born. Fortune is connected with doing. Also Quadrant 2 is positive, related to harmony, and always conservative. Fortune is good and leads to a conservative lifestyle.

*Square four: Asher means happy. Leah says "How happy I am! The women will call me happy.” Happiness is associated with belonging, which is the eighth square--the fourth square of Quadrant 2. Leah is relating herself with other women, making herself appear to belong. Evolutionary psychologists point out that women can see children as a symbol of success--having more children  leads to belonging. This square is associated with belonging.

A pattern emerges in the order of the names of the sons of Jacob.   Quadrant 2 is related to servitude. Belief, faith, behavior, and belonging have a quality of servitude. To have faith and behave is to follow orders. To belong is to fit into a group.  Belonging connotes property--belonging to another is like being their property. There is a distinction between the first two and the second two squares; the first two are more conservative, the second two more destructive or “bad”.

Quadrant 3 follows, which includes the next four children, the first two by Leah, and the second two by Rachael.

*Square one: Issachar--means reward. Leah says "God has rewarded me for giving my servant to my husband".  Reward is associated with action. Quadrant 3 is the action quadrant--thinking, emotion, doing, and dreaming. Thoughts manifest reality, one form of which is a reward.

*Square two: Zebulun--means presented with a precious gift. Leah says, "God has presented me with a precious gift. This time my husband will treat me with honor, because I have borne him six sons". Quadrant 3 is about honor; Artisans are the third quadrant. They want honor and respect. Here God presents Leah with something precious, which gives her honor.

*Square three: Joseph. Rachel is the mother of this son. Again the first two squares are conservative, while the second two are different. Leah has the first two sons of the second quadrant. Rachel finally has a son here and says "God has taken away my disgrace.” “May the Lord add to me another son.” The third square is action. Taking away disgrace is an action. Quadrant 3 is also about respect. Disgrace is disrespect; Rachel now has respect.

*Square four: Benjamin. After giving birth to Benjamin Rachel dies. The fourth square of the Quadrant 3 is dreaming. Dreaming leads to Quadrant 4, which is death.

The Tribes of Israel

Reuben	Levi	Issachar	Joseph
Simeon	Judah	Zebulun	Benjamin
Dan	Gad
Naphtali	Asher

The pattern of the quadrant model is manifest  in the naming, ordering, and structuring of the story of the sons of Jacob.

In the biblical story of the prophet, Elijah, the prophet runs to the mountain top where his experience is expressed in the quadrant model pattern. The account is of four incidents,

the fourth being a transcendent encounter with the voice of God.

*Square one: "A great and powerful wind tore the mountains apart and shattered the rocks before the Lord, but the Lord was not in the wind."   The first square is always the most ephemeral and the least solid.

*Square two: "After the wind there was an earthquake, but the Lord was not in the earthquake". The second always builds on the first. The second is not yet the third. The third is always the most related to doing.

*Square three: "After the earthquake came a fire, but the Lord was not in the fire." The fire is related to doing. Fires seem solid, and produce action. Fire builds upon the first two.

*Square four: "And after the fire came a gentle whisper". The fourth is different from the previous three, and builds upon them. The fourth is the most related to God. Elijah recognizes the voice of God in this gentle whisper. The fourth never seems to belong.

The biblical book of Job fits the quadrant model pattern. Job has four comforters who come to help him in his distress following his loss of everything.  The comforters are

*Square one: Eliphaz

*Square two: Bildad

*Square three: Zophar

*Square four: Elihu. Elihu is qualitatively different from the previous three.  The first three persistently try to convince Job that his punishment is just, but Job will not listen. Elihu comes in once the first three have given up, elaborating on what the first three have said, but goes beyond them. The fourth is always different from the previous three, yet engulfs them. Finally the transcendent  God enters to finish the story.

The biblical story of  the three men in the “fiery furnace” expresses the quadrant model pattern.  Shadrach, Meshach and Abednego are warned that if they do not worship the idol they will be thrown into a fire. In spite of being thrown into the fire they survive. Babylonian guards looking in see a fourth figure that they say looks like "a son of the Gods."

In the biblical book of Daniel is an account of a dream that fits the quadrant model pattern. In the dream Daniel sees four winds, and then four beasts.

*Square 1: "The first was like a lion, and it had the wings of an eagle. I watched until its wings were torn off and it was lifted from the ground so that it stood on two feet like a human being, and the mind of a human was given to it." The first square is related to the mind. This beast, an empire, is described as being like a lion. The shutting of the lion's mouth represents the destruction of the empire and the neutralization of the enemy of the Israelites. This lion is described as having a mind of a human. In Wilbur's model the first square is mind. The first square is the light. Idealists are very mental. Seventh day adventists think this beast is the Babylonian Empire.

*Square two: “And there before me was a second beast, which looked like a bear. It was raised up on one of its sides, and had three ribs in its mouth.

between its teeth. It was told, ‘Get up and eat your fill of flesh!’” The second square is the culture square; eating is a cultural, social activity that people do together. The second square is the word. The second square is social.  People often eat with family and friends.  Without social interaction people go crazy. Astronauts need social interaction; if they cannot have them they at least need some sort of life to connect with--like a plant. Guardians are very into belonging and culture. Seventh day adventists think this beast is the Persian Empire.

Square three: “After that, I looked, and there before me was another beast, one that looked like a leopard. And on its back were four wings like those of a bird. This beast had four heads, and it was given authority to rule.” The third square is the doer square--the body. The leopard is the doer, with authority to rule. The Quadrant 3 personality, the Artisan, likes authority and respect. Seventh Day adventists think this beast is the Greek Empire.

*Square four: "After that, in my vision at night I looked, and there before me was a fourth beast—terrifying and frightening and very powerful. It had large iron teeth; it crushed and devoured its victims and trampled underfoot whatever was left. It was different from all the former beasts, and it had ten horns." The fourth beast is different from the previous three, which is characteristic the fourth square.  The fourth best is described as terrifying and powerful.  The emotion associated with the fourth quadrant is fear, which helps to facilitate flow.  Knowledge is power. The beast has iron teeth, which parallels Daniel’s other dream where the fourth part of the statue is the iron legs.  This beast is different from the other beasts, having 10 horns, almost a transcendent quality. The fourth always transcends the previous three, which are always more similar. This pattern is also reflected in thinking, emotion, doing, and dreaming. Thinking and emotion and doing are very connected, while dreaming seems separate, but encompasses them. In revelations, in the new testament, the beast with the ten horns is described to be like a lion, bear, and leopard. In other words it encompasses the previous three beasts. The fourth is always different, but encompasses the previous three. In other words, the quadrant model code is packed into the bible. Seventh Day adventists think this beast is the Roman Empire, which contains elements of the Babylonian, Persian, and Greek Empires.

Daniel has another dream where he describes a statue. The statue is from King Nebuchadnezzar's dream. The statue has a

square 1: Head of gold. Daniel says that the head represents a kingdom. This kingdom is Babylon according to scholars. Babylon worshipped a god named Tammuz. Tammuz was symbolized by a cross. He supposedly died and resurrected. Scholars think that he was a precursor to Jesus, and that the stories of Jesus borrowed from the stories of Tammuz that predated him.

square 2: A body of silver. Daniel says that the body represents a kingdom. The kingdom is the Persian empire. After being ruled over by the Babylonian Empire Israel was ruled over by the Persian Empire. Persians had gardens called paradizas. These gardens were shaped as quadrants. Scholars think that the story of the garden of Eden was written during the time when Israelites were under the Persian Empire’s rule, and that the garden paradise was borrowed from the Persians paradizas. Persians also practiced sun worship.

Square 3: Legs of bronze. Daniel proclaims that the legs represent a kingdom. Many scholars think that this kingdom is the Greek Kingdom. Bronze is very strong. The third square is always strong and solid. The greeks were known for philosophy and worshipping 12 gods.

Square 4: Feet of iron and clay. Daniel says that the feet are a final kingdom that he says is different from the rest. The fourth is always different from the previous three. Scholars think this kingdom is the Roman Empire. Many scholars and churches like the seventh day adventists think that the antichrist and beast of the Bible is the Roman Catholic Church. The protestants believed this. The seventh day adventists argue this because they say that this Church adopted the cross as its main symbol like the Babylonians did. It is also argued that the Catholic Church changed worship to Sunday as a symbol of sun worship like the Persian Empire did. It is further argued that the Catholic Church adopted Greek philosophy. So the seventh day adventists say that the Catholic Church is an amalgamation of the Empires that Israel was ruled over by, and thus it is an enemy of Israel. It is argued that the book of Revelations, written by John, was a metaphorical polemic against Rome. I can make a good argument that the gospels themselves were an allegorical polemic against the Roman Empire. But that is hopefully for another book. It is interesting that it is argued that these Empires are beasts and enemies of Israel. But scholars also argue that the stories of the bible borrowed deeply from the pagan religions and cultures of these empires. For instance, it is argued that the Israelites borrowed stories and material from pagan cultures around them and placed them into their own stories. For instance, the flood story of Noah is said to have been borrowed from the Sumerians as well as the story of Moses being put in the river. Also scholars argue the prophet Daniel himself was a character borrowed from pagan sources. I think that it can be safely argued that the Bible has similar content in its mythologies to the pagan Empires that ruled over the Israelites and surrounded the Israelites, and the Bible is also antithetical to these pagan Empires and mythologies, and tries to represent itself as contrary to them. So it borrows material from pagan mythologies and simultaneously undermines the pagan mythologies. Jung would argue similarities in mythologies is due to a universal unconscious and shared archetypes that all of humanity has in common.

The stories of Amos in the Bible fit the quadrant model pattern.  There are twelve minor prophets and four major prophets in the BIble. The first twelve correspond to the first three quadrants that are very connected. This is like the twelve fermions of the standard model of particle physics. The four major prophets fit into Quadrant 4. They are different from the previous twelve, yet they encompass them. This is like the Bosons in the standard model of particle physics.  Amos constantly repeats the principal behind the quadrant model pattern-- there are three that are very similar, but a fourth that is different, yet encompasses them.  God says to Amos,

'“For three sins of Damascus,

even for four, I will not relent.

Because she threshed Gilead

with sledges having iron teeth,

4 I will send fire on the house of Hazael

that will consume the fortresses of Ben-Hadad.

5 I will break down the gate of Damascus;

I will destroy the king who is in[b] the Valley of Aven[c]

and the one who holds the scepter in Beth Eden.

The people of Aram will go into exile to Kir,”

       Amos says that God is saying this; he is speaking through God, saying “for three even for four...”

        Amos then continues,

"'For three sins of Gaza,

even for four, I will not relent.

Because she took captive whole communities

and sold them to Edom,

7 I will send fire on the walls of Gaza

that will consume her fortresses.

8 I will destroy the king[dom] of Ashdod

and the one who holds the scepter in Ashkelon.

I will turn my hand against Ekron,

till the last of the Philistines are dead,”

says the Sovereign Lord.'

Again Amos is saying, “for three sins of Gaza even for four”. This is subtly representing the nature of the quadrant. The three are for certain; the fourth is different and sort of questionable. But the fourth exists. He says, "even for four".  This pattern of speaking of “three, even four” is repeated several more times.  This statement subtly describes the quadrant model pattern where the three are connected and certain, and the fourth is different, described as, "even four".

The prophet Zechariah in the Bible has a vision in which he sees four horns that scattered Israel, Jerusalem, and Judah. These four horns represent the quadrant. But then Zechariah describes four craftsmen that scare away and destroy these four horns that are going to destroy Israel and Judah and Jerusalem. This harkens back to the dreams of the four kingdoms. There are four craftsmen that stop the destruction of Israel. These four craftsmen are like the prophets who stop the destruction of Israel by returning Israelites to the law of God, also destroying by converting the empires that are against Israel. Zechariah also has a vision of two lamp stands. God says that these are the two who are anointed to serve the Earth. The  two lamp stands are said to represent Moses and Elijah. Moses represents the written law, and Elijah represents the spiritual law. Jesus is on top of a mountain when Moses and Elijah, along with God appear to him. This fits the quadrant model in that these are four great figures. Jesus in the New Testament is not represented as different from the Old Testament but as doing the same thing that Elijah and Moses did.

