Advanced Grammatology 05 Sculpted Glyphs

Advanced Grammatology
Sculpted Glyphs
Kent Palmer Ph.D.

kent@palmer.name
http://kdp.me
714-633-9508
Copyright 2019 KD Palmer1
All Rights Reserved. Not for Distribution.
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new: AdvancedGrammatology_05_20190523kdp08a
newer: AdvancedGrammatology_05_20190523kdp09a
newest: AdvancedGrammatology_05_20190530kdp10a
Started 2019.05.09-18-23 Draft 09
Edited 2019.05.30 Draft 10 (minor changes)
http://orcid.org/0000-0002-5298-4422
http://schematheory.net
Researcher ID O-4956-2015
Key Words: Grammatology, Glyphs, Kinds of Being, Special Systems, Continental

Philosophy
With your only hand you withdraw the papers guarded in a Boulle cabinet, thin, transparent,
faded chronicles. You compare their calligraphy, the quality of the inks, their resistance to
the passage of time. Documents written in Latin, Hebrew, Arabic, Spanish: codices written in
Aztec ideograms. Characters like spiders, like flies, like rivers, like stone . . . cloud glyphs.
The origin of the Sculpted Glyphs as an idea in … cloud glyphs2 of Carlos

Fuentes in Terra Nostra3 (see appendix).
It is very rare to read in secondary literature of philosophy, mostly given up repeating

the ideas of others, something profound and truly original that answers to our most
1 http://independent.academia.edu/KentPalmer See also http://kentpalmer.name

There are occasions when a photo or diagram has been used in this paper that is not the property of the author,
in which case the copyright holder is stated and we have made every effort to adhere to copyright laws
regarding fair use for educational purposes. If you believe any copyright laws have been transgressed by this
document, then please email or call us at the address given in the header of this document and we will delete or
replace the copyrighted material if requested by the copyright holder.
2 Williams, Shirley A. “Polo Febo as Quetzacoatl: The Mythic Structuring of ‘Terra Nostra.’” The Centennial
Review, vol. 30, no. 2, 1986, pp. 228–237. JSTOR, www.jstor.org/stable/23738714.

3 Fuentes, Carlos. Terra Nostra. New York: Farrar, Straus and Giroux, 2014. p.
764. https://www.wikiwand.com/en/Terra_Nostra_(novel)
1
basic questions about Fundamental Ontology. But this is precisely what happened
when I read Forms in the Abyss4 by Steve Martinot. We were reading in our study
group on Continental Philosophy Sartre’s Being and Nothingness. We were revisiting
Sartre after having read Heidegger, Derrida and Deleuze. And so I started looking for
commentaries that would help me understand the position of Sartre to the Post-
structuralists and Post-moderns 5 . And when I began Martinot’s commentary I
thought that his exposition of the homologies despite incommensurabilities of
Heidegger, Sartre and Derrida was extraordinarily lucid. But then I came to the idea
of the Sculpted Glyphs6 and was utterly surprised. Here is something that I had been
looking for but had not found for a long time, but I had not known really what it was
that I was in search of until I saw it in Martinot’s text. And immediately I realized that
this was the next step in this Advanced Grammatiological series to attempt
understand Sculpted Glyphs and why they are such a good idea and how they help us
extend our theory of Grammatology based on the work of Goux related to Symbolic
Economies7. Martinot’s critique of Sartre, Derrida and Heidegger’s philosophy and
their homology despite incommensurability is closely reasoned and profound. And
we won’t be rehearsing that again here. Rather we will focus on his concept of the
Sculpted Glyphs and attempt to do it justice within our overall study of Grammatology
and it’s possibilities that go beyond what Derrida had outlined in of Grammatology8.
4 Martinot, Steve. Forms in the Abyss: A Philosophical Bridge between Sartre and Derrida. Temple Univ Pr,
2007. https://www.wikiwand.com/en/Glyph
5 Fox, Nik F. The New Sartre. London: Continuum, 2006.
6 https://www.ocf.berkeley.edu/~marto/sdgarden.htm
7 Goux, Jean-Joseph, and Jennifer Gage. Symbolic Economies: After Marx and Freud. Ithaca: Cornell
University Press, 2016. Goux, Jean-Joseph. The Coiners of Language. Norman: University of Oklahoma Press,
1994. Osteen, Mark, and Martha Woodmansee. The New Economic Criticism: Studies at the Interface of
Literature and Economics. Florence : Taylor and Francis, 2005. Baudrillard, Jean. Symbolic Exchange and
Death. London: Sage Publications, 1993.
8 Spivak, Gayatri C, and Jacques Derrida. Of Grammatology. Baltimore: The Johns Hopkins University Press,
1998. Gaston, Sean, and Ian Maclachlan. Reading Derrida's of Grammatology. London: Continuum,
2011. Bradley, Arthur. Derrida's "of Grammatology": An Edinburgh Philosophical Guide . Edinburgh: Edinburgh
University Press, 2010. Gelb, Ignace J. A Study of Writing. the Foundations of Grammatology. Routledge &
Kegan Paul: London, 1952. Kakoliris, Gerasimos. An Impossible Project: Derrida's Deconstructive Reading As
'double' Reading: the Case of 'of Grammatology'. University of Essex, 2002. Geaney, Jane. Language As Bodily
Practice in Early China: A Chinese Grammatology. NY : State Univ of New York Pr, 2019. Bang, Jørgen
C. Runes - Genealogy and Grammatology: An Augmented Version of the Original Danish Essay ... Which Was
Presented at Aarhus University 10 October 1996. Odense: Odense University, Institute of Language and
Communication, 1997. Sławek, Tadeusz. The Outlined Shadow: Phenomenology, Grammatology, Blake.
Katowice: Uniwersytet Śla̜ski, 1985. Ulmer, Gregory L. Applied Grammatology: Post(e)-pedagogy from Jacques
Derrida to Joseph Beuys. Baltimore, Md: Johns Hopkins University Press, 1992
2
Figure 1. Sculpted Glyphs9
Martinot shows that it is possible to produce homologies between fundamental

concepts in Sartre, Derrida, and Heidegger’s philosophy despite the fact that these
philosophies are incommensurable with each other. And the intersection of these
homologies are the Sculpted Glyphs that lay outside the boundary of the
incommensurable fields of their philosophies. The image that comes to mind is the
Cartesian intersection of planes at an origin. Each Plane is an incommensurable and
incomparable philosophy from these three thinkers, but at the intersection of the
homologies seen in each plane there is the Sculpted Glyph which is seen projected
into each of those incommensurable and incomparable philosophies that shows that
they share an inner logic between them. That inner logic Martinot describes as a
circular triadic relation between concepts that can be seen in each of the philosophies
that have a homologous structure despite differing content in each philosophy. The
way that Martinot brings out these analogies in his critique is masterful. But our focus
here is on the Sculpted Glyphs themselves and their theoretical significance for
Grammatology.
9 © Robin Heyworth – Photo taken 9th February 2002. Fair use for non-commercial educational
purposes of copyrighted material clamed. https://uncoveredhistory.com/honduras/copan/copan-
temple-22-the-sky-arch/attachment/w1097-copan-templo-22-carving-from-doorway-2/ “The
carvings are found beneath the step that forms the entrance to Templo 22. The whole entrance is
surrounded by carvings with teeth along the top edge. The smaller carvings are writing and to the
right of the larger skull the top two glyphs appear to be the beginning of a date, with the distinctive
bar and dot numbering system of the Long Count – in this instance, it starts 9.14.0.0…which would
presumably finish with zeroes too, making the date the 3rd December, 711AD.”
archives@uncoveredhistory.com
3
Figure 2. Aztec Sun Stone10
We will posit that the Sculpted Glyphs have their foundation in Wild Being. Although
Martinot does not mention Merleau-Ponty or Deleuze as sources of his ideas, we can
see that he has managed to reinvent the meta-level of Wild Being himself by working
assiduously with the analysis of the different versions of Hyper Being he found in
Heidegger, Sartre, and Derrida. We might add that Bryant’s critique11 of Deleuze is
also a reduction of Deleuze’s philosophy to the level of Hyper Being so that it belongs
as an example in this set. Each Philosophy Martinot considers is caught up in the field
of Hyper Being. And the structure of that field is seen as a circulation between
triangular relations in which each mediates the others. This is precisely the structure
10 https://en.wikipedia.org/wiki/Aztec_sun_stone wikipedia image at

https://www.wikiwand.com/en/National_Museum_of_Anthropology_(Mexico)
https://upload.wikimedia.org/wikipedia/commons/thumb/b/b1/1479_Stein_der_f%C3%BCnften_Sonne%2C_sog._Aztekenka
lender%2C_Ollin_Tonatiuh_anagoria.JPG/640px-
1479_Stein_der_f%C3%BCnften_Sonne%2C_sog._Aztekenkalender%2C_Ollin_Tonatiuh_anagoria.JPG?1557947806763
11 Bryant, Levi R. Difference and Givenness: Deleuze's Transcendental Empiricism and the Ontology of
Immanence. Evanston, Ill: Northwestern University Press, 2008.
4
we have posited for the Aspectual Field and its triangles that Zizek talks about 12
explaining Lacan’s registers and their interrelations. Zizek talks about them in terms
of anamorphic eventities13 which is a more precise model taken from Lacan than that
that Martinot adduces. However, Martinot gives examples of whole philosophies and
their incommensurable fields of meaningful concepts and how they relate through
homologies. But I want to make an analogy I am sure that Martinot would probably
not agree with which is the Penrose Triangle14 which appears to be a circuit but in
fact is broken in actuality which shows up in the work of Escher.
Figure 3. Penrose Triangle15
Figure 4. Broken Illusion of Penrose Triangle16
It appears to be a cycle from one vantage point, but is actually broken from other
vantage points and it is triangular. In other words, this critique posits that these
philosophies that contain this structure and its logic are in fact illusory. But the key
12 https://www.academia.edu/9913285/Dreamtime_Structure_of_Inception
13 Žižek, Slavoj. The Parallax View. Cambridge, Mass: MIT, 2009.
14 https://www.wikiwand.com/en/Penrose_triangle
15 Wikipedia image https://upload.wikimedia.org/wikipedia/commons/thumb/c/c1/Penrose-dreieck.svg/640px-
Penrose-dreieck.svg.png?1557947962155
16 Wikipedia image East Perth in Western Austrialia
https://upload.wikimedia.org/wikipedia/commons/thumb/3/38/Perth_Impossible_Triangle.jpg/1425px-
Perth_Impossible_Triangle.jpg
5
point is that just because the projections of the triangular circuits are illusions within
their respective philosophies that the Sculpted Glyph that is being projected into
those incommensurate fields is not illusory and has its basis in Wild Being rather than
Hyper Being of Differance in the case of Derrida, or of Nothingness in the case of
Sartre. Heidegger also discovered Hyper Being as Being17 (crossed out). Lacan picked
it up and used it by placing the Subject and Other under erasure. Derrida sought to
ground that practice of Lacan philosophically through his critique of Husserl using
the concept of differing and deferring, i.e. Differance. And this led to his seeing this
relation between Speech and Writing which is explored in of Grammatology and
Writing and Difference18. Even though Martinot does not mention Merleau-Ponty or
Deleuze per se in his work we posit that the only way he could step back from their
philosophies and get the view of the Sculpted Glyphs is to enter the next meta-level
beyond Hyper being which is Wild Being that is defined by Merleau-Ponty in The
Visible and the Invisible 19 and then explored by Deleuze in Difference and
Repetition 20 and The Logic of Sense 21 . Martinot’s view of Hyper Being from Wild
Being is different in as much as it sees it as a three dimensional Sculpted Glyph that is
projected on the various orthogonal planes 22 that are the incommensurable
philosophies that he is analyzing of Heidegger, Sartre, Derrida and was critiquing in
terms of their structural homologies.
17 https://www.wikiwand.com/en/Sous_rature
18 Derrida, Jacques. Writing and Difference. Chicago : University of Chicago Press, 2017. Wood,
Sarah. Derrida's Writing and Difference: A Reader's Guide. London: Continuum, 2009.
19 Merleau-Ponty, Maurice, Claude Lefort, and Alphonso Lingis. The Visible and the Invisible: Followed by
Working Notes. Evanston [Illinois] : Northwestern University Press, 2000. Low, Douglas B. Merleau-ponty's
Last Vision: A Proposal for the Completion of "the Visible and the Invisible. Evanston (Ill.: Northwestern
University Press, 2000. Shriver, Ryan. The Chiasmic Relations between Phenomenology of Perception and the
Visible and the Invisible. B.A.(Hons.) University of Tasmania, 2005. Rose, Dennis R. 'essence' and
'equivalence': Merleau-Ponty's the Visible and the Invisible. M.A. Marquette University, 1974. Evans, Fred, and
Leonard Lawlor. Chiasms: Merleau-ponty's Notion of Flesh. Albany, NY: State University of New York Press,
2000. Reynolds, Jack. Merleau-ponty and Derrida: Intertwining Embodiment and Alterity. Athens, Ohio: Ohio
University Press, 2005. Toadvine, Ted, and Lester E. Embree. Merleau-ponty's Reading of Husserl. Dordrecht:
Springer, 2011. Fóti, Véronique M. Vision's Invisibles: Philosophical Explorations. Albany: State University of
New York Press, 2003.
20 Deleuze, Gilles. Difference and Repetition. London : Bloomsbury, 2014. Williams, James. Gilles Deleuze's
Difference and Repetition: A Critical Introduction and Guide. Edinburgh: Edinburgh University Press,
2013. Gendron, Sarah. Repetition, Difference and Knowledge in the Work of Samuel Beckett, Jacques Derrida,
and Gilles Deleuze. New York (N.Y.: P. Lang, 2008. Hughes, Joe. Deleuze's Difference and Repetition : A
Reader's Guide. London: Continuum, 2009.
21 Deleuze, Gilles, Constantin V. Boundas, Mark Lester, and Charles J. Stivale. Logic of Sense. London [etc.:
Bloomsbury, 2015. Bowden, Sean. The Priority of Events: Deleuze's Logic of Sense. Edinburgh: Edinburgh
University Press, 2012. Swiatkowski, Piotrek. Deleuze and Desire: Analysis of the Logic of Sense. Leuven :
Leuven University Press, 2017.
22 https://www.wikiwand.com/en/Cartesian_coordinate_system
6
Figure 5. Orthogonal Hyper Being planes with projections from the Sculpted Glyph
at x, y, z axis position in the space of Wild Being.23
Deleuze sees this in terms of a surface and a play of sense and non-sense in
expression. Thus, we can posit that the interior of the Sculpted Glyph is Ultra Being
and its surface is where Wild Being appears, which is then projected into the various
orthogonal incommensurable fields of the philosophies of Hyper Being that he studies
with their homologies.
Figure 6. Ball of Sculpted Glyph projected on the orthogonal incommensurable

planes of Hyper Being24
Martinot has produced a novel way to think about Wild Being and Ultra Being in
relation to Hyper Being that complements the work of Merleau-Ponty and Deleuze in
this regard but gives us a different perspective on the issues that we encounter when
we move from the in-hand to the out-of-hand or from bearing to encompassing as
different modes of Being. We posit that the projections from the Glyph in each case
23 Wikipedia image https://upload.wikimedia.org/wikipedia/commons/thumb/6/69/Coord_system_CA_0.svg/640px-

