393 - Wheels Within Wheels: The Universe as a Symbol

In this excerpt from the second lecture of the Symbolism Masterclass, I take you deeper than ever into one of the most powerful and mysterious patterns that underlies the cosmos. We explore the strange vision of Ezekiel, the meaning of the cosmic wheel, and how seemingly distant symbols—from pyramids to Christmas trees—are revealing the same fundamental structure.

YouTube version: https://youtu.be/6wYPgrniyWo

Join us live for the rest of the Symbolism Masterclass. You will get access to all the lectures that have already taken place, including downloadable audio. https://www.thesymbolicworld.com/courses/symbolism-masterclass

SYMBOLISM MASTERCLASS
Join me this April for the Symbolism Masterclass, a 6-week deep dive into the essentials of symbolic thinking. Over 18 immersive hours, I'll guide you through the framework behind everything I've explored in 500+ videos—from heaven and earth to dragons, fairies, kings, conspiracies, Darwin, the Bible, and beyond. 
🗓 Dates: Live classes every Wednesday at 1-4 PM Central /  2-5 PM Eastern time: 4/23, 4/30, 5/7, 5/14, 5/21, 5/28
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Chapters:
00:00 Introduction to Symbolism Masterclass
02:45 Fractal Symbolism and Hierarchies
06:05 The Nebuchadnezzar Statue and False Hierarchies
09:02 The Role of Gold in Symbolism
11:51 Understanding Context in Symbolism
15:10 The Tabernacle and Hierarchical Structures
18:01 The Wheel as a Symbol of Unity
20:58 Dante's Representation of Heaven and Earth
23:50 The Spiral Structure of Reality
26:56 The Cosmic Wheel and Its Implications
29:54 The Interconnectedness of All Things
33:08 Ezekiel's Vision and the Infinite Structure

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My intro was arranged and recorded by Matthew Wilkinson: https://matthewwilkinson.net/

Keywords:
symbolism, fractal, hierarchy, Nebuchadnezzar, gold, context, tabernacle, wheel, Dante, spiral, cosmic structure, interconnectedness, Ezekiel's vision, the Bible, idol, idolatry, religion, Orthodox Christianity

Episode Transcript

Speaker 1 (00:00):
Hello everyone. We are halfway through the Symbolism Masterclass. As
I record this, it's been a wild ride. I'm really
pushing people to their limit. I like to watch in
the chat and see people's brain's fizzle. People seem to
be following. It's tough, but it's important stuff. And we

(00:20):
thought we could post a little section from the Symbolism
Masterclass in which I describe in more detail than I
ever have before, what it is that I mean by
fractal symbolism or the fractal structure of reality, and especially
how it relates to that weird and wonderful vision that
Ezekiel has of the wheels within wheels within wheels in

(00:42):
the chariot of the divine revelation. And so we thought
this could be fun for you to realize and kind
of see how deep it is we're going in the
Symbolism mass Class. You can still sign up. Of course,
we have three weeks left, but all the videos are
available for those that sign up forever. Once you sign up,
you have access to them because you will definitely want
to rewatch these videos. People I know are saying I

(01:05):
need to rewatch this two or three times because there's
a lot it is very coherent, but it is it's
like drinking from a fire hose. Well, have three episodes
left to record, so I hope that by the end
people will will be let's say, well trained in symbolic visions,
and so please enjoy. This is Jonathan Pejel, Welcome to

(01:36):
the symbolic world. This symbolic structure is really a moral
and this is one of the most important things to
understand about it. It's not We talked a little bit

(01:57):
about how the pyramid in the image on the dollar
can be parasited, like that there can be a parasitic
version of it. And this is true of all of this,
Like so all of these images, the idea of hierarchy,
if it's a there can be false hierarchies, right, the
image of a ladder, there can be There can be
false ladders. It can be taking a ladder that you

