Appendix A
Following the discussion in Blog Post 7 on the “Fractal Properties of CO Combustion”, it was experimentally determined that CO combustion is equally described by two alternative forms due to its fractal nature: a Simple Whole form—the Combustion Wedge—and a Complex Whole form, the Dual Structure. These structural forms were acknowledged for their mystical significance. The Combustion Wedge being the simpler version of the two natural modes, was recognized as the Ideal Form by virtue of Occam’s razor; it is the spiritual counterpart of this Ideal Form, namely Mount Zion, that was most often cited in Scriptures, rendering it the divinely ordained form as well. The key to this Spiritual Code was unveiled in Blog Post 8, enabling the Combustion Wedge to be transmuted from a natural system to a spiritual one: the Cryptogram. It is this Cryptogram that was most often referenced in Scriptures as Mount Zion; even so, the spiritual version of the Dual Structure was also implied in a few scriptural passages. And so, unveiling the spiritual version of the Dual Structure is both appropriate and necessary, but as a secondary Structure; hence, its relegation to the appendix.
The Complex Structure
As noted in Blog Post 7, the Combustion Wedge—whose form is a hill—has a negative reflection, whose form is a valley. This conjugate pair—the hill and the valley—constitute the Dual Structure; it is the Complex Whole expression of the CO combustion system. Below are shown two different perspectives of the Dual Structure. Figures 3a and 3c show two different perspectives of the hill, while Figures 3b and 3d depict corresponding perspectives of the valley.
In the spiritual realm the hill has now been decoded as Mount Zion in the spiritual realm; correspondingly, in the Dual Structure, the valley is will now be recognized.
Mount Zion and Death Valley
The negative counterpart of Mount Zion is identified from the Scriptures as the Netherworld, aptly named “Death Valley.” Together, Mount Zion and Death Valley form this Dual Structure, representing the Ultimate Reality. The Valley of Doom—the Netherworld—is Death’s Receptacle and Satan’s Abode—much as its counterpart, Mount Zion, is the Source of Life and the Dwelling of God Most High. In the Complex Whole, then, Death Valley is the symbol of the Evil Spirit, the Chief Anti-Christ, just as Mount Zion is the emblem of the Holy (or Good) Spirit, the Exalted Christ. Indeed, the Psalmist identified Death Valley with evil in his elation at the supremacy of God Most High over the Evil Domain:
Yea, though I walk through the valley of the shadow of death, I will fear no evil: for you are at my side, with your rod and your staff that give me courage (Psalms 23:4).
As affirmed experimentally, Death Valley is the inverse of Mount Zion, and so the spiritual attributes of Death Valley can be inferred from those of Mount Zion. Therefore, faith, divine service, and divine grace are to Mount Zion as mistrust, mischief, and sin are to Death Valley. The decoded Dual Structure is illustrated in Figure A3.
The attributes of Mount Zion connote loyalty, benevolence and hope in this Rock of Refuge, while those of Death Valley convey betrayal, malevolence and despair indicative of a Pitfall. As the Lord of Death Valley, Satan is the embodiment of Iniquity much as the Supreme Lord of Mount Zion, Onishe is the Epitome of Righteousness.
The Netherworld is a Hidden Valley beneath Mount Zion which saps the life of “fallen” victims. It is the Cesspool into which drains the spiritual dregs of Mount Zion; a Cauldron where the water of life, which cascades from the Peak of Mount Zion, turns into Death’s poisonous potion. Thus, the Nether World is a Dump, in contrast to Mount Zion, the Oasis. Just as the scapegoat would often be laden with the sins of Zion in the Old Order before being thrown down a valley for Azazel, so too in the New Order, the “trash” of New Zion is being dumped into Death Valley. This Fathomless Pit is characterized by cold (negative heat), sin, death and darkness. For a detailed portrayal of the Dual Structure, see Figure A4.