Coord_system_CA_0.svg.png?1557953437486
24 Wikipedia image https://upload.wikimedia.org/wikipedia/commons/9/94/Cartesian_coordinate_surfaces.png
7
on a plane is a Penrose triangle which is an illusory circuit that turn out to be at the
heart of the Philosophies of Derrida, Sartre and Heidegger as incommensurable
orthogonal fields of Hyper Being. But the Sculpted Glyph itself is not an illusion but
appears as a three-dimensional singularity of the type that might exist in a Bose-
Einstein Condensate along with domain walls and vortices as well as point
singularities. We note that perpetual motion machines are supposedly impossible.
But perpetual information machines are possible as Strange Attractors. And
timespace-crystals25 have been discovered to exist which produce temporal motion
in the fourth dimension. These can be associated with the time-images that Deleuze
talks about in his Cinema series26 volume 227. In other words, there are some inklings
of the existence of Sculpted Glyphs from other directions28. But Martinot found his
own path to the conception of them. And this allows us some deeper insight into this
ontological phenomena that conceives of the relation of Hyper Being to Wild Being as
one of projection onto orthogonal incommensurate fields via homologies between
structures that are found in the philosophies of Heidegger, Sartre and Deleuze.
Figure 7. Mayan Glyphic Art of the captured Dreamtime Vision of Lady Xook.29
25 https://www.wikiwand.com/en/Time_crystal
26 Deleuze, Gilles. Cinema. Minneapolis: University of Minnesota, 1986.
27 Deleuze, Gilles. Cinema: 2. London: Continuum, 2005.
28 Mark Van Stone Identifying Individual Hands in the Monuments of K’inich Ahkal Mo’ Naab of
Palenque FAMSI 2001 http://www.famsi.org/reports/99027/99027VanStone01.pdf
29 https://www.khanacademy.org/humanities/ap-art-history/indigenous-americas/a/yaxchilan-
lintels Dr. Lauren Kilroy-Ewbank Khan Academy course on Indigenous Americas Khan Academy
8
The Aspectual Field has six of these Illusory Triangular Circuits within it and it is
based on the tetrahedron of the Aspects of Being. And the Tetrahedron is the simplex
in three-dimensional space. So, we posit that one of the forms of the Sculpted Glyph
is the aspectual field as a whole. In fact, the minimal system has four different
manifestations: Tetrahedron, Mobius Strip, Torus, and Knot which all embody 720
degrees of angular change which is what you need to be stable in spacetime as a
spinor30. So, we speculate that one image of a panoply of ‘circular triads’ in a Sculpted
Glyph is the Aspectual Field. Each strut of the Tetrahedron of Aspects is the anchor of
a banner or pennant that goes out toward the confluent anti-aspects related to that
particular relation between aspects of Being. Each pennant or banner has the
structure that Martinot discusses which is elaborated on by Zizek in Sublime Object
of Ideology31 that discusses the anamorphic eventities that mediate the registers of
Lacan: Symbolic (True), Real, and Imaginary (Illusory, Fictional). These give rise to
the anamorphic eventities called little piece of the real, phallus, and objet petit a by
Lacan. Each relation between the aspects has a strut that holds a banner or pennant
which connects to confluent anti-aspects. So, there are six pennants and eighteen
anamorphic eventities in all32 in the Aspectual Field33.
Figure 8. Lacanian Subfield of Aspectual Field.
Zizek describes in Looking Awry34 the Lacanian triangular sub-field of the Aspectual
Field. It is a triangle of registers where each edge is mediated by an anamorphic
evenitity. The center of the triangle is a resource upwelling or vortex sink. When we
generalize this and connect it to the aspects then we see the inner structure of this
content is available for free at www.khanacademy.org

https://www.wikiwand.com/en/Ancient_Maya_art
30 Emergent Design (UniSA 2009) https://www.academia.edu/34831961/EMERGENT_DESIGN
31 Žižek, Slavoj. The Sublime Object of Ideology. London: Verso, 2019.
33 https://www.academia.edu/38542194/Aspectual_Flux_in_the_Shell_of_Design
34 Žižek, Slavoj. Looking Awry: An Introduction to Jacques Lacan Through Popular Culture. Cambridge, Mass:
MIT Press, 1992.
9
triangular sub-field which we call a Pennant or Banner. There is a Source/Sink at the
center. Each angle of the triangular circuit is bisected to project an anamorph
mediating its opposite edge. Two points in the circuit are Aspects of Being. The point
opposite this edge that has a property has an anti-property and is a confluence of anti-
aspects.
Figure 9. Mayan Dresden Codex Manuscript Venus Table35
Figure 10. Banner configuration within the Aspectual Field
When we apply these structural considerations to the triangular subfield itself then
we see that each edge can be associated with a property as well as each bisection with
a characteristic. The registers of Lacan actually talk about the relation of True and
Real as aspects of Being. Between them they give rise to the property of verification.
The bisections appear as remembering, recognition, and vision. The edges other than
the primary property that connect to the confluence of anti-aspects are sophistry and
fantasy. There is one anamorphic eventitity that mediates these edges which is an
35 The Preface of the Venus Table of the Dresden Codex, first panel on left, and the first three pages of
the Table. Image credit: University of California, Santa Barbara. © Sci-News.com.http://www.sci-
news.com/astronomy/dresden-codex-venus-table-discovery-04110.html
https://www.wikiwand.com/en/Mayan_languages
10
excess which is the protrusion of the phallus, while this is balanced by the anamorphic
eventity which is blank or a lack that is the petit objet a. Mediating between this
excess and lack is the little piece of the real which is also an anamorphic eventity. One
really needs to read the associated Patricia Highsmith36 stories singled out by Zizek
in Looking Awry in order to get the full picture of what these anamorphic eventities
are like from a qualitative point of view.
Figure 11. Mayan Glyphs37
Figure 12. Imaginary Banner
36 Highsmith, Patricia. Patricia Highsmith: Selected Novels and Short Stories. New York: W.W. Norton & Co,
2011. Highsmith, Patricia. The Selected Stories of Patricia Highsmith. New York: W.W. Norton, 2005.
Highsmith, Patricia. Nothing That Meets the Eye: The Uncollected Stories of Patricia Highsmith. London :
Virago, 2014.
37https://www.neh.gov/humanities/2018/winter/feature/texting-in-ancient-mayan-hieroglyphs
Texting in Ancient Mayan Hieroglyphs What Unicode will make possible Erica Machulak
HUMANITIES, Winter 2018, Volume 39, Number 1 “The complexity of Mayan poses unique
challenges to scholars who want to make it more widely accessible electronically. To do so, Mayan
will need to make it into the Unicode Standard.” National Endowment for the Humanities
11
The key point here is that the description that Martinot gives of his triadic circles that
he finds as homologous in the philosophies of Sartre, Heidegger, and Derrida have
the same structure as Zizek describes. When we look at these triangular circuits we
see that each element mediates the others. And also each edge is mediated by an
anamorphic eventity. There is a certain hierarchical differentiation in as much as two
points on the triangle are aspects while the opposite angle is a confluence of anti-
aspects and the anti-property. Similarly among the anamorphic eventities two are
excess and lack as opposites and one mediates those extremes. The bisections
mediate between each point of the triangle and the edge through the central
source/sink. The triangle does not have to be equilateral. We can also say that all the
mathematical structures of trigonometry 38 apply to this structure if the triangle is
taken to be a right angle so that formally it is a completely closed system with triadic
mathematical properties of sine, cosine and tangent. Also, the Pythagorean theorem
applies to the definition of the length of the sides. Such a mutually interconnected
three-way system is very robust39 from a conceptual and theoretical perspective40.
However we can also see that it might be so configured to give rise to illusions like
that of the Penrose Triangle which was exploited so effectively by Escher to produce
illusions.
38 https://www.wikiwand.com/en/Trigonometry
39 See
https://www.academia.edu/24666509/Special_Systems_Theory_as_a_Nondual_Nonintegral_Singular
_Meta-theory
40 Wallis, Steven. The Science of Conceptual Systems: A Progress Report Foundations of Science 21
(4):579-602 (2016). Steven E. Wallis (ed.) The structure of theory and the structure of scientific
revolutions: What constitutes an advance in theory? IGI Global (2010). Steven Wallis. "From
Reductive to Robust" In book: Intelligent Complex Adaptive Systems. December 2007. DOI:
10.4018/9781599047171.ch001.
12
Figure 13. Escher Waterfall41
This waterfall illusion contains two Penrose Triangles connected to produce an

extended illusion of a self-replenishing stream that produces perpetual motion of the
water wheel. We posit that the “triadic circles” that Martinot finds as homologous
circuits in Sartre, Derrida and Heidegger philosophies are precisely like this type of
illusion only played out as conceptual structures embedded in the incommensurable
and incomparable fields of their whole philosophies. And it is precisely these same
triadic circles that appear in Lacan and which are explained by Zizek.
Figure 14. Interlinked Circle and ‘Triadic’ triangle42
The key is that the illusion only appears from a particular perspective, the circuit is
only complete from a particular point of view and this is what makes them
anamorphic. These philosophies as a whole produce a certain view of the world in
which this conceptual illusion appears. Otherwise if we shift position the circuit
becomes broken just as the three-dimensional Penrose triangle appears broken from
all but the specific position that the illusion appears from perspectivally. And this is
why these various philosophies are incommensurate. From the other philosophical
points of view the illusion is not seen in the other philosophy. Each appears broken
to the others that is why they are incommensurable and incomparable. Each of their
breaks of the illusory circuit is in a different place. But the same is true of the aspectual
sub-fields. They only exist as long as we conflate the anti-aspects of two aspects. If
these anti-aspects are not conflated then the Aspectual Field falls apart. But as Zizek
says in Looking Awry the theory of Zeno about the relation of infinity to finitude with
all its paradoxes are a description of desire. In other words, this illusory circuit is
created by Desire within the unconscious. It is the source of the projective illusion of
the world we inhabit impassioned and caught up in our projects, or as Heidegger says
with Care (Sorge). Sorge is the center of the existentiells of Rede, Verstehen and
Befindlichket in Dasein. Which together are interlinked like the Borromean Ring43
41 https://www.wikiwand.com/en/Waterfall_(M._C._Escher) https://www.wikiart.org/en/m-c-
escher/waterfall
42 https://oneandother.io/articles/the-triangle-and-the-circle info@oneandother.io Image owner
43 https://www.wikiwand.com/en/Borromean_rings
13
which naturally inscribes a triadic configuration (i.e., triangle) into these interlinked
circles.
Figure 15. Borromean Ring44
Figure 16. Aspects of Being and their Properties in relation to the Formal System
and Semantics
The point is that there are not just two aspects Truth and Reality but two others which
are Presence and Identity. Therefore, there are six possible relations between the
aspects, and that means there are six such triangles (aspectual sub-spaces) within
Being, and that means there are 18 of these anamorphic eventities within the field.
44 Wikipedia Image
https://upload.wikimedia.org/wikipedia/commons/thumb/5/5a/Borromean_Rings_Illusion.png/640px-
Borromean_Rings_Illusion.png?1557956392498
14
And so when we start to put these various “triadic circles” (‘triangular circles’ like
‘squared circles’, i.e., paradoxes) together we produce a simplex in the third
dimension which is a tetrahedral minimal system and it has six banners coming from
its struts that define the totality of the Aspectual Field.
Figure 17. Relation of aspects, confluences and anamorphs in Aspectual Field
Figure 18. All the banners of the Aspectual Field
15
And we can produce a hypothetical map of that Aspectual Field. In that map we
attempt to capture the differences between the various elements of the field in
relation to each other based on the differences of the Aspects to each other. We notice
that the entire field is the shadow of the formal system that is defined in terms of
presence, identity and truth with the properties of consistency, completeness and
clarity (well-formedness). But this Formal System then encounters Reality to produce
significance and gives rise to the further properties of validity, verifiability, and
coherence. But all these aspects and properties have their anti-aspects and anti-
properties and it is this negative shadow that makes up the entire Aspectual Field.
Figure 19. Mayan Dresden Codex Manuscript Page45
45 Wikipedia Image https://www.wikiwand.com/en/Dresden_Codex

https://upload.wikimedia.org/wikipedia/commons/thumb/8/85/Dresden_Codex_p09.jpg/300px-Dresden_Codex_p09.jpg
16
Figure 20. Aspectual Field 1
17
Figure 21. Aspectual Field 2
We posit following Martinot that the Sculpted Glyph is what appears in Wild Being as
the time-crystal or temporal-image from which the various projections in Hyper
Being of illusory circuits appears. This time-crystal that gives rise to temporal images
is a three-dimensional structure based on the Aspectual Field and its three
dimensionality as a tetrahedral simplex. In this time-crystal or temporal image the
banners or pennants attached to the struts of the tetrahedron of aspects flow in the
prevailing winds of time. It is not an illusory perpetual motion machine in Wild Being
but a time-crystal that has elements in the crystalline structure placed within the time
dimension which appears as repetition that is endless. Higher time crystals would
have temporal patterns that are circular and in fact they would appear as hyper-
cycles like the Five Hsing46 of Acupuncture that is an image of the PentaChora, the
fourth dimensional simplex. So, the Sculpted Glyph appears in the nether regions
46 https://www.wikiwand.com/en/Wu_Xing
18
beyond the incommensurable domains of the various postmodern philosophies
Martinot studies (Sartre, Heidegger, Derrida). Since the “triadic circles” that he
identifies appear as embodiments of Hyper Being (Differance, for-itself of
nothingness) then what is beyond the fields of these incommensurabilities has to be
Wild Being. And this is precisely the next meta-level of Being that Merleau-Ponty
defines in The Visible and the Invisible which Deleuze explores in his Transcendental
Empiricism which is the study of what Merleau-Ponty called the Transcendental Field.
The Aspectual Field is an image of the totality of the Transcendental Field when we
connect it to the Meta-levels of Being and the other Standings as the meta-dimensions
just above the zeroth meta-dimension where the Schemas appear in our W-prime
hypothesis which is a mathematical model of our worldview. Schemas are the
organization of things in spacetime.
Figure 22. S-prime Hypothesis concerning Schemas at Meta-dimension Zero
Then at the next higher meta-dimension one there are the standings of which the five
meta-levels of Being are a large part. Beyond Being there is Existence, Manifestation
and the Amanifest as further nondual standings. Ultra Being is a singularity in
Existence that is the difference that makes a difference between Emptiness and Void
as two nondual interpretations of Existence. Beyond the first two meta-dimensions
which are the standings like the meta-levels of Being and the Aspects there are a
further five meta-dimensions or headlands above the world. Two of these meta-
dimensions give us the WorldSoul through the multiplication of the second and third
meta-dimensions when two and three finite elements which are at meta-dimensional
levels three and four. Then beyond the WorldSoul is the trinity at levels 5, 6, & 7 with
three meta-dimensional elements each.
19
Figure 23. Standings at First Meta-dimension
These are the various transcendent headlands above the immanence of the World
within the Western worldview. The important thing here is that there is a phase
transition from Being to Existence and the deeper nonduals beyond Existence which
are Manifestation and the Amanifest. Ultra Being appears within Existence as the
difference between Emptiness and Void two dual nonduals. Manifestation is utterly
nondual and is associated with the Tajalliat of the Sifat (Attributes of God) such as we
see in Spinoza who says that there are infinite attributes of God of which we only
know two which are thought and extension identified by Descartes as the basis for
mind and body duality. The important point is that the aspects of Being transform at
each of these meta-levels of Being and the other standings. Therefore, the Aspectual
Field undergoes transformations at each of the Meta-levels of Being.
Figure 24. Kinds of Being
20
What we have posited is only the first meta-level related to Pure Being as the basis
for the definition of the Aspectual Field. For example, at the Process Being level
identity becomes according to Heidegger Sameness or belonging together (family
resemblance). Truth becomes disclosure based on Alethia which is the fundamental
discovery of Heidegger which is the basis for his argument in Being and Time 47 .
Presence and Absence becomes Showing and Hiding. Reality as Noumena in Kant
becomes the projection of the horizon of the World in Heidegger. And so on up the
hierarchy of the meta-levels of Being. At each level the Sculpted Glyph takes on a
metamorphized appearance. At the level of Hyper Being we get the fragmentation of
the various orthogonal non-commensurable and incomparable fields such as we see
through Martinot’s critique in the philosophies of Sartre, Heidegger, and Derrida. At
the level of Wild Being is where the sculptured glyph that is in the no-mans-land
between incommensurable fields appears. We could relate these Sculpted Glyphs to
body-without-organs 48 . We are assuming that the Sculpted Glyph is a three-
dimensional singularity like a fragmented unconscious. Abraham and Török talk49
about the Phantom and the unreal surreal uncanny Thing as what appears from the
unconscious. That singularity has a surface on which plays the expression of sense
and nonsense which is characterized by Wild Being in the way that Deleuze asserts in
Logic of Sense50.
It should be noted that Being is an anomaly in the Indo-European tradition that exists
in no other language. We in Europe and the West in general including United States
have inherited from that linguistic tradition but other language do not have this
47 Heidegger, Martin, John Macquarrie, and Edward Robinson. Being and Time. Malden: Blackwell, 2013.
48 Zizek, Slavoj. Organs Without Bodies: Deleuze and Consequences. London, [England] ; New York, New
York : Routledge, 2016. https://www.wikiwand.com/en/Body_without_organs Murphy, Jay. Artaud's

