A page of this site, "Star Way: Ancient Seeing of the Far and the Small", explores some instances in which the ancients show awareness of the microscopic world. There seems to remain, however, much more to be said. The "Star Way" page focusses largely on successes, and glosses over some "failures". One such failure of allegedly occult microscopy is freely discussed in part I of Steven M. Phillip's article in Fate magazine, April 1987 (pp. 82-91), "Extrasensory Perception of Subatomic Particles.

Pg. 89:

"Other problems emerged. For example, Leadbeater described the micro-psi molecule of benzene as octahedral in shape whereas chemists knew at the time its chemical molecule is flat and hexagonal. The Theosophists also called octahedral the micro-psi molecule of methane but chemists knew then that its chemical molecule was tetrahedral. Further, the psychics said that they observed MPAs [micro-psi atoms] of four elements for which there is no room whatsoever on the periodic table and which, therefore, cannot exist, according to atomic and nuclear physics. Worse still, instead of seeing three whole MPAs of oxygen in the ozone molecule, Leadbeater reported that the unit of ozone consisted of three half-MPA's of oxygen- that is, 1 1/2 MPA's in total".

None of this overturns the proposition. One possible explanation is that these errors were deliberate. Much as an accurate psychic, anticipating a weapon to the head encouraging them to divulge winning lottery numbers and names of winning racehorses, may suddenly become strikingly inaccurate, and even plausibly blame it on "nerves", or certain people might suddenly develop an ailment in the face of impending draft duty, the Theosophists may have thusly excused themselves from being workhorses for corporate chemical interests. Given the treatment of Nikola Tesla, who may have well have been in communication with other diverse luminaries of his day, it would well be understandable. Even more so, the Thesophists may have suffered ungodly exploitation elsewhere, when they hinted at physical principles which could plausibly be identified as a possible "secret" source for certain weapons physics.

Phillips himself goes on to largely vindicate Leadbeater and Besant:

"If their visions were nothing more than hallucinations, why should the number of UPAs [ultimate physical atoms] in the MPAs of elements have turned out always to be about 18 times their correct atomic weights? This is true, remarkably enough, even for francium and astatine whose atomic weights Besant and Leadbeater could not have known because science discovered these elements only after their deaths. Why should the form of an MPA have correlated with the position of the element in the perioic table if it was not an atom? How could the two theosophists have anticipated that some atoms exist in more than one form five years before scientists suspected that elements have isotopes?"

Still there are other troubles, and one of them is of course that there is a tendency in these subatomic visions, and apparently in those of the ancient Mesoamericans, to see twice as many quarks inside a hadron as science presently advises us exist. Also troubling is the lingering apparent absence of any absolute confirmation of atomic structure in the artifacts surveyed by this author. Subatomic detail is present, atomic weights are correctly portrayed, but there seems to be no standardized conception of atoms in the ancient world. Although some of the fault may lie in the difficulty of symbolically portraying atoms, so that precise realism is not favored, and some of it may lie in the peculiarities of certain instruments that might have been used, there still remains some faint sense of a lack of inaccuracy in the microscopic gifts of the seers.

To be honest, the issue of accuracy in regards to the Theosophists has surfaced elsewhere... not in the subatomic this time, but in the familiar sized world, on the astral plane.

During his career, Leadbeater also wrote about seeing the astral plane above a house of ill-repute, and populations of eerie-sounding "astral crabs". While the astral realms are often regarded as populated by such seemingly disincarnate creatures, the notion obviously grates against some sensibilities of some traditions, and is eligible for some scutiny.

Ironically, even though the world of the shaman is often likewise populated with such animistic presences, it is perhaps through utilizing the more down to earth sensibilities of the shaman that we might be best able to make sense of Leadbeater's visions, their meaning, and their nature. The astral crustaceans in question may best been seen as a shamanic symbol for a certain kind of substance. There would be little question that the lifestyles significant to the atmosphere of the "institution" in question might all concern biological shortages of certain neurotransmitters. One of them, serotonin, whose abnormal levels in the brain, like other neutrotransmitters, is associated with substance abuse, is found in crab hearts. This symbolism may go back at least as far as the Peruvians and their stylized crustaceans and their character, "Ulluchu Man".