Mount Zion coupled with Death Valley constitute the Doublet, the Numinous Dipole necessary for the Cosmic Tension:
- The Mountain and the Valley,
- The Top and the Bottom,
- The Light and the Shadow,
- The Rock-Spring and the Well,
- The Decanter and the Receptacle (see 1 Enoch 53:9-10; translated by Richard Laurence),
- The Giver and the Receiver,
- The Oasis and the Cesspool,
- Heaven and the Netherworld.
The Dual Structure, in part or Complex Whole, is also a spiritual Dipole Antenna, whose elements share function with the whole: transmitting and receiving other-worldly signals:
Due to its fractal nature, Mount Zion has elements of evil, just as its counterpart, Death Valley, has aspects of goodness. The ascent of Mount Zion which symbolizes one’s pursuit of goodness, justice, and truth entails struggle, or natural evil, thus Evil is attributed to Mount Zion. Conversely, the descent into Death Valley representing a slide into evil, injustice, and lie offers an easier path, or natural goodness leading to Goodness being ascribed to Death Valley. But, while Goodness (surface-b) is the dominant force in Mount Zion, Evil (surface-f) reigns supreme in Death Valley, as reflected by the vector arrows in Figure A3.
In recognition of these cross-attributes, the Scriptures attested: “We must through tribulation [natural evil] enter into the Kingdom of God” (Acts 14:22). And the Higher one attains in the Kingdom of God, the greater one’s subjection to “evil-in-Goodness”. Hence Paul opined:
For I think that God has set forth us the apostles last, as it were appointed to death, for we are made a spectacle unto the world . . . (1 Corinthians 4:9-13; Romans 8:36).
As for “goodness-in-Evil”, the Scriptures observed: “The way of sinners is paved with smooth stones [natural goodness], but it ends in the depths of Hades” (Sirach 21:10). And so, a sinner’s path is a downward slide, as affirmed by the vector arrows of surfaces a-and-f in Figure A3. Accordingly, Paul warned of Satan’s plot under angelic guise:
No wonder, for even Satan disguises himself as an angel of light [that is, Lucifer]. It is, therefore, not surprising that his servants also masquerade as ministers of righteousness . . . (2 Corinthians 11:14-15).
In each Cosmic Sphere, the ancillary attribute is contrary to, and yet crucial for attaining, the ultimate aim of that spiritual realm: In Mount Zion, “adversity” is a malevolent force resisting a pilgrim’s ascent to the ‘heights’ of Marvelous Light, whereas in Death Valley, “simplicity” appears as a benevolent force that greases a pilgrim’s slide to the ‘depths’ of Utter Darkness (cf., Proverbs 16:25). Adversity, therefore, stands as an obstacle that deters all but the most sedulous pilgrims in their journey to the heights of Heavenly Bliss, while simplicity acts as a bait that lures the unwary to the abyss of Hellish Dolor. In Mount Zion, adversity evokes “struggle” for Goodness, whereas in Death Valley, simplicity induces “expediency” for Evil. Thus, adversity is harnessed for character development, and simplicity for the exploitation of naivete. These dual attributes present divergent spiritual pursuits: the ascent to self-transcendence via ‘moral engagement‘ versus the descent to self-subservience by ‘silly submission‘; a choice between self-affirmation and self-negation. The goal in Mount Zion is to attain mastery and freedom, whereas in Death Valley, it is to succumb to subjugation and confinement. Due to these ancillary qualities, the peak of Mount Zion is remote and unfrequented, but the depth of Death Valley, though boundless, are yet accessible and crowded. Consequently, the top of Mount Zion is sparsely populated, while Death Valley is top-heavy with denizens.