(02:19):
like going up. The corporate hierarchy is actually not the
same as the virtue, the ladder of virtues. It is
a real ladder that has the that has all of
this coherence to it, but it doesn't lead to the
same place. If you're actually it's it can be a
dangerous ladder to climb because it can lead to more
and more kind of pride and power. And that is

(02:40):
really the image of the hierarchy that is off off kilter,
is this image of an idol, right, the image of
a false a false hierarchy, of a false truth that
is ordering the world. And it's kind of like this
demonic imagery or like the dark mountain. And so this
is what you see in the image of You see

(03:00):
this in the image of the statue of nebukan Netzer. Right,
So the image of the statue of nebukan Netzer has
this powerful hierarchy in it, but it's represented as an idol. Right.
It's said that it has a head of gold, and
that the head of gold is the origin, right, it's
the first empire. And then it has a torso of silver,

(03:22):
and that's an empire that's lower down on the hierarchy,
and that is also lower. Let's say further in time,
it has the hips of brass, the legs of iron,
and the feet of clay, and the toads that are
a mix of iron and clay. Right, and so this
is a perfectly coherent vision of a hierarchy. Right. So

(03:45):
the gold, right, gold in some ways is the less
solid metal. It's the one that is most its most
looks like light, right, it's shiny, it's reflective, it's precious
because it's rare. It's more like you know, but it's
also doesn't You can't make a sword out of gold.

(04:05):
That's not possible. And as you move down the ladder,
you can see that the metals are darker and darker
and are also more and more strong, right, they have
that kind of stability as you move down, and they're
more and more stable, more and more stronger and stronger
until you reach the last one. And then in the

(04:25):
last one you have the image of fragmentation. You have mixture.
You have the toes made of clay and of iron
mixed together. So you have this powerful image of a
hierarchy where it's actually an idol. It's like a false hierarchy.
It's an image of civilization in its false hierarchy. But
it's using the same type of symbolism that would be

(04:50):
used in other contexts to describe an order of qualities.
From the most precious at the top right, that is
also the less hard two things that are less precious
and harder and harder until they become brittle and until
they become confused and then they shatter. So you have

(05:11):
this weird image of heaven and earth. And what's interesting
is that this image is reflected, So now's the negative
aspect of the hierarchy. And then this image is reflected
in the order of the tabernacle, right, And so the
tabernacle has the same order, similar order as the order

(05:34):
that you see in the statue of nevigand Netzer, which
is that gold is held just for the Holy of Holies, right,
which is the place on which the heavens come down
onto the top of the of the structure. Okay. And
then there's silver that are made out of parts in

(05:57):
the holy place in the sanctuary. But gold is just
for the Holy of Holies, the highest place of the sanctuary.
And then after that you have bronze is used in
the outer court, So you have the bronze that is
used out here, you know. And then ultimately on the
outside you have the clay. Right, you just have the dirt.

(06:18):
You just have the the dust of the of the
ground that is outside and is not part of the
of the sacred order. We could say, okay, and so
so kwame Owusu says, why is the nebukand Nezar statue
symbol of false hierarchy. Well, in the story of Daniel,
it's represented as an also as an idol that is

(06:40):
meant to be worshiped. And so the image Daniel sees
the story of Nebugdzer in a dream and he sees
this statue that is that is above and then it
sees that there's a mountain that is next to it,
and a stone comes from the mountain. It's really a
good idea to understand the stone as being from the top.
So a stone at the top of the mountain breaks

(07:03):
off and then rolls down and then destroys the statue.
So that's the dream of Nebuk Nzer, and so you
could understand that it is an image of a false
hierarchy that gets set up. And then that which comes
from the holy mountain, from the top of the Holy mountain,
this kind of this stone that is actually uncut by men,
which is only made by God, rolls down the mountain