Later  Zechariah has a vision where he sees four chariots. These four chariots fit the quadrant model pattern. Zechariah goes, "I looked up again, and there before me were four chariots coming out from between two mountains—mountains of bronze. 2 The first chariot had red horses, the second black, 3 the third white, and the fourth dappled—all of them powerful. 4 I asked the angel who was speaking to me, “What are these, my lord?”'

This vision fits the quadrant model pattern.

*Square one: Red horses

*Square two: Black horses

*Square three: White horses

*Square four: Dappled horses.

In revelations it is described the great multitude from every nation, tribe, people and language (four-fold description) – Rev 5:9 11:9 13:7 14:6 the four-fold description indicates that these people come from all over the earth.

The first three are solid and similar colors; the fourth is different from the previous

three, yet it encompasses them. The fourth is dappled, meaning that it is red, black, and white. The fourth is always separate, yet encompasses the previous three, containing the same elements.

The New Testament portion of the Bible is divided into four quadrants.

*Square one: The Gospels--about the life of Jesus.

*Square two: Origins of the Christian Church. The second square is always about a family and most related to family--it is culture.

*Square three: Epistles--letters written by Paul and the apostles of Jesus, telling people what to believe and how to live. The third square is doing.

*Square four: Revelation—metaphorical and philosophical. The fourth never seems to belong with the other three. It can be viewed as an allegory of the Roman Empire trying to destroy the Church, with the Word of God and prophets fighting against the beast.

During the time of the Roman Empire there were four major sects of Judaism that fit the quadrant model pattern.

*Square one: Sadducees—composed primarily of upper aristocracy Jews, many of whom served as priests in the temple and worked with the Roman authorities. They stressed the temple and were very involved with the idea of sacrifices to God.

*Square two: Pharisees--followed the Torah and oral torah, stressing conformity to the law.   The second square is faith and family, and is the most concerned with conformity to the law.

*Square three: Essenes--thought the rest of Israel had become impure due to sin; they often left the rest of Israel to form their own monastic communities. The third square is the individual and the doer. They were very apocalyptic in their views, believing that the world would come to an abrupt end, and most of the world, including most of the Jews who had gone astray, would be destroyed.  The third square is considered bad and destructive.

*Square four: Fourth Philosophy--believed that Israel should only be for Jews and Israelites. The fourth philosophy is different from the previous three, a common characteristic of the fourth square in the quadrant model.

Sects of Judaism during the Roman Empire

Sadducees	Essenes
Pharisees	Forth Philosophy

The four gospels fit the quadrant model pattern. The first three synoptic gospels are Mark, Matthew, and Luke. The fourth has been called the "maverick" gospel because it is very different from the other three--the fourth square in the quadrant model is always different from the first three.  The synoptic gospels are extremely similar; that is the nature of the first three squares. They are extremely interconnected, often sharing completely whole passages. But Matthew emphasizes Jesus's Jewishness. trying to make Jesus fit in as the Jewish Messiah. Historians think that there are four sources out of which the gospels emerged. They are called Mark, Q, M, and L.

*Square one: Mark—the earliest account--about Jesus, the suffering son of God who is abandoned, distraught, and forsaken. The first square does not yet belong. This is the nature of the first square. In Luke Jesus is depicted as calm, collected, and in control. This is more the nature of the third square. Artisans

who are the third square are more sure of themselves than Idealists who are the first square. In Mark Jesus's family thinks that Jesus has gone crazy and they are worried about him. Jesus says that his family is those who do the will of His Father. The leaders of the Jews think that Jesus is possessed by a devil. Really, we know that the Pharisees are against Jesus because he is bringing people back to God, and many pharisees at the time had assimilated into Rome and feared teaching the torah and hid the Truth because it would reveal that they are liars and hypocrites and really just selfish greedy pawns of the Roman Empire system. Jesus's own disciples it is said, do not know who he is and what his deal is about.

*Square two: Matthew--labels Jesus as the Jewish Messiah. The second square is more about conformity,  belonging, and family. The emphasis of Matthew is that Jesus is a Jew and fits the criteria to be the Messiah, with a genealogy that depicts him as a son of Abraham, which emphasizes Jesus's Jewish lineage.

*Square three: Luke—the third to be written--depicts Jesus as the savior of the entire world. The third square is the doing square.  Saving the world is an action that Jesus is doing throughout this gospel.  This square builds upon the last square--in this gospel Jesus is not just for the Jews, but is depicted as being a savior for the whole world.  In Luke Jesus has more authority. That is the nature of the third square. The Artisan personality type, which is the third square, gets respect and likes authority. Jesus in this gospel is worshipped even as  an infant, by the three wise men. Luke's genealogy goes all the way back to Adam and Eve.  The third square connotes being destructive or bad, but it is also about respect; Jesus is depicted as sure of himself.  This is more the nature of the third quadrant. Some say that Luke also emphasizes more the poor and needy and women, taking a broader scope than the other two gospels.

*Square four: John--John emphasizes Jesus as the man from heaven. The fourth is always different from the previous three and has a transcendent quality to it. The fourth connects to the fifth, which is directly associated with God. The fourth is transcendent and has a transcendent quality to it.  The fourth is always different; it is very philosophical and theological, with a mysterious quality to it, a typical fourth square characteristic. It contrasts greatly with Matthew. This makes sense in terms of the quadrant model; the second and fourth squares are dynamic opposites. In Matthew Jesus refuses to perform signs unless it is to help people. The second square is belonging, and it is to help people. In John Jesus performs signs to prove his identity as the messiah. Historians think that this gospel was written at a time when Christianity was moving away from the Jewish people,  becoming more involved with gentiles, and that it is therefore starting to emphasize Jesus as divine and apart from just a Jewish messiah.

The Gospels

Mark	Luke
Matthew	John

In the gospel parable of the sower the quadrant pattern is very clear.  Jesus is reported to have told a story of seeds being planted in four separate places, yielding four different results.

*Square one: Seed falls on the path, and the birds eat it. The seed represents

the Word of God. This fits the Idealist type, who sense and perceive--they do not have a firm grasp of things, so the word is stolen and  not completely understood..

*Square two: Seed falls along the rocky soil. The plants spring up quickly, but the soil is shallow allowing the sun to scorch and destroy them. This is the nature of the Guardian, who has a firm grasp on things, but no roots. Beliefs and faith are more firm, but are not rooted, and can easily be false.

*Square three: Seed falls among the thorns, and are choked and killed. The third square is the bad, destructive square. The third is the most violent. Artisans are associated more with being bad and violent.

*Square four: Seed fell on good soil, where it produced a crop—a hundred, sixty, or thirty times what was sown. The fourth is always different from the previous three. This seed is in good soil, and it multiplies. The nature of this soil is a lot different from the previous three and transcends them. This is the nature of the fourth square.

In the biblical book of Revelation, John sees the throne of God, a vision similar to that of Ezekiel.  It is described as, “In the center, around the throne, were four living creatures, and they were covered with eyes, in front and in back.  The first living creature was like a lion, the second was like an ox, the third had a face like a man, the fourth was like a flying eagle.  Each of the four living creatures had six wings, and was covered with eyes all around, even under its wing.”  There are four creatures each with four faces; this represents the sixteen squares.  These are the same four faces described in the old testament by Ezekiel. This is the quadrant model pattern.

Then a lamb opens seven seals. The lamb represents Jesus, the sacrificial lamb, who "died for the sins of his people".  The seven seals are

*Square one: First seal--a white horse. “Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest."

*Square two: Second seal--a red horse. The first two form the duality."Its rider was given power to take peace from the earth and to make people kill each other. To him was given a large sword.".

*Square three: Third seal--a black horse; its rider was “holding a pair of scales in his hand.  Then I heard what sounded like a voice among the four living creatures, saying, 'Two pounds of wheat for a day’s wages, and six pounds of barley for a day’s wages, and do not damage the oil and the wine!”  This is the doing horse--the third square horse.

*Square four: Fourth seal--a pale horse. The first three are colored, but the fourth is described as pale; the fourth is always different from the first three. John describes, "Its rider was named Death, and Hades was following close behind him. They were given power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth." The fourth is always related to transcending life into death. The fourth quadrant is power. Underlying everything is power. The fourth square of Quadrant 4 is power.

When the angel of God breaks Peter out of prison there are four sets of four guards guarding Peter. There were 16 guards forming the quadrant image.

The Major Prophets is a grouping of books in the Christian Old Testament. These books are centred on a prophet, traditionally regarded as the author of the respective book. The term "major" refers to their length, in distinction to the Twelve Minor Prophets, whose books are much shorter and grouped together as a single book in the Hebrew Bible.

The books, in order of their occurrence in the Christian Old Testament, are:

Book of Isaiah

Book of Jeremiah

Book of Lamentations (in the Ketuvim (Writings) section of the Tanakh)

Book of Baruch (not in Protestant Bibles)

Letter of Jeremiah (Chapter 6 of Baruch in most Catholic Bibles, its own book in Eastern Orthodox Bibles)

Book of Ezekiel

Book of Daniel (in the Ketuvim of the Hebrew Bible).

The major prophets of the bible are Isaiah Jeremiah Ezekiel and Daniel. There are 12 minor prophets. All in all that makes sixteen. The 16 squares of the quadrant. The four major ones are the major prophets, which represent the four squares of the fourth quadrant.

The Hellenistic philosophers can be conveniently grouped into the four schools of the Cynics, the Stoics, the Epicureans and the Sceptics. In the end it would be Stoicism that proved most attractive to the ancient world, but for three centuries after Alexander’s death each of the schools offered a new interpretation of the ‘examined life’ advocated by Socrates.

Cynics

The Cynics saw themselves as direct descendants of the Socratic tradition. The founder of the Cynical school, Antisthenes, was a close friend and student of Socrates: he too emphasised virtue and reason, was suspicious of metaphysics and cultivated indifference to the trappings of wealth and power. Poverty and simplicity were a shortcut to virtue and served to redefine the goal of the ethical life. But it was Antisthenes’ disciple Diogenes who took the Cynical philosophy to its most striking and memorable extreme.

Diogenes was the son of a money-changer who had been imprisoned for defacing the coinage. Seeking a life of virtue, Diogenes set out to deface the ‘sham coinage’ of conventional morality. Like Antisthenes, he argued for a simple and self-sufficient life in accordance with nature, which he defined as the opposite of social convention. The stories of his anarchic lifestyle are well-known: he lived in a tub without possessions, and when Alexander the Great met him in Corinth and asked if there was anything he could do for the famous philosopher, Diogenes replied: Get out of my light. Insisting that what is natural cannot be shameful, he defecated in the theatre and masturbated on the street. During the day he wandered around with a lantern searching in vain for an honest man. He was indifferent to wealth, power and social obligations and displayed only contempt for academic philosophy and metaphysics.

The term ‘Cynic’ derives from the Greek word for ‘dog-like’: the lifestyles of Antisthenes and Diogenes gave rise to the insult but the Cynics themselves enjoyed the associations, barking at passers-by. Cynicism was more of a rebellion than a philosophy, but it introduced some radical new ideas into the discussion of ethics. When Diogenes was asked where he came from, he replied: I am a citizen of the world (kosmopolites). By rejecting the customs and political identity of the city-states of Greece, he paved the way for a broader sense of human community. This idea, and some of the more palatable Cynical attitudes, would soon evolve into Stoicism (and would later come to influence Rousseau).

Stoics

The founder of Stoicism, Zeno of Citium, was originally a pupil of Crates the Cynic. He taught in the painted colonnade (stoa poikile) in the agora at Athens, from which the Stoics took their name. The doctrines of Stoicism did not remain constant over time, although many of them can be attributed to Chrysippus in the third century, but like the Cynics they saw themselves as the heirs of Socrates, emphasising a simple life lived according to virtue. The death of Socrates, particularly his calm and reflective attitude in the face of execution, remained a model for Stoic virtue.

The philosophy of Stoicism was grounded in an understanding of physics. The Stoics were thoroughgoing materialists insisting (against Plato) that nothing incorporeal exists. Taking their cue from Heraclitus, they believed that all matter emerges from fire: the physical universe came into being from fire and will return to fire in a general conflagration. This process is cyclical, and the universe will continue to come into being before being consumed again. The Stoics were, accordingly, determinist: the cycle is governed by natural laws, understood as fate or providence. God determines this providence and is part of the material universe, the primal fire or reason (logos). A good life is therefore one lived in harmony with nature and reason, accepting without complaint the natural laws of the universe. This materialist account would deeply influence Spinoza in the seventeenth century.

