Symbols

Oztology, the ontology of the Land of Oz
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10 Tent of Assembly

Orient the Tetractys so that it points to the East. Then UU Recursion is at the West, AA Causality is at the North and II Structure is at the South. This is the organization of the Tent of Assembly. The tent itself is in three modules of 10 x 10 x 10 cubits. The innermost portion of the tent is to the West. This is the location of the Ark. UU Recursion. The module at the center of the tent is the location of the altar of incense U Center. The outermost module of the tent contains two altars. The altar of bread to the North, AA Causality. The lamp to the South, II Structure. In front of the tent is a fourth module, not enclosed, which is the altar of sacrifice, U center. And finally to the front of that is a source of living water, which will vary from time to time as the tent is moved, a well, a spring, a river, a lake etc, UU Recursion. There are in effect two Tetractys. Mirror images of each other. One which is Real and one which is Virtual.

The tent is a Recursive Parallelism. Everything is mirrored and thus self referential. The physical tent is to the left as you are viewing it, and as a reversal is the Virtual tent as indicated by the black outlines.

The non physical tent is to the right and as a reversal is the Real tent as indicated by the white outlines.

There are five modules of the virtual and real tent and they correspond to the five single vowels in the order of the Alephbet, which is the order of temporality. Action and reaction in time. Nowness. Each module and the item within the module is defined in function by the corresponding vowel of the Alephbet.

1 The leftmost module. The vowel of the Alephbet is A Virtuality. This is the location of the Ark. UU Recursion within the context of A Virtuality. As a condign definition this is Virtual Recursion. That is, the Specific Absence of Recursion. The specific absence of recursion is Recusion. Which is what the purpose of the tent is. To be the basic tool of Recusion in the world, to define, by recursive parallelism, the function of humanity to the world. To adapt the recursion provided by God to immediate needs and wants so as to nonpreferentialize good and to potentialize evil.

2 The next module. The vowel of the Alephbet is E Perception, Involvement. This is the location of the Altar of Incense. U Center within the context of E perception. Not only is there incense being burnt here, but the whole inside of the tent is smeared with fragrant ointment. As a condign definition this is Pervasiveness. All-every-where-ness. Can't-get-away-from-it-ness. Nothing to mess with on a bad sinus day.

3 The outermost module of the Tent. The vowel of the Alephbet is I Limits, Boundaries. This is the location of two artifacts. To the North, the altar of bread. This is the altar of the Tree of Life. Upon which is offered the fruit of the Tree of Knowledge of Good and Evil. Twelve little loaves of bread, each from each of the tribes and marked with the symbol of each tribe. AA Causality and Love within the context of I Limits. Properly organized and proportioned causality, relevant to the circumstances and sufficient to fulfill the needs and desires of the people.

4 And to the South, the Lamp. The altar of the Tree of Knowledge of Good and Evil. Which burns the fruit of the tree of the tree of Life. II Structure and Identity in the context of I Limits, Boundaries. The seven wandering lights of the heavens that can represent the paths of Recursion and of Recusion. Recursion and Recusion properly organized and relevant to the needs and desires of the people.

5 These two, the altars of the Tree of Life and of the Tree of Knowledge of Good and Evil, are the mirror line of the tent and reflect the Tetractys so that the fourth module is directly in front of the tent. The altar of sacrifice of Potentiality which is U Center within the context of O Conflict, Death. Only that which is of Potentiality may be burnt up on this altar. Among other things, the animals that are allowed to be eaten by the Jews. Because of the difficulty in killing animals properly, without fear or pain or knowledge that they are going to die when in a place where numerous animals have died before them, it is the opinion of Blavatsky's Jewish Ebionites that should the temple be rebuilt, that animals will no longer be offered at this altar but rather those fruits and flowers that are specifically of Potentiality.

6 The last module, to the far East, the place of birth, is a pool of living water sufficient to immerse oneself in. This immersion is done before and after having done ones business at the various altars. This is UU Recursion in the context of U Center. It is a coming back upon oneself. It is not a purification as is often assumed but is rather the process of Bahu Tohu and Tohu Bahu. The complete immersion is from Life to Death. If one were to stay under, one would die. Then the emergence is from Death to Life. It is not only a kind of Rebirth but is a matter of paying proper respect to Death by leaving the things of Death behind. In daily life Blavatsky's Ebionite Jews perform such immersions whenever they have passed recursionaly parallel deathlike circumstances in their normal routine. Such as waking from sleep, ceasing a menstruation - thus not having become pregnant, handling dead animals or people and anything else that can be construed as a death kind of thing.

7 The entire process of the Tent of Assembly is to make Recursion manifest in the people and in the world. To carry out Recusion to nonpreferentialize good and to potentialize evil. The flow is from Death at the West to Birth at the East and AA is at the A North and II at the I South. The Tent is an immersion and rebirth of the world.

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