(07:27):
and then breaks the statue apart. Right, So that image
of the stone that is that of course it's an
image of Christ, but you could understand it as something
that is not artificial, the true nature, the true hierarchy
manifesting itself and destroying the false hierarchy. So that image
can be represented. It's represented in many places in scripture

(07:47):
where you have the let's say the Egypt the Israelites
leaving Egypt, where they have a pharaoh and they have
a whole civilization that is that is falsely aligned. Is
very powerful, but it's false align. And then they go through, right,
they leave that, and then they go up the mountain
to receive the true revelation, right, and in that process

(08:10):
the pharaoh's men get drowned in the sea. And so
you can kind of see it's a similar idea where
it's like you have to destroy the evil hierarchy in
order to build. So think about it like you have
to you have to you have little hierarchies in you,
like sins that are little hierarchies that order behavior towards
purposes and that are evil purposes, and so you have

(08:31):
to deconstruct those before you actually move up the up
the path, right, And so it's just important to understand that.
So the reason why I'm saying that is that gold
is used in the Holy of Holies and it's used
to make idols. And so the question is what does
gold mean? And gold means it depends where in what

(08:53):
story you're placing the gold. And so gold can be
an image of the holiest thing dedicated to God. And
gold can be like King Midas worshiping riches and turning
everything into gold in a way that makes him have
no body. Right, So he's just ahead, and because he's
worshiped gold, he now cannot cannot feed himself anymore. He

(09:17):
no longer has access to his body. So you can
see how the same image is used in different context
in order to manifest the different purposes. Okay, Zach Max says, depends.
It's always a safe answer, but it doesn't depend on anything.
It actually depends on the context and the context. When

(09:38):
I say that, the word context means purpose. The context
is defined by purpose. And so you know money, how
can I say this? It's like I can give I
can give food to the poor, and I can do
it in the right way, and I can also do
it just to increase my stature and my pride. It's

(10:00):
the same action. But because the purposes are different, then
the same symbol, the same behavior will play a different role,
and that's really important. That's why, like you can totally
have images with evil kings and you can have images
with good kings. You can have images with evil peasants,
and you can have stories with good peasants. And it

(10:20):
just depends on how you structure things in order to
manifest the purpose of why you're putting that image in
there in the first place. And this is super important
because if you don't understand that, it's like you'll never
you'll never understand the stories of scripture, because then you'll
think something like the snake represents the devil, because look

(10:41):
at Genesis Wan and then by the time you get
to Jesus saying that he's the serpent in the desert,
you're going to become very confused and you're not going
to be able to understand what the heck he's talking about,
because I thought, I thought the serpent was evil, and
I thought the serpent was the devil, and in fact
that's not the case. The serpent represents something far greater,

(11:03):
like greater represents something which has different manifestations depending on
where it is. Right, And that's true of that's true
of everything. Right, everything is the best way of understanding
is that things have a place on this order of
being right. They have their place, and this is obviously
we're just in the second class. We're going to go

(11:24):
through all of this as we move forward. But that
place can be aligned differently depending on the reason right
of why they're put there. And so every level of
the think about it this way. Every level on the
ladder of divine ascent that we saw earlier with the
monks going up the ladder towards Heaven, every step on

(11:47):
that can be a step towards God, or it can
be representing a distance from God. It can be represented
you not being close to God and a place of
falling off. That's true of every single level. All of
them can become a type of forgetting, because that is

(12:07):
the relationship of the of the many to the one.
Is that the many to the one. The many. If
they remember their connection to the one, then the many
becomes an image of glory, comes an image of fullness.
But if the many forget their connection to the one,
then they become an image of fragmentation. They become an

(12:28):
image of sin, They become an image of death right
because they're veering away from the purpose. But the same structure,
the same things that you that you do can be
one or the other. Another way of saying is that
every virtue you can do in pride and every in
every virtue that you do in pride is actually it's