From such physics the Stoics derived an austere ethical code. Virtue is the sole intrinsic good, and a virtuous life is one lived in agreement with nature. Humans are free to choose this path and embrace the well-ordered plan of the universe. Since all things are determined, it is not rational to resent or delight in them, and accordingly the Stoics disdained all passions and cultivated an indifference to pain and pleasure, sickness and health, wealth and power. When a life could no longer be lived in agreement with nature – in serious illness, or under threat of execution – it was rational to commit suicide. This indifference to personal circumstances made the Stoics ideal politicians: cosmopolitan, unswayed by egoistic concerns and able to guide the state in its ‘natural’ direction. Once a person has freed themselves from irrational concern for the events of their life, they will live in tranquillity. In practice, this usually meant a sternly ascetic existence with few material pleasures.

The Stoic lifestyle appealed to the puritanical Romans and the most complete accounts of Stoic philosophy come from the Roman period. Seneca, tutor and later adviser to the Emperor Nero, advocated a virtuous life free from passion and the dangers of ambition. The excesses of Nero, and Seneca’s involvement in them, sit uneasily with the philosopher’s beliefs (as Seneca himself acknowledged). In the end, he was implicated in a conspiracy against the Emperor and committed suicide. Two other significant adherents of Stoicism were the Greek slave Epictetus who taught in Rome, and the later emperor Marcus Aurelius. It is remarkable that both a slave and an Emperor could find consolation in the same principles of living well, and testament to the broad appeal of this somewhat joyless philosophy.

Epicureans

The most successful rival to the Stoic school in this period was Epicureanism which placed pleasure at the heart of the good life. Epicurus established a philosophical community in Athens called the Garden around the end of the fourth century and welcomed all comers, including slaves, children and prostitutes. Epicureanism advocated a life of pleasure, free from fear of death and religious superstition, and like Stoicism was based on a materialist physics.

Epicurus adapted his physics from the atomism of Democritus. The universe is composed of atoms moving in a void, and everything can be explained by mechanistic forces. Humans, however, are free to control their own fate. There is of course no room for the Gods in such a mechanistic universe, although Epicurus allows that they exist. But they inhabit a separate realm in perfect tranquillity and accordingly have no concern for humans. Providence is mere superstition and religious rituals are futile. In such a universe it makes no sense to fear the Gods – who are unaffected by favour or anger towards mankind – nor to fear death, which is simply a dissolution of the atoms of the body and soul. For Epicurus, religion and death are the two main sources of anxiety in human life.

Unlike the Stoics, the Epicureans recognised pleasure as the only intrinsic good. But not all pleasures are equal: ‘moving’ pleasures involve the satisfaction of urges such as hunger and are basically sensual; but the best pleasures are ‘static’, involving satisfaction and the absence of desire. Likewise, mental pleasures are generally more profound than bodily pleasures, and should therefore be preferred. By living prudently and simply with modest desires, and liberating oneself from fear, absolute tranquillity can be attained. Despite the term’s modern connotations, ancient Epicureans were more concerned with freedom from pain than the indulgence of the senses. The best way to achieve equilibrium is through the quiet pleasures of friendship and contemplation, rather than the violent motions of desire and gratification. Virtue consists in prudence and the avoidance of resentment or envy: as a result, Epicureans shunned politics as a career and generally avoided sexual activity.

The most complete account of Epicureanism that survives is the great philosophical poem of Lucretius from the first century, De Rerum Natura (On the Nature of the Universe). Lucretius elegantly and powerfully restates the key ideas of Epicurus’ philosophy: his atomistic physics, his critique of religious superstition and his materialist account of death. But even with such a persuasive advocate, Epicureanism never truly gripped the Roman mind and it remained the choice only of a cultivated few, unlike the more popular Stoicism.

Sceptics

When Arcesilaus became the head of Plato’s Academy in the third century, he returned to the teachings of Socrates. By engaging in questioning dialogue and insisting upon his own ignorance, he sought to demonstrate that nothing could be known for certain. Arcesilaus became notorious for arguing both sides of every question with equal conviction, and thus became the founder of Scepticism. Academic Scepticism, as this form became known, was developed more coherently a century later by Carneades who, like his predecessor, openly attacked the Stoics.

Some time in the first century, Aenesidemus became dissatisfied with the Academy’s dogmatic approach to Scepticism and sought to revive a more radical form based on the teachings of the third-century Pyrrho of Elis. Accordingly, this became known as Pyrrhonian Scepticism. Supposedly Pyrrho had achieved a godlike state of calm by developing an indifference to belief and opinion, to the extent that his friends needed to stop him walking off cliffs or in front of carriages. Pyrrhonian Scepticism, like the other Hellenistic schools, sought to provide tranquillity (ataraxia) through its teachings: but the Sceptics chose epistemology rather than ethics as their field of operations.

The later Sceptic Sextus Empiricus tells the story of the painter Apelles who grew so frustrated at his inability to portray the flecks of foam on a horse’s mouth, he threw his sponge at the painting: the impact of the sponge produced exactly the effect he was striving for. Scepticism advocates the same attitude towards knowledge and, more radically, belief: throw in the towel, stop trying to make sense of all the competing claims, and tranquillity will follow ‘as a shadow follows its object’. The Sceptics amassed a huge number of arguments to achieve this end. The fallibility of the senses and the limits of perception; relativist arguments, for instance that manure is repellent to humans but delightful to animals; the meeting of opposites (so wine is both fortifying and debilitating); the subjectivity of values like beauty; and so on. These epistemological arguments, when fully appreciated, imply that no belief is more persuasive than its opposite. You may as well try to believe that the number of stars in the sky is an even number. False beliefs lead to desire and fear: by removing the error and suspending judgement, the torments of desire and fear evaporate and tranquillity is achieved.

Since for the Sceptic all judgement has been suspended, this leads to the practical question of how to live. Every lifestyle demands some ethical and practical judgements. The Sceptics, like the Cynics, were indifferent to social conventions, but in the absence of any better lifestyle were prepared to follow custom. What marks the Sceptics as different is their epistemic attitude. For instance, worship at the temple was acceptable as long as no religious belief was involved. Most Sceptics were happy to live in accordance with appearances, but without developing dogmatic beliefs. Practice is less important than inner tranquillity.

*

Within a few centuries the Hellenistic schools of Greece and Rome would be eclipsed by the rise of Christianity. The new religion absorbed many ideas from Greek philosophy, notably the Platonic distrust of the mortal world, and the Hellenistic detachment from earthly pleasures and honours. But the theories of the philosophers were too rarefied, and perhaps too pessimistic. In the end, it was the simpler message of salvation through faith that would triumph.

In his well known book The cosmoplastic system of the universe : Ralph Cudworth on Stoic naturalism,Cudworth showed that four principal forms of atheism (hylozoistic, cosmoplastic, atomistic, and hylopathian) originated from the very inability to understand the nature of life and knowledge, for life and knowledge could only be understood by referring to, respectively, unsentient activity and self-consciousness.

When the soldiers had crucified Jesus they took his garments and made four parts, one for each soldier.... The four parts reflect the quadrant

There were four camps for the twelve tribes of Israel – one camp for each group of three.

The emblems of the four camps were:

Square 1: The Lion

Square 2: The Man

Square 3: The Bull/Ox

Square 4: The Eagle

In Revelation 4:6 – four creatures are by the throne.

1. The first creature was like a lion.

2. The second creature was like a flying eagle.

3. The third creature was like a man.

4. The fourth creature was like a flying eagle. There is a connection between the second and fourth squares in that they are opposites. One is the word one is the true word

According to christian millennial teachings there are four possibilities for the end time. They are

Square 1: post tribulational pre-millenialism

Square 2: pre tribulational (dispensarional) pre-millenialism

Square 3: lost millenialism

Square 4: amillenialism

The four cups that jews are supposed to drink symbolize freedom from the four exiles: The Egyptian, Babylonian, and Greek exiles, and the current exile which jews say they hope to be rid of very soon with the coming of Moshiach.

Also rabbis say that there are four expressions of liberation In the torah. According to rabbis is a difference between the first three expressions of liberation and the fourth, in that the first three - "I will release you... I will save you... I will liberate you" - are aspects of redemption that took place immediately upon the departure from Egypt; they came from Above.

The fourth expression - "I will take you unto Me as a Nation" - however, depended on the Jewish people; they had to become worthy of being called G-d's nation. This was accomplished when they received the Torah according to rabbis. The fourth being different from the first three is the quadrant model pattern

“For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead;”

Rom 1:20. The Godhead being seen in the physical described here is the quadrant model pattern

The great uncial codices or four great uncials are the only remaining uncial codices that contain (or originally contained) the entire text of the Greek Bible (Old and New Testament).

All of the great uncials were written on fine vellum, with the leaves arranged in quarto form. The size of the leaves is much bigger than in papyri codices:[5][6]

Sinaiticus – 38 x 34 cm (15 x 13.4 inches; written ca. 330-360)

Vaticanus – 27 x 27 cm (10.6 x 10.6 in; ca. 325-350)

Alexandrinus – 32 x 26 cm (10.2 x 12.6 in; ca. 400-440)

Ephraemi – 33 x 27 cm (13 x 10.6 in; ca. 450)

Following the fourth seal there is a break in the action, signaling the end of Quadrant 1 and the beginning of Quadrant 2.

*Square five: Fifth seal—souls of the slain.  People in the Roman empire were being slain, because Christians had become a threat to  the Roman Empire system.  The fifth square is the first square of the second quadrant. The fifth element is life. The fifth square is cultural, and always related to family. The first four are horses.  But the next are different.

*Square six: Sixth seal—the great day of wrath. The second square of Quadrant 2 is faith. The second square is the most related to culture and  groups--here a group of people are hiding from the wrath of the Lamb.

There are five pillars of Islam, which fits the quadrant mode pattern..  Islam grew out of Christianity, and can be characterized as the third quadrant  religion. The Quadrant 3  is thinking, emotion, doing, and dreaming. The third quadrant questions the second--Islam thinks about Christianity, and questions it, breaking away from  it, and is therefore seen by many as destructive. The third square is characterized by being violent, and Islam has the stereotype of being violent, fighting against those who do not follow the law of Islam.  The pillars of Islam are:

*Square one: Shahada--a declaration of faith. There is no God but God, and Muhammad is a messenger of God."

*Square two: Salat--the call to prayer. Before praying people wash—a means of getting the community together. The washings symbolizes purification. The second square is homeostasis and focused on community.

*Square 3: Zarat--almsgiving.  This is giving to the needy, and encouraging the growth of the individual.  The third square is about doing.

*Square four: Sawn--fasting. The first square is the light and the mind; the second is the word and culture; the third is the body and flesh. The fourth square is social and the true word. The first square is related to sight, second to hearing, third to touching, and fourth to taste. Fasting is related to the mouth and taste. The fourth square is the true word. Also the fourth square has the quality of not seeming like it belongs. For instance, the fourth level of the atmosphere is rarefied air. Fasting is about creating an absence of food.  This square connotes absence, and can appear to be bad or destructive.

*Square five: the Haj—a pilgrimage.  The fifth square always seems questionable. At first there were only four pillars. Some think that Muhammad added the Haj in order to appease the people of Mecca who depended on pagan pilgrimages to see a meteor that was thought to be from the gods. This brought great wealth to the city. The Meccans therefore were not a fan of Muhammad, who is depicted as against paganism. Therefore, some say that Muhammad, to appease the Meccans, maintained this pagan aspect of the pilgrimage.

There are four Rashidun or Rightly Guided Caliphs:

Square 1: Abu Bakr,

Square 2: Umar ibn al-Khattan,

Square 3: Uthman ibn Affan

Square 4: Ali ibn Abi Talib.

The Four Arch Angels in Islam are: Jibraeel (Gabriel), Mikaeel (Michael), Izraeel (Azrael), and Israfil (Raphael)

There are four Sacred Months in Islam: Muharram, Rajab, Dhu al-Qi'dah and Dhu al-Hijjah.

In the tenth year of the Hijra, as documented in the Qur'an (Sura At-Tawba (9):36–37), God revealed the "prohibition of the Nasī’".