The ultimate goal of “ascendant-servants” is assimilation with God Most High. Hence, denizens of Mount Zion are considered divine: gods, and sons of God (cf., Rev. 21:7; Gal. 4:6-8; Rom. 8:14-6; Ps. 82:1, 6-7). Falling from Mount Zion equates to becoming a “fallen god“. Such “fallen gods” are doomed servitude in the Dungeon under the dominion of Lucifer (also known as Satan or Azazel), the chief fallen god (Isa. 14:12), subordinate to Mount Zion’s least member. Having been cast out of Mount Zion, Muhammad is, thus, a “fallen god”, model victim and slave of Azazel. Jesus, on the other hand, was consecrated the Son of God and the model of the ordinary community of Mount Zion, by His elevation and entry into the “Veil” (Heb. 10:19-20). Elijah is inherently the supreme exemplar for the priestly class, by His consecration as King of Mount Zion and eternal High Priest (Psalms 110:1-4; 2:6).
A pilgrim’s ascent of Mount Zion is an exercise of free will. Similarly, the renunciation of a pilgrim’s faith, signifying departure from Mount Zion, is also a voluntary decision. Conversely, in Death Valley, coercion is utilized as a method of conversion in the Quran (cf., 9:29; 9:5; 9:73); thus, yielding to fear, a pilgrim becomes ensnared and descends into Death Valley. Since Islam prescribes death for apostasy, Death Valley metaphorical represents a Pitfall. The qur’anic verse stating, “There is no compulsion in religion” (Quran 2:256) is often quoted in response to accusations of false conversion, yet this statement seems contradictory when considering the Quran’s threats to non-believers.
The dichotomy of Ultimate Reality—the Good Spirit versus the Evil One, the Supernatural versus the Subternatural—is reflected by the bifurcation of the Complex Structure, both in its parts and Complex Whole. As to the bifurcation of the parts: just as the Heavenly Sanctuary is the knife edge that partitions Mount Zion into Cosmic Opposites, so the Negative Sanctuary, that is, the phantom abode of Satan is the razor edge that segregates Death Valley into Cosmic Antipodes. In the complex sense then, Ultimate Reality is a double-edged Sword: One edge, the inverse of the other. (See Rev. 1:16.)
The Negative Sanctuary underscores the absence of shelter for Satan, and the savagery of its habitation—the wilderness-valley; it marks the threshold of metaphysical Chaos. (For evidence of “negative” sanctuary in the spiritual system, see “Dominion of Satan” in Blog Post 11.) Kaaba, which literally means “a grand high place”, in Arabic, is ironically in a valley, Mecca valley. (For the literal meaning of Kaaba, see Footnote♣ in Blog Post 11.) The site in its totality is a semblance of the Doublet: with Kaaba as the echo of Mount Zion, while Mecca valley typifies Death Valley. Muslims believe that Kaaba reflects God’s House in Heaven. But unlike Mount Zion, God’s Abode and “Rock of Refuge”, Kaaba exemplifies negative sanctuary or “forbidden refuge”, since the Lord of Islam is admittedly not there.
It is established that the Good Spirit (surface-b) is the dominant power in Mount Zion, making Goodness the conventional standard, as it defines the “straight and narrow” path in this realm (surface-b and the Heavenly Sanctuary). Conversely, Death Valley, is under the influence of the Evil Spirit, making Evil the norm, as it specifies the “straight and narrow path in that sphere (surface-f and the Negative Sanctuary). What is considered straight and narrow in one Cosmic Sphere is deemed crooked and adverse in the other, reflecting their mirrored nature (as depicted in Figures A3 and A4). Therefore, Good and Evil dominate in their separate domains in a relative sense. Thus, the “straight and narrow” path paradoxically applies to both Good and Evil. But, in the Absolute sense, Goodness or Mount Zion is preeminent as Evil or Death Valley is merely a reflection. As such, Mount Zion is the absolute standard, and signpost: It defines true righteousness and provides guidance.