(12:49):
it's a kind of sinning because you're you're using the
virtue to increase yourself and you're building an idol. You're
building a little never never connect a statue which looks
really good but ultimately is not connected to the highest,
highest purpose. All right, all right, so Lewis Blanco said
the snake is still a symbol of sin. We'll see

(13:10):
about that. We'll get to that. We'll get to that,
and we'll see if the serpent is just an image
of sin. All right. Okay, Now we just looked at
the tabernacle and we kind of saw how the tabernacle
represents this mountain again. Right, So the image of the tabernacle, right,

(13:34):
even though it's represented horizontally, it's still structured kind of vertically.
So it has this hierarchy which moves from the outside
into the inside from the many that are there in
the tabernacle. So you have all these people coming in
right to the priestly cast that are fewer to the

(13:58):
high priest, that is, one that moves into the place
where the glory of God descends down on it in
the same way that Moses receives the law that comes
down from heaven. So when Moses goes up the mountain,
he goes up with the seventy, and then he drops
them on his way up, and then he goes up

(14:19):
with Joshua and I forget the name of the other person,
and he and Aaron, and then he lets Joshua and
Aaron remain at a different level, and then he ends
up alone at the very top where he receives the
law from heaven. That is the kind of the structure.
And so this structure can appear, of course as the
kind of mountain, but it can also appear horizontally as right,

(14:47):
a kind of concentric structure. Right. So you can understand
now if you look at the way that the camp
of the Israelites is set up, that the place where
Heaven and Earth meet is in the tabernacle, right, And
then that what that does is it radiates out and

(15:10):
it gathers all of the tribes together. Right. So this
is the camp of the Israelite. You have all the
different tribes that are named around their edge, and in
the middle you have the levites that are in the center.
And then in the middle of that you have the
actual tabernacle, that is the place where God reveals himself.

(15:33):
And so you have this kind of concentric model now
where Heaven comes down from above and then manifests itself
horizontally as this extension. And so that's why you can
also represent Heaven and Earth this way. You can represent
Heaven as the middle and Earth as the edge, or

(15:56):
at least you could Heaven in the sense of the
image of Heaven on Earth appears as the center. Right.
We use it in common parlance all the time. Right,
we say it's the center, it's the central thing, it's
the reason why we're doing things. Like all of these
all of these aspects are completely coherent in terms of

(16:16):
the symbolism, right, And that's why the image of the
wheel is one of the images that represents this so powerfully,
because a wheel is exactly the image of you could say,
a way in which all the multiplicity. Right, So all

(16:37):
of these multiple aspects are joined in and joined by
the center, right, so that the center is collecting all
the multiplicity into itself. It's giving it its direction, is
giving it its purpose, you know. And in the wheel,

(16:59):
it's it's particular literally true and particularly interesting because when
a wheel is turning, the actual axis, like the actual
axis of the wheel, the place around which the wheel
is actually turning is a virtual point. It doesn't have
it actually doesn't have extension, it doesn't have extension in space.

(17:20):
It's it's it's just like a virtual point in the middle,
and then all the multiplicity is turning around that virtual point.
And so there's like a you could say, there are
different reasons of why to represent the purpose or the
heaven or the reason as the top of something at

(17:43):
the top of the ladder, the head, or as the heart,
right as the middle, and there's a distinction between the two,
right you could think of the heart tends to emphasize
more the place where heavy and an earth meat, you know.
But ultimately they play very similar roles, like they play

(18:07):
very similar roles in practice, right, and so sometimes there's
a reason to distinguish them, and we can look at
those at some point, but they play distinguishing roles and
they kind of compete like in a way, like they
kind of compete in different ways of representing it. So
a good example of not that they compete, but that

(18:29):
they kind of alternate. So a good example of place
a place where they alternate is of course in Dante.
Like in Dante, he is joining this imagery of a
kind of concentric world and a mountain, right. And this

(18:50):
is also where you can start to understand the yin
yang symbol a little more. This is going to get
a little esoteric because until now I've represented heaven as
a point, right, I've said Heaven is a point. It's
things that culminate to each other, you know. But that's