The number of the months, with God, is twelve in the Book of God, the day that He created the heavens and the earth; four of them are sacred. That is the right religion. So wrong not each other during them. And fight the unbelievers totally even as they fight you totally and know that God is with the godfearing. Know that intercalation (nasi) is an addition to disbelief. Those who disbelieve are led to error thereby, making it lawful in one year and forbidden in another in order to adjust the number of (the months) made sacred by God and make the sacred ones permissible. The evil of their course appears pleasing to them. But God gives no guidance to those who disbelieve.

— Sura 9 ("At-Tawba"), ayat 36–37[24]

There are four Sunni schools of fiqh: Hanafi, Shafi`i, Maliki and Hanbali.

The Four Books (Arabic: الكتب الاربعة Al-Kutub Al-Arbʿah) is a Twelver Shiʿa term referring to their four best-known hadith collections:

Kitab al-Kafi a Muhammad ibn Ya'qub al-Kulayni al-Razi (329 AH) 16,199

Man la yahduruhu al-Faqih Muhammad ibn Babawayh 9,044

Tahdhib al-Ahkam Shaykh Muhammad Tusi 13,590

Al-Istibsar Shaykh Muhammad Tusi

The Four Companions, also called the Four Pillars of the Sahaba is a Shi'a term that refers to the four Sahaba Shi'a believe stayed most loyal to Imam Ali after the death of the Islamic prophet Muhammad:

Abū Dhar al-Ghifāri

Ammār ibn Yāsir

Miqdad ibn Aswād al-Kindi

Salman the Persian

In their war doctrine, Shafi'i jurists established four valid choices before Muslims, after any successful raid or war against unbelievers, regarding civilian male and female captives taken – execute them, ransom them and demand wealth for their release,

Shafi'i jurists state that adultery by a married man or woman, or other religiously disallowed sex (homosexuality), must be punished by Rajm (stoning).If the accused is unmarried, the stoning punishment is reduced to public lashing. For evidence, Shafi'i fiqh accepts the following: self-confession, or testimony of four male witnesses (female witness is not acceptable), or contested pregnancy.

There are four books in Islam: Torah, Zaboor, Injeel, Quran.

In islam those who accuse honourable women (of unchastity) but do not produce four witnesses, flog them with eighty lashes, and do not admit their testimony ever after. They are indeed transgressors.

In the Quran Abraham said: “My Lord, show me how You give life to the dead,” Allah said: “Why! Do you have no faith?” Abraham replied: “Yes, but in order that my heart be at rest.” He said: “Then take four birds, and tame them to yourself, then put a part of them on every hill, and summon them; they will come to you flying.

Majid Khadduri lists four kinds of jihad fi sabilillah (struggle in the cause of God):

Jihad of the heart (jihad bil qalb/nafs) is concerned with combatting the devil and in the attempt to escape his persuasion to evil. This type of Jihad was regarded as the greater jihad (al-jihad al-akbar).

Jihad by the tongue (jihad bil lisan) (also Jihad by the word, jihad al-qalam) is concerned with speaking the truth and spreading the word of Islam with one's tongue.

Jihad by the hand (jihad bil yad) refers to choosing to do what is right and to combat injustice and what is wrong with action.

Jihad by the sword (jihad bis saif) refers to qital fi sabilillah (armed fighting in the way of God, or holy war), the most common usage by Salafi Muslims and offshoots of the Muslim Brotherhood.

Islam is a third square religion so it is more related with violencce.

Sufism is a mystical Islam."The four stages" in Sufism

Square 1: shari’a (exoteric path),

Square 2: tariqa (esoteric path),

Square 3: haqiqa (mystical truth)

Square 4: marifa (final mystical knowledge, unio mystica).

Swastika in Sanskrit means "It Is the Good". Plato talksbout the Form of thdrawn by the rotation of the seven stars of the Big Dipper and Ursa Minor around the pole star, in the four phases of a day. Both the swastika symbol and the mentioned asterisms are known since immemorial times and in many cultures of the world to represent the Absolute principle of reality, the God of the Universe, in its action of manifestation as a whirlwind around the Centre. The Hindus have always seen the swastika as an elemental symbol of reality. The swastika i sthe symbol of four squares. It is a quadrant.

In Buddhism, the swastika symbol signifies auspiciousness and good fortune as well as the footprint of the Buddha and Buddha’s heart. It is also said to contain the whole mind of the Buddha and can often be found imprinted on the chest, feet or palms of Buddha images. The Buddha is seen by many Hindus as an avatar of Vishnu.

Hindus say that the Om symbol and sound is the symbol of existence, and say that it is composed of four parts.

According to the Yajurveda, the swastika is the symbolic representation of om in Hinduism. The om symbol is not the exact representation of a swastika, but it has the shape of the swastika, depicting the four parts. Hindus say that the Om is three letters AUM. The A represents Brahma, the U represents Vishnu, and the V represents Shiva. The first square Brahma is creation. The first square is always good and inspirational. The second square Vishnu is preservation. The second square is homeostasis. The third square M is Shiva which is destruction. The third square is bad. But Hindus say that there is a fourth aspect tot he Om, which is the silence after the three letters. They say this silence encompasses the previous three. The fourth square is always transcendent and different, yet encompasses the previous three. All religions say om, including Christianity which says Amen, which is a variation of om.

Here are quotes about Om in the Hindu texts. Again, the Yajurveda, one of the four foundation texts of Hinduism, says that the Om is the foundation of Being, and it explicitly states that Om is the swastika.

“Om is Brahman, the Primeval Being.” (Brihadaranyaka Upanishad 5.1.1)

“That [Om] is the quintessence of the essences, the Supreme, the highest.” (Chandogya Upanishad 1.1.3)

“I will tell you briefly of that Goal which all the Vedas with one voice propound, which all the austerities speak of, and wishing for Which people practice discipline: It is Om.” (Katha Upanishad 1. 2.15-17)

“Om is the Supreme Brahman.” (Svetasvatara Upanishad 1:7)

“The real nature of Brahman is identical with the Pranava.” (Svetasvatara Upanishad 2:8)

“God is the Syllable Om.” (Svetasvatara Upanishad 4:17)

“Om is Brahman.” (Taittiriya Upanishad 1.8.1)

“Brahman is the Truth that is indicated as ‘Om.’” (Yoga Vashishtha 6:1:30)

“The monosyllable Om is the highest Brahman.” (Manu Smriti 2:83,87)

Here is more information on Om. Recall that according to the Yajurveda the Om is the swastika, and the sound of the Om has four parts to it.

