Written in thirteen days in 1564 by the renowned Elizabethan magus, Dr. John Dee, The Hieroglyphic Monad explains his discovery of the monas, or unity, underlying the universe as expressed in a hieroglyph, or symbol. Dee called The Hieroglyphic Monad a "magical parable" based on the Doctrine of Correspondences which lies at the heart of all magical practice and is the key to the hermetic quest. Through careful meditation and study of the glyph, its secrets may be slowly revealed.

The Monad is the indivisible single source of consciousness and information that created our universe. In philosophy, the Monad is the origin of all things—the totality of both our present existence and all possible future incarnations. For theologians, it is the Word of God that created the world. In mathematics, the Monad is the archetypal origin of all the numbers and geometric shapes that describe Nature. Computer scientists view it as the cosmic code embedded in the matrix of reality. In science, the Monad is the Singularity—the Big Bang explosion of light and consciousness from which our universe sprung forth. In The Monad Manifesto, we explore the mysterious monadic origin of the universe and its relationship to the field of conscious awareness that we all share. The book is organized into a central “Manifesto” and ancillary chapters that expand and document the ideas presented. These chapters include “The Monad in Philosophy,” “The Monad in Science,” “The Monad in Mathematics,” and “Monad Cosmology.” We will also explore the ways people experience monadic reality in the chapter “Monadic Experiences.” Then, we will learn methods of meditation developed down through the ages to connect to the Source in “Monad Meditations.”

Daniel Garber presents an illuminating study of Leibniz's conception of the physical world. Leibniz's commentators usually begin with monads, mind-like simple substances, the ultimate building-blocks of the Monadology. But Leibniz's apparently idealist metaphysics is very puzzling: how can any sensible person think that the world is made up of tiny minds? In this book, Garber tries to make Leibniz's thought intelligible by focusing instead on his notion of body. Beginning with Leibniz's earliest writings, he shows how Leibniz starts as a Hobbesian with a robust sense of the physical world, and how, step by step, he advances to the monadological metaphysics of his later years. Much of the book's focus is on Leibniz's middle years, where the fundamental constituents of the world are corporeal substances, unities of matter and form understood on the model of animals. For Garber monads only enter fairly late in Leibniz's career, and when they enter, he argues, they do not displace bodies but complement them. In the end, though, Garber argues that Leibniz never works out the relation between the world of monads and the world of bodies to his own satisfaction: at the time of his death, his philosophy is still a work in progress.

