Page 101

"In many countries the Divine King was allowed to reign for a term of years only, usually seven or nine or multiples of those numbers. "

Page 162  

"Pyramids were built in groups". . . "The group of nine pyramids at Gizeh is the most celebrated, partly because they have always been accessible to visitors to Egypt and partly because being a group they appear important"

Page 9  

"The miniature pieces for a game of ninepins show that indoor games formed part of the daily life of the people."

Appendix 4
The New Year of God Cornhill Magazine 1934

Page 231/233

"Three o'clock and a still starlight night in mid-September in Upper Egypt.  At this hour the village is usually asleep, but to-night it is astir for this is Nauruz Allah, the New Year of God, and the narrow streets are full of the soft sound of bare feet moving towards the Nile.  The village lies on a strip of ground; one one side is the river, now swollen to its height, on the other are the floods of the inundation spread in a vast sheet of water to the edge of the desert.  On a windy night the lapping of wavelets is audible on every hand; but to-night the air is calm and still, there is no sound but the muffled tread of unshod feet in the dust and the murmur of voices subdued in the silence of the night.
     In ancient times throughout the whole of Egypt the night of High Nile was a night of prayer and thanksgiving to the great
god , the Ruler of the river, Osiris himself.  Now it is only in this Coptic village that the ancient rite is preserved, and here the festival is still one of prayer and thanksgiving.  In the great cities the New Year is a time of feasting and processions, as blatant and uninteresting as a Lord Mayor's Show, with that additional note of piercing vulgarity peculiar to the East.
In this village, far from all great cities, and-as a Coptic community-isolated from and therefore uninfluenced either by its Moslem neighbours or by foreigners, the festival is one of simplicity and piety.  The people pray as of old to the Ruler of the river, no longer Osiris, but Christ; and as of old they pray for a blessing upon their children and their homes.
    There are four appointed places on the river bank to which the village women go daily to fill their water-jars and to water their animals.  To these four places the villagers are now making their way, there to keep the New Year of God.
The river gleams coldly pale and grey; Sirius blazing in the eastern sky casts a narrow path of light across the mile-wide waters.  A faint glow low on the horizon shows where the moon will rise, a dying moon on the last day of the last quarter.
The glow gradually spreads and brightens till the thin crescent, like a fine silver wire, rises above the distant palms.  Even in that attenuated form the moonlight eclipses the stars and the glory of Sirius is dimmed.  The water turns to the colour of tarnished silver, smooth and glassy; the palm-trees close at hand stand black against the sky, and the distant shore is faintly visible. The river runs silently and without a ripple in the windless calm; the palm fronds, so sensitive to the least movement of the air, hang motionless and still; all Nature seems to rest upon this holy night.
The women enter the river and stand knee-deep in the running stream praying; they drink nine times, wash the face and hands, and dip themselves in the water.  Here is a mother carrying a tiny wailing baby; she enters the river and gently pours the water nine times over the little head.  The wailing ceases as the water cools the little hot face.  Two anxious women hasten down the steep bank, a young boy between them; they hurriedly enter the water and the boy squats down in the river up to his neck, while the mother pours the water nine times with her hands over his face and shaven head.  There is the sound of a little gasp at the first shock of coolness, and the mother laughs, a little tender laugh, and the grandmother says something under her breath, at which they all laugh softly together.  After the ninth washing the boy stands up, then squats down again and is again washed nine times, and yet a third nine times; then the grandmother takes her turn and she also washes him nine times.  Evidently he is very precious to the hearts of those two women, perhaps the mother's last surviving child.  Another sturdy urchin refuses to sit down in the water, frightened perhaps, for a woman's voice speaks encouragingly, and presently a faint splashing and a little gurgle of childish laughter shows that he too is receiving the blessing of the Nauruz of God.
    A woman stands alone, her slim young figure in its wet clinging garments silhouetted against the steel-grey water.  Solitary she stands, apart from the happy groups of parents and children; then, stooping , she drinks from her once, pauses and drinks again; and so drinks nine times with a short pause between every drink and a longer pause between every three.  Except for the movement of her hand as she lifts the water to her lips, she stands absolutely still, her body tense with the earnestness of her prayer, the very atmosphere round her charged with the agony of her supplication.  Throughout the whole world there is only one thing which causes a woman to pray  