There appears to be a tendency in mystical seeing for there to be a stylization inherent in the perceptions themselves, as well as a precedent that at times, even clairvoyants and psychics of Leadbeater's magnitude, either refuse to admit, or simply do not know what they are in fact seeing. Again, the visions of Hildegarde of Bingen certainly seem to captioned as anything other that what they truly appear to be. They are amongst may illuminations which can be mistaken for what they are by too literally following what they are alleged even by their inventors to be.

Likewise, the systems of planetary bodies that are found so liberally included in alchemic artworks should not be ruled out as possible atomic diagrams. In fact, in addition to the concept of macrocosm and microcosm, which would lend validity, we must be aware of what the solar system diagram would represent in terms of atomic identity. The specific correspondent atom, or ion, may have great significance in the alchemic processes. Yet another possible misplacent of ancient microscopic knowledge may be where the seer referred to a molecule by the name of a similarly configured set of heavenly bodies.

We can more carefully examine the reasons that the Theosophists seemed to fall short of true clairvoyance, and instead be left to settle for figurative visions, and one reason may be the mechanics of these processes. Certain processes of interaction between the instruments of consciousness and sub-atomic bodies, such as those which might involve certain resonances, for example, might prove overwhelming or even harmful to the seer. Certain ancedotes of mild magnification of the perceptions of animals is instrinsically associated with organ damage and debilitation in those animals. One is reminded of the anecdote of a shopkeeper who is left permanently blinded by gazing at Krishna's true form, and indeed, Krishna's iconography is not truly different than the atomic iconographies of other ancient peoples.

Something that may lend more weight to this notion especially in regard to atoms, is that most often, the Theosophical authors depict the probable instrument of occult microscopic veiwing, the ajna, third eye, or indigo chakra, as having roughly about as many components or fundamental values as a "reasonable" number of elements in the periodic table. If the organ of perception already bears such resonances, we can perhaps better understand why it seems seldom that the interaction of these vibrations with the vibrations of atoms takes a direct perceptual route, as opposed to stylization though indirect and symbolic routes.

In certain cases, this system of superimposition of symbols onto data may be a two-way street. This image, from Djwal Kul, "Intermediate Studies of the Human Aura", shows a clairvoyant veiwing of the muddled aura of someone reported to be a "figure well-placed in government; and that aura shows a master-minded manipulation of forces, of nations, and of the planet itself".

To my own reckoning, it is a vision of the resultant components of the aura when a body that is threatened with illness by the workings of its own mind, still enjoys the little recognized ability to use the brain as the junction of the body and the brain's holographic abilities including holographic superpositioning, and attempts to compensate by exchanging energy field abnormalities for physical illness. Especially in the case of bat-winged figures, there is likely the presence of or potential for serious thyroid illness here, but due to the brain's ability to juggle these energy patterns, these things are unlikely to be detected by physicians. Unlike some authorities, I would not grant any intrinsic reality to the demonical and animistic forms which are projected, but interpret them as shamanic medical symbols.

It appears as if even the sociological context of the seer's situation may be also evidenced as having a bearing on the content and clarity of the interpretation of the vision. This vignette is from Leadbeater and Besant's "Thought Forms" and describes the thought forms of two persons at a funeral and their own particular reactions to the passing of another person.

My own interpretation of these forms is somehow more generous than Leadbeater's; at left is an initiate whose thought form seems to be a symbolic formula for resurrecting the individual, as in such feats known to the Theosophists as palingenics, while the "lower" mind produces the form at right which I interpret as generously volunteering to parent the individual in their next incarnation. Both of them, of course, are noble and admirable sentiments in their own right. With the brave and outspoken nature of the Thesophists, however, it would be hard to imagine them feeling the need to conceal the nature of the vision at left. It is as if they truly were unaware of what they were seeing, and of course whether or not this can truly classify as clairvoyance is a tantalizing question. Others would define clarivoyance as a definitive knowing that is even more important than the vision or its content.