Due to its fractal nature and dominance over Death Valley, Mount Zion—the “Top” of the Doublet—alone, represents the Ultimate Reality as the Simple Whole. Hence, the Chosen One, who Embodies the “Top”, is urged to sit at the right hand (of God the Mother), until His enemies—the “Bottom” or Death Valley and its denizens—are made “His footstool” (Psalms 110:1). Indeed, any reference to the adjunct structure, Death Valley, implies Mount Zion, and so the Doublet. Observe that in Islam where preference is for the valley (negative or “dark” energy), the hajj ritual sites involve a semblance of the Doublet—a high place (or pillar) and a valley (or basin) —as seen at the Kaaba and the Satanic Monument (the Jamarat). This pattern is also present at Arafat, where Muhammad gave his last sermon from the Uranah Valley, rather than from Mount Arafat.
In the Dual Structure, auxiliary qualities have only cursory presence in each domain. Consequently, the Doublet represents the segregated Abodes of Goodness and Evil, namely, the Kingdoms of Light and Darkness (compare Colossians 1:13); the earthly plane serves as the demarcation line between Good and Evil. (See Figure A4). Thus, north and south relate to Good and Evil in the Complex Whole. But, in the Simple Whole, it is the Heavenly Sanctuary that delineates Good from Evil, or west from east. The Kingdom of Light—Mount Zion—is associated with exaltation, elation, rock-spring, light and the firmament; while the Kingdom of Darkness is correlated with depression, dolor, well, shadow, and the underground. Kaaba signifies the nadir of Death Valley. (1 Thessalonians 5:5; Ephesians 5:8; John 12:36).
Gehenna also known as the valley of Hinnom, located south of Mount Zion in Old Jerusalem is considered a precursor of Death Valley. As sons of Abrahan, Isaac and Ishmael typify the opposing Kingdoms of Good and Evil. In a cosmic sense, the prophecy which says that Ishmael will dwell in opposition to his kin (the descendants of Isaac) places Ishmael to the east or south of his relatives, depending on the reference Structure: The Simple Whole, or Complex Whole, respectively (Genesis 16:12; 25:6).
The zenith of the Complex Whole (d in Figure A3) represents ultimate Good and the Source of unapproachable Light, while its nadir (j in Figure A3) embodies peerless Evil and the seat of inescapable Darkness; the latter is the inverse of the former. (See Figure A4.) Indeed, these positions portray the opposing Heads of the Cosmic One: God the Supreme and God the Lowest. In relative terms, the One pertains to both the Positive One and the Negative One, the True God and the False God. Hence, the One is Two, and the Two are One. Similarly, within the Complex Whole, the “expanding Infinitesimal One” (the Big Bang) has a split, Dual Character, now diverging, yet inextricably linked.
As portrayed in Figure A4, Death Valley, characterized by its top-heavy shape, is an inverted Mount Zion. And “Lucifer”—the inverse of God Most High—is appropriately a fallen and extinguished “Morning Star”. Whence came Lucifer’s other title: the Prince of Darkness.
As a mirror image of Mount Zion, Death Valley is structurally the same yet inversely related within the Complex Whole. Thus, Death Valley also contains mini structures mirroring the Bottom Structure; each one is a version of the Satanic Head, akin to Mount Zion. In Death Valley, the Evil One is tripartite: The Satanic Head, its offspring the Demonic Offering (the Cosmic Scapegoat), and the Malevolent Womb, its pervasive presence. Each entity in this demonic triad is dual-natured, resulting in three diabolical beings, two opposing forms, and one evil spirit. The Jamarat in Mina, a Muslim Satanic monument, exemplifies this trinity: each triad member is represented by a “pillar in a basin,” reminiscent of the “Kaaba in a valley,” symbolizing the Complex Whole. In Death Valley, demonic powers are layered as benevolent powers are in Mount Zion. The horizontal lines on surfaces m-and-n in Figure A3 represent the dark multiverse, comprising the twelve realms of the Satanic Kingdom. Every element of Mount Zion finds a negative counterpart in Death Valley.
