Antonio Cassella (2018i) hypothesized that Sages from the Egyptian "House of Thoth" remained impressed in the 27th. century BCE (Before the Common Era) by the fact that the asterism known as the "Northern Cross" (now in the Cygnus Constellation) pointed at the crossing of two circles that contained more than three points each.
The Northern Circle is formed by Deneb, Sadr (or Gamma Cygni), Albireo, and the three stars of Orion's Belt; whereas the Southern Circle is made by Epsilon Cygni, Sadr, Delta Cygni, and Sirius.
The crossing of the two circles determines a west-to-east baseline, which parallels the look of Giza's Sphinx toward the rising sun.
Khufu, the second Pharaoh of the IV Dynasty, must have planned to replicate on Egyptian soil the disposition of the two astronomical circles. Indeed, three sons of his--Khafre, Djedefre, and Menkaure--followed his example of building massive pyramids in correspondence to the two celestial circles.
Cassella (2018i) hypothesized also that the two crossing circles and the 4 pyramids on them made a first-degree triangulation network that allowed Pharaohs to chart key landmarks in order to reestablish them after a prodigious Nile flooding was over.
After aligning the 3 wing stars of the Cygnus constellation in the "Northern Cross" (and not Orion's belt) with the 3 pyramids of Giza, Cassella (2018i) corroborated (and anyone can do it) that:
In the view of Cassella (2018i), the head of Giza's Sphinx and of the Lion Constellation represent the classical computing (or the 1st. attention) overdeveloped in high-functioning autistics; its feline body, the quantum coherence (or the 2nd. attention) impaired in autism; and the whole Sphinx represents the de-coherence of the 3rd. attention impaired in schizophrenia. (Cassella hypothesizes that the Sphinx was built about 10-11 millennia ago as a representation of a saber-toothed tiger and of the terrifying power of quantum computing).
By looking at the shared baseline of the two triangulation-circles, Giza's Sphinx (called "Father of terror" or "'Abu alhawl" in Arabic) sustains five hypotheses:
Unveiling the secrets hidden in autistic minds, in Moses' "Ark of the Covenant," in Giza's monuments, and in Leonardo's artistic feats may help us transform into opportunities of growth the dangers of global warming, terrorism, and any major ill. As explained at the beginning of the next page, the bad consequences of letting the temperature of the lower atmosphere of the Earth rise beyond 2 degrees Celsius (3.6 degrees Fahrenheit), within global warming, may surpass what the IPCC (Intergovernmental Panel on Climate Change) has envisioned so far.
The havoc that might soon hit human civilization derives mainly from the accelerated exploitation of the carbon of biomass buried since the Devonian. As with all hydrocarbons, also the oil and gas under Greenland make the devil's excrement. Its eventual exploitation will deepen the autistic or schizophrenic trap that will frighten our descendants, before covering them with the mantle of a premature death. Knowledge of our autistic facet, opposed to our schizophrenic mind, however, could help us exit the trap of using fossil fuels.
The logos heuristics described in this website shows that autism is caused by the mental difficulty to . . .
schizophrenia, by the difficulty to . . .
In other words, autism and schizophrenia are linked respectively to the mental deficiency of infinity and nothingness (transcendental zero), the two hinges of quantum computing in the human mind and the universe.
The journey through the infinite toward nothingness (or the coherence phase of quantum computing) in the funeral of the pharaohs of Dynasty IV suggests that the Sphinx represents the Third Attention, or the light at the end of the tunnel. As such, the Sphinx may be considered a concrete reminder or a metaphor for the reality of quantum decoherence, which favors the mental resurrection ascribed to the rise of the Third Point in individuals, their culture, and global civilization.
Although the previous hypotheses may seem sheer madness to some, they match ancient beliefs about the roots of nature and of the social organization behind Progress. Within a hypothetical example, after receiving from priests of the "House of Thoth" (perhaps following orders of the Queen-Pharaoh Hatshepsut) Egyptian teachings about the nature of the human mind and nature, Moses guarded his Wisdom in two crystals/stones (Thummim and Urim), which were left in the Ark of the Covenant that was inherited by King Solomon.
In the 10th. century BCE, the visiting Queen of Sheba saw the Solomonic tokens and seized their importance. Her sailors might have passed the meaning of the Egyptian/Israeli teachings to Sages in India, China, and in the Mesoamerica inhabited by the Olmecs. From them, the secrets of the House of Thoth were passed to a few Sages among the Maya/Toltecs/Mexica-Aztecs; and finally to the Yaqui shaman don Juan, who showed them to the anthropologist Carlos Castaneda (1968, 1972, 1987 1991), since the early 60s.