Likewise, perhaps the greatest mastery of clairvoyant microscopy, or "micro-psi vision", we can demonstrate here may be the case of St. Hildegard of Bingen. Rather than the somewhat cumbersome definition of the structure of matter produced by physicists and Theosophists, her visions seem to often support a physics rather like the implicate and explicate order of Einstein's pupil, David Bohm. Her apparent visions of atoms seem to be fractal in nature, and once again, may be the finest example easily produced here of the fundamentals of any distinction between living and non-living matter.

Hildegard's visions also seem as if they may include such subjects as the Schlieren band, a subject normally confined to discussions of the obscurer contents of Ostrander and Schroeder's "Handbook of Psychic Discoveries", seeming to imply still greater breadth in her powers of auric seeing.

Lower left: A redrawing of one of Hildergard's painting. In spite of the unorthodox positioning and the mysterious shadowy form, is the serpent the "Schlieren band" that has been used in "psychic" medical diagnositic imaging? What is this work trying to tell us?

Ostrander and Schroeder's works, incidentally, even after all this time should not be understated. They remain filled with valuable references and names that in conjunction with modern search engines can often locate sometimes considerable information. Schlieren imaging techniques have, since the time of the publishing of their book, been quietly gaining legitimacy in some rather interesting places, just as Kirlian has been quietly legitimized in a number of circles (and perhaps even more so than Kirlian, as a search of the web will reveal.)

Hildegard's visions have included such contents as this set of stars, which, yet more ironically for its alleged identity as a Christian inspiration, may have parallels in the "The Star" in the Tarot (with stong connection to "Temperance"), and even more notably to many motifs associated with the pagan mother Goddess. It's my suspicion that in the later context, they carry the connotation of referring to the possible physics of water purification, which appears to have been a paramount concern and a extremely important responsibility of the Goddess and her priestesses.

As I discuss regarding the Tarot card "Temperance" in this sites discussion of less commonly given meanings of the Ryder Tarot's symbolism, such pagan symbols in the modern day have appeared during the NDE of a man who, oblivious to their rightful origins and significance, assumed them to be Christian in nature and therefore became a fundamentalist minister. It's interesting to consider what his choice might have been if he had had a broader palette of meanings available to his conscious mind, and such a thing is highly unlikely to be an isolated incident.

The information that can be intuited from Hildegarde's work, above, finds powerful confirmation and amplification in this work, "Sophia", by David Jovis from the 16th century "Book of Wonders".

The symbolism here has exactly the same message, but is much broader in its references, embracing emblems of Palingenic resurrection (including some harmony with the symbolism of the "Judgement" card from the Ryder tarot), a very appropriate theme in regards to the wave-function-collapsing properties of the thermodynamics of large bodies, as per our modern Daneri-Loinger-Prosperi paper, as we seek to inquire as to the nature of forces that impose upon the resurrection process which must be overcome to accomplish it.

Here, the serpent's nature can clearly be seen, via the enigmatic sphere, as both the activities of an electron and an atom, and vast terrestrial power of the earth-encompassing Midgard Serpent from Norse mythology, amongst other possible meanings.

Note that this work too seems to be the product of an astute initate with genuine knowledge; the chakras that are indicated here include one below the feet which may never have had substantial introduction to Western knowledge until Kenneth Meadow's book "Earth Medicine" was only recently published.

Hildegarde's visions also include works that are in many ways strikingly similar to the works of Theosophists.

At left is one of Hildegard's amazing paintings; at right are two of the Theosophical renderings of certain kinds of atoms. These are the type of atoms that "get them into trouble" with modern science when they are claiming six "quarks" to an hadron where science is only willing to place three. There is not, however, a clear sense of scale here; what the Thesophists perceived goes some ten levels of scale down from what science generally contends with the existance of. Likewise, while Phillips defends the reality of their atoms, other Thesosophical texts clearly state these "atoms" are a different sort of matter than we are familiar with. They are, according to the Theosophists, "hyper-meta-proto-elements", smaller than the atomic. The figure at lower right is referred to alternately as a "vitality globule".

