Do you see what I see? A star, a star, dancing in the night with a tail as big as a kite, with a tail as big as big as a kite. —  Noel Rigney (lyrics), Celina Shane (music)

Inherited language is not adequate for the task of naming the deep experiences of life. Containing high frequencies of higher order energy and light, images have the power to excite, heal, transform, and teach. They are closer to our experiences than words and are the midwives between experience and language.

Sacred geometry is a universal language that describes the inner workings of nature and the intrinsic order of the universe, connecting inner and outer worlds, uniting all. Differing from standard Euclidian Geometry taught in schools, which adheres to a disconnected view of the universe, sacred or interdimensional geometry embraces the ecological view of a connected universe or unified field. Following Plato’s understanding on the foundational architecture of the universe, Einstein and Buckminster Fuller were also visual thinkers who theorized that the solution to the enigma of the unified field lay in geometry. Like Teilhard de Chardin, contemporary physicist Nassim Haramein has a similar regard for sacred geometry as key to solving the unified field riddle, combined with the added gifts of analysis and synthesis, and an integrated spiritual component that allows him to perceive in wholes, an added advantage in visualizing the interconnectivity of all things. (It is well worth exploring Haramein’s unified model, the basics of which can be found on YouTube, and in the author’s book.)

Sacred geometry will be an indispensable cornerstone in developing a New Universe Story. It is central to the author’s own cryptogenic synthesis that harmonizes with all fields of knowledge. This novel synthesis identifies the constituent structures, energy, and dynamisms of all created things and proposes to tell a new story from the ground up. Hidden in the architecture of sacred geometry, these mysteries are revealed only to those initiated into same, and others with eyes and hearts prepared to receive them afresh. [The word crypto essentially means “hidden” or “secret” in Greek, as in the current phenomenon of “cryptocurrency,” money that exists digitally and relies on cryptography, the complex mathematical processes used to secure digital information.]

Let no one enter here who is not a student of geometry — (sign over the door of Plato’s Academy)

The Platonic solids are thought of as the sacred geometry ‘building blocks’ of the Universe taught in the Greek Mystery Schools 2,500 years ago (these are the tetrahedron, hexahedron, octahedron, dodecahedron, and icosahedron). But the triangle is the symbol that underlies them all. The triangle, and its variants the pyramid and cone symbolize balance, harmony, and completion. Rising upwards, they elevate us toward ever higher levels of consciousness.

Sacred geometric forms, or archetypes, are recurrent images or motifs that appear in literature, religion, art, and mythology. The word geometry means “earth measure,” meaning that such images are among the eternal icons that are the standard measure of all things terrestrial. Such images are templates of the Infinite Invisible expressed in the earthly (material) domain. The square, for example, connotes foundations, solidity, grounding, dependability, safety, and stability. Like the base of a pyramid, the square creates foundational balance and stability. Circles have been long used to image eternity, signifying that every beginning has and end, and every end a beginning. A cross is the intersection of two lines representing where heaven and earth meet in the created order (quantic incarnation), particularly in humankind. And so, a sacred geometric form is an original that serially imitates or replicates in the field of space-time, a shadow of something that points to an invisible template (eternal idea) beyond itself.

In the Judeo-Christian tradition, the Ten Commandments are an archetype of the moral and judicial law. Jesus is the archetype of the Godman. Satan is the archetype of evil. Abraham is the archetype of faith, Thomas of doubt, Judas of betrayal etc.

Christmas trees are also archetypal of the Tree of Life in the Garden of Eden. The holiday tree’s crown is an archetype of Omega, symbol of the consummation of all things in Teilhard’s christo-genic evolution model. Of various species, shapes, and sizes, the Christmas tree is enjoyed almost universally as a festive holiday totem. Overseeing crisply wrapped gifts that lay beneath their verdant branches, these trees serve as reminders that all is gift. Christmas trees qualify as archetype on at least two counts. First, as universal symbols of the axis mundi (world axis), or Tree of Life, the rotating cryptogenic (hidden) axis (magnetic still-point) at the center of things on which all things everywhere pivot, and from which the sap (Spirit) of the universe flows giving form and life to all created things. Its trunk and branches are conduits that channel and out-picture the hidden radial and tangential energies (tree lights and trimming) that Teilhard de Chardin often spoke of.