Metamorphosis: From Hieroglyphs to Bodies Without Organs. London, UK : Pavement Book, 2016. Schuster,
Aaron. The Trouble with Pleasure: Deleuze and Psychoanalysis. Cambridge, Massachusetts : The MIT Press,
2017.
49 Abraham, Nicolas, and Maria Torok. The Shell and the Kernel: Renewals of Psychoanalysis. Chicago: The
University of Chicago Press, 1994. Abraham, Nicolas, Nicholas T. Rand, and Maria Torok. Rhythms: On the
Work, Translation, and Psychoanalysis. Stanford, Calif: Stanford University Press, 1995. Abraham, Nicolas,
Maria Torok, and Jacques Derrida. Thewolf Man's Magic Word: A Cryptonymy. Minneapolis, Mn: University of
Minnesota Press, 2005. Abraham, Nicolas. The Trial(s) of Psychoanalysis. Chicago: University of Chicago
Press, 1987. Rand, Nicholas T, and Maria Torok. Questions for Freud: The Secret History of Psychoanalysis.
Cambridge, Mass: Harvard University Press, 1997. Blanco, María P, and Esther Peeren. The Spectralities
Reader: Ghosts and Haunting in Contemporary Cultural Theory. London: Bloomsbury, 2013. Davis, Colin.
"Hauntology, Spectres and Phantoms." French Studies. 59.3 (2005): 373-379.
50 Hughes, Joe. Philosophy After Deleuze: Deleuze and the Genesis of Representation II. London: Bloomsbury
Academic, 2012. Hughes, Joe. Deleuze and the Genesis of Representation. London : Continuum, 2011.
21
concept. For instance, in Mayan the word for existence is Yan (to have, to be, to exist)
which they use as their existential term51 instead of “being”.
51 “The verb yan (to be, to have) is used only in terms of “to exist”. The verb “to be” as used above in
English does not exist in Mayan.”
“Yan (to have, to be, to exist)

yantal, anchahi, anchahaan, anchahac (“to have” in the sense of
“to bear” or “to become”)
Paradigm of yan with Set B pronouns (to be, to exist)

yanen yanoon
yanech yaneex
yan, yani yanoob “
“Set A is used with certain verb tenses, prefixed sometimes by the time
indicators c’ or t’. The set is also used as possessive adjectives as already
noted in the chapter on nouns. As personal pronouns this set is only used as
the subject of a verb.”
“Set B [pronoun] is used with verbal forms both as the subject or the object of the
verb to which it is affixed. If the verb is either intransitive or passive then the
pronoun is the subject, since of course there can be no direct objects for these
verbs. If the verb is transitive then the pronoun is the object, either direct or
indirect depending on total makeup of the sentence.”
Bolles, David, and Alejandra Bolles. A Grammar and Anthology of the Yucatecan Mayan Language. Milford, Ct:
Printed by the author, 2010. http://alejandrasbooks.org/www/Maya/GRAMMAR.pdf
22
Figure 25. W-prime hypothesis
The structure of the Western worldview according to the W-prime hypothesis has
seven Transcendent layers beyond the zeroth meta-dimension where schemas reside
(http://schematheory.net). The layers are each populated with a finite set of
elements based on the fibered rational knots series. The fibered rational knots are a
symmetry breaking from the full knot table. We posit that this symmetry breaking
occurred with the transition from the Mythopoetic Era to the Meta-physical era52.
Fibered Rational knots are more of less analogous to Aristotle’s claim that man can
be defined as a Rational Animal. They are knots which can be produced by a formula
related to twists of tangles and which are fibered meaning emmeshed in spacetime.
There are 19 of these finite elements allocated to the various transcendent meta-
dimensions. So, the transcendent levels go up seven layers, but they descend below
the zeroth meta-dimension an infinite number of meta-dimensions. In the first
negative meta-dimension there are 16 elements which is an archetypal configuration
similar to that which Jung talks about in Aion 53 as a Fourfold Quaternio 54 . This
52 https://independent.academia.edu/KentPalmer/Heterochronic-Era
53 Jung, C G. Aion: Researches into the Phenomenology of the Self . London : Routledge, 2015.
54 Edinger, Edward F, and Deborah A. Wesley. The Aion Lectures: Exploring the Self in C.g. Jung's Aion.
Toronto, Canada: Inner City Books, 1996.
23
sixteen-fold structure appears as the Geomancy Oracle, Ilm al-Raml 55 , among the
Arabs. It has the form of the Orthogonal Centering Dialectic56.
Figure 26. Meta-dimensions of the Worldview
Having a mathematical model of the structure of the Worldview based on the W-

prime hypothesis 57 is very helpful 58 because it allows our speculations to be
grounded mathematically and thus sets up a basis for disproof necessary for
verification of theories according to Popper. It explains some things which otherwise
would be extremely vague because the mathematics makes the relations between the
concepts very crisp. Each meta-dimensional level has its emergent properties which
makes its qualities different from the other levels. For instance, we knew that there
were ten schemas (http://schematheory.net). And we were fairly certain there were
seven standings and four aspects. So, we searched for a series that would have the
elements …10, 7, 4, …. and we assumed that the rest of the series would go …3, 2, 1…
and this turned up about 30 some different series. But the most interesting of these
was the series of the fibered rational knots which has the form 0, 1, 1, 1, 2, 3, 4, 7, 10,
55 https://www.wikiwand.com/en/Geomancy Melvin-Koushki, M. "In Defense of Geomancy: Šaraf Al-

Din Yazdi Rebuts Ibn Haldun's Critique of the Occult Sciences." Arabica. 64 (2017): 346-403. Savage-Smith, E,
and Marion B. Smith. Islamic Geomancy and a Thirteenth-Century Divinatory Device. Malibu, Calif: Undena
Publications, 1980.
56
https://www.academia.edu/36379354/Foundations_of_Systems_Architecture_Design_10_Orthogona
l_Centering_Dialectic
https://www.academia.edu/36280067/Foundations_of_Systems_Architecture_Design_09_Eternal_Re
turn_Gyre
https://www.academia.edu/36439637/Foundations_of_Systems_Architecture_Design_11_Searching_
for_Proto-Schemas
57 https://medium.com/being-time/hypothesis-about-emergent-worlds-691c85ba8691
58 W-prime hypothesis mentioned in these papers:
https://www.academia.edu/38049990/Schemas_Theory_Overview_Part_03_Advances_in_Schemas_
Theory
https://www.academia.edu/9867415/Overview_of_the_Core_of_the_Western_Worldview_starting_fr
om_Cassirer_and_Heidegger_Complementarity
https://www.academia.edu/38725592/Schemas_Theory_Overview_Part_9_Exploring_Worldly_Dom
ains
24
16, … A05144959. This allowed for the specification of finite elements in each positive
and negative meta-dimension. Meta-dimensions are merely repetitions of n-
dimensional spaces in a numbered hierarchy. It is unclear why this idea has not been
developed in mathematics, as yet. But it is a perfect analogy for meta-transcendence
from one emergent transcendent level to another. This is merely an extension of the
concept of Ramified Higher Logical Types of Russell60 as explained by Copi61.
Figure 27. Ramified Higher Logical Type Theory
Russell developed the theory to attempt to banish paradox. It is the theory that Gödel
assumed as the background for his completeness/consistency disproof. The key to
the Ramified Higher Logical Type Theory was that at each Class level there were
different Types. Ultimately, we saw that the various types of Being developed in
relation to Fundamental Ontology in the Continental Philosophy tradition were
various meta-levels of Being. Meta-levels go up the hierarchy of Classes while Higher
Logical Type Classes go down the ladder. Once we made this association between a
59A051449 Fibered rational knots with n crossings.1, 1, 1, 2, 3, 4, 7, 10, 16, 25, 40, 62, 101, 159, 257,
410, 663, 1062, 1719, 2764, 4472, 7209, 11664, 18828, 30465, 49221, 79641, 128746, 208315,
336872, 545071, 881638, 1426520, 2307665, 3733880, 6040746, 9774133, 15813587, 25586921,
41398418 …. https://oeis.org/A051449
60 Whitehead, Alfred N, and Bertrand Russell. Principia Mathematica. Place of publication not identified:
Merchant Books, 2009.

61 Copi, Irving M. The Theory of Logical Types. London: Routledge, 2011.
25
central pillar of Analytical Philosophy and Continental Philosophy then it was merely
a matter of understanding that Being in Ancient Greek had for aspects which were
Identity, Truth, Presence and Reality. These aspects were the types and the meta-
levels of Being were the classes. Each of these dimensions of development of the
Ramified Classes and Types could be infinite, but instead were finite within the
Western tradition. So, then the question became were there any other transcendent
levels beyond the Standings of which the meta-levels of Being were the major
contributor and the Aspects.
Figure 28. Lower Level Organization of the Worldview
Finding the Fibered Rational knot series made it possible to specify how many finite
elements should exist at any meta-transcendent level, and also how many levels there
might be. The fact that this turned out to be seven accorded with ancient meta-
physical speculations that there were in fact seven Heavens. You could see that there
was a trinity at the top of the series of transcendent levels. And between the standings
and aspects and the trinity there was an image of the WorldSoul. Not it turns out that
this image of the WorldSoul has six elements which is the same number of struts in
the tetrahedron. And the level of four which would be the points in that tetrahedron
would be the points in that simplex. And this gives rise to the basic structure of the
Aspectual Field which is the four aspects with six relations between them. We have
explained that for the formal system there are three properties that appear between
the aspects Identity, Truth and Presence. These properties are consistency,
completeness and clarity. Then when we add to that Reality, we get further properties
verifiability, validity, and coherence. But this does not account for the fact that there
are anti-aspects of difference, fiction, absence and illusion. The Aspectual Field comes
from creating a confluence of anti-aspects related to each pair of aspects and
associating that with an anti-property as well. This produces the banners or pennants
that wave in the wind of time from the struts of the minimal system of aspects that is
the outer structure of the WorldSoul. The WorldSoul also has an inner generative62
aspect associated with the binary powers and trinary powers.
62 Senatore, Mauro. Germs of Death: The Problem of Genesis in Jacques Derrida . Albany, NY : State
University of New York Press, 2018. Marrati, Paola. Genesis and Trace: Derrida Reading Husserl and
Heidegger. Stanford, Calif: Stanford University Press, 2005.
26
Figure 29. Generative Structure of the WorldSoul
The WorldSoul is related to the structure of the Pascal Triangle and the Pascal
Tetrahedron as generative mathematical structures. They are the archetypes of
entities, relationships, continuities etc. that produce the deep structure of
Philosophical Principles. In other words, the Pascal Triangle and Tetrahedron go on
forever but there are a series of Philosophical Principles that are finite that
characterize that generative structure revolving around the geometric undefinables
and their structural relations to each other.
Figure 30. Philosophical Principles
We see then the power of the WorldSoul inwardly as a generative basis for the
articulation of the World. And we can extend that to the level of Matrix Logic that has
16 logical operators and 81 operations on operators. And then this gives us a logic
within the WorldSoul itself. On the one hand, we have the powers of Two that produce
the information infrastructure. On the other hand, we have the powers of three that
gives us the levels of possible mediation between elements.
27
Figure 31. Structure of World Soul
At the highest level of the WorldSoul we have the trinity which is seen as a hierarchy
of single elements each with their own transcendent level that forms a trinity. We can
see this in terms of the Egyptian penchant for threes and powers of three in the
architectonic of their Gods (NTR) related to our concept of Nature. And this becomes
the basis for the Trinitarian obsessions of Christianity which are paradoxical to say
the least. But this can also be seen as pointing toward the meta-complementarity of
Triality in the Octonion that gives rise to the Fano projective Plane which is the
smallest version of the structure of Essence as a closed perfectly diacritical system.
And this also can be seen as an image of the structure of the three crossing lines of the
Divided Line which specify the different sorts of nonduality.
Figure 32. Upper reaches of the WorldSoul
Having a specific model of the Worldview like this based on mathematical analogies
allows us to connect together many disparate elements of our knowledge of the
worldview and then to test them against this structure. It coincides with the ancient
metaphysical speculation that the Worldview has seven layers of transcendence
related to the Visible Planets, Sun and Moon. It allows there to be finitude in each
meta-dimensional level and specifies the number of elements in each finite set. It
allows us to connect the schemas to the standings and aspects. Then it allows us to
see how this is connected to the outward minimal system of the WorldSoul and its
inward generative characteristics. And it allows us to see the role that the Trinity
28
plays within the worldview. Many of our traditional fundamental intuitions about the
structure of the Worldview are borne out. For instance, we can project the Heavenly
part of Dante’s Comedy 63 , the Paradiso, into this structure to give it traditional
content.
Figure 33. Mayan Dresden Codex Manuscript Page64
63 Dante, Alighieri, and James R. Sibbald. The Divine Comedy of Dante Alighieri. Australia: Emereo, 2012.
64 Wikipedia Image https://www.wikiwand.com/en/Dresden_Codex
https://upload.wikimedia.org/wikipedia/commons/thumb/c/ce/Dresden_codex%2C_page_2.jpg/320px-
Dresden_codex%2C_page_2.jpg
29
All this is to say that the Aspectual Field as a tetrahedral structure of Aspects of Being
and their property relationships is based upon the structure of the WorldSoul as
minimal system, the three-dimensional simplex which is itself specified by the Pascal
Triangle. But these Aspects have negative counterparts and it is through the
confluence of the anti-aspects that we get the articulation of the field of banners or
pennants that make up the desideratum of the Aspectual Field. And then this is the
image of a three-dimensional structure made up of Hyper Being “circular triads” as
seen in the philosophies of Sartre, Heidegger, and Derrida that is a candidate for the
Martinot’s Sculpted Glyphs in Wild Being.
It should be noted that an excellent Essential Image of these “triadic circles” is the
Fano Projective Plane65 [PG(2,2)] which is the simplest Projective Geometry. They are
also triadic configurations (triangles) that contain a circuit such as Martinot
describes. They are formal representations in Graph Theory of the Lacanian triangles
that Zizek describes we call Aspectual Field sub-spaces because they have one
element for each of the Registers, the central anomaly of source/sink, and the
anamorphic eventities.
Figure 34. Fano Projective Plane66
65 Polster, Burkard. A Geometrical Picture Book. New York: Springer, 1998. Albert, A A, and Reuben
Sandler. An Introduction to Finite Projective Planes. Mineola, New York : Dover Publications, Inc,
2015. Beutelspacher, A, and Ute Rosenbaum. Projective Geometry: From Foundations to Applications.
Cambridge: Cambridge University Press, 2002.
66 The symmetry group is PSL(3,2), the unique simple group of order 168.
http://www.qedcat.com/oldgeometry/fano.html Diagram from Al Jebr
https://math.stackexchange.com/users/86425/al-jebr https://math.stackexchange.com/questions/1791328/definition-of-
finite-projective-plane-clarification#
30
We notice that the circle goes around point 7 through points 3, 5, & 6. The Triangle
appears as points 1, 2, & 3. There are seven points and seven lines that are duals of
each other. And there are three lines that intersect in a point and three points per line.
This structure is in fact a solution to the question of the shape of a ‘triangulated circle’,
i.e., a triadic circuit. But it is an excellent model of an Essence seen as a perfectly closed
totally diacritical system with unity. The unity is seen in the centrality of the point 7
that connects all the other points together through its incident lines. The totality is all
the lines and points in the figure. It should be noted that this is a non-orientable
surface like the Mobius strip and the Kleinian bottle. It is a structure that is produced
from the imaginaries of the Octonion and thus it is related to the Reflexive Social
Special System structure from the Special Systems67.
Figure 35. Duality of Fano Projective Plane seen in its Structural Lattice68
We use the Fano Projective Plane PG(2,2) as a way of describing four-dimensional