/ Page 233  /  

with such intensity, and that one thing is children. " This may be a childless woman praying for a child, or it may be that, in this land where Nature is as careless and wasteful of infant life as of all else, this a mother praying for the last of her little brood, feeling assured that on this festival of mothers and children her prayers must perforce be heard.  At last she straightens herself, beats the water nine times with the corner of her garment, goes softly up the bank, and disappears in the darkness.
      Little family parties come down to the river, a small child usually riding proudly on her father's shoulder.  The men often affect to despise the festival as a woman's affair, but with memories in their hearts of their own mothers and their own childhood they sit quietly by the river and drink nine times.  A few of the rougher young men fling themselves into the water and swim boisterously past, but public feeling is against them, for the atmosphere is one of peace and prayer enhanced by the calm and silence of the night.
       For thousands of years on the night of High Nile the mothers of Egypt have stood in the great river to implore from the God of the Nile a blessing upon their children; formerly from a God who Himself has memories of childhood and a Mother.  Now, as then, the stream bears on its broad surface the echo of countless prayers, the hopes and fears of human hearts; and in my memory remains a vision of the darkly flowing river, the soft murmur of prayer, the peace and calm of the New Year of God.  Abu Nauruz hallal.



Contained within this article the word  nine occurs x 9 and  ninth x 1
9 x 9 is 81   +  one  ninth                                
 

Page 90  

Chapter VII  
                                                                          THE QUEST CONTINUES
                                                        "Out in the dark blue sea there lies a land called Crete,
                                                         a rich and lovely land, washed by the waves on every                                                          side, densely peopled and boasting ninety cities . . .                                                          One of the ninety towns is a great city called Knossos,                                                           And there, for nine years, King Minos ruled and en-
                                                          joyed the friendship of almighty Zeus."
 
                             "So Homer makes Odysseus describe Crete, in that famous passage from the Odyssey"
 
Alizzed turned a somersault
 

Page 90

Page 58  

"Views as to the beginning of things lie almost beyond scientific argument. We cannot give scientific reasons why the world should have been created one way rather than another. But I suppose that we all have an aesthetic feeling in the matter. The solar system must have started somehow, and I do not know why it should not have been started by projecting nine planets in orbits going in the same direction round the sun. But we have a feeling that that is not the way in which it would naturally be done; and we turn in preference to attempts - none too successful - to account for it by evolution from a nebula"

Page 336
         336  Quote                         ....... "already.ninety-nine"
        3 x 3 is 9                                               90 x 9  is 810              
                    9 x 6 is 54                              and 8 + 1 is 9
                       and 5 + 4 is 9

Page 336

On the 3 ^rd line up. 36th line down of the main text .
3 x 3 x 6
   36 x 3 is 108
        3 x 6 is 18
      18 x 3 is 54
                  5 + 4 is 9
 

Page 207  

"In  The Story of Sinue the writer describes the death of Amenemhat as follows:
"In the year 30, on the ninth day of the third month of the Inundation, the god entered his horizon"
30 x  9 x  3
     270 x  3
        810
The scribe said , Eight and Ra, then almost az an after thought,
added there are 9 letters in Amenemhat
 

Page 9

" If these objects were not controlled, how could anyone explain such coincidence? No two meteors or other natural phenomena  could coincidentally carry out similar manoeuvres, travel at 90*to each other, and both decide to end there existence at the same point in space, within nine years of each other..."  
 