(19:10):
really you could say where heaven appears, you know, because
it's the place where things meet and when Heaven manifests
itself and always manifests itself as a point. But you
can also represent heaven as an expanse, Heaven as an
expanse of actualities, like as an expanse of names, right,

(19:34):
and an infinite like opening up. And then it's only
when it comes down onto the world that it manifests
itself as a point. You know. This is where the
image of the trinity becomes relevant, you know, where it's like,
we don't actually believe that the world culminates just into
one that it is in some ways, there's an expansive

(19:56):
element to that one, that to that unity, which is
beyond the unity itself. And in Dante, he's always trying
to represent this, and so basically he represents both in
some ways, the idea that God is the center, but
that also God is also kind of surrounding all of us,

(20:18):
and so God appears in your heart, but the truth
of it is that you are in God. Right. So
that's when symbolism because very very very subtle. Usually most
of the time when I talk about it, I'm always
saying talking about the point and the center and how
things kind of culminate into one. But this is supposed

(20:39):
to be the masterclass, folks, and so you have to
be able to kind of expand your mind and understand
that ultimately, the truth of it is that it's a
point and a center. But we are also, you could say,
in God. And that's why a lot of some representations
will look will look different, and this is why. And

(21:00):
Dante he plays with that. So on the one hand,
he makes these mountains that you're constantly ascending in order
to kind of go up, but he represents the heaven
as this thing in which we're contained. And then once
he gets to the very very top of the heavens,
then once again God appears as these kind of concentric

(21:20):
circles that are moving into one. She's constantly playing with
you and trying to help you understand that God appears
as this point of light, but that ultimately God, we
are in God. Right, So this accounts more for this imagery. Right.

(21:41):
This is probably the first time that I've even talked
about this, which is that that's why the tree looks
the way it does. Is that the tree has a
central axis, which is like this connection between heaven and earth,
and below it has all this multiplicity that is, the
roots that kind of connected to the earth distribute it
in the earth. But then when you reach the top

(22:03):
of the of the trunk, it opens up and has
all of these stars all above, like all of this
kind of all of this multiplicity of actuality that is
up in the heavens, right, And that's what it counts
also for this image of the Star of David or
the Seal of Solomon, which is that in this image heaven, right,

(22:29):
is this one Heaven is this triangle that's coming down.
So a way of understanding it that makes sense is
to understand that as Moses goes up the mountain and
he reaches the top of the mountain and then he

(22:51):
encounters God, you can imagine that encounter as being like
a triangle that goes up like that, right, a triangle
that goes up into the infinite and then comes down
and points itself right to manifest as this this center,
as this seed, as this you know, as this pearl,
as this all of these images that we have in
scripture of the center, and then redistributes itself into the

(23:14):
earth as this, this kind of of of redistributes itself
into potentiality, Okay. And then that which is at the
bottom is like the water and the food comes up
right and then becomes the fruits, all the fruits that
are that are up above. And so this is really

(23:36):
the This is really like the most subtle version of
symbolism you'll we'll hear about I. Like I said, I
usually I don't go this far in in in my
presentation because for some people this could be confusing. And
so now we're back to this, like this is what
also accounts for this the structure of this symbol, which

(23:58):
is that both Heaven and Earth are in each other
in the sense that right, Heaven has to be in
Earth in order to activate its potential right towards the purpose.
But Earth also has to be in Heaven so that

(24:22):
Heaven can distribute itself right and can be motivated to
act towards towards potentiality. And so this can really help
you kind of understand, I hope can kind of help
you understand the ascension to some extent and why the
ascension is necessary in the image in the story of Christianity,

(24:43):
which is that the ascension is the continuation of the
incarnation Christ coming down into the world and manifesting himself
in the world. Is if you think of it in
terms of metaphysical structure, it's simultaneous to him going up
taking man up into heaven, and that those two Christ
incarnate in the world and Christ's body up in the heaven.