The amount of material in the authoritative scriptures of India and the words of realized saints regarding Om, is truly surprising. Here I have arranged extracts from the scriptures as well as from Vyasa and Shankara, the two greatest authorities on the scriptures, to give an overview of the whole subject of Om in its various aspects. Om is God (Brahman) “Om is Brahman, the Primeval Being.” (Brihadaranyaka Upanishad 5.1.1) “That [Om] is the quintessence of the essences, the Supreme, the highest.” (Chandogya Upanishad 1.1.3) “I will tell you briefly of that Goal which all the Vedas with one voice propound, which all the austerities speak of, and wishing for Which people practice discipline: It is Om.” (Katha Upanishad 1. 2.15-17) “Om is the Supreme Brahman.” (Svetasvatara Upanishad 1:7) “The real nature of Brahman is identical with the Pranava.” (Svetasvatara Upanishad 2:8) “God is the Syllable Om.” (Svetasvatara Upanishad 4:17) “Om is Brahman.” (Taittiriya Upanishad 1.8.1) “Brahman is the Truth that is indicated as ‘Om.’” (Yoga Vashishtha 6:1:30) “The monosyllable Om is the highest Brahman.” (Manu Smriti 2:83,87) Om is both Saguna (With Form) and Nirguna (Without Form) Brahman It is commonly thought that Om is to be used only for meditation on the Formless Transcendent (Nirguna) Brahman, but the following show that, since Om encompasses both the Saguna and Nirguna aspects of Brahman, it can also be used for meditation on God With Form. Saguna and Nirguna are sometimes spoken of as “lower” or “lesser” and “higher.” “Om, indeed, is the Lower Brahman; this is, indeed, the Higher Brahman. Anyone who, meditating on Om, wishes either of the Two [aspects], by him that is attained. This [Om] is the best means [of attainment and realization]; this means is the Higher and Lesser Brahman.” (Katha Upanishad 1. 2.15-17) “OM is Brahman–both the conditioned and the unconditioned, the personal and the impersonal. By meditating upon it the wise man may attain either the one or the other.” (Prashna Upanishad 5.2) “Whether the unconditioned Brahman or the conditioned Brahman, the Syllable Om becomes a means of realizing It. For another scripture has it, ‘The Syllable Om is the higher and lower Brahman.’” (Shankara, Commentary on the Brihadaranyaka Upanishad) “Om is both the higher and the lesser Brahman.” (Shankara, Commentary on the Mandukya Karika) Om is the True Name of God “Om is the Name of the Supreme Lord.” (Shankara, Commentary on the Yoga Sutras) Om unites us with God (Brahman) “Om is the Supreme Brahman…. The knowers of Brahman by knowing what is therein [in the all-containing Om] become merged in Brahman.” (Svetasvatara Upanishad 1:7) “He who utters Om with the intention ‘I shall attain Brahman’ does verily attain Brahman.” (Taittiriya Upanishad 1.8.1) “The holy word, Om bestows the highest state.” (Yoga Vashishtha 5:54) Om is the key to our spirit (atman) “He obtains wishes by singing [intoning], who knowing this, meditates on the udgitha [Om] as the syllable. This, with regard to the self.” (Chandogya Upanishad 1.2.14) Lest we misunderstand and think that Om is to be employed to fulfill just any desire or whim, in this verse the sage informs us that the “wishes” gained through meditation on Om are those relating to the self, the immortal spirit; that those who have lost the consciousness of the self shall regain it through Om meditation. “The Self [atman] is of the nature of the Syllable Om.” (Mandukya Upanishad 1.8.12) Om is the essence of the evolutionary solar energies The life-producing energies of the sun are the energies of Om. Om is the sun of body, mind, and spirit, the Life-Giver of all. All plant, animal, and human life on this planet depends upon the sun. It is the subtle powers of sunlight which stimulate growth and evolution. The sun truly awakens us in the deepest sense. As the germinating seed struggles upward toward the sun and out into its life-giving rays, so all higher forms of life reach out for the sun, which acts as a metaphysical magnet, drawing them upward and outward toward ever-expanding consciousness. Sunlight is the radiant form of Om. The sun initiates the entire solar system into Om. Human beings are solar creatures, therefore to intone Om is the most natural thing they can do. “Now, verily, what is the udgitha is the Om. What is Om is the udgitha. And so verily, the udgitha is the yonder sun and the Om, for the sun is continually sounding ‘Om.’” (Chandogya Upanishad 1.5.1) The most significant part of this verse is the statement that “the sun is continually sounding ‘Om,’” indicating that the evolutionary energy of the sun is a manifestation of Om. Our life depends on the light of the sun, thus our life is also a manifestation of the power of Om. The japa and meditation of Om aligns us with the solar powers that are Om and thereby greatly increase our life force and the evolution of all the levels of our being. “Even as a great extending highway runs between two villages, this one and that yonder, even so the rays of the sun go to both these worlds, this one and that yonder. They start from the yonder sun and enter into the nadis [astral “nerves”]. They start from the nadis and enter into the yonder sun. …When a man departs from this body, then he goes upwards by these very rays or he goes up with the thought of Om. As his mind is failing, he goes to the sun. That, verily, is the gateway of the world, an entering in for the knowers, a shutting out for the non-knowers.” (Chandogya Upanishad 8.6.2,5) The solar rays do not just flow into this world, they also draw upward through the sun and beyond. In the human body the process of exhalation and inhalation is related to solar energy, and much of the solar power on which we subsist is drawn into the body through our breathing. The solar rays do not just strike the surface of our body, but actually penetrate into the physical nerves. Just as the electrical impulses flow through the physical nerves, the subtle life force, or prana, flows through the subtle nadis and keeps us alive and functioning. The prana, then, is a vehicle for the solar energies that produce evolution, and so we join Om to our breathing and merge it into the pranic flow. This practice conditions our subtle levels so that at the time of death we will be oriented toward the solar powers and can ascend upon them–especially if we continue our intonations of Om even after the body has been dropped. Those intonations will guarantee our ascent into the solar world. Those who have imbued themselves with the pranavic vibrations will enter through the solar gate, whereas those who have not done so will be shut out by it and compelled to return to earthly rebirth. Om produces peace and harmony “Only Its [Om’s] knowers sit here in peace and concord.” (Rig Veda I.164.39) “My heart is established in the peace indicated by the resonance of Om.” (Yoga Vashishtha 5:87) “He should repeat Om till the mind gains perfect peace.” (Yoga Vashishtha 6:1:128) Om liberates us at the time of death “At the time of departure from this world, remember Om.” (Yajur Veda 40:15) “Then Satyakama, son of Shibi, asked him [the Rishi Pippalada]: ‘Venerable Sir, what world does he who meditates on Om until the end of his life, win by That?’ To him, he said: ‘If he meditates on the Supreme Being [Parampurusha] with the Syllable Om, he becomes one with the Light, the Sun. He is led to the world of Brahman. He sees the Person that dwells in the body, Who is higher than the highest life. …That the wise one attains, even by the mere sound Om as support, That Which is tranquil, unaging, immortal, fearless, and supreme.” (Prashna Upanishad 5:1,5,7) “Having confined the mind in the heart and…engaged in the practice of concentration, uttering the one-syllabled Om–the Brahman–and remembering Me, he who departs, leaving the body, attains to the Supreme Goal.” (Bhagavad Gita 8:12-14) “The soul, when it departs from the body, goes upward by meditating on the Self with the help of Om as he did while living.” (Shankara, Commentary on the Chandogya Upanishad) Om delivers us from rebirth (samsara) “Om is the Supreme Brahman…. The knowers of Brahman by knowing what is therein [in the all-containing Om] become merged in Brahman, intent thereon [i.e., on Om] and freed from birth.” (Svetasvatara Upanishad 1:7) “By means of the boat of Om that is Brahman one crosses over [samsara, the ocean of birth and death]. The idea is that by controlling the senses through Om the enlightened person should cross over the currents of the river of transmigration with the help of that Om.” (Shankara, Commentary on the Svetasvatara Upanishad) Om conquers fear “One should concentrate one’s mind on Om, for Om is Brahman beyond fear. For a man, ever fixed in Brahman, there can be no fear anywhere.” (Gaudapada [the teacher of Shankara], Mandukya Karika 25) “One should concentrate the mind on Om, Which is essentially the supreme Reality, for Om is Brahman beyond fear, because for one who is ever fixed in It, there can be no fear anywhere, in accordance with the Vedic text, ‘The enlightened man is not afraid of anything.’” (Shankara, Commentary on the Mandukya Karika) Om contains–and confers–all states of consciousness “[The turiyatita state] is the Eternal, beyond the eternal and the transient; it is a pure mass of consciousness. In it there is no question of diversity. It is all, it is supreme blessedness and peace, it is beyond expression. It is purest Om. It is transcendent. It is supreme.” (Yoga Vashishtha 6:1:34) Om confers all true and worthwhile knowledge “Through it [Om] one knows what is to be known.” (Brihadaranyaka Upanishad 5.1.1) “By this [Om] does the threefold knowledge proceed.” (Chandogya Upanishad 1.1.6-10. “The threefold knowledge” may be interpreted as being knowledge of body, mind, and spirit, knowledge of the physical, astral, and causal worlds, knowledge of the threefold Vedas, or knowledge of the Three Eternals: God, Creation, and Souls. Whichever it might be, it is certain that Om is the basis of such knowledge. In other places we see that to know Om is to know the Veda.) Om bestows immortality “One should meditate on the udgitha as this syllable [Om]….This sound is that syllable, the immortal, the fearless. Having entered this, the gods became immortal, fearless. He who knows it thus, praises this Syllable, takes refuge in that Syllable, in the immortal, fearless sound, and having entered it, he becomes immortal, even as the gods became immortal.” (Chandogya Upanishad 1.4.1-5) “This [Om] is the bridge to immortality.” (Mundaka Upanishad 2.2.5) “Because Om is the symbol of the Supreme Self it is the cause of immortality.” (Shankara, Commentary on the Chandogya Upanishad) Om removes all obstacles “From it [Om] comes the disappearance of obstacles.” (Yoga Sutras of Patanjali) Om is the supreme mantra “This [Om] is the best means [of attainment and realization]; this means is the Higher and Lesser Brahman. Meditating on Om, one becomes worthy of worship in the world of Brahman.” (Katha Upanishad 1. 2.15-17) “Om, being so important, should be used as a means to self-realization. If it is used as a means to realization, the entire Vedas are practically used.” (Shankara, Commentary on the Brihadaranyaka Upanishad) “One should meditate on the syllable Om, which is the Udgitha. This syllable, Om, as the Name of the Supreme Reality, is nearest to Him; when It is used He surely becomes gracious just as a man becomes so when his favorite name is used. …It is a symbol [indicator] of the Supreme Self (Paramatma). Thus it is known in all the Upanishads that Om, as a name and as a symbol, holds the highest position of being an aid to the meditation of the Supreme Self. …The syllable Om is the inmost essence of all essences. It is supreme because of Its being the symbol of the Supreme Self. It is competent to be worshipped as the Supreme Self. It is competent to take the place of the Supreme Self since It is to be worshipped like the Supreme Self.” (Shankara, Commentary on the Chandogya Upanishad) “Om being beyond measures is Turiya, It has infinite dimension and Its extent cannot be determined. It is auspicious and holy because of the negation of all duality. He who knows Om is a sage because of his meditating on the Supreme Reality, and not any other man, though he may be learned in the scriptures.” (Shankara, Commentary on the Mandukya Karika) Om is the foremost object of meditation “Dismiss other utterances. This [Om] is the bridge to immortality.” (Mundaka Upanishad 2.2.5) “The monosyllable Om is the highest Brahman. …Undoubtedly a Brahmin reaches the highest goal by japa of Om alone, whether he performs other rites or neglects them.” (Manu Smriti 2:83,87) “Having known Om, one should not think of anything whatsoever [but Om].” (Gaudapada, Mandukya Karika 24) “Om is surely the lower Brahman; and Om is considered to be the higher Brahman. Om is without cause, and without inside and outside; and It is undecaying. Om is indeed the beginning, middle, and end–everything. Having known this way indeed one attains immediately. One should know Om to be God seated in the hearts of all. Meditating on the all-pervasive Om, the intelligent man grieves no more. The Om, without measures and possessed of infinite dimension, is the auspicious entity where all duality ceases. He by whom Om is known, is the real sage, and not so is any other man.” (Gaudapada, Mandukya Karika 24,26-29) “When the syllable Om is known, one should not think of anything whatsoever, serving any seen or unseen purpose; for he has got all his desires fulfilled.” (Shankara, Commentary on the Mandukya Karika) “Om is used to serve as a means to the meditation on Brahman. As other scriptures say, ‘This is the best help (to the realization of Brahman) and the highest.’…‘One should concentrate on the Self, uttering Om.’ [Mahanarayan Upanishad 24:1] ‘One should meditate upon the Supreme Being only through the Syllable Om.’ [Prashna Upanishad 5:5] ‘Meditate upon the Self with the help of the Syllable Om.’ [Mundaka Upanishad 2.2.6] And so on. Although the words ‘Brahman,’ ‘Atman,’ etc. are names of Brahman, yet on the authority of the scriptures we know that Om is Its most intimate appellation. Therefore it is the best means for the realization of Brahman.” (Shankara, Commentary on the Brihadaranyaka Upanishad) Om should be intoned in time with the breath “Speech and breath are joined together in the Syllable Om.” (Chandogya Upanishad 1.1.6) Both speech and breath are manifested and reunited in Om–both in speaking Om aloud and in mentally intoning it in time with the breath. Om is the point of their origin and their return. By joining Om and the breath in japa and meditation we begin moving back to the state where they are one. “One should meditate on the breath in the mouth as the udgitha, for it is continually sounding ‘Om.’” (Chandogya Upanishad 1.5.3) In both japa and meditation we join intonations of Om to the breath because on the subtle levels the breath is always producing the sound of Om. We can even say that the soul breathes Om. So by consciously joining Om to our breathing we can link up with our soul-consciousness and enter into it. This is what is happening when during meditation our intonations of Om become more subtle and whisper-like, and from soul-consciousness we will pass into spirit-consciousness–all through Om. Om is (and accomplishes) the highest pranayama “Pranayama is accomplished by effortlessly breathing and joining to it the repetition of the sacred Om with the experience of Its meaning, when the consciousness reaches the deep sleep state.” (Yoga Vashishtha 5:78) Om is the Sound that leads to Silence “I abandon all thoughts and notions; contemplating Om, I shall remain in the self, in total inner silence.” (Yoga Vashishtha 5:81) The idea is not that after some time in meditation we simply sit, silent and blank, but rather that the inner intonations of Om become increasingly subtle until they pass beyond sound into an actual silent form–not the mere cessation of repetition–that is the state (stithi) of Om, from which all sounds arise: the bhava of Om. Om transforms us into divinity “This is the udgitha [Om], highest and best. This is endless. He who, knowing this, meditates on udgitha, the highest and best, becomes the highest and best and obtains the highest and best worlds. When Atidhanvan Shunaka taught this udgitha to Udara Sandilya, he also said: ‘As long as they shall know this udgitha among your descendants, so long their life in this world will be the highest and best.’ And so will their state in that other world be. One who thus knows and meditates–his life in this world becomes the highest and best, and so his state in that other world, yea, in that other world.’” (Chandogya Upanishad 1.9.2-4. “Highest and best” is an upanishadic title for God.)

The Trishula, the om symbol, and the swastika are considered in India to be the most sacred signs. I discussed the swastika and the om symbol are described in the Yajurveda to be synonymous, and both consisting of four aspects.

The Trishula is Lord Shiva's trident. Shiva is thought to be the aspect behind all being, and he carries his trident. The trident is associated with being three pronged so many would associate it with the number three. But in reality the trident is a cross. The vertical spear of the trident is directed orthogonally by a horizontal pole. Out of that pole emerges the other two tridents. Really a trident has four parts like a cross. There is the top left section, the bottom left section, the top right section, and the bottom right section.

The Trishula (Sanskrit: त्रिशूल triśūla, Malay: trisula, Kannada:ತ್ರಿಶೂಲ್, "triśūl" Telugu:త్రిశూలం , trisoolam, Malayalam: തൃശൂലം tr̥iśūlaṁ, Tamil:Listeni// திரிசூலம் tiricūlam, Thai: ตรีศูล trīṣ̄ūl or tri) is a type of South Asian trident also found in Southeast Asia. It is commonly used as a Hindu-Buddhist religious symbol. The word means "three spear" in Sanskrit and Pali.

In India and Thailand, the term often refers to a short-handled weapon which may be mounted on a danda or staff. But unlike the Okinawan sai, the trishula is often bladed. In Malay and Indonesian, trisula usually refers specifically to a long-handled trident while the diminutive version is known as a chabang or tekpi.

Really, once can argue that Lord Shiva is carrying a cross.

The trishula symbolism is polyvalent and rich. The trishula is wielded by the Hindu God Shiva and is said to have been used to sever the original head of Ganesha. Durga also holds trishula, as one of her many weapons. There are many other gods and deities, who hold the weapon trishula.

It is fascinating that the Trishula was used to cut off the head of Ganesha, one of the main Gods worshipped in India, because Ganesha died and resurrected. The cross is used to kill Jesus, and he dies and resurrects. Similarly the Trishula kills Ganesha, and he dies and resurrects.

The symbol of Ganesha is the Ohm symbol, which I already described is the quadrant/swastika according to the Vedas. Ganesha's statue is said to be the shape of an Om symbol. I already described that Ganesha is a death and resurrecting God, and considered one of the most important Gods in India, and he is worshipped by the fourth Hindu denomination, the Smartas.