time – what we call Emergent Time69. In the Metaphysical Era time is seen as three
points on a line. In the Mythopoetic Era time is seen as cycles: previous cycles, the
current cycle and future cycles. But in all these cases the points which are moments
of time, past, present & future, are on the line. But it is clear that in the Heterochronic
67 https://osf.io/tw37d/
68 https://www.wikiwand.com/en/Fano_plane Wikipedia graphic
https://upload.wikimedia.org/wikipedia/commons/thumb/a/a5/Fano_plane_Hasse_diagram.svg/4
40px-Fano_plane_Hasse_diagram.svg.png
69 Manuscript unpublished by author.
31
Era time has become a spiral combining the cycle and the linear models together. In
this Heterochronic era70 we return to the full knot table from the restriction in the
Metaphysical Era to the Fibered Rational knots. Deleuze sees Eternal Return of
Nietzsche as such a cycle and as a return of difference. The CoNow point is on the
spiral, not on the circle or on the line. The CoNow is the fourth moment of time, the
reference point that allows us to gage, or measure, the flow of time, it’s expansion and
contraction without the CoNow time is incommensurable between its internal
moments. We note that the Fano Projective Plane has both lines with three points, but
also a circle with three points on it, and it combines these sets of three points together
into an overall configuration of 7 points and 7 lines in which there are 3 intersections
per point as well. But the key is that there is besides the points on the lines
representing past, present and future with three moments per line the central point
which is the CoNow. The CoNow is orthogonal to the three points on a line that signify
Metaphysical Time. The CoNow is at the center of the circular time as its axis. The
CoNow is a reference point out of the stream of flowing time. But it is a moment of
time just like the others. And we know that it is real because of Relativity Theory
which has been confirmed in many ways as the proper way to understand Spacetime.
It sees SpaceTime (S3-T1) as a four-dimensional manifold with a symmetry breaking
between space (S3) and time (T1) where x+y+z-t. This symmetry breaking is
equivalent to the symmetry breaking of the Quaternion (x+i+j+k) between real and
imaginary numbers. In SpaceTime there are inertial reference frames that are the
basis of points of view that are non-simultaneous. In other words, the SpaceTime
interval changes based on the viewpoint of that interval from the respective inertial
frames. This means that simultaneity cannot be trusted, and that the present may
have many different relativistic environments. There are from different inertial frame
views other Nows effective at the same time, i.e. CoNows. Here in the Fano Projective
Plane the symmetry breaking is between the points on the line or circle and the
central point. The Fano Projective Plane collapses the Spiral of Time into the Plane.
The three points on the lines or the circle are what Heidegger calls Existential Time
in which the different moments of time are mutually implicative. And he maps this to
the existentiells of Dasein. Future is Projection and that is Verstehen (understanding).
Past is Thrownness and that is Befindlichkeit (discoveredness). But the Present is not
Rede but rather Verfallen, i.e. entropic, as a combination of the anti-existentiells
(Ambiguity71, Idle-Talk and Curiosity). That leaves Rede, unassigned to a moment of
time. We assign Rede or Talk, discourse, to the CoNow. And we make clear that Rede
is the form of the immersion of Dasein in the Mitsein (being with) of the social group
through Language. This means that Heidegger made room in his existential
temporality for the CoNow. But he did not explicitly denote the CoNow as a moment
of time within the existential panoply of time.
70See https://independent.academia.edu/KentPalmer/Heterochronic-Era
71or ‘confoundedness’ as discussed by Martin Schawb UCI in his class on Heidegger’s Being and
Time.
32
In Hua Yen Buddhism72 there is the Nine times and the Tenth time. The nine times are
like existential time only each moment of past, present and future contains all the
other moments. This is like the three outer lines in the Fano Projective Plane triangle.
Then there is a Tenth time which is thought to be global but can be seen as the CoNow
which is the central point in the Fano Plane. What is not mentioned in Hua Yen
temporal theory is that the three sets of three times contains within it circular time
that connects the present in each separate timeline. Basically, Hua Yen temporal
theory is like Existential time on steroids and without the bias towards the Future
that Heidegger imposes. There is an Existential Time that merges the three times
(present, past and future) into a single temporal regime where all are mutually
implicative in every moment with an emphasis for Heidegger on the future. If we had
three existential times for each moment of time (present, past and future) then this is
a model of the inter-embeddedness of the moments of time in each other showing
that they interpenetrate and intra-include each other which is the fundamental
insight of Hua Yen Buddhism by Fa Tsang73. But it also recognizes that there is a global
time, or a time that is a reference point outside this intra-inclusion and inter-
embedding which we call the CoNow and through the Fano Projective Plane we can
see how this other point which is time’s own time can be related to the other moments
of the temporal spiral. Time fragments in the Heterochronic Era and becomes four-
dimensional. But for us this four-dimensionality means that each moment of time is
orthogonal to the others and in a four-dimensional Quaternionic configuration with
respect to each other as an Autopoietic Symbiotic Special System. And the inter-
embedding is made possible by the Octonion configuration which appears at the
Reflexive Social Special System level, and it is the imaginaries of the Octonion that
forms the basis for the Fano Projective Plane which is a non-orientable surface like
the Mobius strip (Dissipative Ordering) and the Kleinian bottle (Autopoietic
Symbiotic).
When Martino talks about Hyper Being of Sartre, Derrida and Heidegger as
incommensurable fields by which they view the World what is missing is an
explanation of how this can be. We explain this through the meta-levels of Being that
distinguishes Pure Being (present-at-hand, pointing) from Process Being (ready-to-
hand, grasping) as the exoteric kinds of Being, from Hyper Being (in-hand, bearing)
and Wild Being (out-of-hand, encompassing) which are the expansion and
contraction of being-in-the-world. Hyper Being is the difference that makes a
difference between Pure Being and Process Being. Its nature is to slip-slide away like
traces of writing on the sand by the ocean constantly erased by the tides and waves,
like Freud’s Magic Writing Pad metaphor only as a natural occurrence where Set
(land) and Mass (sea) come together at the margins of both. These thinkers set up
their triadic circles as illusions to capture the nature of this vanishing act of the traces.
Traces are the indentations on the deeper layers of the writing pad that are made by
the pencil as it pushes down on the page it is writing on. When the written page of the
72 Cook, Francis H. Hua-yen Buddhism: The Jewel Net of Indra. Delhi, India: Sri Satguru Publications, 1994.
73Fa, zang, and Dirck Vorenkamp. An English Translation of Fa-Tsang's "commentary on the
Awakening of Faith ". Lewiston N.Y.: E. Mellen, 2004. https://www.wikiwand.com/en/Fazang
33
pad is taken away then we can shade in the lower pages of the pad to recover the
traces of the writing. The traces are nothing in themselves. They are the indentations
in the substance that have no substance on their own. But this becomes only possible
if there is a negative dimensionality that can hold the traces and differentiate them.
This is why in geometry there is an argument for negative dimensions. One allows the
superimposition of figures while keeping them separate. A second allows the two
figures to be moved over each other. In Schemas Theory it is these negative
dimensions that allows Faceting of the Monads.
The Fano Projective Plane allows us to understand these relations between temporal
moments that gives rise to the illusions of Hyper Being. The Moments of Time (past,
present, future) are indeed caught up in either lines or cycles. And on each line there
are three moments, and there is a duality between lines and points in the Fano
Projective Plane configuration. Three points exist on each line, but also each point is
the intersection of three lines. This duality of intersection and inclusion is what allows
time to be whole. It makes each element perfectly diacritical and mutually defining.
But there is a side effect of Relativity Theory that there are in fact non-simultanieties
for views from different inertial reference frames and this causes there to be a fourth
moment of time that is a reference point, that allows all the various inertial reference
frames to bet transformed into each other. The forth moment is the point of leverage
that allows inter-transformation between inertial reference frames to occur in
actuality called Lorenz Transformations 74 . The CoNow is a side effect that allows
time’s expansion and contraction to be gaged and the incommensurability between
inertial reference frames to be resolved. And this is why the homologies that Martinio
demonstrates between Sartre, Heidegger and Derrida’s philosophies work. There is a
glyph structure in the Fano Projective Plane that allows these various homologies to
appear as structurally related to each other despite the incommensurability and
incomparability between the domains of Hyper Being, and this is a door into Wild
Being.
But there is another effect that appears as relevant here and that is Gödel’s discovery
of the impossibility of having both consistency and completeness in Formal Systems
of a given complexity which is not very great. So you can choose either completeness
or consistency but your cannot have both absolutely. Rather one of those properties
of the Formal System has to be relative. And the same is true for clarity/coherence
and verifiability/validity. If you hold one absolutely in Pure Being then the other is
forced into relativity of Process Being. And this effect of the
completeness/consistency theorem (choose one to be absolute) proved in the context
of Ramified Higher Logical Type theory is precisely what Derrida hangs onto as the
basis for Differance as differing and deferring. Cyclical Time and Linear Time are like
these incommensurable incomparable pairs. Cyclical Time is implicit in Linear Time
if you render each moment a set of all the other moments, i.e., make them an non-
74 https://www.wikiwand.com/en/Lorentz_transformation
34
well-founded set like those that Aczel 75 talks about that does not follow Russell’s
taboo about a Set containing itself 76 . Interpenetration occurs when a set contains
itself through the mediation of another set and this is what occurs in the imaginary
numbers of the Hyper-complex algebras. When we combine Cyclical Time as the
dynamic around a central line as time goes forward along a central line then we get
the Spiral of time as an Eternal Return of the Different through the Same structure.
But when Cyclical Time is implicit then we get the Fano Projective Plane configuration
as a structure for time which is embedded in a plane rather than escaping from the
plane as a spiral gyre77 does. But in either case the motive force for this differing of
time from itself is Hyper Being. Pure Being is the stasis of the configuration of the
Fano Projective Plane. Process is the unfolding of the Spiral of difference through
sameness we see in Eternal Return according to Deleuze. But between Spiral and Fano
Plane there is an indecision or uncertainty, like that Heisenberg saw between particle
and wave models of matter. And this indecision or uncertainty is the very nature of
Hyper Being as Differance. Which is what shows up in the uncertainty (errancy78) and
indecision between the elements of the circular triads that Martinot sees in the
philosophies of Heidegger, Sartre and Derrida. All these philosophers are attempting
to escape from Dualities in Metaphysics of different types. One way to do that is to
explore what Plato in the Timaeus called the third kind of Being of the Chora, or
Receptacle, in which the Demiurge (Ptah) engenders creation. But this way generates
illusions in relation to Being and calls on us to take seriously fiction, difference and
absence and to generally depart from the present-at-hand stasis of Parmenides not
just to the dynamism of the ready-to-hand of Heraclius but to enter into the Esoteric
kinds of Being where traces are continually slip sliding away and dissemination is
endless. However, like Odysseus who is struggling to survive the onslaught of
Poseidon in the stormy seas of Hyper Being there is perhaps a nymph that can offer
us her opalescent veil as a life jacket and save us from drowning when all of the
grounds have become groundless by introducing us to Wild Being which is the dual
of Hyper Being. And so looking across the gaps between the incommensurable fields
of the philosophies of Sartre, Heidegger and Derrida Martinot sees Sculpted Glyphs as
the source of these homologies between incommensurable structures. But this is
precisely what Merleau-Ponty saw before him in the Chiasm and Reversibility of Wild
Being. And what Deleuze took up and pursued in his Transcendental Empiricism as
he strived to define better the Transcendental Field discussed by Merleau-Ponty and
Sartre. There is perhaps no ground in all this groundlessness but perhaps there are
lifejackets that can keep us afloat as the nymph’s iridescent veil did for Odysseus. We
see these when being-in-the-world stops expanding and suddenly contracts. One
moment we are on an Island in the center of the Sea safe from Poseidon and on the
75 Aczel, Peter. Non-well-founded Sets. Stanford, Calif: Center for the Study of Language and Information,
1988.
76 http://settheory.net/
77 Yeats, William B. A Vision. London: Macmillan, 1981.
78 Babich, Babette E. From Phenomenology to Thought, Errancy, and Desire. Dordrecht: Springer
Netherlands, 2010.
35
verge of Immortality, and then because we wish to return home to temporality and
our elderly father, Laertes, and faithful aging wife, Penelope, we enter the ravaging
seas where nothing and no one is safe. Odysseus goes from one ideality to another
(Ogygia to Scheria), but must cross the wine dark high seas to make that journey. His
being-in-the-world was encompassed by the storms that raged produced by Poseidon
out of revenge for his son the Cyclops who Odysseus had blinded. But in that near-
death experience Odysseus was helped unaccountably by a sea nymph, Leucothea79,
who give him her sparkling veil to help him in his plight. This thin gauze is a good
metaphor for the nature of the glyph in Wild Being. The veil is a surface on which the
expression of sense and non-sense, as seen and unseen, play out that Deleuze
discusses in Logic of Sense and that Derrida associates with the hymen
(differentiating the virginal from women with carnal knowledge) in Dissemination.
What is a difference that makes a difference between differing and deferring in Hyper
Being becomes in Wild Being where there is only the surface an interspace which is
itself within itself a place of opposition between the expression of sense and non-
sense.
Something that is a problem with Semiotic Theory is how ‘diacritically’ is treated in

de Saussure80. It is treated in an unrestricted manner as being the relations between
all the signs in a semiotic system at each synchronic point in time that changes as new
signs are added or subtracted or modified diachronically. This nihilistic theorem of
dynamic relatedness gives us no way to understand how such a system of signs and
meanings, syntax and semantics, might bootstrap itself. In other words, we posit that
there must be a closed perfectly diacritical system that is the kernel of each semiotic
system with a closed boundary in order for meaning to arise in the first place as the
concomitant of the signs or syntax. And this turns out to be the concept of Essence in
the traditional structure of ideation.
Ideas were originally finite. Later in the tradition they became associated with infinite
limits. But for Plato they were finite81 and they were related to their copies through
an essence. The copies participated in the Ideas for which they were exemplars. The
79 https://www.wikiwand.com/en/Leucothea
80 Saussure, F . Course in General Linguistics. London: Duckworth, 1992. Bouissac, Paul. Saussure: A Guide
for the Perplexed. London: Continuum, 2010. Harris, Roy. Saussure and His Interpreters. Delhi: Motilal
Banarsidass, 2007. Tallis, Raymond. Not Saussure: A Critique of Post-Saussurean Literary Theory. London:
Palgrave Macmillan Limited, 2016. Strozier, Robert M. Saussure, Derrida, and the Metaphysics of Subjectivity.
Berlin: Mouton de Gruyter, 1988. Harris, Roy. Reading Saussure: A Critical Commentary on the Cours De
Linguistique Generale. La Salle, Ill: Open Court, 1991. Daylight, Russell. What If Derrida Was Wrong About
Saussure? Edinburgh : Edinburgh University Press, 2012. Thibault, Paul J. Re-reading Saussure: The
Dynamics of Signs in Social Life. Hoboken: Taylor and Francis, 2013. Arrivé, Michel. Linguistics and
Psychoanalysis: Freud, Saussure, Hjelmslev, Lacan, and Others. Amsterdam: J. Benjamins Pub. Co, 1992.
81https://www.academia.edu/8101528/A_Mathematical_Model_for_Platos_Theory_of_Forms
Chailos, George. “A Mathematical Model for Plato's Theory of Forms.” British Journal of Mathematics
& Computer Science 4.21 (2014): 3105–3119. Web
36
copies expressed the essence of the Idea as ousia 82 . The Essence provided the
constraints on the properties of the thing that embodied the Idea. Essence mediated
between the copies and the Idea as a model. The essence acted as a filter to separate
the copies from the simulacra. That is to say things that looked like copies, but were
not, were instead forged fakes. If Socrates is an exemplar of the Philosopher, then the
Sophist is a simulacrum83. But we know Socrates from the Sophist because he does
not ask for money, he is from the town and not a foreigner, and he does not relish
rhetoric, but instead is given to questioning everything and everybody in order to try
to find the truth. But when asked himself for an opinion he instead pleads ignorance
rather than pretending to know. But ultimately the problem is that it is very difficult
to tell Socrates from the Sophists and this leads to an aporia concerning the nature of
Philosophy. The key here is that there is an essence that is the properties of the
philosopher by which discrimination from the Sophist is made, but what we wonder
if these properties are accidental or essential, i.e. form a closed self-referential set.
Perfect discrimination would call for a closed perfectly diacritical set of these signs or
symptoms and their traces. And in mathematics the only thing we know that acts like
that is the Projective Geometries. We can think of it as the inner crystalized structure
of the Hoard. The Hoard as mass-like based on a pervasion logic of different qualities
that have mutual constraints on each other. That essence can be seen as a ‘Nerve’
Category that connects everything to everything else. Basically, that is what a simplex
does in geometry. It connects every element at a given level of complexity to
everything else. Here the elements are properties and the relations are constraints.
The continua of the spectra of qualities for each property provide envelopes within
which the various copies must exist. Simulacra do not abide by being encompassed
completely by these envelopes. In fact, the Simulacra are normally made up of anti-
properties that violate the taboos established by the Essence for the Copies. The
Simulacra is a Pharmakon84. Like Oedipus85 it is expunged from the City in order to
quell the plague ravaging the city. Like Odysseus 86 it is expelled into the liminal
wastelands to wander seemingly endlessly. Ultimately the simulacrum is the infinite
limit beyond finitude. But in the Western tradition it is the Simulacrum that became
the definition of the ideality of the Idea. All Ideas are then seen once we understand
calculus as the limits of infinite progressions. The dissemination of the simulacrum is
internalized into the Idea as infinitude. Bad infinities in Hegel are endless. Good
infinities are those for which one can see the prototype of the Idea finitely despite the
82 https://www.wikiwand.com/en/Ousia
83 Durham, Scott. Phantom Communities: The Simulacrum and the Limits of Postmodernism. Stanford, Calif:
Stanford Univ. Press, 1998.