Second, and foremost, regardless of size, shape, position, location and decorative content, the tree’s form is a cone universally, a three-dimensional geometric shape that tapers smoothly from a flat base to a point called the apex or vertex. A cone is formed by a set of line segments connecting a common point, the apex, to all the points that are in a base that is in a plane directed to that apex. Say, the way every neuron in the body is directed to the brain, every tree branch connects to it trunk and roots, or every created thing to its Creator (quantum template) at all scales. Besides the Christmas tree, other common objects with this shape are the ice cream cone, traffic cone, gramophone, megaphone, and party hat.

It would seem that any cosmogenic model should it be scientifically informed in its foundational principles, particularly in naming the architectural structures of the universe, as well foundational in its theology. Without the requisite science and theology parts, how can one accomplish an adequate synthesis of each for the New Story? As to foundational structures, many current cosmogenic models want for a fitting geometric image or icon. And as to their theology, some models seem inclined to rely on euphemism (via the oft repeated name “Universe”) as to origins, described as evolving and manifesting in a variety forms, such as tree-A, flower-B, symphony-C, person-D, etc.).

By contrast, Teilhard, after whom DTN shapes its primary cosmogenic principles (selectively), defers primarily to divinity (Spirit) as that who/which incarnates, implants, and embodies in the material realm, and all things in it. Brian Swimme once gave an insightfully comprehensive answer when asked about his definition of God as, “the totality of all things reconciled.” Yet at present, some seventy-five years after Teilhard’s passing, and more than a decade after Thomas Berry’s death, science and religion still remain very much un-reconciled in a workable synthesis that joins them in a single universal constant common to both.

God was in Christ, reconciling the world to himself, and has committed to us the ministry of reconciliation (2 Corinthians 5:19).

There you have it, the sacred seeking to reconcile itself with the secular in human form as the goal of the gospel message regarding spiritual redemption, morality, and in science. And being misunderstood as such, its messenger and disciples were scorned, beaten and murdered for so doing. Those who followed his teachings in reconciling the cosmos to himself in scientific pursuits, like Copernicus, Galileo, and Teilhard also suffered, mainly via censoring, excommunication, and imprisonment by the Church.

[In the biblical verse above, the word “world” in the original language, Greek, is kosmos, the root word for “cosmology” and “cosmogenesis.” Yet a new universe story (cosmology) that identifies the organic nexus to the divine by developing a credible religio-scientific synthesis, leaves the “ministry of reconciliation” mandate of Jesus, and Teilhard, unfinished to date.]

Teilhard also made ample use of the word “universe,” but not to the exclusion of forthrightly crediting both the inspiration and ripened form of his cosmogenic model as “christogenic” in nature, the apex (vertex) of the spiraling cosmogenic cone that he stated will one day morph into a new human phylum.

[*Note: Consider that this conic/iconic apex may double as a hidden vortex, a portal from the eternal realm from which all things emerge and return as in a circuit, an Alpha to Omega and back again choreography. In the early 1900’s the electrical wizard Steinmetz predicted that the secret of spiritual power would be revealed in the 20th century. Nikola Tesla also envisioned the same thing being developed later in the same century as a result of studying non-physical phenomena. Better late than never. Tesla postulated this nexus between the visible and invisible worlds as drawing on the vacuum flux/state (zero-point energy), the subject matter of the author’s cryptogenic thesis delineated in book form and in other blog entries. “Cryptogenic” because outside the author’s synthesis, it remains an unrecognized, unsolved mystery.]

Teilhard also implied that each person and created thing exists like an atom in the mystical and cosmic body of Christ, a relational field, “ambient presence,” or luminous web connecting all things in sacred unity flowing from the Godhead. Such is the mystery within every grain of sand, every leaf, and behind the “face” (surface appearance) of every created thing. Discovering the specific identity or nature (essence) of a thing would provide the missing link that harmonizes both science and religion re: the constituency of all things.

Continuing with the Christmas tree image as archetype, the apex of this celebratory cone, its customary tree-topper or crown ties it all together, in the form of a festive bow. The same will be said of the literal Omega as it manifests and centrates in the interior life. The crown is where the entirety of the tree and its contents lead the eye (and cosmogenesis), the tree-topper must be of no ordinary image. Hence, it is preeminent, usually distinguished from other ornaments in the form of a star, angel, snowflake, Santa, or other distinctive alluring image. This year our tree-topper is a dove. Regardless of the iconic form your tree-topper takes, imagine it as another sacred icon – the sign of Omega — signifying our Christogenic/Cryptogenic hope, the consummation of all things.