As in the Chinese game "Whispers" of accumulation of distortions, however, Castaneda understood too late the cognitive implications of the teachings of don Juan. As it seems, professors at UCLA (University of California at Los Angeles) and modern science have not absorbed yet the importance of the infinity hurt in autism and of the nothingness impaired in schizophrenia.
Still, Cassella believes that autistics, schizophrenics, and especially the return of Quetzalcoatl will convince scientists unaware of the truths hidden in any Sacred Text, philosophical school, and masterpiece of the arts. With the rise of the third point, anyone can pass from reading and reading, into reading; in the wake of a man- or a woman-of-knowledge.
Such was, for example, the path of Moses's and Leonardo da Vinci's hidden teachings; the aim of the next section.
If the "Ark of the Covenant" in Axum (Ethiopia) is not 'The Ark', it represents nonetheless (Cassella, 2019a) the 3 steps of our quantum capacity to solve serendipitously a problem by valuing three ideas:
Moses sewed the Thummim and Urim crystals on the ephod of his brother Aaron; and placed that vestment in the Ark because Egyptian Sages had shown him the secret of the crossing of the Crook and the Flail on Osiris' chest. That secret is also hidden in the question placed by Medieval Scholastic philosophy, "How many angels (the infinite of Ubiquity) can dance on the tip (the nothingness of Coincidence) of a pin (Unity)?"
Decoherence completes the union of the Crook and the Flail, of the crystals Thummim and Urim, nature's nature, and the dance of unity with infinity and nothingness :
Nothingness in decoherence may be viewed as the part of quantum computing (2) that escapes madness or as the beginning of the 3rd. attention. The 2nd attention includes the closed door of nothingness, whereas the 3rd Attention includes the open door.
The Dance of science, philosophy, art, and religion might help our escape from madness so as to unite infinity with nothingness, in the arms of the Third Attention and in the dream of Progress proposed about two centuries ago by the Blessed Roveretan priest Antonio Rosmini (the theme is developed in the page about the cosmos).
The dance among unity, infinity, and nothingness feeds our perception of beauty. We may find beauty in a masterpiece, in reading a Sacred Text, and in the opportunity to win with the angels of Ubiquity and Coincidence--placed by Moses on the top of the Ark of the Covenant.
Because he knew about infinity and nothingness, Leonardo da Vinci placed the two corresponding angels at the top of his "vanished" 'Nativity' painting.
The 'Natività' ('Nativity scene', at the left) is kept in the church of 'Santa Maria dei Canali' at Tortona (AL, Italy):
Without the cloud, the angels of Ubiquity and Coincidence would stay inside the stable; and without the angels, the cloud would stay outside. Together, the angels and the cloud stay inside and outside at once (Ubiquity) and share the same space at the same time (Coincidence).
In the unrecognized Nativity, . . .
Leonardo placed the three modes of attention of nature and the human mind in all his works. For example, in his vanished mural 'Lotta per lo Stendardo' ('Fight for the Standard'), the center piece of the ruined 'Battaglia di Anghiari' ('Battle of Anghiari'), the confrontation (1st. attention) depicted by Leonardo's Third Attention exalts the losers-to-be (the Milanese) and the winners-to-be (the Florentines) simultaneously (2nd. attention): a silent and elegant trick, which Vasari would not destroy (Vasari, 1550).
Giorgio Vasari hid the center of the "Fight for the Standard" at 7.035 meters below the center of his own "Battaglia di Marciano" in the Hall of the 500, at Florence's Palazzo Vecchio (Cassella, 2017c).
Cassella (2017c) found that drilling a hole at 0.915 to 1 meters from the floor, on the vertical that comes down from the throat of the warrior dying on the ground of the Battle of Marciano, will uncover the throat of the warrior dying on the ground of the Fight for the Standard.
The crossing of two primary triangulations in 26th century BCE Egypt, the Ark of the Covenant, and Leonardo's "Nativity" suggest that the legend of Quetzalcoatl's and the Love of the Virgin of Guadalupe reflect the distributed hierarchy of the human brain.
The next section shows Quetzalcoatl's voyage from our autistic to our schizophrenic and back to a renovated autistic facet.