84 Derrida, Jacques, and Barbara Johnson. Dissemination. Milton Keynes UK : Lightning Source UK Ltd.,
Chicago : University Press, 2017.

85 Goux, Jean-Joseph. Oedipus, Philosopher. Stanford, Calif: Stanford Univ. Pr, 1995. Deleuze, Gilles; Guattari,
Félix; Foucault, Michel; Seem, Mark Anti-oedipus : Capitalism and Schizophrenia. University of Minnesota
Press, 1998.
86 Austin, Norman. Archery at the Dark of the Moon: Poetic Problems in Homer's Odyssey. Berkeley:
University of California Press, 1994.
37
infinite regress. It is these generative prototypes that Hegel explores in his Logic. For
Hegel the Essence becomes the generator of appearances. The Notion allows us to see
the particular in the universal as an individual in one fell swoop without getting
caught in infinite regress.
Deleuze suggests87 that we need to explore the simulacrum rather than rejecting it as
Pharmakon. He converts the Platonic Idea into a Problematic88. He says that we need
to go deeper into immanence, rather than seeking transcendence, but going deeper
and deeper into Plato’s cave, rather than searching for the surface and a way out. He
prefers the journey into Hades and then Purgatory to the journey into Paradise. But
essentially these two nihilistic opposites are the same. And that is why he wants to
stick to the plane of immanence, the woods that we are lost within before the journey
into nether or ethereal realms. He suggests that we should restrict Transcendence to
Immanence, searching for that the immanent transcendence is for each faculty. That
is to move toward transcendence into depths rather than into heights as part of his
program of Transcendental Empiricism 89 through which he explores the
Transcendental Field90 in Wild Being. But, these two directions: into the depths of the
unconscious or into the heights of transcendence are nihilistic opposites. And we
posit that Martinot can only see the interspaces between the incommensurable fields
of Hyper Being in Sartre, Heidegger, and Derrida by stepping back into Wild Being.
And there he sees the Sculpted Glyphs made up of the homological projections of the
“circular triads” or “triangular circuits” of differance or nothingness or the forward
and backward retracing motion of Heidegger searching for a riftDesign 91 (riss =
87 Smith, Daniel W. Essays on Deleuze. Edinburgh: Edinburgh University Press, 2012.

88 Lundy, Craig, and Daniela Voss. At the Edges of Thought: Deleuze and Post-Kantian Philosophy. Edinburgh
: Edinburgh University Press, 2015. Bennett, Michael J. Deleuze and Ancient Greek Physics: The Image of
Nature. London ; New York, NY : Bloomsbury Academic, an imprint of Bloomsbury Publishing Plc,
2017. Bowden, Sean. Priority of Events: Deleuze's Logic of Sense. Edinburgh: Edinburgh University Press,
2011.
89 Rölli, Marc, and Peter Hertz-Ohmes. Gilles Deleuze's Transcendental Empiricism: From Tradition to
Difference. Edinburgh University Press; 2016. Giovanna Gioli. “What is Transcendental Empiricism?:
Deleuzeand Sartre on Bergson” Pli 14 (2003), 182-203
90 Dejanovic, Sanja. “The Sense of the Transcendental Field: Deleuze, Sartre, and Husserl.” The Journal of
Speculative Philosophy, vol. 28, no. 2, 2014, pp. 190–212. JSTOR,

www.jstor.org/stable/10.5325/jspecphil.28.2.0190. Leonard Lawlor. "The End of Phenomenology:
Expressionism in Deleuze and Merleau-Ponty. Continental Philosophy Review 31: 15–34, 1998 Kluwer
Academic Publishers. Printed in the Netherlands. p.15. Department of Philosophy, University of Memphis,
Memphis, Tennessee 38152, USA.
91 See Heidegger, Martin. "The Origin of the Work of Art." The Art of Art History. (1998): 413-426.
NB: "the rift-design is the drawing together into a unity of elevation and ground-plan, breach and boundary."
Brian Caraher Intimate Conflict Contradiction in Literary and Philosophical Discourse : A Collection of Essays by
Diverse Hands (1992)
NB: “It is this contest which permits the strife to sketch itself out in a singular fashion, in what Heidegger calls
the “rift-design” (Riß), and to embody this “rift-design” in the way the work shows itself as a singular
38
“fissure” Riß) in the groundless grounds. What we might call a Grundrisse, eg., a
ground-work. Martinot gives us another means of access to Wild Being and what
appears there as Sculpted Glyphs. Deleuze paints a picture of a surface of the
unconscious of the expression of sense and nonsense. He talks about the relation
between Height and Depth, where height is associated with transcendence and its
measure. He warns us off from exploring either the heights or the depths but rather
asks us to stay upon the plane of immanence, a specific plateau 92 . But ultimately
layers of depth and levels of height are nihilistic opposites of each other. They are like
the difference between positive and negative meta-dimensions. But he also says that
the surface has cracks in it like the landscape in Under the Volcano93 set in Mexico.
configuration of this rift-design: its Gestalt. If the strife of world and earth is “fixed in place” in the Gestalt, it
must not be stabilized or it will lose its strife-character and the work will cease to be “at work.” It is in order to
explain how it can fix this strife in place without subjecting to stasis that Heidegger specifies: “What is here
called figure [Gestalt] is the structure [Gefüge] as which the rift joins itself [der Riß sich fügt]. This joined rift
[gefügte Riß] is the jointure [Fuge] of the shining of truth.”22 As the way in which the strife of world and earth
remains continually in strife, and thereby binds together the “appearance” or “shining” [Scheinen] of truth, it is a
movement of a movement, the articulation of an articulation. Attending to the ways in which the artwork is
constituted by these different movements will allow us to attend to the “movedness” of the open as such, as it
inflects the presencing of beings and the broader oscillations of presence and absence that shape of our
encounter with these beings, what Sheehan astutely terms their ‘kinetic intelligibility.’” Nowell-Smith, David.
"The Art of Fugue: Heidegger on Rhythm." Gatherings: the Heidegger Circle Annual. 2 (2012): 41-64. Quote from
p. 48-50.
NB: “The essence of language has a manifold of elements and relations, and with recognizing these be begin to be
aware of the inability of our thought to experience the unifying unity in the essence of language. This is part of
the reason why we have never given a name or sufficient thought to the essence of language. We now call the
unity in the essence of language that we are seeking the RIFT-DESIGN [Der Aufriss; Riss, ritzen—rift, to notch, to
carve] (407). / We can think of the Rift-Design in the dialectic of the farmers Heidegger mentions, who, in
plowing their fields, aufreissen or umreissen, they tear it up, rend it, and turn it over. They open the field so that
growth can come forth. “The rift-design is the totality of traits in the kind of drawing that permeates what is
opened up and set free in language. The rift-design is the drawing of the essence of language, the well-joined
structure of a showing in which what is addresses enjoins the speakers and their speech, enjoins the spoken and
its unspoken” (408). / Cf.: “Truth establishes itself as a strife within a being that is to be brought forth only in
such a way that the strife opens up in this being; that is, this being is itself brought into the rift” (188). / “The
rift-design remains hidden, however, when we pay no attention to the essence of language. / “Speech and
speaking show themselves as that which thought which and in which something comes to language. Something
comes forward as something is said.” Heidegger’s “On The Way to Language” (II) p.406-12: Mélanie V. Walton
Assistant Professor of Philosophy Belmont University Nashville, Tennessee
http://aquestionofexistence.com/Aquestionofexistence/Heidegger/Entries/2014/11/17_Heideggers_On_The_
Way_to_Language.html
92 Deleuze, Gilles, Félix Guattari, and Brian Massumi. A Thousand Plateaus. London: Bloomsbury, 2013
93 Lowry, Malcolm, and Stephen Spender. Under the Volcano: Malcolm Lowry ... Introduction by Stephen
Spender. London: J. Cape, 1967. Clipper, Lawrence J, and Christopher Ackerley. Companion to Under the
Volcano. Vancouver: UBC Press, 2014. Lowry, Malcolm. The 1940 Under the Volcano. Ottawa : University of
Ottawa Press, 2015. Butson, Barry C. Structural Organization in Under the Volcano. London, Ont, 1967. Asals,
Frederick. The Making of Malcolm Lowry's Under the Volcano. Athens [etc.: University of Georgia Press, 1997.
Grove, Dana. A Rhetorical Analysis of Under the Volcano: Malcolm Lowry's Design Governing Postures.
Lewiston, N.Y: Edwin Mellen Press, 1989. Bowker, Gordon. Malcom Lowry: "Under the Volcano : a Casebook.
Basingstoke: Macmillan, 1987. Ryan, David. Malcolm Lowry's Under the Volcano: Bookmarked. New York, NY :
IG Publishing, 2017. Thomas, Hilda L. Malcolm Lowry's Under the Volcano: An Interpretation. Vancouver, B.C.:
University of British Columbia, 1965.
39
And he says that around these cracks swarm ants, which are the desiring machines,
tattvas, dharmas, Mes 94 , little discrete independent machinations (like the seven
simple machines 95 ) or Leibnizian Monads 96 within existence that are viable self-
sustaining and can connect to each other to produce individuals. Those cracks are the
rifts, that allow for the swarming of the Emergent Meta-system that can give rise to
designs, and therefore to design thinking, which is an active thinking that is
constructive rather than a passive thinking that receives fully formed ideas that are
given to it.
We have the Tetrahedral form of the WorldSoul that gives rise to the Aspectual Field
with its six banners or pennants or flags in a Heraldic Universe97 as an approach to
the world which is itself rooted in the European Hieroglyphic tradition98 which was
based on the fantasy that Hieroglyphs 99 were a direct communication of ideas
through representations such as underlies The Glass Bead Game100 by Hesse. They
are the veils (hymen) that we use to save ourselves in the seas of nihilism.
94 https://www.wikiwand.com/en/Me_(mythology) Me is also the copula in Sumerian.

95 https://www.wikiwand.com/en/Simple_machine
96 Deleuze, Gilles. The Fold: Leibniz and the Baroque. Minneapolis: University of Minnesota Press, 2012.
Tissandier, Alex. Affirming Divergence: Deleuze's Reading of Leibniz. Edinburgh : Edinburgh University Press,
2018. Tuinen, Sjoerd . Deleuze and the Fold: A Critical Reader. Basingstoke: Palgrave Macmillan, 2010.
Roraback, Erik S. The Philosophical Baroque: On Autopoietic Modernities. Leiden ; Boston : Brill, 2017.
97 Morrison, Ray. “Mirrors and the Heraldic Universe in Lawrence Durrell's The Alexandria
Quartet.” Twentieth Century Literature, vol. 33, no. 4, 1987, pp. 499–514. JSTOR,
www.jstor.org/stable/441163. Burns, J. Christopher. “DURRELL'S HERALDIC UNIVERSE.” Modern Fiction
Studies, vol. 13, no. 3, 1967, pp. 375–388. JSTOR, www.jstor.org/stable/26278623. Fite, G F. Lawrence
Durrell's Progression Towards the Heraldic Universe: The Alexandria Quartet (microfilm). Ottawa: National
Library of Canada, 1971. Begnal, Michael H. On Miracle Ground: Essays on the Fiction of Lawrence Durrell.
Lewisburg: Bucknell University Press, 1990.
98 Iversen, Erik. The Myth of Egypt and Its Hieroglyphs in European Tradition. Princeton: Princeton University
Press, 1994. Singer, Thomas C. “Hieroglyphs, Real Characters, and the Idea of Natural Language in English
Seventeenth-Century Thought.” Journal of the History of Ideas, vol. 50, no. 1, 1989, pp. 49–70. JSTOR,
www.jstor.org/stable/2709786. https://www.wikiwand.com/en/Ancient_Egypt_in_the_Western_imagination
Rauch, Angelika. Hieroglyph of Tradition: Freud, Benjamin, Gadamer, Novalis, Kant. Place of publication not
identified: Fairleigh Dickinson Up, 2001. McCole, John. Walter Benjamin and the Antinomies of Tradition.
Ithaca, N.Y: Cornell University Press, 1993. Steyerl, Hito “The language of things” eipcp journal 06 2006
http://eipcp.net/transversal/0606/steyerl/en Irwin, John T. American Hieroglyphics: The Symbol of the
Egyptian Hieroglyphics in the American Renaissance. Baltimore, MD : Johns Hopkins University Press, 2016.
99 Hamann, Byron Ellsworth. “How Maya Hieroglyphs Got Their Name: Egypt, Mexico, and China in Western
Grammatology since the Fifteenth Century.” Proceedings of the American Philosophical Society, vol. 152, no.
1, 2008, pp. 1–68. JSTOR, www.jstor.org/stable/25478468. Deciphering Egyptian Hieroglyphs in Muslim
Heritage Okasha El Daly http://muslimheritage.com/article/deciphering-egyptian-hieroglyphs-
muslim-heritage
100 https://www.wikiwand.com/en/The_Glass_Bead_Game
40
The banners and pennants of the Aspectual Field are six circular triads. When we look
at the Platonic Solids and their structure, we see how this configuration is non-
representable in some sense because it is excluded from the canonic structures
generated out of the Pascal Triangle. The Tetrahedron when doubled gives rise to the
Octahedron and the Cube. It is the Cube that has six square sides and the Octahedron
that has eight sides triangular sides. There is no figure among the Platonic or
Archimedean solids or even among the Prisms that have six triangular sides. For that
we have to consider the double tetrahedra glued together called a Triangular
Bipyramid101. It has five points, nine lines and six isosceles triangular faces with a
seventh implied and hidden triangle inside. So, where the cube has a pair of
tetrahedra interpenetrated and the octahedra has them opened and fused, the
bipyramid has them glued together to make a Johnson solid J12.
Figure 36. Triangular Bipyramid102
But this figure although it has six triangular faces does not very well map to the
structure of the Aspectual Field. In this figure the various points on the triangles of
the Aspectual Field lose their identity and become merged in various ways.
We should also consider the Cuboctahedron103 called by B. Fuller a Dymaxion Vector