The Kridakhanda of the Ganesha Purana narrates the stories of four incarnations (Avatars, Sanskrit:अवतार; avatāra) of Ganesha, each of which appeared in the four different yugas.[10][11] The explanation of the incarnations of Ganesha is shown in the verses in the 132nd chapter of Kridakhanda of Ganesha Purana. It says,

चत्वार्यस्य च रुपाणि चतुर्षु च युगेषु च ।

कृते दशभुजो नाम्ना विनायक इति शृत: ।।

त्रेतायुगे शुक्लवर्णो षड्भुजोसौ मयूरराट् ।

सिन्धुं हत्वापालयत्सः अवतीर्य स्वालये प्रिये ।।

The most valuable symbol for the Jews was the Temple Mount Medallion. the Temple Mount medallion and the Trishakti have a 3-pronged trident at the top, and a symbol representing SOUND in the middle, i.e. the OM symbol vs. the Shofar Horn (…and the Torah Scroll which issuing the SOUND of the ‘word’?) ((they symbols actually look similar)

So can we link the swastika to the 7 armed Menorah?

Yet I have another question … why are there two Menorahs one with 7 arms and the other 9 arms?

7 plus 9 is 16. The 16 squares of the quadrant model. I might be stretching that one, but it is interesting that the Temple Mount Medallion, reflects the Trishakti.

These four are not the same as the eight incarnations of Ganesha that are described in the Mudgala Purana.

Mahotkata Vinayaka (Mahotkaţa Vināyaka), who has ten arms and a red complexion. Different sources list his mount (vāhana) as either an elephant or lion. He was born to Kashyapa (Kaśyapa) and Aditi in the Krita yuga. The name Kāśyapaḥ (descendant of Kaśyapa) for Ganesha refers to this incarnation.[12] This incarnation killed the demon brothers Narantaka (Narāntaka) and Devantaka (Devāntaka), as well as the demon Dhumraksha (Dhūṃrākşa).

Mayuresvara (Mayūreśvara), who has six arms and a white complexion. His mount is a peacock. He was born to Shiva and Parvati in the Treta yuga. He incarnates for the purpose of killing the demon Sindhu. At the end of this incarnation he gives his peacock mount to his younger brother Skanda, with whom the peacock mount is generally associated.

Gajanana (Gajānana), who has four arms and was born with a red complexion. He has a mouse as his mount. He is born to Shiva and Parvati in the Dvapara yuga. He incarnates for the purpose of killing the demon Sindura (Sindūra), who was so-named due to his reddish-pink complexion (see: Sindoor). It is during this incarnation that Ganesha gives the discourse known as the Ganesha Gita to King Varenya.

Dhumraketu (Dhūmraketu) is grey in colour, like ash or smoke (dhūmra). He has either two or four arms.[13] He has a blue horse as his mount. He will come to end the decline of the Kali yuga. During this incarnation he kills numerous demons. Grimes notes that there is a parallel between this incarnation of Ganesha and the tenth and final incarnation of Vishnu, where he will ride upon the white horse Kalki. The other difference is, Lord Vigneshwara tells Varenya that the whole universe and all the deva are created by him and ultimately everything will come back to him.

The Vināyakas were a group of four troublesome demons who created obstacles and difficulties in Hindu mythology, but who were easily propitiated. One theory of the origin of Ganesha is that he gradually came to prominence in connection with the Vināyakas.

In Puranic literature of a much later period the group of four Vināyakas was merged into one definite god named Vināyaka whom Rudra appointed as the "Leader of the Ganas" (Ganapati). This Vināyaka-Ganapati is associated with another god called Dantin, "the one with the tusk," who is said to possess a twisted trunk (vakratuṇḍa) and who holds a corn-sheaf, a sugar cane, and a club. This description of Dantin is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin." The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras.

In the Smrti of Yājñavalkya, written in the 6th century, Vināyaka is definitely mentioned as a demon who had been exalted to the rank of a deva. He is clearly described as elephant-headed by the 8th century.

Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts

Ganesha’s four arms represent the four main divisions of human consciousness: mind, intellect, ego and the emotional reactive process (Chiita in Sanskrit). Four arms also convey the idea of four directions symbolizing omnipresence and omnipotence of Lord Ganesha.

The four-day long Sharadiya Durga Puja (Bengali: শারদীয়া দুর্গা পুজো, ‘autumnal Durga worship’) is the biggest religious festivals for the Hindus and celebrated across the country with Vijayadashami being a national holiday. Durga is Shiva's consort. The sculpture of the sculpture itself has evolved. The worship always depicts Durga with her four children. Durga is known for being a tenacious protector of her four children.

A trident /ˈtraɪdənt/ is a three-pronged spear. It is used for spear fishing and historically as a polearm. The trident is the weapon of Poseidon, or Neptune, the god of the sea in classical mythology. In Hindu mythology it is the weapon of Shiva, known as trishula (Sanskrit for "triple-spear"). It also reflects the form of the cross.

Antonio de Nicolas (1978) recognizes four complementary languages (see review: part 1 and part 2) as underlying the structure of the Rig Veda:

Language of non-existence

Language of existence

Language of images and sacrifice

Language of embodied vision

The Tekpi is also called a trident, but in reality is a reflection of the cross with four sections.

The tekpi is a short-handled trident from Southeast Asia. Known as tekpi in Malay, it is called chabang or cabang (Dutch spelling: tjabang meaning "branch") in Indonesian,[2] siang tépi (雙短鞭 lit. "double short whip") in Hokkien, and trisul (ตรีศูล meaning "trident") in Thai.

The tekpi is believed to have been derived from the Indian trishula, a trident which can be either long or short-handled. The tekpi itself is occasionally referred to as a trisula, especially in Indonesia. More than a weapon, it was also important as a Hindu-Buddhist symbol. Use of the tekpi probably spread with the influence of Indian religion and eventually reached Malaysia, Indonesia, Okinawa, China, Thailand, and other parts of Indochina. It is unknown whether the tekpi was brought to the Malay Archipelago directly from India or from several places simultaneously. The earliest evidence of the tekpi outside India suggests that it spread from Indonesia. Other sources propose that the tekpi was brought to Southeast Asia from China, but it seems unlikely for the Chinese to introduce an Indian weapon to a region already heavily influenced by the culture of India.

Hinduism has characteristics of the fourth square as it encompasses the previous three world religions, stating that the prophets of these religions are avatars or holy men, and that all gods are expressions of the concept of Brahma, which means “Being” (or Krishna) (a characteristic of the fourth square of Quadrant 5). Brahma has four arms and four heads reminiscing the quadrantfrom which it is thought

the four vedas emerged--the four vedas, written in sanskrit, are the foundational texts of Hinduism.   These texts fit the quadrant model pattern.

*Square one: the Rigveda--hymns recited by the priest. The first square is the mind, and is related to the priest.

*Square two: Yajurveda--formulas to be recited by the officiating priest. The second square is about order and homeostasis--formulas are concerned with order and homeostasis. The second square is culture.

*Square three: Samaveda--formulas that are to be sung by the chanting priest. The third square is doing. The third square is action.

*Square four: Atharaveda--contains spells, incantations, charms, and speculative hymns.  The fourth square is contemplation, and transcends the others. Contemplation is about speculation.

The Vedas

Rigveda	Samaveda
Yajurveda	Atharaveda

There is a questionable fifth veda.   The fourth gives an impression of not belonging, while the fifth does not belong--it is always questionable, and represents Being/God. Similarly there is a questionable fifth Gospel, the Gospel of Thomas.

Hindu children shave their heads and red Swastika painted on it as part of his Upanayana ceremony.

According to Hindu theology there are four ages. These are

square 1- The Satya Yuga. During this era virtue reigns and there is not sin. The first square is always good. Also this era is marked by wisdom which is a quality of the first square. The first square is mental.

square 2- Treta Yuga. During this era there is three quarters virtue and one quarter sin. The second square is always good.

square 3- Dvapara Yuga. During this era there is one half sin and one half virtue. The third square is always bad

square 4- Kali Yuga. During this era there is one quarter virtue and three quarters sin. Hindus say that this is the current era. The fourth square is death. The fourth square is the worst.

Each age is further divided into four sections each making a total of 16 squares, which is the quadrant model.

Hindu Ages

Satya yuga	Dvapara Yuga
Treta Yuga	Kali Yuga

The Hindu sacred texts, Shastras, are divided into four classes.

The Shrutis come from direct divine revelation, containing the Puranas (mythological epic stories) dealing with cosmology, theology and astrology. Tantras are techniques and rituals concerned with worship of the gods, which can lead to supernatural powers. The four vedas (collection of hymns and some of the Upanishads or treatises of Philosophy, charms, liturgy, and speculation)

The later are the heart of Brahma, his four heads, his four arms, and the four words issuing from his four mouths. And his doctrine is divided into four parts on par with the four domains of the Universe, space, worlds, light, senses.

The Ratirahasya (Sanskrit रतिरहस्य ) (translated in English as Secrets of Love, also known as the Koka Shastra) is a medieval Indian sex manual written by Kokkoka, a poet, who is variously described as Koka or Koka Pundit.

Ratirahasya is the first book to describe in detail Indian feminine beauty. The book classified women into four psycho-physical types, according to their appearance and physical features.

Square 1: Padmini (lotus woman)

Square 2: Chitrini (art woman)

Square 3: Shankini (conch woman)

Square 4: Hastini (elephant woman)

There are four principal denominations of Hinduism. These fit the quadrant model pattern. They are

Square 1- Saivism. Saivism worship Shiva. Shiva is said to suffuse all existence, sort of representing Being or consciousness. Shiva sits with his bull with a trident, has unkempt hair, and represents the perfect devotee. He sits atop a Himalayan mountain.

Square 2: Vaishnavism. Vaishnavism worships Vishnu, especially Krishna. Worshippers of Krishna point to the Bagavad Gita and say that Krishna even transcends existence, and thus Shiva even stems from Krishna, and thus only Krishna demands worship, and they say even Shiva is devoted to Krishna. Shaivites say they worship Vishnu through worshipping Shiva. Vaishnavism is dualistic and devotional, seeing Krishna as separate and needing of worship. In that sense it can be like Christianity, in which Jesus is often seen as a separate being to be worshipped for salvation.

Square 3: Shaktism. Shaktism worships the Goddess, or Divine Mother, Shakti. It is said that Shakti offers more material blessings and fortunes. Shaktism is said to be a right hand path, that seeks to awaken the kundalini and unite Shakta with Shiva, and it employs magic and sorcery, trance mediumship, and sacrifices. Shakti takes the form of Kali, Shrikula and other Goddesses, and the Mother goddess is thought to be the foundation of all existence, or existence itself.

Square 4: Smartism. Smartas worship the Supreme in one of six forms: Ganesha, Siva, Sakti, Vishnu, Surya and Skanda. As you can see, they are different fro the first three sects, but they also encompass them. That is the nature of the fourth square. Smartas accept all the major Hindu Gods. Smartas are known as liberal or nonsectarian. They employ a philosophical, meditative path, emphasizing man's oneness with God through understanding.Panchayatana puja is the system of puja (worship) in the Smarta Tradition. Smarta, as I mentioned, is one of the four denominations of Hinduism. The puja consists of the worship of five deities: Shiva, Vishnu, Devi, Surya and Ganesha. Depending on the tradition followed by Smarta households, one of these deities is kept in the center and the other four surround it. The structure brings to mind the quadrant.

Agni was the Hindu fire God The two fire sticks of Agni were used to make fire by Hindus. All people made fire by rubbing two sticks together. Note that we could refer the two sticks as x-axis and y-axis comprising a grid, matrix- the quadrant

The swastika featured on Athenian pots

The swastika was known as ‘the chariot of Mithra’ in Iran

The swastika is the quadrant

Purushartha is an essential concept in Hinduism. It describes four goals that are required to be a Hindu. They fit the quadrant model pattern. They are

Square 1: Dharma. Dharma is the rights, duties, conduct, and virtue required for you to stay on the right path and not stray and be distracted from the pursuit of transcendence. The first quadrant is responsibility in the quadrant model. Responsibility requires doing what maintains harmony.

Square 2: Artha. Artha is means of life, which is prosperity and material resources needed for you to survive and thrive. The second square is always related to homeostasis and stability.

Square 3: Kama. Kama signifies passions, emotions, desires and wishes and aesthetic enjoyment. The third square is relates to doing. It is said in Hinduism that seeking activities and passion is good so long as you do not violate dharma and artha.

Square 4: Moksha: Moksha is liberation from the wheel of Samsara or the cycle of life and death and maya or illusion.