"I plotted the track of the 1956 UFO on the map at 90*to the north-south line. I realised that I had no definite proof that they were at exactly 90* to each other or that the 1956 track was not a few miles north or south of this position -
still, I had to start  from somewhere, and I would assume this to be correct unless and until other evidence proved me wrong "

Page 9

" Two track lines at 90* meant little on their own .If I found several at 90*, I might have something - a grid perhaps ?
These two lines hinted at this, and I believed that if I could solve the system of measurement, then I had two readymade baselines to work from.  
Once again I went to the UFO files and found that a French-man by the name of Aime Michel had been studying UFOs for a number of years and had found small sections of tracklines in various parts of Europe..."
"...and  Mr Michel had observed that the average distance between these  points was 54.43 kilometres..."
 

Page 80

   Ch

 
 
Page 287

                        As it is.

"When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates."

"The body consists of nine gates (two eyes, two nostrils, two ears, one mouth, the anus and the genitals.)"



After this Alizzed and the scribe having seized, to thread, ceased, to tread, that particular aside of a straight path.
 
And Brother Arthur continued anon, with our tail of tales

Page 92
       9 x 2 = 18
       1 + 8 = 9

" Though he experimented with mediums, Jung initially drew the line at ghosts. In a lecture to the English Society for Psychical Research in 1919 he explained apparitions and apparent materialisations as "unconscious projections" or "exteriorisations":
 
          I for one am certainly convinced that they are exteriorisations. I have repeatedly observed the tele-pathic effects of unconscious complexes, and also a number of parapsychic phenomena, but in all this I see no proof whatever of the existence of real spirits, and until such proof is forthcoming I must regard this whole territory as an appendix of psychology. 16
 
How an " exteriorisation" of an emotional state could produce the detonations in Freud's bookcase remained for the time being an unresolved question."
 
Az Alizzed and the scribe watched, a coming storm thundered , and a lightning flash did fell a grown tree.
 
The continuing mystery of Einsteins number nine tram, Holmes z  Watson . The scribe promptly recorded  the name
Watson z Holmes and just az promptly forgot about the matter.
 
Page 93   /  

"...At some point in his life Jung became convinced that such phenomena transcended the realm of "ordinary" ESP and that a more radical approach was needed to find a place for them in our mental outlook. In his lecture to the English SPR in 1919 he had denied the  

/ Page   /

existence of  "real spirits" and maintained that "this whole territory was an appendix to psychology". But when the lecture was reprinted in his Collected Works in 1947 he appended a footnote to this passage: After collecting psychological experiences from many people and many countries for fifty years, I no longer feel as certain as I did in 1919, when I wrote this sentence. To put it bluntly, I doubt whether an exclusively psychological approach can do justices to the phenomena in question. Not only the findings of parapsychology, but my own theoretical reflections outlined in On the Nature of the Psyche 19 have led me to certain postulates which touch on the realms of nuclear physics and the whole conception of the space time continuum. This opens up the whole question of the transpsychic reality immediately underlying the psyche. 20
 
                                                                                                   4
 
At about the time when this was written Jung was working, in collaboration with Pauli, on his treatise on Syn-chronicity:
An Acausal Connecting Principle, which was published together with Pauli's essay on Kepler in one volume."
 
      "...Jung's treatise hinges on his concept of "Synchronicity". He defines it as "the simultaneous occurrence of two  

/ Page 95

meaningfully but not causally connected events"; 21 or alternatively as "a coincidence in time of two or more causally unrelated events which have the same or similar meaning 22. . . equal in rank to causality as a principle of explanation". 23  This is an almost verbatim repetition of Kammerer's definition of  "Seriality" as a recurrence of the same or similar things or events in time or space" - events which, as far as can be ascertained, "are not connected by the same acting cause". The main difference appears to be that Kammerer emphasises serial happen-ings in time ( though, of course, he includes contempora-neous coincidences in space), whereas Jung's concept of synchronicity seems to refer only to simultaneous events although he includes precognitive dreams which occurred sometimes several days before the events. He tried to get around the time paradox by saying that the unconscious mind functions outside of the physical framework of space time; thus precognitive experiences are " evidently not synchronous  but are synchronistic since they are experienced as psychic images in the present as though the objective event already existed ". 24
 
The scribe added up the note reference numbers of page 95     21 + 22 + 23 + 24 =  90
 