Equilibrium. “A cuboctahedron has 12 identical vertices, with 2 triangles and 2
squares meeting at each, and 24 identical edges, each separating a triangle from a
square.” It has Faces = 14, Edges = 24, and Vertices = 12 with six squares and eight
triangles. It is a kind of exploded Octahedron which also has eight triangular sides.
But in the explosion squares have come in to connect the triangles of its sides.
101 https://www.wikiwand.com/en/Triangular_bipyramid
102 Wikipedia image
https://upload.wikimedia.org/wikipedia/commons/thumb/a/a5/Triangular_dipyramid.png/500px-
Triangular_dipyramid.png
103 https://www.wikiwand.com/en/Cuboctahedron
41
Figure 37. Cuboctahedron104
Figure 38. Cuboctahedron faces105
The Cuboctahedron has the relations of the flags to the central square of aspects with
one flag per side of a square. But it lacks the flags that connect to the diagonals of the
square. But in both the Cuboctahedron and the Octahedron there are two too many
faces to represent the Aspectual Field in an isomorphic fashion.
104 https://www.wikiwand.com/en/Cuboctahedron Wikipedia Image

https://upload.wikimedia.org/wikipedia/commons/thumb/a/a3/Polyhedron_6-8_max.png/640px-Polyhedron_6-
8_max.png?1557956595925
105 https://www.wikiwand.com/en/Cuboctahedron Wikipedia Image
https://upload.wikimedia.org/wikipedia/commons/thumb/d/d0/Polyhedron_6-8_net.svg/320px-Polyhedron_6-
8_net.svg.png?1557956653225
42
However, this does not prevent us from thinking about how we might inscribe the
Fano Projective Plane Diagram on these triangular faces of the Octahedron as part of
an extended field that achieves a higher level of completeness or totality in the
octahedral structure. The octahedron and cube are the interpenetration and fusion of
two tetrahedra. The octahedra with Fano triangles has the specific property that is
unique which is that it represents laminar flow when the sides support arrows that
make it a directed graph. This is unique among the Platonic solids of any dimension
except for the 24-cell that also sports laminar flow due to the fact that its solids are
24 octahedra made with 96 triangles, 96 lines, and 24 points. Many of the higher
solids sport triangular surfaces and these can be seen as having the Fano Projective
Plane inscribed on them. The center points of the Fano Plane Triangles with inscribed
circles when connected gives us the embedded cube shape that is the dual of the
octahedron. We take several lessons from this. First the central points of the Fano
Projective Plane Triangles are interconnected with the central points on all the edges
of the Octahedron forming a Cube. And the Octahedra itself has eight triangular faces
that together make an image of the Aspectual Field with two extra triangles added.
The Octahedral Formation with respect to the struts that are the lines support this
unique property of laminar flow.
When we go up in the series of Projective Planes then PG(2,4) has three Fano Planes
within it as it has 3 x 7 = 21 lines and 3 x 7 = 21 points. And PG(2,4) has five points
per line and five lines intersecting at each point. Two of these PG(2.4) Projective
Planes give us the Aspectual Field. But we must add two more independent Fano
Projective Planes to the doubled PG(2,4) Projective Planes to get isomorphism with
the Octahedron. But with respect to the Triangular Bipyramid the two PG(2,4)
Projective Planes achieve total coverage of that figure. But when we add one Fano
Projective Plane with the PG(2,4) Plane and double them then we get the added
benefit of the laminar flow of the Octahedron with directional sides. This laminar flow
of the octahedron is where the extended Aspectual Field gets it inner dynamism that
we can name Chi, or Shakti. This comes from the recognition that the anti-aspects is
just as important as the aspects within the Aspectual Field. They are not merely the
negative alternative to the positive aspects that define the Formal System in its
relation to Reality which is necessary to produce significance. Rather the negative
aspects are just as important as the aspects themselves and together they form an
integrated field. And that field functions as a super-conductor because it sports
laminar flow along its ley lines of its structure. And this laminar flow also exists in the
24-cell polytope as well as a unique four-dimensional polytope. The octahedron does
not just have Fano triadic circles inscribed on its faces but also they are part of a pair
of higher Projective Planes PG(2,4) which when doubled supports the entire
Aspectual Field with its six banners or pennants.
43
Figure 39. Cube in Octahedron and Octahedron in Cube106
Figure 40. PG(2.4)107
What we take from this incongruity between the Aspectual Field Structure and its
incommensurability with the geometrical forms upon which the figure of the Fano
Projective Plane may be inscribed is that there is an intrinsic non-representability to
the Aspectual Field with its banners or pennants. Six triangular sides only appears in
the Triangular Bipyramid but that warps the relations within the Aspectual Field. We
must remember that the Projective Plane does not fit into three-dimensional space
without producing singularities and folds that we see in Boy’s Surface or the Roman
Surface. This lack of regular representability in a geometrical formation is a
fundamental characteristic of the Aspectual Field108.
106 http://whistleralley.com/polyhedra/octahedron.htm Paul Kunkel whistling@whistleralley.com

107 The symmetry group of PG(2,4) contains PSL(3,4), one of the two simple groups of order 20160.
The other one is A8. http://pi.math.cornell.edu/~maguiar/6310/PG(2,4).jpg Marcelo Aguiar ©2015 Cornell University.
44
But you notice that we skipped a Projective Geometry PG(2,3), between PG(2,2) and
PG(2,4), which as 13 points and 13 lines and four points per line and four intersecting
lines per point. We take note of the fact that the World structure in the West and
among the Maya is based on PG(2,3) Projective Plane which is between the Fano Plane
and the doubling of PG(2,4) that represents the Aspectual Field.
Figure 41. PG(2,3)109
All of these Projective Planes110 are examples of Sculpted Glyphs. The inspiration of
Sculpted Glyphs came from the fiction of Carlos Fuentes 111 and his eloquent
descriptions of Mayan Glyphs as … cloud glyphs. We might posit that the idea of
homologies comes from the description of Maps and the rule played by the seas on
various maps. The maps are incommensurable, but the seas are homologous across
the maps because they are masses that are distinguished from the set of places that
are depicted on the maps. The maps might be annotated by glyphs, but the glyphs
transform like clouds drifting across the sky. Part of that transformation is the
addition of affixes: prefixes, suffixes, infixes, etc., to the glyph. This type of
transformational framework is called a deep structure.
109 The symmetry group of PG(2,3) contains PSL(3,3), the unique simple group of order 5616.
http://pi.math.cornell.edu/~maguiar/6310/PG(2,3).jpg Marcelo Aguiar ©2015 Cornell University.
110 http://ericmoorhouse.org/pub/planes/
111 https://www.wikiwand.com/en/Carlos_Fuentes
45
Figure 42. Affixes to Mayan Glyphs112
Martinot talks about the skew relations that make up the triangular circuits, and we
can see these in the Mayan Language. The problem that scholars had was that instead
of writing in normal orthography that is linear the Mayans zigzaged their glyphic
writing script 113 so that normal adjacencies in most other writing systems are
violated. These skew relations between the glyphs in Mayan is the perfect place to
make our departure into the Mayan Calendar which was the most sophisticated
product of Mayan civilization and it had to do with the elaborate calendar by which
they kept time.
Figure 43. Reading order of Mayan Glyphs114
112 http://newvitruvian.com Free Clip Art https://newvitruvian.com/explore/maya-drawing-

hieroglyphs/#gal_post_4543_maya-drawing-hieroglyphs-3.png
113 https://www.wikiwand.com/en/Maya_script Cracking the Maya Code documentary
https://www.pbs.org/wgbh/nova/mayacode/time-nf.html https://decipherment.wordpress.com/
https://www.wikiwand.com/en/David_Stuart_(Mayanist) Coe, Michael D. Breaking the Maya Code.
London: Thames & Hudson, 2012.
114 http://newvitruvian.com Free Clip Art https://newvitruvian.com/explore/maya-drawing-
hieroglyphs/#gal_post_4543_maya-drawing-hieroglyphs-1.png
46
The Mayans are associated uniquely with their phenomenal Calendar 115 . That
Calendar had 13 places and 20 days on which those places are visited to produce a
calendar round cycle of 260116. It should be noted that other Mesoamerican cultures
like the Aztecs as well as the Mayans had 13 heavens in their cosmology117.
“The upper world consists of thirteen levels, the middle world is one level, and the
underworld is nine levels. The Ceiba tree is believed to grow through all of the realms,
from the highest level of the upper world to the lowest level of the underworld. The
Ceiba tree is vital to understanding the importance of the cardinal directions in the
Maya world.”118
115 https://www.wikiwand.com/en/Maya_calendar
http://dylansung.tripod.com/sapienti/maya/maya.htm
https://www.eecis.udel.edu/~mills/maya.html
Maya Numbers & The Maya Calendar: A Non-Technical Introduction to MAYA GLYPHS – Book 2 by
Mark Pitts http://www.famsi.org/research/pitts/MayaGlyphsBook2Sect1.pdf
https://www.wikiwand.com/en/Tzolk%CA%BCin
http://www.mayacalendar.com/components.html
https://www.maa.org/book/export/html/117896
https://www.archaeology.org/issues/44-1211/features/maya-2012/197-calendars-primer
https://amazingtemples.com/en/maya-calendar/maya-calendar-part-1-introduction-how-does-it-
work/
http://www.famsi.org/mayawriting/hopkins/
Kaplan, R. “Mayan Mathematics.” The American Scholar., vol. 68, no. 3, 1999, pp. 27–33. Kaplan.
“Mayan Mathematics: the Dark Side of Zero.” The American Scholar., vol. 68, no. 3, 1999, pp. 27–33.
116 Tedlock, Barbara. Time and the Highland Maya. Albuquerque: University of New Mexico Press, 2000.
León, Portilla M. Time and Reality in the Thought of the Maya. Norman: University of Oklahoma Press, 1990.
Rice, P. (2008). Time, Power, and the Maya. Latin American Antiquity, 19(3), 275-298. Braswell, Geoffrey
E. The Maya and Their Central American Neighbors: Settlement Patterns, Architecture, Hieroglyphic Texts,
and Ceramics. London [England] ; New York : Routledge/Taylor & Francis Group, Boston, Massachusetts :
Credo Reference, 2015. doi:10.1017/S1045663500007951
117 https://www.wikiwand.com/en/Thirteen_Heavens
118 https://www.ancient.eu/Maya_Religion/
47
Figure 44. Tzolk’in 260-day astrological calendar119
The Mayan calendar 120 is one of the most precise calendars developed by ancient
peoples anywhere in the world. Time was related to the base 20 count. Space was
related to the 13 places. The Mayan Calendar is quite complex with all its cycles.
Figure 45. Periods of Time in the Mayan Calendar121.
119https://williamstickevers.wordpress.com/2012/12/04/the-meaning-of-the-mayan-calendar-
end-date-within-the-context-of-modern-astrology/ © William Stickevers at
www.williamstickevers.com
120 The Mayan Calendar: A Brief and Current View of the Concept of Time Amongst the Ancient Maya .
Mérida, Yucatán, México: Editorial Dante, 2004. Rice, Prudence M. Maya Calendar Origins: Monuments,
Mythistory, and the Materialization of Time. Austin, Tex: University of Texas Press, 2008. Wright, Ronald. Time
Among the Maya: Travels in Belize, Guatemala, and Mexico. Toronto, Ontario : Penguin, 2015. Neuenswander,
Helen L. Glyphic Implications of Current Time Concepts of the Cubulco Achi (maya). Guatemala : Instituto
Lingüístico de Verano, 1981. Ferguson, Diana. Tales of the Plumed Serpent: Aztec, Inca and Mayan Myths.
London: Collins & Brown, 2000.
121https://www.ancient-symbols.com/mayan_symbols.html © Copyright 2019 - Ancient-

Symbols.com
48
But its basis was the distribution of space and time based on 13 and 20. What this
reminds us of is the postulation that the Western worldview is also based on the
number 13 as we see in Winchester House our metaphor for the worldview. Many
deep structures in the Western worldview are based on this numerology. Twenty is
the number of nondual sources in the I Ching and it is the relation between the Five
Hsing and the Four Greek Elements which are the receptivity’s of the earth to
heavenly influences. This is the basic relation between the Pentachora of four-
dimensional space and the tetrahedron of three-dimensional space. All the possible
interactions between the Celestial Cause and the Receptivities of Earth appear in the
20 day names. Inside the count of 20 days there is the cycle of 9 lords of the night122
which gives two cycles or 18 inside the cycle of 20. Night is always a pair of cycles that
is smaller inside the cycle of Days.
Figure 46. Lords of the Night
122 https://www.wikiwand.com/en/Lords_of_the_Night Wikipedia Image

https://upload.wikimedia.org/wikipedia/commons/thumb/3/36/Codex_Borgia_page_14.jpg/640px-
Codex_Borgia_page_14.jpg?1557956945193
49
Figure 47. Lords of Night Glyphs123
There are 13 sacred places and on a given day offerings would be made to a god at
these places on the earth that mirrored the transcendental structure of their 13
heavens. The intersection here is four lines per point or four points per line. These
four intersections are related to the four receptivities of the earth associated with the
Greek elements of Earth, Air, Fire and Water. These Greek elements are associated
with the Senses along with Ether as a fifth element associated with hearing sound
alone.
Ether: hearing
Air: touch, hearing
Fire: touch, sight and hearing
Water: taste, touch, sight, and hearing
Earth: smell, taste, touch, sight, and hearing
Our interpretation of the Mayan Calendar is that it relates the 20 nonduals at the core
of the I Ching 124 beyond reversibility and substitution which is also the possible
interactions between the Pentachora of the Five Hsing with the Tetrahedral
receptivities of the earth within the A5 group structure125. This interaction is seen in
the relation of the five senses to the four elements plus Ether that appears in the Laws
of Manu. Thus the 20 day names relate the heaven to the earth as celestial cause to
the receptivities of the Earth as described by Shaykh al-Akbar in Chapter 11 of the
Mekkan Revelations126. This is a significant part of Traditional Nondual Science. The
13 places are the structure of the World as a set of places where the Day names that
123 http://www.coyote-wind.com/studios/MayaDate/about.html © 2009 Coyote Wind Studios

support@coyote-wind.com
124 http://www.russellcottrell.com/VirtualYarrowStalks/index.asp
http://www.russellcottrell.com/VirtualYarrowStalks/graphicIChing.htm
125 https://groupprops.subwiki.org/wiki/Alternating_group:A5
126 http://www.ibnarabisociety.org/articles/mr_introduction.html http://thefutuhat.com/
50
articulate time are related in a Mythopoetic Cycle127. On the day a specific ritual is
performed at that place where that night a specific Lord of the Night reigns Both
Heaven and Earth are drawn together at that sacred place contained within the
Mesa128. But the 13 places represent the structure of the World as the nexus for the
interaction of celestial cause from heaven with the earth. And in this way, it is
extremely close to the partition of the Western world into 13 elements in a similar
way seen in the Epics which we call a baker’s dozen. This 13 element structure
appears in the Mahabharata and the Iliad/Odyssey, for instance, as well as the myths
related to Hercules. It is significant that the basis for the articulation of the World is
based on PG(2,3) between the Fano Plane PG(2.2) and PG(2,4) related though
doubling to the Aspectual Field.
Jose Arguelles also notes that 13 is related to the lunar months in a year.
Inherent in the 13-tone wavespell is a calendar of 13 perfect moons or months

of 28 days each. 13 x 28 yields 364 days, the 365th day being ‘outside of time’,
and designated green day, a day out of time. this scientific and mathematically
perfect calendar is intended to be the replacement for the irregular 12-month
Gregorian calendar. Because both the Gregorian and the 13-moon calendars
operate with 52 seven-day weeks annually (364 days), the 13- moon
wavespell calendar provides a perfect daily transition tool for humanity to
pass from the third-dimensional timing frequency, which no dominates it, to
the fourth-dimensional timing frequency of 13:20.129
We can easily see that the structure of the World in PG(2,3) mediates between the
Fano Projective Plane PG(2,2) and the Aspectual Field related to the doubling of
PG(2,4) which appears in the Octahedron with Fano triangles inscribed on its surfaces
as the image of the Glyph itself. In this structure the CoNow centers of the triangles
are connected into a Cubic formation based on orthogonality which is three
dimensional.
127 Brown, Penelope . "Time and space in Tzeltal: is the future uphill?" Frontiers in Psychology , 09
July 2012 | https://doi.org/10.3389/fpsyg.2012.00212 Rice, Prudence M. “Time, Power, and the
Maya.” Latin American Antiquity, vol. 19, no. 3, 2008, pp. 275–298. JSTOR,
www.jstor.org/stable/25478231. Aveni, A F. “Time, Number, and History in the Maya World.”
Kronoscope Journal for the Study of Time, vol. 1, no. 1/2, 2001, pp. 29–61.
128 https://www.wikiwand.com/en/Tepui https://thefourwinds.com/blog/shamanism/what-is-a-
shamans-mesa/ Example: Sharon, Douglas. Wizard of the Four Winds: A Shaman's Story. New York: Free
Press, 1978.
129 Argüelles, José A. The Call of Pacal Votan: Time Is the Fourth Dimension. Forres: Altea, 1996. Argüelles,
José. The Mayan Factor: Path Beyond Technology. Santa Fe, N.M: Bear & Co, 1996. Note: There is no reason
to call the 13:20 ratio a four-dimensional timing frequency or a wavespell.
51
Mayan Day Names130
Figure 48. Mayan Base 20 Numbering131
We go on to consider the relation in the Mayan Calendar between the 20-day names
and the 18+1 months. This is how the cycle of 260 is expanded to approximate the
year. 18 x 20 is 360 + 5 (Wayeb) extra days132 gives 365. Beyond that all other larger
cycles are of 20 elements each to give very long cycles. But here we will focus on the
fact that the day names are 20 and the month names are 18-19. The key is that the
19th month is a supplement which exists in various cultures and is normally
considered a time when laws are no longer binding and thus a time of chaos in which
nature does not exactly align with purely mathematical cycles. And this anomalous
period 19 of 5 days is between 18 normal lengthen months and the 20-day names that
give the 360 cycle of the normalizes year. This five-day period is the hymen, or veil
130 https://mayaarchaeologist.co.uk/2016/12/31/maya-calendar-system/
info@mayaarchaeologist.co.uk © 2019 Maya Archaeologist Diane Davies
https://www.researchgate.net/profile/Patrice_Bonnafoux See also http://www.4-
ahau.com/en/The_20_Day_Glyphs.html
131 Image Copyright © 1996-2001 Centro de Estudios del Mundo Maya http://mayacalendar.com
132 http://360dayyear.com/
52
between nature and culture. Notice that the numbers are 19 plus 0 in base 20133. So
here the emphasis is also on 19 elements. This is also true in language where there
were nineteen consonants and five vowels which is obscured by the fact that the
Mayan language used a syllabary with two hundred or so syllables with separate
signs.134 The Mayans had a duo-decimal place system based on the digits fingers and
toes of the human body.
Figure 49. Month Glyphs135
133 http://www.mayacalendar.com/components.html
134 “Although there are around 1,000 different symbols in the Maya script, scribes of any one period
used a range of between 300 to 500 signs. Despite the fact that there are only five vowels and
nineteen consonants in the Maya language, there are actually 200 syllabic signs. This is because
combinations of vowels and consonants could be indicated and a single sound could also be
represented by several different signs. In addition, the language evolved over time to produce
symbols more aesthetically pleasing for certain inscriptions and innovations could combine, or
reduce by simplification, older symbols which made the signs more and more abstract. However,
symbols representing whole words always remained more common than syllable symbols, a fact
perhaps explained by the Mayan reverence for tradition, the sacred nature of language, and the
desire to make the text as accessible as possible to all readers.” “Maya Writing” Mark Cartwright
published on 12 February 2014 https://www.ancient.eu/article/655/maya-writing/
135 https://mayaarchaeologist.co.uk/2016/12/31/maya-calendar-system/
info@mayaarchaeologist.co.uk © 2019 Maya Archaeologist Diane Davies
https://www.researchgate.net/profile/Patrice_Bonnafoux
53
Figure 50. Clockwork of the Mayan Calendar136
136https://williamstickevers.wordpress.com/2012/12/04/the-meaning-of-the-mayan-calendar-
end-date-within-the-context-of-modern-astrology/ © William Stickevers at
www.williamstickevers.com
54
“A Calendar Round combined the 260-day Tzolkin and 365-day Haab year in ancient
Mesoamerica. As the least common multiple of 260 and 365 is 52 x 365, the Calendar
Round was comprised of 52 Haab years. Thus, a typical Calendar Round date
referenced both the Tzolkin and Haab positions.” 137
These periods of 52 Haab years are used in Jose Arguelles Transformational