In Islam, valleys are profoundly significant, often mystically linked with high places, akin to mountains. Ritual sites depict the valley with a basin, and a pillar symbolizes a high place or mountain, as observed at the Jamarat and Kaaba. This pairing illustrates the valley’s reliance on the mountain. During the lesser hajj or Umrah, Muslim pilgrims venerate the valley’s lowest point: To commemorate Ishmael and Hagar’s plight, following their exile from Abraham’s household, a ritual reflecting this narrative is incorporated into the hajj. Pilgrims walk back and forth seven times between the hills of Safa and Marwah, reenacting Hagar’s frantic quest for water for her son, Ishmael, as recounted in Genesis 21:14-15. During each circuit, they pay their respects by running between two green lights that signify the lowest point of the valley. From the summits of these hillocks, their focus is steadfastly on the Kaaba, which marks the valley’s lowest point in Mecca. It is also noteworthy that Muhammad altered his direction of worship: initially facing the Temple Mount in Old Jerusalem (the first qibla), he later turned towards the valley of Mecca (the second qibla). Muhammad’s final sermon was delivered in the Uranah valley, contrasting with Jesus’s ‘Sermon on the Mount,’ underscoring the valley’s precedence over the mount in Islamic tradition.
Ishmael, Isaac’s rival and ultimately Israel’s for the divine blessing on Abrahamic lineage, is comparable to Israel as the progenitor of twelve tribes (cf., Genesis 17:20; 25:12-16). As observed previously (under the “Dominion of Satan” in Blog Post 11) the twelve sons of Israel (on whom the Divine blessing rested) symbolize the twelve major dominions of the Kingdom of Light. In contrast the twelve sons of Ishmael represent the twelve major dominions of the Kingdom of Darkness. By heeding Sarah’s demand, Abraham expelled Ishmael (and Hagar) from his home to roam the wilderness (Genesis 21:9-21); thus, the divine blessing fell upon Isaac. The choice of Isaac as a type of sin-offering goat “for the Lord” signified his blessing, whereas Ishmael’s banishment into the wilderness marked him as a type of scapegoat “for Azazel”, signifying a curse. Abraham effectively disowned Ishmael, by bequeathing his estate to Isaac, in accordance with Sarah’s wishes (Genesis 25:5-6; cf., Gen. 21:10-13. Note, too, in the first citation here that Abraham sent Isaac’s rivals, Ishmael and company, eastward, away from home [sanctuary] comparable to scapegoats). Following this disownment, the Scriptures refer to Isaac as Abraham’s only son (Genesis 22:2).
A salient feature of the Complex Structure is the symmetry between Mount Zion and Death Valley on the earthly plane. This symmetry undergirded the custom of offering identical sin-offerings “for the Lord” and “for Azazel” on the Day of Atonement, where lots were cast to determine the sin-offering agents. Correspondingly, God the Highest, residing at the summit of Mount Zion, is mirrored by Satan at the lowest point of Death Valley. Hence, the blood of the sin-offering goat for the Lord was brought inside the elevated Temple Mount, while the scapegoat for Azazel was taken alive from the sanctuary’s gate and then cast down a valley from a cliff.
In the Heavenly Heights as well as in the Hellish Pit, the earthly planes, the g and c planes in Fig. A3, are the bottom rungs for each hierarchy. They are, therefore, the neutral zones between the two spheres, the zeros of the two Dominions. The earthly planes are the breeding grounds for both Cosmic Spheres: the competing grounds for their citizenry. (The c plane in Figure A3 is zero with positive bias, while the g plane is zero with negative bias.)
Scriptural Evidence for the Fractal Nature of the Structure
The Scriptures affirmed that the Mother Structure—the Rock—(that is, Logos*)—comprised mini rock-structures (logoi) by its description of pilgrims as living stones: “you, too, are living stones built as an Edifice of Spirit [i.e., Peter: The Cosmic Rock] . . .” (1 Peter 2:5; Matthew 16:18). The fractal nature of the Simple Whole structure—its self-similitude—is implied here. (See “The Miniature Structures” and the subsequent headings in Blog Post 13).