Hare Krishna is a sect of Hinduism. They teach that Krishna is the Supreme God and that there really is one God, Krishna, and everything is just an expansion of Krishna, including Brahma. The Hare Krishnas say that just chanting the Hare Krishna mantra can bring salvation. The Hare Krishna chant goes, Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare. Devotees of Krishna call these the 16 words. Again 16 is the squares of the quadrant model. Devotees of Krishna say that God is both impersonal and personal, and that in existence there is both unity and differentiation. They are also encouraged to say these chants 16 times.

Hare Krishna begin studies by saying and repeating. Om Namo Bhagavate Vasudevaya. It has four words.

Om Namo Bhagavate Vasudevaya (About this sound listen (help·info)) (in devanagari: ॐ नमो भगवते वासुदेवाय) is a Hindu mantra. ‘Om Namo Bhagavate Vasudevaya’ is a mantra of Vishnu and Krishna both. It has two traditions---Tantric and Puranic. In Tantrik Tradition, the Rishi of the Mantra is Prajapati, in Puranic Tradition the Rishi is Narada. Both, however, say it is the Supreme Vishnu Mantra. Sharada Tilak Tantram, for example, says "Dvadasharno mahamantrah pradhano Vaishnavagame"—the twelve lettered mantra is the chief among vaishnava mantras. Similarly, this is the ultimate mantra in ShrimadBhagavatam, whose 12 Chapters are taken as extensions of the 12 Letters of this Mantra.,.[1] This twelve syllable mantra[2] is known as a Mukti (liberation) mantra and a spiritual formula for attaining freedom.[3] This can be chanted like Gayatri Mantra.[4] This is the principal mantra of the Vedic scripture "Srimad Bhagavatam".[5] This mantra can also be found in Vishnu Purana.

Om Namo Bhagavate Vasudevaya means "Om, I bow to Lord Vasudeva or Lord Krishna".[5]

Om Namo Bhagavate Vasudevaya in Devnagari, this Mantra is used for invocation and obeisance to Krishna

Term Devanagari Listen Meaning

Om

ॐ

About this sound Om (help·info) Refers to the Supreme Infinite Spirit or Person. Om represents the Shabda Brahman.

Namo

नमो (namo)

About this sound Namo (help·info) Salutation, worship , a common spoken valediction or salutation originating from the Indian subcontinent. 'Namo' नमो is the Sandhi form of 'namas' नमस्, neuter nominative singular.

Bhagavate

भगवते

About this sound Bhagavate (help·info) 1. God in Sanskrit, someone who is considered God (or equally powerful, merciful). 'Bhagavate' भगवते is the dative of 'bhagavat' भगवत्.

2. Bhagavate is one who is becoming divine.[6]

Vasudevaya

वासुदेवाय

About this sound Vasudevaya (help·info) Name of Krishna, Krishna is also known as Vaasudeva (Krishna), because he was the son of Vasudeva. In the Bhagavad-Gita, Arjuna called Krishna by the name Vaasudeva multiple times. 'Vāsudevāya' वासुदेवाय is the dative of 'vāsudeva' वासुदेव. Other meaning for Vasudevaya is Vasu means "Life in all beings" Devaya means "God". This means God(life/light) who lives of all beings.

Importance[edit]

Om Namo Bhagavate Vasudevaya means "prostration to Krishna" or "surrender to Krishna."[7] Krishna himself asked his devotees to completely surrender to him:

“ सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।

अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥१८- ६६॥

Translation Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear. [Gita 18/66]

”

Krishna also proclaimed "Everybody should recite "Om Namo Bhagavate Vasudevaya" mantra daily whenever possible so that I will stand by them. I respond to the call of the heart immediately and invariably. See me in your duties. I am committed to those who are committed to their duties.

Advaita Vedanta teaches the path of Jnana Yoga, a progression of study and training to attain moksha. It has four stages

Square 1: Samanyasa or Sampattis, the "fourfold discipline" (sādhana-catustaya), cultivating the following four qualities

Square 1: Nityānitya vastu viveka — The ability to correctly discriminate between the eternal substance (Brahman) and the substance that is transitory existence (anitya).

Square 2: — The renunciation of enjoyments of objects in this world and the other worlds like heaven etc.

Square 3:— the sixfold qualities,(control of the antahkaraṇa)

Dama (the control of external sense organs).

Uparati (the cessation of these external organs so restrained, from the pursuit of objects other than that, or it may mean the abandonment of the prescribed works according to scriptural injunctions).[note 12]

Titikṣa (the tolerating of tāpatraya).

Śraddhā (the faith in Guru and Vedas).

Samādhāna (the concentrating of the mind on God and Guru).

Square 1: Mumukṣutva — The firm conviction that the nature of the world is misery and the intense longing for moksha (release from the cycle of births and deaths).

Square 2: Sravana, listening to the teachings of the sages on the Upanishads and Advaita Vedanta, and studying the Vedantic texts, such as the Brahma Sutras. In this stage the student learns about the reality of Brahman and the identity of atman;

Square 3: Manana, the stage of reflection on the teachings;

Square 4: Nididhyāsana, the stage of meditation on the truth "that art Thou

The Mahavakya in Hinduism is "the four great sentences". These four sentences are from each of the four vedas, and they are suppose to remind the listener that Brahman, or God, and Atman, the soul, are one. They are

Square 1: Prajñānam is Brahman.

Square 2: I am Brahman

Square 3: That thou art

Square 4: This Atman is Brahman

The 9x9 (81) grid ‘’Parama Sayika’’ layout plan (above) found in large ceremonial Hindu Temples. It is one of many grids used to build Hindu temples. In this structure of symmetry, each concentric layer has significance. The outermost layer, Paisachika padas, signify aspects of Asuras and evil; while inner Devika padas (25 squares) signify aspects of Devas and good. In between the good and evil is the concentric layer of Manusha padas (49 squares) signifying human life; All these layers surround Brahma padas (3 by 3, 9 squares), which signifies creative energy and the site for temple’s primary idol for darsana. Finally at the very center of Brahma padas is Grabhgriya (Purusa Space), signifying Universal Principle present in everything and everyone. These are the largest Hindu temples and they have four cocentric layers, each representing four qualities.

64 is four quadrant models. The 8x8 (64) grid Manduka Vastu Purusha Mandala layout for Hindu Temples. It is one of 32 Vastu Purusha Mandala grid patterns described in Vastu sastras. In this grid structure of symmetry, each concentric layer has significance.[7] Within the 64 square Manduka Vastu Purusha Mandala layout for Hindu Temples is a highlighted 16 squares illuminating the quadrant model. Mahaapitha (16 squares) corresponds to Chatush-pada (four divided site) Outside of the highlighted 16 squares is a highlighted Ugrapitha (36 squares) corresponds to Shashtha-pada (six divided site) Within the 16 squares is a highlighted four squares (the quadrant)Pechaka (4 squares) corresponds to Dwi-pada (two divided site)

By Dr. Jessie Mercay

“As in Micro, so in Macro. The whole exists within the minutest particle and the minutest particle contains the whole. The atom contains the universe and the universe contains the atom, and neither exists without the other. Creator exists within creation, even as creation exists within creator.”

– Brahmarishi Mayan, circa 10,500 BC

Mamuni Mayan discovered that the fundamental form of creation is the cube.

This cubical structure is called the micro abode (smallest particle that is the abode of pure consciousness/absolute space). The initial pulse in Absolute Space as described in this monograph forms this minute structure.

If we take Mamuni Mayan’s statement above and apply it to current scientific knowledge about the nature of square waves gained through modern science perhaps we can have a better understanding

of the subtle formation of the initial 4X4 structure during the manifestation process. In other words, Mayan’s law above states in essence that what is in the manifest world is found in the unmanifest world and vise versa. Since we already have scientific knowledge about square waves in the material world perhaps we can apply this to the unmanifest world and the manifestation process. This will possibly help us to understand the peculiarities of the process of manifestation.

Scientists have discovered that when a square wave begins it has a fall equal to its rise. In the figure below, the + point is the zenith (peak) of the rise of the square wave while the – points out the nadir (lowest point) in the fall of the square wave. This represents one full pulse in the square wave. The diagram below demonstrates this.

Notice that as the square wave falls to its nadir it proceeds forward in the space-time continuum. Thus the rise and fall of the square wave pulse actually occupies what might be called four units of space within the one pulse. In observing this phenomenon visually it becomes immediately apparent that the single pulse of the square wave actually creates four space-time units as shown below:

In other words, one square wave pulse could be said to create four space-time units. Hence, we may extrapolate from this that with the first pulse of Absolute Space; four Space Time units are created.

It is as if with one blip or pulse, Absolute Time, Om Light and OM Sound are created (4 units composed of Absolute Space, Absolute Time, OM light and OM Sound)

Then manifestation occurs in two pulses at a time (each blip contains 4 Space Time Units or 8 units each in an additive manner) – blip blip (Air); and continues – blip, blip (Fire); blip blip (Water); blip blip (Earth).

Eventually forming what is called the 8×8 Manduka Mandala.

In summary, the initial manifestation process begins with the formation of a 2×2 structure formed from one pulse of Absolute Space.

It is from that point on that the additive factor of eight begins

Note: Above are two demonstrations of the development of the sacred form known as the swastika related to the concept the square wave. It is easy to see how this ancient cross-cultural image was derived.

Representation of this Self spin is noted throughout history in many cultures including China, Tibet, Nepal, Mexico, Native American, South Pacific and of course India. The images or a permutation of the image is in the form of the swastika.

Shiva along with Vishnu is the most popularly worshipped deity by Hindus. The symbol of Shiva is the Shiva Linga. In Hindu iconography, Mukhalinga or Mukhalingam, is linga with a face. The linga is an aniconic representation of the Hindu god Shiva and is sometimes interpreted as a phallic symbol.

The mukhalinga generally has one, four or five faces. Mukhalingas having four faces are said to have an invisible fifth face at the top. The quadrant model pattern always has a fifth aspect that is transcendent and questionable. The four- and five-faced mukhalingas represent the five aspects of Shiva, which also relate to the classical elements and the cardinal directions. The Mukhalingas bring to mind the quadrant model pattern.

The five aspects of Shiva reveal the quadrant model pattern. They are

Square 1: Sadyojāta - Creation. West. Earth. The first square is good. The first square is creation.

Square 2: Vāmadeva - Preservation. North. Water. Jala. The second square is homeostasis and maintenance.

Aghora -Dissolution/Rejuvenation. South. Fire. Agni. The third square is bad and is destructive.

Tatpuruṣa - Concealing Grace. East. Vāyu. Air. The fourth square is transcendent to the previous three.

Īśāna - Revealing Grace. North-east. Ether (Ākāśa). The fourth square always points to the fifth square. Notice how the fourth square is concealing grace and the fifth is revealing grace. In the case of gravity and the fifth force of nature dark matter, dark matter is thought to be perhaps just gravity that is not understood completely.

Lord Shiva is an embodiment of the four tattvas (principles). He is pure, intense life energy. The Shiva linga – or the aroop roopa (formless form) of Shiva – signifies the tattva of responsibility and leadership in the formless form of Shiva. The Shiva linga has four parts – the base, which is like a frustum of a cone, represents the tattva of integrity. The part above that which is a mirror image of the base represents the tattva of authenticity. The baana or the column represents responsibility, and the yoni peetha or the gomukha from where the water falls off, represents enriching.

Vishnu's four arms are said to represent his omnipresence and omnipotence. Each arm holds something that has symbolic value. The four arms represent the quadrant model pattern. The other Hindu Gods have four arms that hold things with symbolic value as well. They are

Square 1: The chakra, or discus: symbolises the mind. The first square is the mind

Square 2: The conch: the sound this produces 'Om', represents the primeval sound of creation. The second square is hearing and sound.

Square 3:The mace: represents mental and physical strength. The third square is physical and often seen as bad.

Square 4: The lotus flower: an example of glorious existence and liberation

Kumbh Mela or Kumbha Mela. is a mass Hindu pilgrimage of faith in which Hindus gather to bathe in a sacred river. It is the largest peaceful gathering in the world. 100 million people were expected to visit during the Maha Kumbh Mela in 2013 in Allahabad. The Kumbh Mela is one of the only human phenomena that can be seen from space. It is held every third year at one of the four places by rotation. The places fit the quadrant model pattern. They are

Square 1: Haridwar

Square 2: Allahabad (Prayaga),

Square 3: Nashik

Square 4: Ujjain.  