At center is a diagram of these "vitality globules" entering into a human chakra, and what is most astounding here may be the uncanny resemblance between that diagram and the entirety of Hildegarde's work, of which the illustration at left is merely a section, although these features are still somewhat visible.

Thus, it's not perfectly clear when Hildegard is referring to atoms or sub-atomic particles, and when she is actually referring to human charkras. Because of the posible fractal-like repetition of structure from one scale of particle to the next, the distinctions may also be rather arbitary.

At any rate, in addition to the diagram from the Aztecs on the first "Star Way" page of this site, should the true contention be that hadrons as we know them somehow possess six quarks, there may still be good company behind such an argument.

On the other hand, the whole matter would be allowed to fall out of context should we not remember that, in spite of the often necessarily limited scope of materials that refer to Leadbeater and Besant's classic work, including both those of Arthur Powell and those of Stephen Phillips, in the original work "Occult Chemistry" itself, there are versions of these same type of atoms with a broader range of numbers of members, and they do include our conventional three.

Phillips ultimately astutely observes than in spite of any seeming disparities, the Theosophists were consistent, and perhaps most importantly, their numbers, like those of scientists, did indeed add up correctly.

The "protruberance" of the top atom at the upper left in this set of images may show a raw, unpatterned, vorticular space-time pattern, that preceeds the imposition of patterns, forms, and holographic data helping define atoms as belonging to an object, or being gravitationally affected.

Hildegard's recorded visions include striking studies that bear incredible likeness to possible gravity wave studies of anti-gravitational levitating holy persons and saints .

In this "atomic" work by Hildegarde at left, we see a dense inner orbital that may imply the close orbit of a muon (heavy electron), that may ultimately share in accounting for a great deal of magickal and sacred phenomena.

Such phenomena can easily be associated with the mysteries surrounding the Holy Grail and it is quite possible that the exact details here are intended to make a substantial suggestion of the Grail.

One particular striking aspect is the possible role in alchemic elixirs of rejuvenation and immortality, and the similarity of these to the many legends of the Grail's powers of rejuvenation and resurrection.

It's also easily possible that given the still tangled nature (or the retenive nature of scientists-for-hire) of the exact particle interactions that fully describe the physics of magick and miracles, we may find a workable unified feild theory somewhere in Hildegard's visions, just as we seem to be able to find traces of them in many other places, many of them ancient.

At right, a detail of the Round Table, similar to Hildegarde's work, that has alchemic and astrological overtones. Perhaps what is most striking is that the ancient traditions of earth energies, identical to the modern physics which describes planetary energies and phenomena may call for not only a set of projective tetrahedral forms, as Richard Hoagland has observed, but a set of projective pentagonal forms, which is strongly evident here in spite of the floral stylization.

This is strangely suggestive that even assigning the Rosicrucian rose the symbolic value of Palingenic resurrection is still underestimating the grandeur of the Rosicrucian vision, for this physics seems to be related to the mastery of space travel and terrestialization, and the final key could yet come from physics derived from Hildegard's visions .

Above: The vortex structure of subatomic particles as seen by the Theosophists, which has correspondencts in modern physics theory, and two details from a page of the Book of Durrow, another antiquated "religious" manuscript, showing vortex stuctures for subatomic particles. Both details contain a very convincing rendition of diatomic hydrogen, complete with orbital electrons. Note that both styles of rendering hadrons, with three and with six quarks, seem to be represented here, seemingly helping to corroborate the perceptions of the Theosophists and other ancient seers, as well as recognizing modern physics theory.

When we get down to the level of a single atom of a human being that is still somehow recognizable as an atom of that being, is there still the information about the whole, and in what manner is this information stored? In addition to the fractalizing of a single atom to account for this content of information, there is the possibility that some type of field projection of the whole body or object is present in the individual atom. It may even be present in a parallel hyperspace of some sort.