(25:08):
That is the ultimate structure, right, that is the ultimate
structured reality. And this and this the yin yang is
actually one of the most successful images that manifest that
right of this double, this this double being inside each
other in a different way. And as we move forward
in the class, we'll see the difference between the way

(25:32):
in which the man is in the woman and the
way in which the woman is in the man. Will
will show how the what is the difference between, uh,
you know, the way in which for example, you'll you'll
hear it because often when you hear like people talk
about symbolism, they'll say things, simple things, and they're not wrong.

(25:53):
They'll say the masculine is active and the feminine is passive,
and it's like, anybody who's paid attention to reality knows
that that's not the case at least, Like what are
you talking about. It's like, so the masculine is active
and the feminine is passive, and then you realize, well,
actually no, actually, okay, no, the feminine is active, right,
The feminine is doing all the things, and the man

(26:16):
is passive because he's giving. The king is passive, right
because he's giving the orders and the people are doing
the things. So what's active what's passive? And it just
really depends on how how from what perspective you're looking
at it and how you're seeing what in what you know,
And we'll distinguish all this, like you'll see it'll make sense.
But I wanted to kind of take you on a

(26:37):
on a on a limb and push you a little bit.
There's no way we're getting to the end of this
presentation today. It's just absolutely no way. All right, okay,
but let's get back to the wheel, because the wheel
is an important image to kind of understand this. So
we have this beautiful quote from say Nicodemus of the

(26:58):
Holy Mountain. He says, we must therefore keep in mind
that as the center of a wagon wheel has a
certain number of spokes going out to the circumference of
the circle, and so returning to the center where they meet,
so also is the heart of man like a center
where all the senses, all the powers of the body,
and all the activities of the soul are united, all right,

(27:22):
And so say Nikodimus talking about this image of the
wheel as an image of the relationship of the heart
to the externalities of the person of the heart, to
your senses, to your to your being. And so that's
why you can have all this type of imagery that
is represented. That is represented, you could say, as image

(27:48):
of radiation from a center, and many religious images have
that structure. And that's why it's important to understand it,
because if you want to be able to know why.
Sometimes you represent the relationship of Christ to the world
like this, right, instead of Christ at the top of

(28:08):
the mountain, like you can totally understand how now it
makes complete sense because Christ is the center of the cosmos,
and around him are the twelve right, the twelve, the
twelve tribes, the twelve signs of the zodiac, the extension
of his rule and his identity in the world. Okay,

(28:30):
but this is this is again, this is a universal image.
It's I think that it takes its highest form in Christianity,
but you will see it manifested in every single culture.
So the symbolism of the wheel. Obviously some of you
will know this, this is this is the this is
the what is it called the wheel of Karma? Which

(28:52):
is this idea of the Buddhist wheel. We have the
way in the center and then the eighth fol path
of the Buddha, you know, going moving away from the
central vision of enlightenment into the practices that people are
supposed to embody in order to reach the center of
the wheel. But it's there in every like it's just everywhere.

(29:15):
Here a few examples you have. This is the native
medicine wheel which is this wheel that is separated into four, right,
and the four are joined together in the center of
the wheel. Obviously you see people making mandalas. Everybody loves
mandala today because the mandala has the same structure, and

(29:39):
of course that's what the swastika means as well. You know,
I know the swastika has been captured by horrible political forces,
but the swastika is one of the oldest images in
the history of the world. Like it has this sense
of a unity of multiplicity in this kind of turning
wheel that is related to a central axis. Yeah, someone said,

(30:03):
the compass rose. What do you think my next slide is?
I mean you might You're probably are looking at the
at the at the slide presentation, right, So the compass
rose is a good way to kind of understand one
aspect of this symbolism and how it's all going to
kind of join together in this fractal pattern that I'm
telling you about, and how there is this cosmic way