Vision138 to consider the transformations in Western art. From this book I
derived the implicit idea of the intensification of nihilism as each period in
the evolution of Western art history was worse than the last in this retelling
based on the periods of the Mayan Calendar. Jose Arguelles searched for the
connection between the Mayan Calendar system and the I Ching in vain.
Unfortunately in his frustration over not finding the answer he sought
relating these oracular systems he started making up “new age” fabricated
answers to this conundrum. But what we want to see are “age old” answers
that ring true to us today as we contemplate the structures underlying
Traditional Nondual Science (http://nondual.net). The real answer beyond
all the fabrications that Arguelles has concocted is that in the I Ching beyond
reversibility and substation of Hexagrams are 20 sources that are nondual.
And it is these sources that become the basis of the Mayan Calendar system.
However, this is based on a sliding scale from 18 to 19 to 20. Eighteen are
the full months, and then there is the hymen or veil or errancy of the five
injected intercalary compensational days 139 . Of the 20 day names one is
Lord (Sun/Flower/Light Lord) which is the odd one out representing a
Mayan God140.
Figure 51. Ahau Lord Glyph141
137 https://www.maa.org/book/export/html/117896
138 Argüelles, José. The Transformative Vision: Reflections on the Nature and History of Human Expression.
Fort Yates, ND: Muse, 1992.

139 https://www.wikiwand.com/en/Calendar_reform
140 https://www.ancient.eu/article/415/the-mayan-pantheon-the-many-gods-of-the-maya/
141 https://www.wikiwand.com/en/Ajaw Wikipedia image
55
So, everything points to the fact that there is a focus on the prime number
19 between 18 and 20 in the formulation of the calendrical system. We also
see this emphasis in Quran on the number 19142 as an error correcting code.
A similar emphasis appears in Egypt on the prime 17143 which is the number
of Osiris144 between 16 and 18 the only two transparent numbers. It turns
out that these two primes are reflective of time being either four or five
dimensional which is explained in my Discourse on Perfect Ideas145.
142 http://www.19miracle.org/
143 https://www.recoveredscience.com/const139Osirisdeath.htm
Plutarch on the Myth of Osiris: “XII. The following myth is related in the briefest terms possible, divested of everything
unnecessary and superfluous. They tell that the sun having discovered Rhea secretly copulating with Saturn, laid a curse upon
her, that she should not bring forth a child in either month or year: that Hermes being in love with the goddess copulated with
her; and afterwards playing at counters with the Moon and winning from her the seventieth part of each one of her lights, out
of the whole composed five days, the which he added to the three hundred and sixty, which days now the Egyptians call
"additional," and keep as the birthdays of the gods; that on the first of these was born Osiris, and that, a voice issued forth with
him in the birth, that "the Lord of all is entering into light." But some relate that a certain Pamyle, when drawing water out of
the Temple of Jupiter at Thebes, heard a voice ordering her to proclaim with a loud cry, "A great king, beneficent Osiris, is
born," and for this cause she nursed Osiris, when Saturn put him into her hands; and also the festival "Pamylia," is celebrated
in his honour, resembling in character the phallic processions. On the second was born Aroeris, whom some call Apollo, some
the elder Horus. On the third Typhon, neither in due time, nor in the right place, but, breaking through with a blow, he leaped
out through his mother's side. On the fourth was Isis born, in very wet places. On the fifth was Nephthys, the same as the
"End," and "Venus," whom some call Victory. They say that Osiris was begotten by the Sun, as alsoAroeris, by Hermes Isis, by
Saturn Typhon and Nephthys; that Osiris and Isis fell in love with each other and copulated under the cloak of darkness in the
womb; some say that in this manner was Aroeris begotten, and therefore is called by Egyptians, the elder Horus, by the Greeks,
Apollo.
XIII. That when Osiris reigned over the Egyptians he made them reform their destitute and bestial mode of living, showing
them the art of cultivation, and giving them laws, and teaching them how to worship the gods. Afterwards he travelled over the
whole earth, civilizing it; far from requiring arms, he tamed mankind through persuasion and reasoning joined with song of all
kinds and music which he brought over; wherefore he is held by the Greeks to be the same with Bacchus. That Typhon, during
his absence, did not rebel, because Isis was on her guard, and able to keep watch upon him vigorously; but after Osiris
returned Typhon laid a plot against him, having taken seventy and two men into the conspiracy, and having for helper a queen
coming out of Ethiopia, whom they call Asò. That she secretly measured the body of Osiris, and made to the size a handsome
and highly ornamented coffer which he carried into the banqueting room. And as they were all delighted with its appearance
and admired it; Typhon promised in sport that whoever should lie down within it, and should exactly fit, he would make him a
present of the chest; and after the others had tried, one by one, and nobody fitted it; then Osiris got in, and laid himself down,
thereupon the conspirators running up shut down the lid, and fastened it with spike-nails from the outside, and poured melted
lead over them, and so carried it out to the River, and let it go down down the Tanaite branch into the sea: which branch on
that account is hateful, and unlucky for Egyptians to name. These things are said to have been done on the 17th day of the month
Athor, when the sun is passing through the Scorpion, Osiris then being in the eight and twentieth year of his reign. Some have it
that he had lived, not reigned, such a time.” https://www.sacred-texts.com/cla/plu/pte/pte04.htm
144 https://www.wikiwand.com/en/Osiris
145 https://independent.academia.edu/KentPalmer/Discourses-on-Perfect-Ideas
56
Figure 52. Structural Analysis of the Mayan Calendar System
Study of the Mayan Calendar (See Appendix for Mind Map) reveals
something interesting and surprising. The structure of the Mayan Calendar
System itself contains a version of the Triangular Circuit that we have been
discussing in this paper that we associate with the Fano Projective Plane
PG(2,2) as described by Zizek based on the work of Lacan. The Mayan
Calendar is a very complex cyclical time machine that seeks to align
determinant cycles with the real astronomical cycles of the Celestial Sphere.
And it has an architecture that is very different from other calendars that
were produced in ancient times by various civilizations. Certain choices
where made as to which cycles to emphasize and these were characterized
with certain qualities that were culturally specific. Unfortunately much of
the cultural context has been destroyed by the invading Europeans. But still
enough is left to get a picture of the vastness of the cyclical architecture of
the Calendar. What we notice is that there are three groups of five cycles.
One group associated with the Real because of its errancy from determinate
cycles is the cycles of the planets and moon. One set which is Symbolic
because of its determinacy with flaws is associated with the Nights, Heavens
57
and Places, Day Glyphs (Kins), Uinal period, Tun period which have various
lengths. A final set is associated with the Imaginary because it projects
perfectly the Far Future and the Remote Past and is made up of other cycles
of 20 that stretch out from the Katuns and Baktuns into the future and past.
The Real cycles are extremely complex in as much as the movements of the
actual planet of the solar system are reflected in cycles as they appear on
earth. But this is related to the Great Clock with 550420 days as well as the
various lunar cycles. These cycles all together have 272 elements. On the
other hand there is the Symbolic System of the determinant cycles of the
Mayan Calendar that have 79 elements (9, 13, 20, 19, & 18). This should be
compared with the Imaginary cycles that all have 20 elements each and add
up to 100 elements. The key point we want to make in this context is that
the series of elements 20, 19, and 18 appear to have the structure that
relates to the Aspectual Sub-field of the Projective Plane as described by
Zizek in his explanation of the Anamorphic eventities that relate the
registers of Lacan to each other. The twenty day names with their glyphs
which we relate to the nondual sources and the relation between the
PentaChora and the Tetrahedron of Greek Elements seem to be a Surplus
that relates to the Sun. On the other hand, 18 associated with the Tun is the
number of months giving 360 days with their own glyphs, but also has a five
day period of chaos called a Uayeb (wayeb) that brings the days of the year
to 365 that seems to represent a lack of Order. Between these two sets of
glyphs is the Unial represents 20 days counted out by the base 20
numbering system 0..19. This zero element and the other numbers in the
base 20 system seems to mediate between the two sets of glyphs for days
and months. Here the number 19 is emphasized as the number of
consonants in the Mayan language. On the other side of the 13 places
(Heavens) there exists the 9 Lords of Night which appears to be equivalent
to the central nexus of the Fano Projective Plane, i.e. the element in the
center of the triangle. Thus, we can characterize the entire triangle of the
Fano Projective Plane from these various elements from the architecture of
the Mayan Calendar.
Something else which is odd appears as well. These numbers 20, 19 and 18,
as well as 9 and 13, also relate to various elements of the Western
worldview W-prime model. There are nine dimensions in Meta-dimenisons
zero in the finite extent of the Schemas. The Schemas are 10 plus the Special
Systems give us the number of Schemas are 13 in all. There are 19 elements
in the transcendental meta-dimensions. We can relate these to the 19
elements plus zero of the Base 20 counting system of the Mayans. There is
58
within this model the level of Aspects which become a tetrahedron of the
World Soul and these have 18 anamorphic eventities relate to them in the
Aspectual Field as well as the 18 month glyphs. And also, the WorldSoul
gives rise to the Pascal Triangle which at level 64 gives rise to the 20
Nondual Sources that we relate to the 20 day glyphs. In other words, there
is a homomorphism between parts of the W-prime hypothesis model of the
Western worldview which is static and the architecture of the system of the
Mayan Calendar which is dynamic. This homomorphism between these two
systems is extremely unexpected. These are exactly the same numbers (9,
13, 19, 18, & 20) that appear in the Mayan Calendar in the order 6, 13, 20,19,
18. Notice that 20 appears that is at the end of the W-prime sequence
appears at the middle (nondual) position in the Mayan Calendar sequence
in the Symbolic interval. And, of course, we have already identified that the
Western and Mayan Worldviews also have in common the use of Projective
Plane PG(2,3) as a major structuring device for fundamental differentiations
of these worldviews. And we know that for the Western worldview the
axomatic platform of 9 elements that shows up as the second level of
mediation in the WorldSoul is also shared. Now each of these various
elements mean something completely different in the context of their
respective systems. And the Western and Mayan worldviews are definitely
incommensurate and incomparable in almost every way. But still there is a
discernable homomorphism of the kind that Martinot sees between the
philosophies of Sartre, Derrida and Heidegger. And this suggests what we
might want to start looking for a sculpted glyph resonance between them in
spite of their incommensurability. The idea that the Mayan worldview has
a resonance with the Western worldview seen through the lens of the W-
prime hypothesis is definitely ‘wild’. I did not see that coming. I have no idea
what it might mean. The Islamic nondual heresy of the Western worldview
also has an error correcting code of 19 and thus there is an emphasis within
the nondual portion of the Western worldview that also resonates with the
focus on 19 in the Mayan Calendar between 18 and 20. The extreme
isolation of the Mayan worldview from the rest of the worldviews makes
diffusion as an explanation extremely unlikely.
I think this unexpected appearance of the kind of circular triad of the Fano
Plane in the Mayan Calendar system that Martinot talks about in relation to
philosophies shows that what he is discussing is very important as a deep
structure for symbolic systems in general. Symbolic systems mediate
between the Real and the Imaginary. In the process the human mind seeks
regularities it can hang on to which Deleuze calls the Image of Thought. We
59
might interpret this homomorphism that we see in the Mayan Calendar
architecture as showing us some archetypal forms that the Symbolic System
might take in its attempt to deal with errancy and slippage between the
Symbolic System and the Real Orbits in the Celestial Sphere of the actual
planets. The mind can project a perfect ideal system in which everything in
which all the cycles are of the same length. But instead it allows flaws into
this architecture in order to indicate the kinds of slippages it is trying to
handle with the actual planetary cycles. And this naturally takes the form of
the Fano Projective Plane structure as an elementary perfectly diacritical
and closed source of meaning representation. From this it moves on to use
also the Projective Plane PG(2,3) as well. This archetypal pattern as a
thought structure is then used to filter the errancy of the actual planetary
motions and we see the complexity that this engenders in the tables that
appear in the Dresden and Madrid Codices.
Figure 53. Mayan Calendar as Aspectual Sub-field
The idea that the Mayan Calendar and the Western worldview have very
similar structures in terms of homomorphic constituent elements is very
60
surprising especially since it is clear that the Mayan model of their
worldview is dynamic while the Western worldview is static. The Mayan
worldview is of the type that is mythopoetic while the Western worldview
has moved into the Metaphysical stage and may be entering the
Heterochronic Era. In other words, everything about the two worldviews is
different in terms of meaning but also in terms of large-scale properties that
encompass these entire worldviews. It shows that we do pattern
recognition to such a degree that we can ferret out homomorphisms despite
vast differences in our critical study of the structures of the two worldviews.
Whether these correspondences are genuine needs further study. But these
glimmers are at least thought provoking.
Figure 54. Number Series and their possible assigned meanings
Our point in all this is that we cannot discount the thought behind the
complexity of the Mayan Calendar system and there is more to learn there
than merely an ancient way of thinking about measured time146. If there are
four orthogonal dimensions of time, then these are incommensurable, but
still they are linked together by the structure of the quaternion147. Indeed, it
146 https://independent.academia.edu/KentPalmer/Discourses-on-Perfect-Ideas
147 See Emergent Time (unpublished manuscript by the author) also
https://www.academia.edu/35853850/How_Simultaneous_Multiple_Independent_Times_Impact_Ou
r_Ways_of_Being
61
may be that the Mayan Calendar system incorporates the concepts of four
and five-dimensional time. Four-Dimensional Time because of the
connection between the Pentachora and the Tetrahedron that appears in
the Mayan Day Names that point back to the nondual sources of the I Ching
Hexagrams. Five-Dimensional time because of the connection between Fifth
dimensional time and the prime number 19 which is a too complex an
argument to unfold here but which is explained in length in my Discourse on
Perfect Ideas. Argüelles gave up too soon and began making up things in
order to create a connection between the Mayan Calendar and the I Ching
oracles. The Mayan calendar is an oracle that one lives inside of and which
conditions the qualities of each day rather than a technique appropriated
from the outside and consulted on a whim through the manipulation of
trefoil sticks as in the I Ching148. Rather the calendrical oracle encompasses
the time of the Mayan who is aware of the cycle of days and their meaning
for each day within which the duration of their existence that their lifeworld
endures. The connection exists in a deeper mathematical source than
Arguelles was able to find. But the key point is that there is an errancy
between nature and the rational production of calendars of ancient peoples.
And this errancy is precisely the provenance of Hyper Being which is the
focus of Martinot and his discovery of the concept of the Glyph from his
reading of Carlos Fuentes149 early novels. The multiple errancies that add
up from the various calendrical cycles in the Mythopoetic Eras cross
reference and add up to the production of something positive in Wild Being
which Deleuze has dedicated himself to exploring and that Martinot has
himself found a way to describe through his concept of the Scuplted Glyph.
The key is that in the Mayan Calendar System the Glyphs are given a
dynamic and are not merely static but are part of the Mayan Clockwork of
Mythopoetic intersecting and mutually constraining cycles. The Glyphs are
caught up in the intricacies of the gear work of Time.
Time appears in the Octahedron with the Fano Projective Planes inscribed
on its faces in the laminar flow along its struts that are given directionality.
The fourth moment of Time in each phase are connected to a three-
dimensional Cubic orthogonality. And this temporal flow also appears as the
laminar flow in the 24-cell polytope which is unique among all the regular
polytopes in geometry. There are five Platonic Solids and Six four-
dimensional Polytopes but only three in all higher dimensions. Only the
fourth dimension, i.e. the dimensions of time, has a second self-dual
148 https://www.wikiwand.com/en/I_Ching_divination
149 https://www.wikiwand.com/en/Carlos_Fuentes
62
polytope. It is made up of 24 octahedra. This 24-cell polytope is a central
figure in the Architectural Design of the System of Time150.
Figure 55. Carving with Day glyphs151
150https://independent.academia.edu/KentPalmer/Foundations-of-Systems-Architecture-Design
151http://www.jaguarstones.com/maya/mayacalendar.html Cycles of time © J&P Voelkel 2008-201
2008-2018 http://www.jaguarstones.com
63
Figure 56. Meaning of Day Glyphs152
Appendix 1: Terra Nostra Quote
The origin of the Sculpted Glyphs as an idea in … cloud glyphs:
152http://www.jaguarstones.com/maya/mayacalendar.html Cycles of time © J&P Voelkel 2008-