The rivers at these four places are

Square 1: Ganges (Ganga) at Haridwar,

Square 2: confluence (Sangam) of the Ganges and the Yamuna and the mythical Saraswati at Allahabad.

Square 3: the Godawari at Nashik

Square 4: the Shipra at Ujjain. The name Kumbh Mela comes from Hindi, and in the original Sanskrit and other Indian languages it is more often known as Kumbha Mela. Kumbha means a pitcher and Mela means fair in Sanskrit.

Tāṇḍava is said to be the divine dance of the Hindu God Shiva. Shiva's Tandava is said to be a vigorous dance that is the source of the cycle of creation, preservation and dissolution. In Shaiva Siddhanta tradition, Shiva as Nataraja is called the supreme lord of dance. The dance fits the quadrant model pattern.

The dance is a pictorial allegory of the five principal manifestations of eternal energy. They are

Square 1: 'Srishti' (सृष्टि) - creation, evolution. The first square is good.

Square 2: 'Sthiti' (स्थिति) - preservation, support. The second square is homeostasis, structure, and maintenance.

Square 3: 'Samhara' (संहार) - destruction, evolution. The third square is bad and destructive.

Square 4: 'Tirobhava' (तिरोभाव) - illusion. The fourth square is transcendent to the previous three.

Square 5: 'Anugraha' (अनुग्रह) - release, emancipation, grace. The fifth square is ultra transcendent.

The Manusmṛti (Sanskrit: मनुस्मृति), also spelled as Manusmriti, is the most important and most studied ancient legal text among the many Dharmaśāstras of Hinduism. The text is divided into four sections

Square 1: Creation of the world

Square 2: Source of dharma

Square 2: The dharma of the four social classes

Square 4: Law of karma, rebirth and final liberation

Muladhara (Sanskrit: मूलाधार, IAST: Mūlādhāra, English: "root support") or root chakra is one of the seven primary chakras according to Hindu tantrism. In the Kabbalah, the lowest Sephiroth is known as Malkuth, and performs the same transcendental role as the basis of physical nature. It is associated with the sexual organ, in close contact with Yesod.

In astrology, Saturn is often correlated as being the planet of survival, limitation, the "physical plane", and having to do with the earthly nature of the Muladhara, and it is often referred to as being the ruling planet of the Muladhara by many modern astrologers.

The four petals are red, with the Sanskrit syllables वं vaṃ, शं śaṃ, षं ṣaṃ and सं saṃ written in gold upon them, representing the four vrittis: greatest joy, natural pleasure, delight in controlling passion, and blissfulness in concentration. Alternatively, they may represent

Square 1: dharma (psycho-spiritual longing), The first is always spiritual

Square 2: artha (psychic longing),

Square 3: kama (physical longing). The third is always physical. and

Square 4: moksha (longing for spiritual liberation). the transcendent fourth

Muldadhara is the symbol of the quadrant.

In the center of the square, below the seed syllable, is a deep red inverted triangle. The great spiritual potential, the kundalini, shakti sleeps here, waiting to be aroused and brought back up to Brahman, the source from which it originated. She is represented as a snake wrapped three and a half times around a smoky grey lingam.

Hinduism is the fourth square religion. So it is weird and abstract like the rational. Buddhism the first square religion is also weird and abstract like the idealist.

Indra is the leader of the Devas and the lord of Svargaloka or heaven in Hinduism. He is the deva of rain and thunderstorms. He wields a lightning thunderbolt known as vajra and rides on a white elephant known as Airavata. Indra is the most important deity worshiped by the Rigvedic tribes and is the son of Dyaus and the goddess Savasi. He has four arms like other Hindu Gods are portrayed as having. His elephant is White and has four tusks as opposed to two, representing a sort of quadrant..

According to Hindu/ Buddhist Cosmology Mount Meru or Mount Sumeru (Skt. sumeruparvata; Tib. རི་རབ་, Wyl. ri rab) is a mountain square in shape with four sides, larger at the top than at the bottom. It is 80,000 yojanas (450,000 km) high. It lies at the centre of the world. It is the abode of Indra the leader of the Devas.Its four sides are made of four different precious substances. It is what is termed by Eliade and religious scholars, the axis mundi- the center of creation. The four sides of the square mountain reflect the quadrant image.

Square 1: the south of lapis-lazuli,

Square 2: the west of ruby,

Square 3: the north of gold

Square 4: the east of crystal (Tib. shel).

Since we are living on the southern continent of Jambudvipa and the southern side of Mount Meru is blue, this explains why the seas around and the sky above us are blue.

The laava phere (singular laav) are the four hymns of the Anand Karaj (Sikh wedding ceremony) which form the main part of this ceremony. The four hymns are from the Guru Granth Sahib, the Sikh holy scriptures and appear on Ang 773 to 774 of the total of 1430.

The four nuptial rounds were written by Guru Ram Das for his own wedding. They explain the journey of the souls toward the Almighty. In them he tells us of the duties that a person undertaking a life of marriage should perform.

Square 1: In the first round, the Guru asks the partners to:

Commit to righteousness.

Renounce sinful actions.

Remember, mediate and embrace Naam.

Only by good fortune, is real peace obtained and Lord seems sweet to the mind.

Worship the one Waheguru and all your sins will vanish.

Square 2: In the second round, the Guru asks the partners to advance further towards meeting the True Guru - God:

The Lord leads you to meet the True Guru, the Primal Being - the enlightener

Have fear of fearless God and your ego will disappear

Sing God's praises and feel His presence before you.

God is everywhere, outside and within, sing in Joy

Square 3: In the third round, the Guru says that the partners mind is filled with "Divine Love":

Meeting the Sadh Sangat (Holy Congregation)

Speak the Word of the Lord's Bani.

Which is only obtained by good fortune

Recite Gurbani and sing the Glorious Praises of the Lord

The Naam will vibrates and resounds within your heart

And you will know your future destiny.

Square 4: In the final round, the Guru says that the partners mind become peaceful and they will have found the Lord:

God's Will seems sweet to these Gurmukhs.

You will lovingly focus your consciousness on the Lord, day and night

All your desires will be fulfilled

The Souls will blend with Waheguru and only Naam will occupy your heart.

In the Guru Granth Sahib, the Guru states that anger, cruelty, material attachment and greed are the Four rivers of fire

Four continents — the four island-continents which surround Mount Meru according to the cosmology of the Abhidharma. They are:

Square 1: Purvavideha (Skt. Pūrvavideha; Tib. Lüpakpo; Wyl. lus 'phags po; Eng. 'Surpassing the Body') in the East, which is semi-circular and white in colour;

square 2: Aparagodaniya (Skt.; Tib. Balangchö; Wyl. ba lang spyod; Eng. 'Enjoyer of Cattle') in the West, which is circular and ruby red; and

Square 3: Uttarakuru (Skt.; Tib. Draminyen; Wyl. sgra mi snyan; Eng. 'Unpleasant Sound') in the North, which is square and green.

Each of the four continents is flanked by two subcontinents (Skt. kṣudradvīpāni; Wyl. gling phreng) of the same shape (see eight subcontinents).\

Square 4: Jambudvipa (Skt. Jambudvīpa; Tib. Dzambuling; Wyl. ‘dzam bu gling; Eng. 'Rose-Apple Continent') in the South, which is trapezoidal and blue (this is the continent we human beings live in);

Apart from the Chamara subcontinent of Jambudvipa, which is inhabited by rakshasa demons, all the other island-continents are inhabited by human beings of different characteristics, life styles and life-spans. Each continent also has a specific attribute. The fourth is different from the previous three. This is the nature of the quadrant model pattern.

In Hinduism and Buddhism there are four attributes of the four continents — each of the four continents belonging to one world system is endowed with a specific attribute:

Square 1: the jewel mountain (Tib. rinpoche riwo) is the main attribute of Purva Videha

Square 2: the wish-fulfilling tree (Tib. pak sam gyi shing) is the main attribute of Jambudvipa

Square 3: the wish-fulfilling cows (Tib. dö jö ba) are the main attributes of Aparagodaniya

Square 4: the harvest which need no sowing (Tib. ma mö pé lo tok) is the main attribute of Uttarakura

The Sphinx is a composite creature, having the

Square 1: head of a Man,

Square 2: the torso and front paws of a Lion,

Square 3: the backside of a Bull and the

Square 4: wings of the Eagle.

It symbolizes the synthesis and synergy of the Four Powers, represented by the “fourliving creatures of symbolism” (the Kerubs) who have been “conquered and enchained” into one figure, the Sphinx.

The nature of the Sphinx is further explained in The Magical Ritual of the Sanctum Regnum."Their symbols are those of Taurus the Bull for Gnomes; Leo the Lion for Salamanders; the Eagle for Sylphs; and the sign of Aquarius for Undines...."

The Four Powers of the Sphinx--to Know, to Will, to Dare and to Keep Silent--are an important element of Thelemic symbolism and instruction

Aliester Crowley added a fifth power of the sphinx, to go. The fifth is questionable.

Composite elements were carved into mythic creatures such as the Egyptian, Greek and Babylonian sphinxes of antiquity depicting bull-like bodies with birds-wings, lion’s paws and human faces. Such composite creatures are found in many mythologies. They are called tetramorphs.

Babylonian symbols of the four fixed signs of the zodiac:

Square 1: the ox representing Taurus;

Square 2: the lion representing Leo;

Square 3: eagle representing Scorpio

Square 4: the man or angel representing Aquarius. In Western astrology the four symbols are associated with the elements of, respectively Earth, Fire, Water, and Air. The creatures of the Christian tetramorph were also common in Egyptian, Greek, and Assyrian mythology. The early Christians adopted this symbolism and adapted it for the four Evangelists as the tetramorph, which first appears in Christian art in the 5th century.

They are described later in the Apocalypse of the Revelation of John: ”And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.”

St Jerome is generally credited with assigning the tetramorph to the Evangelists. The creatures of the tetramorph, just like the four gospels of the Evangelists, represent four facets of Christ.

Square 1: Matthew the Evangelist is represented as the winged man, or an angel. He is represented in human form because his gospel centres on the human nature and life of Christ. St Jerome writes, ”The first face of a man signifies Matthew, who began his narrative as though about a man: ‘The book of the generation of Jesus Christ the son of David, the son of Abraham’”.

Square 2: Mark the Evangelist is represented as a lion. He is represented in the form of a lion because he proclaims the royal dignity of Christ, the lion being the king of beasts. ”The second [face signifies] Mark in whom the voice of a lion roaring in the wilderness is heard: 'A voice of one shouting in the desert: Prepare the way of the Lord, make his paths straight.'”

Square 3: Luke the Evangelist is represented as an ox, or a calf. He is represented in the form of an ox as his gospel dwells on the atonement and the sacrifice of Christ, the ox being an ancient symbol of sacrifice. ”The third [is the face] of the calf which prefigures that the evangelist Luke began with Zachariah the priest.”

Square 4: John the Evangelist is represented as an eagle. He is represented as an eagle as his gospel describes the incarnation of the divine Logos, the eagle itself a symbol of that which is from above. ”The fourth [face signifies] John the evangelist who, having taken up eagle’s wings and hastening toward higher matters, discusses the Word of God.”

The use of the tetramorph in architecture is most common in the decoration of Christian churches. On medieval churches, the symbols of the Evangelists are usually found above westerly-facing portals and in the eastern apse, particularly surrounding the enthroned figure of Christ in Glory in scenes of the Last Judgment. This image of Christ in Glory often features Christ pantocrator in a mandorla surrounded by the creatures of the tetramorph is often found on the spherical ceiling inside the apse, typically as a mosaic or fresco. Older Roman churches, such as Santa Pudenziana and Santa Maria in Trastevere, mosaics often depict the four creatures in a straight line rather than in a circular formation.

According to Zohar, a Jewish kabbalistic text, there are four levels of study to the Torah. Torah study is considered by Jews to be one of the most important commandments. The levels fit the quadrant model pattern. They are
Square 1: peshat. The plain and simple meaning.
Square 2: remez. The allegorical reading.
Square 3. Derash. The metsphorical meaning through a midrash
Square 4: Sod. The hidden meaning. The kabbalistic meaning. The fourth is always transcendent to the other three.