(30:24):
of representing how all of these purposes embed themselves together.
And so in the directions, right, this idea of the
roads of directions, you are acting as the center, right,
you are the ones standing here in the middle of

(30:46):
this rose, and you are connecting heaven and earth. Why
are you connecting heaven and earth because you are the
one who knows where they're going. You're the one who
cares where they're going. You're the one who needs the
world to be separated into direction in order to direct
your action. And so you stand there and then you

(31:06):
have this directionality that lays itself out in front of you,
which represents also you're separated into four, because you're separated
into four as well. Look into that later. You have
in front of you, you have behind you, and you
have left, and you have right. And that is how
the human being functions. And it makes complete sense to

(31:27):
separate the world that way because when you experience the world,
that is also how you experience it. As you look
at the things move up in the heavens and you
see these things moving east to west, east to west,
you notice that in the north the light never goes
You notice you know that the sun always moved from
the east to the south and then comes back into

(31:48):
the west. That there is a kind of coherence to
the world, and that you have to understand that you
look at the heavens, this rose right comes from looking
at the heavens. By the way, it doesn't come from
looking at the earth. You can't get directions from looking
at the earth. You get them from looking at heaven.
Then you infer them in the earth, but you get

(32:10):
them from looking at heaven. Right. And so now once
you get that, like, once you get that kind of sense,
you can understand that one of the best images of
the world that you can come up with is this right.
And so have you have this vertical heaven right, and

(32:35):
then you have the earth as a wheel. The earth
is a wheel that turns around the vertical heaven. So
the heaven is the axle of the wheel, is the
axis of the wheel. It provides stability, it also provides direction. Right,
it provides the say, the center of the movement. It's

(32:56):
the stillness in the turning right, it's the thing, it's
the heart. Right, it's the place where all the multiplicity
is gathered. And so this axis represents a kind of connection,
you know. And then the wheel is turning like this right,
so you can you can see how it is just
another version of this. So you have heaven, which is

(33:19):
the axis, and then you have the wheel which is turning. Okay,
that is one of the images you can have. Now.
The thing is that it's a fractal system, right, and
so you have Heaven, you have Earth. That's the wheel.
But that's not the best way of representing it. The
best way of representing it is like this, right, because

(33:43):
what because you have the ladder, right, this is the ladder.
So you have the vertical, and then each horizontal is
a wheel. Each horizontal is a gathering of multiplicity towards
the purpose at that level in the ascent into heaven. Right,
So you have wheels stacked on wheels. All right, he's

(34:10):
even better way of representing it. And you could represent
it this way, right, This is even better way of
representing Why is it better to represent it this way? Right?
Because the higher you are on the on the axis,
the closer you are to the very very purpose of
the whole hierarchy in itself. So you have a hierarchy

(34:31):
of purposes like this. The wheel at the top is smaller,
just like the high priest in the tabernacle, just like
Moses at the top of the wheel. He's gathering his
small possibilities into the top, but he has under him
a bigger wheel that has more and under that a
bigger and bigger and bigger wheel that are all gatherings

(34:53):
of multiplicity into the axis. And so you have this
ladder that moves up into heaven. That is a series
of wheels, right, that are going up the ladder of
of of the world. Right, So you can think of
it like the right, this border of the wheel that

(35:18):
goes around the axis. Right, you can think of it
as a serpent. It's a good way of thinking about it.
It's chaos on the very very edge, right, it's the
arobios on the edge. Okay. Now, the truth is that
none of these things are separated, right, and so it's
like we separate them and they then make sense. But
they're all actually connected together, right, And so the the

(35:41):
although the right, although the the the Let's say if
you have a car and you have different parts of
the car, right, the cars are connected in their purpose,
but they're also connected like they have to be connected
even in space. They have to have some like proximate connection,
some measurable connection, you could say, that makes them participate