Although he goes as 'Coatl-quetzal' from the perception of shared spacetime (on the earth that supports the serpent-coatl) to the sky of madness that welcomes the bird-quetzal, 'Quetzalcoatl' will escape madness. As a metaphor for Progress, he (or she) will return from the meeting of infinity and nothingness in the superior conjunction toward a spacetime renewed in the inferior conjunction.
We should also consider the degeneration of our ability to think (quantum computing, learning, Moses' Urim, Zechariah's No'am, or the Aztecs' Nagual) between autistic need (Thummim, classical computing) and schizophrenic chance. There is more to nature and the human mind than the less-than-perfect relationship between perfect need and imperfect chance proposed by Charles Darwin. As with the mad, we have become blind to the distributed hierarchy that readjusts reality.
The research of Antonio Cassella aims at more than preventing the increase of autistic order in babies and psychotic disorder in adults. Grasping the roots of autism and of the schizophrenia at the center of psychosis will allow us to offset the destruction brought by the Four Horsemen of Apocalypse:
The two last riders could help us control the first two horsemen. Besides avoiding the destruction of human civilization, the comprehension of the cause of autism and schizophrenia may allow us to seek and find a new horizon of social problem-solving, learning, and progress for our grandchildren.
Wise ones, among Mesoamerican Olmecs, Maya, and Toltecs/Aztecs believed that the 'bird-serpent' "Quetzal-coatl" (at the left in the figure above) had the capacity to leave behind the memory of classical reality (or spacetime), go toward madness, into mutually exclusive imaginary worlds (quantum hyperspace), and return (right) through the hyperspace of quantum computing into a renewed spacetime.
The cognitive ability of nonautistic children to go with quantum coherence and to return with quantum decoherence is innate. But at present we are still embracing the 2nd attention. In order to reach the 3rd Attention and our Third Point, we have to seize again the conscience of social values, which our prehistoric ancestors understood quite well.
Both classical and quantum computing are innate in nature and in nonautistic human beings. This hypothesis agrees with the genetic consequence that there are four times more autistic males than females, who are endowed in general with better chromosomes and values than are their power-hungry companions.
High-functioning autistics keep intact at birth the cognitive domain (bottom left in the figure above) that Cassella matches to the crystal Thummim, stitched by Moses with the crystal Urim into the ephod that his brother Aaron kept in the Ark of the Covenant.
The Thummim crystal can also be equated with the Egyptian Crook worn by the god Osiris and by all pharaohs, up to the suicide of Cleopatra VII. The Crook and the Thummim also make the staff Hovalim, faith, order (or the truth that opposes disorderly chaos/falsity), the Tonal cherished by the Olmecs/Maya/Toltecs/Aztecs, measurable unity, and the classical computing that guards the "invariant" schemata stored in the cerebral cortex of humans.
Without the classical computing imposed by the Aztec Tonal, the world of shared repetitiveness in a healthy self would vanish. After all, the quantum computing inherent in the Aztec Nagual needs a platform from which to fly into the infinity that surrounds any explorer surrounded by doubt.
By way of illustration, after stealing from his father Isaac the blessing that belonged to his twin brother Esau, "Jacob" (or "the deceiver") left his classical Crook-home, on the road of the Egyptian Flail, Urim (or Zechariah's No'am). He was driven by fear of Esau's anger, or perhaps by his own courage, curiosity, dreams, hopes, and the advice of his keen mother Rebecca.
Before vanquishing madness, Jacob dreamt in Bethel of a ramp (quantum computing) that went from the earth (classical computing) to the sky (the unilateral unreality of the mad). The image of God's angels going up and down the ramp is an allusion to the creativity of the nonautistic person. Within the competing options dreamt by quantum coherence, the 2nd. attention goes up the ramp toward schizophrenia; and within de-coherence, the 3rd Attention returns, from schizophrenia to a renewed autistic facet.
In Bethel, Jacob understood through the Archangel Gabriel, that there is something worse than material poverty: a) the cognitive poverty of the person whom the devil and the angels of God have abandoned in the visible world; and even worse than that, b) the quantum spirit of leaders who have been enslaved by devilish cohorts, and condemned to roam the very edge of madness before falling in its depths.
In sum, artistic freedom to sin is better than autistic innocence, and autistics' link to reality is better than the link to unreality adored by the mad. Diabolical tyrants emphasize their capacity to impose unilateral order; however, what good would lie in sterile and undemocratic order if it will lead in the end to maddening chaos?