2018 http://www.jaguarstones.com
64
65
Carlos Fuentes in Terra Nostra153 p. 764-766
153 Fuentes, Carlos. Terra Nostra. New York: Farrar, Straus and Giroux,
2014. https://www.wikiwand.com/en/Terra_Nostra_(novel)
66
In a private correspondence Steve Martinot said that the genesis of the idea of
Sculpted Glyphs came from reading early novels of Carlos Fuentes. But searching I
could only find the word glyph in Terra Nostra in this passage. My theory is that the
idea actually came from the mention of maps and the water on the maps as the source
of homologues across the Incommensurate gaps. What is homologues about the maps
is the role of the mass of water of the seas on all of them despite the differences in the
measure of the sets of places on the maps.
Appendix 2: Mayan Calendar Mind Maps
Unreadable Overview
Expansions of the MindMap summary
67
68
There is a lot of detail in the Mayan calendar Architectural Design structure. An
explanation of it would take its own paper and perhaps several papers. But it appears
from the cursory research I have done that there are few analyses of it from a
structural point of view which is what I have tried to offer. First of all the division of
the structure into three registers associated with five stations each is fairly striking.
When we start to see it in terms of Real, Symbolic and Imaginary sets of stations then
it starts to make global sense. And it gives these registers of Lacan deeper meaning.
We can imagine an ideal system which has no variation with the same number of
cycles at each stage as in the Katuns, Baktuns as well as the Pkitun, Kalabitun and
Kincyltun. But the Symbolic System has flaws in it because it has to adapt to the
errancy of the actual planets in their confrontation with the Real movements of the
Planets in the Celestial sphere. What is odd about the Mayans is that they did not have
intercalary days. They defined a 360+5 day year at the Tun level but then allowed it
to cycle out of sync with the real year which is slightly longer than 365 days. Instead
the had another part of the Calendar all together that dealt with the errancy of the
planets in relation to determinate cycles and their correction mechanism had to do
mostly with Jupiter/Saturn and Venetian cycles. They reduced all the errors to
determinate cycles based on primes and kept these cycles for the most part separate
from each other based on the Great Clock cycle (550420) that included all the planets
except the moon. The lunar cycle was treated in different ways in terms of natural 28
day months of which there were 13 per year and also with cycles of 198 and 177 days.
In a sense you might say that the Mayans were able to produce their very accurate
calendar by freewheeling and not trying to keep the determinate cycles in tune with
the cosmic planetary cycles, but instead allowing the planetary cycles to operate
69
independently and by keeping track of the separately this avoided the jumble that
occurs when we vacillate between different intercalary methods as has been done in
other calendrical systems. Haab and Tzolkin cycles produced a period of 52 Haab
which is about 52 years (18980 days). But then another major cycle was 819 days
that connected the Venus planetary cycle to the Haab cycle. Venus then participates
in the Great Clock series that covers all the planets except the moon. Then the moon
as lunar moths appears again as an independent sub-calendar with variable lengths
based on sightings of 29 or 30 days. But there is also a cycle that has a natural lunar
month of just over 28 days as well associated with the 13 moons in a year.
What we see is that the Symbolic System with its built in flaws mediates between the
perfect ideal system that describes the far future and the remote past which is
Imaginary and the errancy of the Real cycles of actual planets which cannot be easily
reduced to determinate cycles. But then we have to consider why the Mayans chose
the structure that they did. Mostly it can be seen to be using divisors from the Great
Clock which has within it the factors 22, 5, 13, 29, and 73. But to these are added the
9 Lords of Night, the 19 numbers with Zero, and the 18 months with the Wayeb
(Uayeb) period of chaos that we also see in Indo-European societies in Europe and
elsewhere. If we hypothesize that the Mayans had a penchant for the number 19 due
to the number of consonants in their language, then what we see is a set of variations
off of that number by taking one away to get 18 and adding one to get 20. And it is on
the basis of this variation that we see the representation of the Anamorphic Eventities
of the Aspectual Field being represented. Thirteen might be taken from the 13 lunar
months of 28 days in a year. It is also the number of their Heavens and that is contrast
to the 9 nights related to the number of their hells. The relation of the heavens to the
hells plays an important role in their mythology as told by Popol Vhu154. There also
seems to be a representation of the mountains in sets of 13 as holy places for
sacrifices. It is hard to say precisely why they picked these numbers. But once they
are chosen then it appears that they represent surpluses and deficits along with the
idea of the zero point that gives their base 20 system its articulation using the 19
numbers by which they counted. This counting system is then extended to give the
Long Count system of date reference that extends into the far future and remote past
they imagined. Glyphic representations are interleaved with day counts in Base 20.
Days are divided into four sets of five and are also counted as Kin which is sometimes
left out. There is a built in redundancy in their date formulations that allows their
dating glyphs to be read even if they have been effaced by the erosion of time in many
instances. There were a number of other cycles (65, 220, 3120, 18720, 189800,
1366560, 1872000, etc.) that were used as well that do not fit into this primary
scheme of stages of counting and numbering and signifying days. Ultimately we will
never know why they designed their calendar system the way that they did. We only
know it was the most sophisticated calendar system of the ancient world and that it
was very accurate, more accurate than our own calendar system. And we also know
that it was an oracle system that produced the good and bad luck of certain days and
also a schedule of worship of their gods.
154 https://www.wikiwand.com/en/Popol_Vuh
70
However, we see within their Calendar System various homologues between the
relation of the various Aspectual Sub-field descriptions and their Calendar
Architectural Design. And this makes for very interesting reading of the structure of
the framework of the cycles in their calendar system. And this is because it appears
as if they have placed surpluses and lacks as flaws in the symbolic system of their
central calendar structure in order to mediate between the perfection of the upper
cycles and the errancy of the actual planetary cycles. And it is precisely surpluses and
lacks that are necessary to account for the errancy and slippage of actual planetary
motion as observed in the Celestial Sphere. And the accuracy of their system is based
on the discovery of zero and their use of the Base 20 system with nineteen number
signs beyond zero which is the same as the consonants in their language. The vowels
in their language is five which is the trace that sums up the addition of points in their
numbering system but is also the number of extra Wayeb days added to a year to
make 365. Numbers are made up of three signs the dot, the line and the shell
representing zero. And Long Count numbers are a set of five numbers that are
separated from each other and act as Vigesimals155 (digits) in the base 20 system.
The discovery that there is a possibility that the Aspectual sub-field is reflected in the
Mayan Calendar Architectural Design is I think quite significant for Martinot’s
argument. It says that the structure of triadic circles that he finds in various
philosophies also appears in the Mayan Calendar structure, and this makes his use of
the Sculpted Glyph as the archetypal source beyond the fields of incommensurability
even more interesting. The Mayans were deeply into trying to work out the
homomorphisms between the various planetary cycles which appeared
incommensurate to them. It took a lot of observation and ingenuity to work out how
the try to fit these various empirical cycles together and to then connect them with
the idealized cycles that they were projecting on the phenomena for oracular
purposes. They were dealing with the errancy and slippage of nature out of the grasp
of our determinate conceptual systems and they developed an ideal basis for counting
cycles and then based on that produced a intentionally flawed Symbolic System to
account for the over and under counting that was related to their Imaginary Ideal
counting cycles. This is the way that they encountered the reality of nature outside of
themselves and conferred meaning on it.
155 https://www.wikiwand.com/en/Vigesimal
71
Figure 57. The Mayan Calendar as a working model. Notice how the 365-day Haab perfectly meshes
with the 584-day Venus synod in the ratio 5:8. From The Mayan and other Ancient Calendars, by
Geoff Stray, Wooden Books 2007.
72
Works Consulted:
Aveni, A. F., Morandi, S. J., & Peterson, P. A.. Thehe Maya Number of Time: Intervalic Time Reckoning
in the Maya Codices Part I. Journal for the History of Astronomy, Archaeoastronomy Supplement, Vol. 26,
p.S1, 1995.
Aveni, Anthony F.; Morandi, Steven J.; Peterson, Polly A.. The Maya Number of Time: Intervalic Time
Reckoning in the Maya Codices Part II. Journal for the History of Astronomy, Archaeoastronomy
Supplement, Vol. 27, p.S1, 1996.
Boďová, Veronika. The Conception of Time in Maya. Cosmology. Bakalářská

práce. Vypracovala: Veronika Boďová. Vedoucí práce: Mgr. Marek Halbich, Ph.D. Praha 2009
Bricker, Harvey M. ,Anthony F. Aveni, and Victoria R. Bricker Ancient Maya documents concerning the
movements of Mars https://www.ncbi.nlm.nih.gov/pmc/articles/PMC29390/1/12Proc Natl Acad Sci U S A.
2001 Feb 13; 98(4): 2107–2110.doi: 10.1073/pnas.98.4.2107
Chanier, Thomas. “The Mayan Long Count Calendar”. 2014. hal-00750006v6 arXiv:1312.1456 [math.HO]
Chanier, Thomas. "A Possible Solution to the Mayan Calendar Enigma." The Mathematical Intelligencer.
40.3 (2018): 18-25.
Chanier, Thomas. “Solution of the Mayan Calendar Enigma” arXiv:1601.03132 [math.HO] originally in
Mathematical Intelligencer: A Possible Solution to the Mayan Calendar Enigma, Math. Intell. 40, 18-25
(2018). hal-01254966v7
Chanier, Thomas. "On the origin of the different Mayan Calendars" hal-01018037
Irigaray, Christian The Great Clock -5- The Mesoamerican Calendar: Dating the Mesoamerican Long
Count Calendar by Astronomical Periods. https://www.academia.edu/33491408/The_Great_Clock_-5-
_The_Mesoamerican_Calendar
Jenkins, John Major. Toward Reconstructing the Ixil/Quiche Venus CalendarOr: How the Dresden Codex
Venus Calendar placement (November 18th, 934 A.D. = 1 Ahau 18 Kayab) evolved into one possibly used
by the Highland Maya of Guatemala. First published in "Tzolkin: Visionary Perspectives and Calendar
Studies" (1992, 1994; pages 69-81)
Ladma, Vladimir. Traced ideas (in science) http://www.traced-ideas.eu/mayan/mayan.html
Lounsbury, Floyd G. Maya Numeration, Computation, and Calendrical Astronomy. 1980. Complete
Dictionary of Scientifc Biography 2008 Charles Scribner's Sons
Milbrath, Susan. Star Gods of the Maya: Astronomy in Art, Folklore, and Calendars. Austin: University of
Texas Press, 1999.
Pitts, Mark. Maya Numbers & The Maya Calendar: A Non-Technical Introduction to Maya Glyphs – Book
2, 2009
Powell, Christopher. A New View on Maya Astronomy by, B.A. MA Thesis University of Texas at Austin
1997.
Teeple, John E. Maya Inscriptions VI: The Lunar Calendar and Its Relation to Maya History. American
Anthropologist ; Vol. 30, 1928.
73
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Advanced Grammatology

Kent Palmer Ph.D.

Key Words: Grammatology, Glyphs, Kinds of Being, Special Systems, Continental

The origin of the Sculpted Glyphs as an idea in … cloud glyphs2 of Carlos

It is very rare to read in secondary literature of philosophy, mostly given up repeating

1 http://independent.academia.edu/KentPalmer See also http://kentpalmer.name

Review, vol. 30, no. 2, 1986, pp. 228–237. JSTOR, www.jstor.org/stable/23738714.

Martinot shows that it is possible to produce homologies between fundamental

10 https://en.wikipedia.org/wiki/Aztec_sun_stone wikipedia image at

Immanence. Evanston, Ill: Northwestern University Press, 2008.

Figure 3. Penrose Triangle15

Figure 4. Broken Illusion of Penrose Triangle16

Figure 6. Ball of Sculpted Glyph projected on the orthogonal incommensurable

23 Wikipedia image https://upload.wikimedia.org/wikipedia/commons/thumb/6/69/Coord_system_CA_0.svg/640px-

Figure 8. Lacanian Subfield of Aspectual Field.

content is available for free at www.khanacademy.org

MIT Press, 1992.

Figure 9. Mayan Dresden Codex Manuscript Venus Table35

Figure 10. Banner configuration within the Aspectual Field

Figure 11. Mayan Glyphs37

Figure 12. Imaginary Banner

This waterfall illusion contains two Penrose Triangles connected to produce an

Figure 14. Interlinked Circle and ‘Triadic’ triangle42

Figure 15. Borromean Ring44

Figure 17. Relation of aspects, confluences and anamorphs in Aspectual Field

Figure 18. All the banners of the Aspectual Field

Figure 19. Mayan Dresden Codex Manuscript Page45

45 Wikipedia Image https://www.wikiwand.com/en/Dresden_Codex

Figure 22. S-prime Hypothesis concerning Schemas at Meta-dimension Zero

Figure 24. Kinds of Being

York : Routledge, 2016. https://www.wikiwand.com/en/Body_without_organs Murphy, Jay. Artaud's

“Yan (to have, to be, to exist)

Paradigm of yan with Set B pronouns (to be, to exist)

Toronto, Canada: Inner City Books, 1996.

Figure 26. Meta-dimensions of the Worldview

Having a mathematical model of the structure of the Worldview based on the W-

55 https://www.wikiwand.com/en/Geomancy Melvin-Koushki, M. "In Defense of Geomancy: Šaraf Al-

Figure 27. Ramified Higher Logical Type Theory

Merchant Books, 2009.

Figure 28. Lower Level Organization of the Worldview

Figure 30. Philosophical Principles

Figure 32. Upper reaches of the WorldSoul

Figure 33. Mayan Dresden Codex Manuscript Page64

Figure 34. Fano Projective Plane66

We use the Fano Projective Plane PG(2,2) as a way of describing four-dimensional

Something that is a problem with Semiotic Theory is how ‘diacritically’ is treated in

Stanford Univ. Press, 1998.

Chicago : University Press, 2017.

University of California Press, 1994.

87 Smith, Daniel W. Essays on Deleuze. Edinburgh: Edinburgh University Press, 2012.

Speculative Philosophy, vol. 28, no. 2, 2014, pp. 190–212. JSTOR,

94 https://www.wikiwand.com/en/Me_(mythology) Me is also the copula in Sumerian.

Figure 36. Triangular Bipyramid102

We should also consider the Cuboctahedron103 called by B. Fuller a Dymaxion Vector

Figure 38. Cuboctahedron faces105

104 https://www.wikiwand.com/en/Cuboctahedron Wikipedia Image

Figure 40. PG(2.4)107

106 http://whistleralley.com/polyhedra/octahedron.htm Paul Kunkel whistling@whistleralley.com

Figure 41. PG(2,3)109

Figure 43. Reading order of Mayan Glyphs114

112 http://newvitruvian.com Free Clip Art https://newvitruvian.com/explore/maya-drawing-

Figure 45. Periods of Time in the Mayan Calendar121.

121https://www.ancient-symbols.com/mayan_symbols.html © Copyright 2019 - Ancient-

Figure 46. Lords of the Night