(36:02):
in the hole. And that's why an even better way
of representing this, which is not just a bunch of wheels,
it's a spiral. Right, So you have a spiral that
is turning and that is going around an axis. Right,
So it is like this, this is the way that
you represent the world. Right, the world is a spiral

(36:27):
of wheels, right that is going up an axis. It's
a it's a it's a ladder, but it's not just
a ladder. It's like a spiraling ladder that go the
way to the top. That's what Again, the same thing
the serpent around the pole or the serpent around the tree.
That is what it is representing, you know, in the
story of the Fall. Now you could say it's something

(36:47):
like it's the periphery of the wheel that's competing with
the tree. It's competing with the structure. But it can
also be an expression because it is this, it is
all of these possibilities kind of move up and joining
together right towards the highest purpose. And that's of course
why the Christmas tree is the best is one of

(37:08):
my favorite examples. Obviously, the Christmas tree is one of
my favorite examples because it's one that we make every year.
You put it there, it's a triangle. It's it's like
a cone that moves all the way down and then
you put these these you put these things around it
that move up into the star, and the star is

(37:29):
the top. The star is the thing that gives the
whole thing, meaning it's the image of Heaven itself that
is at the top of the tree that now orders
the entire structure in this way. Okay, and so this
is what you mean. So so we have this relationship
of macrocosm to microcosm. Right, So you have these these

(37:54):
little wheels that are microcosms that are joined to the macrocosm,
which is this hierarchy that joins it together. You can
understand it in any single way that you want, and
then all things that exist will have that structure. There'll
be little incarnations of Heaven and Earth that are connected

(38:16):
more and more and more and more to the heaven. Right,
So let's go crazy before because we're almost done. I'm
not I'm going to finish very soon here. So let's
go crazy. Let's realize that that the way that I've
shown it until now is actually not sufficient. You can
have an even better way of showing it, which is
this one. Right, Because every spoke of the wheel is

(38:38):
a connection between Heaven and Earth that has on it
all these wheels that are also little versions of the
same pattern that go up into heaven. So now remember
just remember this, Just remember the image of Ezekiel, right,
just remember the image of Ezekiel. That is what Ezekiel

(39:01):
is seeing, not necessarily represented exactly the way that I'm
showing you here, but the idea of him seeing the
throne of God that is manifested on these wheels within
wheels within wheels, right, and that can move in every
which direction. That is, That is what I'm trying to

(39:23):
help you see, is that the world is made that way,
and there's no limit to how much it can be.
It's an indefinite process. Right, you can have you can
separate the world in as many beings as you need to,
and all of those beings will have this structure. Okay,

(39:44):
so just for fun, I even went further. And so
it's like, imagine now a giant wheel that you can't
even see with every spoke, having a wheel with the spoke,
with wheels with the spoke, and you could keep going,
keep going, and definitely and definitely and definitely right, everything
is is heads and bodies. Everything is this kind of

(40:04):
causing structure moving all the way up and all the
way down. All right, all right, So now that I've
driven you all completely insane, what we're gonna do is
we're gonna take, We're gonna take, We're gonna I'm gonna
take a few questions. I know we're past our time,

(40:26):
but I kind of made you suffer there for a
few minutes. We're gonna take some questions, and then next
week I'm actually gonna I'm gonna separate so that we
can continue this part and and hopefully we can make
it land a little more, because I was like, I mean,
I'm in some way stopping in the worst possible place
because I'm gonna take you. It's gonna kind of take
you into crazy land and then make you land in

(40:49):
like completely in like completely just everyday life. But sadly,
we're gonna have to do that next week. So police
trust me that I'm not insane, uh, and that this
will this will absolutely make sense to you. But I
wanted to kind of I wanted to show you how
far this vision of fractals and this vision of how

(41:12):
little purposes are embedded in larger purposes. And like I said,
that's what Ezekiel saw. Ezekil saw the wheel you know,