More of Hildegard's visions, making more suggestions of atomic and bioenergetic knowledge, as well as recognition of the four cardinal directions that are universally recognized in seemingly every ancient pagan or religious tradition. Such alignments may be more advanced understanding of the minimum number of poles that a magnet ordinarily possesses, as well as an understanding of the simulation of certain aligments of earth forces that avail magick or miraculous feats; they may similate the intersection of yin and yang in geomancy.

It's ironic to find this rather "heretical" work by Hildegard, closely recreated here, especially since her visions were supposed to have been "the result of migraines", and considering wormwood's reputation in the area of migraines.

Considering the peculiar inclusion of two serpents here, we may be seeing a "revelation" that she is well acquainted with both the magickal and tecnological aspects of magic mirrors or time cameras, which certainly have potential as microscopy devices. William Blake may be another to exhibit this knowledge, and also placed in a related context.

What this may be telling us, is that the Bible, like other mythological mystery traditions, is allegorical, and contains references to, and knowledge regarding, such miracle making tools.

The possible contents of the visions of Hildegard of Bingen may challenge us where we need challenging most, and the issues are profoundly contemporary even now. Even so, her holographic views of both possibly matter, and decidedly of the universe, with her theory of Macrocosm and Microcosm, were in ancient times widely prevalent.

The Greek philosopher Anaxagoras maintained such a world-view, that was not unlike the thoughts in the East that "the hair of the tiger contains all of the 'tiger-ness' "; it is our familiar holographic axiom, that the part contains, and can serve to recreate the whole.

Anaxagoras considered that all things were made of all other things, it was merely the proportion in which they were arranged that determined their physical character. Moreover, the "holographic" Greek philosophers considered that the expression of these values in everyday life could mean such things as a person is already made of the food that he is about to eat, or vice versa.

All of these notions, like Hildegard's vision, help challenge our conception of exactly what defines an object, or a being.

It may be that such fractal situations are not constant; certainly reality is quantitizable, mathematical in nature, yet only some equations will produce fractals. Especially if we equate fractality's ever-diminishing scale and detail with the ever diminishing values of irrational numbers, some of which may continue toward infinity, perhaps we can begin to glimpse a predictable role of fractality: as a "sink" for the unwieldly infinity values of both theory and reality. One is inspired to think of yet another holographic ancient construct, Indra's net, in which the pearls each reflect every other pearl. The reflection of a macrocosm, the universe, on a part of that whole, demands a difference between that real universe, and its reflection.

We have oft been saying as our holographic axiom that "the part contains the whole" when perhaps we should be saying "the part contains the information about the whole", or that "the part contains a reflection of the whole". In this way can information about the whole of creation appear where neither the whole of the universe, its mass, its energy, nor any other of its relatively infinite values will go. When the theories of physicists of higher dimensions whose volume collapses to even smaller than the Planck length, the ever-diminishing details of fractals may be the method, and those details may be driven by a theoretical infinity that cannot practically exist.

But none of this necessarily tells us what an object is.

Hildegard's inclusions of the Christ-like being within the atoms of presumably that man's own being advises us that each atom of that form may bear, through tiny shrinking fractal scale, a hologram of a whole being in it, to distinguish its belonging to that form. Like the tiny drops into which David Bohm's original ink drop breaks down when the handle of the cylinder is turned, each of these separate atoms is united into a whole by the interaction and interconnectness of the information they are carrying.

If this data were removed, and the data of another object were put in it's place, whether physically part of that object or not, it would belong to that object. It may be that if such a thing were done, the newly encoded particle would seek to physically join the other parts of that particular object or system, or may require some impetus, some encouragement, before it will do so. Thus, this may also serve as a fundament of manipulating matter. But in all likelihood, the newly "programmed" particle may well be obligated and ordained to be part of the new object instead of the old.

This alone could comprise the bulk of any theory of materialization, of actually producing "replicators" such as we see on Star Trek, devices which can "magically" create for us virtually any reasonable object. It may also serve well as the bulk of explanation why mystics have routinely been able to perform the same feat.