Jacob understood at Bethel that he could use his capacity for tackling the infinity of quantum computing to shorten the growth of others, as tyrants do, or to grow with others, in the pursuit of win-win outcomes. Undemocratic tyrants lack the vision that leads to the solution of a problem. After Bethel, the Force of freedom led Jacob to a sober learning and to his redemption in Penuel.
In Penuel, Jacob fought a whole night with the Archangel Michael , a metaphor for firming up his realization that he had to explore God's Will before exercising his will.
Michael saw there and then that Jacob had left behind his quantum devil, his twisted mind, and his egoism after acquiring his Third Point. Consequently, the Face of God twisted one of his legs and changed forever his first name from "Jacob" (or 'the deceiver') to "Israel," or 'he who fights with and is saved by God'. After all, a twisted leg accompanies the repented self better than a twisted mind.
After Penuel, Israel embraced a patient will that sought to grow with and to win with others. He had left Bethel in poverty, and Penuel in richness. Still, neither poverty nor richness would influence his will to 'walk with God'.
The oral tradition behind Genesis and the story of Jacob were devised by Moses. The Prince of prophets hid in the Pentateuch (the first five books of the Bible) the social values needed to turn the dangers introduced by crucial problems into a new horizon of Progress.
Similarly, the Toltec/Mexica Eagle is a metaphor for the return of Quetzalcoatl, which will lead our children's children into saving the cycle of water on Earth before reaching the aqueous planet that turns around Proxima Centauri (the nearest star to the Sun); or before changing Venus into the ancient Earth that hosted saber-toothed tigers.
Understanding the autistic facet, and the artistic facet of our minds will lead to:
As did Gilgamesh (Andrew, 1999) ,the king of the Sumerian Uruk in the 27th century BCE and a metaphor for classical computing), and Enkidu (a man-beast and the corrupted quantum computing that befriended Gilgamesh) when they killed Gugalanna (or the monster sent by the mother goddess Ishtar to empty the streets of Uruk), in the end we will get rid of any temporary nuisance (for example, the pandemic caused by a virus that can be stopped through vaccines).
According to the 4,000-year-old writing The Epic of Gilgamesh (Andrew, 1999), Enkidu died after the fight with Gugalanna, out of a mix of hubris and madness. Although he had lost Enkidu, a repented Gilgamesh found the plant of immortality, through the advice of the immortal Sage Utnapishtim, but lost it on the way back to Uruk, out of his scarse sobriety.
In other words, should we lose the creativity of our artistic side (Enkidu), our autistic side (Gilgamesh) alone will not be able to take advantage of the secret of the Third Attention (the plant of immortality) brought by the return of Quetzalcoatl. In that case, we will succumb to terrorism and the million-years permanence of the after-effects of global warming.
The next page will deepen the analysis of global warming and the similarity between the organization of the cosmos and the organization of the human brain.
For references about articles and books by Antonio Cassella, please look at the list provided in the Biography.
Andrew, G. (1999). The epic of Gilgamesh. London: Penguin Books.
Castaneda, C. (1968). The teachings of Don Juan: A Yaqui way of knowledge. New York: Simon and Schuster.
Castaneda, C. (1972). Journey to Ixtlán: The lessons of Don Juan. New York: Simon and Schuster.
Castaneda, C. (1987). The power of silence: Further lessons from Don Juan. New York: Simon and Schuster.
Castaneda, C. (1991). The Eagle’s gift. New York: Simon and Schuster.
Euler, L. (1748). Introductio in analysin infinitorum. Bosquet: Lausanne. Feynman, R. P. (1985). The strange theory of light and matter. Princeton, N.J.: Princeton University Press.
Gaukroger, S. (1995). Descartes: An intellectual biography. Oxford: Clarendon Press.
IPCC-WG1. (2007) Intergovernmental Panel on Climate Change. Fourth Assessment Report. Summary for Policymakers: A Report of Working Group I. IPCC-WMO.
IPCC. (2014). Intergovernmental Panel on Climate Change. Fifth Assessment Report. Summary for Policymakers: A Report of Working Group I. IPCC-WMO,
Vasari, G. (1550). (1986). Le vite de’ più eccellenti architetti, pittori, et scultori italiani, da Cimabue insino a’ tempi nostri. Torino: Einaudi.
Ward, P. D. (October, 2006). “Impact from the Deep.” Scientific American, 295, 64-71.
Voigt, W. (1887). Ueber das Doppler'sche. Princip. Nachr. Ges. Wiss. Gottingen 8, 41-51.
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