Overview of the doctrine of septenary chains of worlds in the Solar Kosmos. A Master of Wisdom explains the struggle of Monadic Consciousness passing through seven man-bearing planets. At the dawn of a new Solar Manvantara progressed entities from the previous manvantara are born in the First Race of the First Round ahead of the Elementals, and remain as latent (inactive) spiritual force in the aura of the nascent world of the new manvantara until the stage of human evolution is reached. They will have then to accept to the last drop in the bitter cup of retribution. The passage of human races in-between planets being critical, requires the presence of a Dhyani-Chohan. Gautama is the fifth leader and spiritual teacher in this round on this planet, and the fourth who became Buddha. The one who will appear at the close of the Seventh Root-Race, before the occupation of the next higher planet by humanity, will again be a Dhyani-Chohan. At the beginning of each round, it is the duty of the First Race to choose fit recipients among its sons as vessels to contain the whole stock of knowledge to be divided among future races and generations until the close of that round. Every round on the descending arc is but a repetition in a more concrete form of the previous round, a grosser and more material copy, supervised and guided by special “Builders” and “Watchers.” Rounds and their role in the serial evolution of nascent material nature is explained cosmologically and anthropologically. Earth, as we know her now, had no existence before the Fourth Round. In the First Round our planet was fiery, cool, and radiant, like its ethereal men and animals; luminous, more dense and heavy during the Second; watery, during the Third. But the Elements have been since reversed: none were then as they are today. In the course of the rounds, Earth is being progressively spiritualised. She will reach her true ultimate form, corresponding inversely to that of man, after the Seventh Round at the close of the manvantara. There is a predestined moment in the geological life of our globe, as in past and future chronicles of races and nations, when effects will once again reconcile with causes, and the original balance restored. Genesis’ six days of creation meant six periods of evolution plus a seventh, that of culmination of perfection (not of rest), and correspond to our Seven Rounds and Races. Man was on earth in this round from the very beginning, having passed through all the kingdoms of nature in the previous three rounds. His inner constitution reflects the evolution of the first Three Root-Races. His Fifth Principle, Manas, was quickened at the close of the Third Race. That of the animals, remains inactive, paralysed. Though the human embryo has no more of the ape in it than of any other mammal, it contains in itself the totality of all kingdoms of nature. Intellect and materiality always precede intelligence and spirituality. Physical intelligence is but the mask of spiritual intelligence. There is a spiritual, a psychic, an intellectual, and an animal evolution, from the highest to the lowest, as well as a physical development from the simple and homogeneous, up to the more complex and heterogeneous. Mind moves matter. Without mind, the Divine Monad has no hold upon the mere form. It is like the breeze where there is no tree or branch to receive and harbour it. The evolution of the human body is governed by terrestrial forces; that of the thinking man, by spiritual forces. Every form on earth, every atom in Space, strives to follow the model placed for it in the Ideal Man. Molecularly constituted matter is not man’s grossest aspect. The vulgar and vile middle principle is the most offensive and sole stumbling block to progress. The Angels doomed to embodied existence are still in chains of flesh, under the darkness of ignorance. They remain unrecognised and unthanked in the injustice of the human heart until the “Great Day” that will come after the Seventh Round in post-manvantaric Nirvana. Then, the Dhyani-Buddhas and the Planetary Spirits, who laboured for long kalpas without condition or any hope for reward, will have their rest. “The chief object of our struggles and initiations is to achieve this union while yet on this earth. Those who will be successful have nothing to fear during the fifth, sixth and seventh rounds,” says a Master of Wisdom. Round 1 builds sthula-sharira. Round 2 forms linga-sharira. Round 3 breathes prana. Round 4 arouses kama. Round 5 uplifts manas. Round 6 activates buddhi. Round 7 merges the human monad into Atman, the Divine Monad. Appendix A. Esoterically, Manu Vaivasvata, the Progenitor of our Fifth Race, is one of forty-nine that emanated from the Root-Manu. Exoterically, he figures as seventh because this round, though the fourth, is in the preseptenary Manvantara, and the round itself is in its seventh stage of materiality or physicality. Manu Vaivasvata, though seventh in the order given, is the primitive Root-Manu of the fourth Human Wave while our Vaivasvata was but one of the seven Minor Manus, who preside over the Seven Races of our planet. Appendix B. Duration of each Planetary Round in this Minor Manvantara. Duration of humanity in this Round, on each Planet. Duration of human life-waves in this Round, on Planet Earth. Appendix C. Genesis’ three Adams untangled: Adam 1 is Kadmon or the “Heavenly Man” made “in the image and likeness of god,” i.e., Second Logos. Adam 2 was neither in the image nor in the likeness of god before he “ate the forbidden fruit,” i.e., the mindless, hence sinless, First Root-Race. Adam 3 is the Third Root-Race that separated, whose eyes opened outwardly and acquired knowledge of good and evil. The Jewish Kabbalists dwarfed the duration of each terrestrial round by six zeros. Allusions to the septenary constitution of earth and man, and to the Seven Rounds and Races, abound in the New as in the Old Testament. The Seven Sabbaths are seven pralayas, between seven manvantaras, or what we call rounds. More allusions about meat offerings to the Lord, the woman in purple and scarlet, the mystery of the woman and the beast, and other instances of farcical worship unpicked.

Presents some of the new capabilities that Monad puts into the hands of system administrators and power users, and is the perfect complement to existing Monad documentation.