Similarly, pilgrims were said to constitute the ‘Temple’ of God in one passage; yet, in another, individual members were described as ‘temples’ of God. Compare:
. . . You form a Building which rises upon the foundation of the apostles and prophets, Jesus Christ, Himself, being the Chief Cornerstone. Through Him the Whole Structure is fitted together and framed as a Holy Temple in the Lord: to become a Dwelling for God in the Spirit [that is, Mount Zion] (Ephesians 2:20-22).
Do you not know that your body is a temple of the Holy Spirit who is within you . . . (1 Corinthians 6:19; 3:16-17).
Indeed, the Standard Spirit is in all, yet all are in the Standard Spirit.
Gehenna: The Complex Complement
Gehenna, the Valley of Hinnom, was referenced in the Scriptures as the precursor of Hell—Death Valley—and the counterpart of Heaven. It is, therefore, the Macrocosmic complement of Mount Zion:
Then I looked and turned myself to another part of the Earth, where I beheld a Deep Valley burning with fire. To this Valley they brought monarchs and the mighty. And there, my eyes beheld the instruments which they were making, fetters of iron without weight [i.e., of immeasurable weight]. Then I inquired of the Angel of Peace, who proceeded with me, saying: ‘For whom are these fetters and instruments prepared?’ He replied: ‘These are prepared for the host of Azazel, that they may be delivered over and adjudged to the lowest condemnation, and that their Angels may be overwhelmed with hurled stones, as the Lord of Spirits has commanded’ (1 Enoch 53:1-5).
The Dual Structure
Isaiah also espied Lucifer being cast into the depths of the Pit following his fall from Mount Zion:
How have you fallen from Heaven O Lucifer, Son of the Dawn! How are you cut down to the ground, you who mowed down the nations. You said in your heart: ‘I will ascend to Heaven; above the Stars of God, I will set up my Throne; I will sit on the Mount of Assembly [Mount Zion] in the far North; I will ascend above the heights of the clouds; I will be like the God Most High’. Yet, you are brought down to the Netherworld: to the [Lowest] Depths of the Pit (Isaiah 14:12-15).
See Figure A4 for the progression and depiction of stars in Heaven. Psalms 48:2 affirms that the reference to the Mountain “in the far North” implied Mount Zion. And so, allusions to both “Mount Zion” and the “Depths of the Pit” in the same Isaiah passage conjures up the Dual Structure. Ezra also implied the Dual Structure in this passage:
Then the Pit of Torment shall appear, and opposite it shall be the Place of Rest [Mount Zion]; and the Furnace of Hell shall be disclosed, and opposite it the Paradise of Delight [Mount Zion] (2 Esdras 7:36).
The Book of Enoch portrayed Heaven and the Netherworld also as two separate structures, the Decanter and the Receptacle, the Male and the Female:
All the waters, which are in Heaven and above them, shall be mixed together. The water which is above Heaven shall be the Agent [literally, Male]; and the water which is under the Earth shall be the Recipient [literally, female]; and all shall be destroyed who dwell upon Earth and under the extremities of Heaven (1 Enoch 53:8-10; translated by Richard Lawrence).
These last three citations relate to the Complex Whole Structure; they pertain to Ultimate Reality. As determined from the combustion experiment, Mount Zion is dominant over Death Valley. And by virtue of the fractal nature of the Complex Whole, Mount Zion is the simple Whole Form: the emblem of Ultimate Reality. In keeping with Occam’s razor, Mount Zion is the preferred symbol over the Complex Structure. Hence, it was cited more often in the Scriptures.
*Heraclitus, who first proposed the concept of the Logos, correlated it with Fire; he even described it as the Mind of God. He conceived of Fire as the Metaphysical Standard. He even compared the interplay of polar opposites to strife (war), and ultimately to justice, by using the bow metaphor. He obliquely ascribed height (‘the way up’ and ‘the way down’) to the Logos.