Like meridians on a globe, or glittering garland swirl on a holiday tree, all lines of knowledge begin, end, and reconcile at the poles (apex), joined by a universal constant. In the biblical timeline, the polestar is unarguably the Christ, the bright and shining star on history’s evolving cone or pyramid. In Jesus’ words ,”I AM the Alpha and Omega, the beginning and the end, the first and the last” (Revelation 22:13). Teilhard buffs are famously acquainted with Omega, or should be, whose symbol resembles a horseshoe with splayed feet, or the lower torso of a bowlegged cowpoke who’s ridden one too many broncos.

While our nativity set will again find its traditional place beneath the tree this year, my ever-ascending eye directs me less to where it all began at the base of things, and more in the direction where everything is headed. And that terminus funnels (centrates) the entirety of cosmic energy (tangential and radial, created and uncreated, inner and outer) where it began, toward the apex of its organized complexity in human spirit-souls via the Parousia event (Second Coming), when all things shall become One, fully renewed, restored, and “spiritualized” (torqued) in Omega. In reality they are ALREADY One in unitive consciousness at the spiritual level. It’s just that at the Parousia event it will take full material expression and thus be seen by the naked eye as One and undivided, supercharged and in unison. In that day when . . .

.  .  . the earth shall be filled with the knowledge of God as water covers the sea (Habakkuk 2:14).

With childlike wonder and anticipation, I too will be dreaming this holiday, less of a White Christmas than a multi-colored, trans-religious, trans-disciplinary, transformed world, one complete with an iconic (conical) tree, party hat, and in a literary sense, megaphone. And I’ll be doing so daily, a reminder that all sequences of existence shall one day be taken up into Omega, kit and caboodle, imperfections and all. And that, via the arrival of redemptive history’s christogenic apex or crown, when space, time, and civilization as we know them will be replaced immediately, not by a slow-burn horizontal evolution over eons, but by a sudden, vertically caused bolt of lightning flashed across the sky, heralding the Earth’s promised King and Kingdom Age.

For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man (Matthew 24:27).

Such promises to contextualize our iconic Christmas story, tree, and tradition within the larger framework of the Universe Story according to the revealed Word and timeline, the heritage for those who faithfully embrace its work, still in progress. Such a hopeful vision for the future promises to arrive on time, and under budget (costly mainly to its messengers).

It might behoove those serious followers of Teilhard to begin this holiday season with a keener understanding of our place in earth’s fast approaching science-spirituality synthesis drama. Humanity sorely needs a new theology (cosmo-theology) of the cosmos grounded in the best science and most heuristic theology. And this novel synthesis must be one that identifies the universal constant (singularity) common to both science and perennial spiritual principles and sees that spirit-science constant in the energy, dynamisms, and geometric patterns of the created order at all scales. This unnamed scientific constant is God and will one day render all things sacred and One, bringing a divided world together.

Direct or indirect, aware or unaware, our collective mandate is to tighten the cone by bringing a little more Spirit to matter, coaxing that corner of the world we inhabit to spiral a bit further toward its destination in the luminous web of being emanating from the ebullient polestar whose light never powers down. If nothing else, let’s hope the above lends a broader, less cryptic, more sacred and enchanting appreciation of our decorative Omega images of choice this season, with a conical assist from sacred geometry.

~Joe Masterleo

About the Author

Joseph C. Masterleo, LCSW-DCSW, is a clinical social worker in private practice in Syracuse NY, and Rockledge FL. His half-century of service in the mental health care field includes faith-based counseling, with an emphasis on psycho-spiritual integration. His subspecialty involves developing a novel paradigm for the synthesis of science, religion, and psychology, identifying the energy and geometric patterns that connect the quantum world with space-time. His model explains how spirit and matter can co-exist as two facets of one reality in a unified field, dissolving the walls of partition between previously siloed disciplines. Inspired by the writings of Thomas Merton (ecumenism), Teilhard de Chardin (synthesis), Thomas Berry (ecotheology), and others, his objective is to tell a new, future-looking story for the Ecozic Age, one that forms a connecting bridge between the biblical story of creation, modern science, and ancient cosmologies. Further information about Joe and his Spirit-Science model can be found in his book The Ambient Christ, the Untold Story of God in Science, Scripture, and Spirituality, and on his website, www.joeknowsgod.com