    "Although Kammerer's Seriality" and Jung's "Syn-chrocity" are as similar as a pair of gloves, each fits one hand only. Kammerer confined himself to analogies in naïve physical terms, rejecting ESP and mentalistic explanations. Jung went to the opposite extreme and tried to explain all phenomena which could not be accounted for in terms of physical causality, as mani-festions of the unconscious mind: Synchronicity is a phenomenon that seems to be primarily connected with psychic conditions, that is to say with processes in the  

/ Page 96  /

unconscious. 25 Its deepest strata, according to Jungian terminology, are formed by the "collective unconscious",
Potentially shared by all members of the race. The "decisive factors" in the collective unconscious are the archetypes which constitute its structure". 26 They are, as it were, the distilled memories of the human species, but cannot be represented in verbal terms, only in elusive symbols shared by all mythologies. They also provide "patterns of behaviour" 27 for all human beings in arche-typal situations - confrontations with death, danger, love, conflict, etc. In such situations the unconscious archetypes invade consciousness, carrying b emotions and - owing perhaps to the archetype's indifference to physical space and time - facilitate the occurrence of "synchronistic events"
"...Meaningful coincidences - which are to be distinguished from meaningless chance - groupings - therefore seem to rest on an archetypal foundation."
      "...Elsewhere in the essay he writes:
 
                  Synchronistic events rest on the simultaneous occurrence of two different psychic states. One of them is the normal, probable state ( i.e., the one that is causally explicable), and the other, the critical experience, is the one that cannot be derived causally from the first. In the case of sudden death, the critical experience cannot be recognised immediately as "extra-sensory perception" but can only be verified as such afterwards...In all these cases, whether it is a question of spatial

/  Page  97  /

or of temporal ESP, we find a simultaneity of the normal or ordinary state with another state or experience which is not causally derivable from it, and whose objective existence can only be verified afterwards. . .An unexpected [mental] content which is directly or indirectly connected with some objective external event coincides with the ordinary psychic state: this is what I call synchronicity. 29
        
     The obscurity of these and similar passages indicates the apparently insurmountable difficulties of breaking away from our ingrained habits of thinking in terms of cause and effect. Kammerer started with an intuitive conviction of the existence of a-causal forces in the universe, and landed up with his spurious physical analogies. Jung, starting from the same premiss as Kammerer, ended up with the confused notion that his archetypes somehow engineered the detonations in the bookcase. . ."
"...To resolve this paradox he postulated that the arch types were psycho-physical entities ("psychoids), whose "trans-psychic reality" may produce not only detonations but also ghosts - see the note revoking his earlier disbelief in the existence of "real spirits".*
*... Although on the one hand our critical arguments throw doubt on every single case [of apparitions], there is not a single argument which could disprove the existence of ghosts..."

      In the same breath he wrote: "We must completely give up the idea of the psyche's being somehow connected  

/ Page 98  /

with the brain, and remember instead the 'meaningful' or 'intelligent' behaviour of the lower organisms, which are without a brain. Here we find ourselves much closer to the formal factor which, as I have said, has nothing to do with brain activity." The term formal factor" refers to a presumed archetypal consciousness in the amoeba; but this could hardly justify the denial of the connection between human consciousness and the human brain."     "... Kammerer and Jung, in their different ways fell into the same trap: Whitehead called it misplaced concrete-ness". Like theologians who start from the premiss that the mind of God is beyond human understanding and then proceed to explain how the mind of God works, they postulated an a-causal principle, and proceeded to explain it in pseudo-causal terms."
"...Pauli's own essay turning the mental evolution of Kepler into a paradigm of the limitations of science, is a model of clarity in sharp contrast to Jung's meanderings. But the comparison is not quite fair because it is, as we have seen, much easier for a modern physicist than for a psychologist to get out  

/  Page 99  /

of the grooves of causality, matter, space-time and other traditional categories of thought. The physicist has been trained to regard the world as experienced by our senses as an illusion - "
 
Not an illusion as such but as such an illusion said Alizzed . An illuminated vision , writ the scribe.
 