As Bohm's view of the implicate order implies, there is a smaller division of data than the atom (or even the quantum), finer even than the atomic memory which we still remain hard-pressed to actualize in information storage and processing. Yet this memory accounts for and attests to a great spectrum of incredible feats which have been alleged time and again, and as is often the case, the allegations seems to coincide rather conveniently with persons who seem to show signs of possessing the correspondent knowledge.

Hildegard's visions will take further careful study; the figures appear not only inside atoms, inside the nucleus, but they also appear atop them, as if the holographic form that would theoretically identify an atom as belonging to a particular body had a variety of positions and corresponding conditions available to it. The difference between these two basic expressions may entirely be the difference between Bohm's implicate and explicate, and perhaps the two can occur simultaneously, or the conservation of the form through such transitions is then the likely candidate for allowing the reverse-kinetics, the so called "time-reversal" of matter whose atomic memory has been tapped.

The relationship between the status of such holographic markers may have to be accounted for in conjunction with the concerns of atomic memory, such as precession, for example, but for the most part, the foundation may be considerably solid.

What this means is uncertain; whether there is no smallest division of matter that can be relevant and all we are doing probing ever smaller divisions of matter is for all practical intents and purposes "seeing how many angels we can fit on the head of a pin", or whether constructs at this level of scale are indivisible, or even whether by necessity they must exist as fields. What is far more certain is that all of this may amount to the some of the last things we need to take into consideration in order to master miraculous feats.

The truth is, materialization is part of our everyday lives. It's something that we both take for granted, and something that is rather subjective in our interpretation. Moisture condensing on a window is in fact materialization, something has changed from an imperceptable, intangible state- a gas- into a liquid.

We could perhaps just as fairly say that the solid that appears when a solution is evaporated, that comes from "nowhere" out of a fluid, is a solidification that is likewise a materialization. We usually don't, and in the big picture, it may be a little like believing in wind but not in hair dryers. If our everyday view of all of this turns out to be rather strange, it will only stand to prove that we just don't think about these things often enough!

There are other extentions of this reasoning also. If we experimentally maintain our "infinite or near-infinite" value as an instigator, it may be that the possible hologram of a black hole that appears for Paralastor wasps to fashion their nests may be such an expression of a mandatory reflection of a near infinite or massive value that could not be replicated. Still, such a phenomena could be harnessed, and may have been harnessed for feats of materialization. A fraction of the gravity of a black hole, if properly tapped from such a hologram, could serve as another impetus for the aggregation of atoms into the objects we intend to materialize.

There in fact may be little distinction between this scheme and the others previously mentioned. We may still struggle to define an object in terms of gravity, although it seems to be widely accepted that a gravitational field is something that every object has. While such a holographic singularity may occur through taking a cavity to be an object, it may remain a gravitational field willing to readily accept the parts of an object that we decide.

There seems to be little coincidence between this thought, and the legend of the Cornucopia, blatantly a materialization device if we can take that much seriously, just as there seems to be little coincidence between the speculation that black holes themselves accrete discs of calcium before them, and the Cornucopia having ritually had calcium compounds applied to it according to history.

Likewise, the theories of the collapse of the wave function, whose causes theoretically include large thermodynamic bodies, may tell us the same thing. It may be that these huge values are great enough that in physical interactions, they induce the fractality. In some senses, we do not know for sure when or how these systems provide benefits, and when or they instead are responsible for detriments.

Carlos Castaneda's teachings refer to "the Eagle", which sounds suspiciously like a massive planet's magnetic field lending and imposition on the magnetic aspect of a human being. These things could simply be a shamanic-vision allegory for Palingenics, or they could be more literally a reality. What is clear here also is that we have been given plenty to work with, certainly enough for a fighting chance, even though there may be things left to approach in this regard that have failed to become our priorities.

This brings us, perhaps, once again to the role of the individual here. If it is going to be part of everyone's survival, all of this needs to be part of everyone's priorities. Even while in holographic systems, the part may contain the information of the whole, it seems rare to find any one part fufilling the roles of the whole. That remains for all of the parts, in unison.