Ibn Arabi is the only scholar who was able to formulate a unique cosmological model that is capable of explaining our observations as well as many phenomena in physics and cosmology, and even solve some perplexing modern and historical riddles in science and philosophy such as the EPR paradox and Zeno paradoxes of motion. Moreover, the Single Monad Model explains for the first time in history the importance of the “week” as a basic unit of space and time together. This prodigious theory is based on the notion of the intertwining days where Ibn Arabi shows that at every instance of time there is indeed one full week of creation that takes place in the globe. Since its publication in 2008, this book has triggered an overwhelming response, and I hope this expanded edition will help promote further Ibn Arabi's wisdom that is still buried in his multitudes of books and treatises.Ibn 'Arabî is one of the most prominent figures in Islamic history, especially in relation to Sufism and Islamic philosophy and theology. In this book, we want to explore his cosmology and in particular his view of time in that cosmological context, comparing his approaches to the relevant conclusions and principles of modern physics whenever possible. We shall see that Ibn 'Arabî had a unique and comprehensive view of time which has never been discussed by any other philosopher or scientist, before or even after Ibn 'Arabî. In the final two chapters, we shall discuss some of the ways his novel view of time and cosmology may be used to build a complete model of the cosmos that may deepen and extend our understanding of the world, while potentially solving some of the drawbacks and paradoxes in the current cosmological models of modern physics. As we discuss in the opening chapter, there is no doubt that time is one of the most important issues in physics, cosmology, philosophy and theology, and hundreds of books and articles have been published in these fields. However, none of these studies have fully developed Ibn 'Arabî's unique view of time in its cosmological dimensions, although his conception of time is indeed central to understanding, for example, his controversial theory of the 'oneness of being'. One possible reason for this relative neglect is the difficult symbolic language he usually used. Also, he didn't discuss this subject at length in any single place in his extant works--not even in chapters 59, 291 and 390 of the Futûhât whose titles relate directly to time--so we must piece together his overall cosmological understanding of time from his scattered treatments in many works and different contexts within his magnum opus, the Futûhât, and other books. Therefore this book may be considered the first comprehensive attempt to set forth all the relevant dimensions of time in Ibn 'Arabî's wider cosmology and cosmogony. To start with, Ibn 'Arabî considers time to be a product of our human 'imagination', without any real, separately existing entity. Nevertheless, he still considers it to be one of the four main constituents of existence. We need this imagined conception of 'time' to chronologically arrange events and what for us are the practically defining motions of the celestial orbs and other physical objects, but for Ibn 'Arabî, real existence is attributable only to the actually existing thing that moves, not to motion nor to time (nor space) in which this motion is observed. Thus Ibn 'Arabî distinguishes between two kinds of time: natural and para-natural, and he explains that they both originate from the two forces of the soul: the active force and the intellective force, respectively. Then he explains that this imaginary time is cyclical, circular, relative, discrete and inhomogeneous. Ibn 'Arabî also gives a precise definition--drawing on the specific usage of the Qur'an and earlier Arab conceptions of time--of the day, daytime and night, showing how these definitions are related to the relative motions of the celestial orbs (including the earth), where every orb has its own 'day', and those days are normally measured by our normal observable day that we count on the earth.

This book contains writings: Combining Leibniz's concept of monads with the Internal Family Systems therapy approach to form a tiered theory of the mind On boring versus interesting recursion On idea transmission On possessive language and the self Comparing various forms of Pragmatism and on why the diametric model of autism and schizotypy is unsound. Anyone who is interested in the self, philosophy, psychology, or meaning will find this interesting.

"In chapters that reflect upon a wide range of phenomena - from religion, science, and technology, to imagination, embodiment, and power - Professor Kojima articulates a conception of what it means to be a human being that stands as an alternative to atomism and alienation in the modern world. Analyses of haiku and other aspects of Japanese culture demonstrate how this conception can illuminate the spiritual traditions of both East and West."--BOOK JACKET.