Page 99    

"Eddington's shadow-desk, covered by the veil of Maya. But that does not worry him unduly, because he has created a world of his own, described in a language of great beauty and power, the language of mathematical equations, which tells him all he knows, and can ever hope to know, of the universe around him. Bertrand Russell did not mean to be ironical when he wrote "Physics is mathematical not because we know so much about the physical world, but because we know so little: it is only its mathematical properties we can discover."
     Thus the physicist was able to discard, one by one, all commonsense ideas of what the world is like - without suffering any traumatic shock.* One by one, matter, energy and causality were dethroned; but the physicist was richly compensated by being able to play around with such enticing Gretchens as the neutrino,and with such exhilerating notions as time flowing backward, ghost-particles of negative mass, and atoms of radium spontaneously emitting beta radiation without physical cause."

Page 88

"At the end of the 1932 conference on nuclear physics in Copenhagen the participants, as was their custom on these occasions, performed a skit full of that quantum humour"
"...In that particular year they produced a parody of Goethe's Faust, in which Wolfgang Pauli was cast in the role of
Mephistopheles; his Gretchen was the neutrino, whose existence Pauli had predicted but which had not yet been discovered.
 
Mephistopheles; ( to Faust) :                     Beware, beware, of Reason and of Science
            Man's highest powers, unholy in alliance.
            You'll let yourself, through dazzling witchcraft yield
            To weird temptations of the quantum field.
 
Enter Gretchen; she sings to Faust.  Melody: "Gretchen at the Spinning Wheel by Schubert
 
Gretchen:                     My rest mass is zero                
                    My charge is the same
                    You are my hero                     Neutrino's my name. "
 
Page 99  /

"...Pauli's revolutionary proposal was to extend the principle of non-causal events from microphysics (where its legitimacy was recognised ) to macrophysics (where it was not )"
"...He probably hoped that, by joining forces with Jung, they would be able to work out some macrophysical theory which made some sense of paranormal events. The attempts were frustrated by deeply ingrained traditions in Western  /
    * Cf. Jeans: "The history of physical science in the twentieth century is one of progressive emancipation from the purely human angle of vision." 31

Page 100  /

thought, which go all the way back to the Greeks. Like Kammerer, Jung kept relapsing into spurious causal explanations to make the a-causal principle work. They were both ensnared, as western man has been for two thousand years, in the logical categories of Greek philo-sophy which permeate our vocabulary and concepts, and decide for us what is thinkable and what is unthink-able. As Sydney Hook said, "When Aristotle drew up his table of categories, which to him represented the grammar of existence, he was really projecting the grammar of the Greek language on the cosmos." 32 It is that grammar which became the undoing of Kammerer and Jung - together with a host of others who had em-barked on a similar quest. The literature of parapsychology is full of hopeful theories which in fact, and for the same reason, were doomed to failure from the beginning,
     In Jung's case there is a particular irony because he spent the best part of his life in attempting to translate another untranslatable language into the western uni-verse of discourse - that of Eastern mysticism..."

Page 101

...There has been in recent years a large crop of other explanatory hypotheses regarding paranormal pheno-mena.  
Physicists have played with parrallel universes, with Einstein's curved space, with two-dimensional time and "tunnels" in hyper-space which would permit direct contact between regions seperated in normal space by astronomical distances."
"... Among biologists a remark-able theory was proposed by Sir Alister Hardy, who thought that the highly skilled and co-ordinated activities  

/ Page 102  /

of some lower animals, such as the Foraminifera, could only be explained by a kind of group-mind where each individual shared "a psychic blueprint". Among philo-sophers, Professors Broad and Price have produced challenging mentalistic hypotheses* G Spencer Brown proposed an intrigu-ing theory which attempted to explain the anti-chance results in card guessing experiments by questioing the validity of the concept of chance itself.
      Spencer Brown claimed that by matching pairs of digits at random, where the first digit symbolised the guess, and the second the target card, he obtained a significantly higher number of "hits" than chance expectation. However, he did not publish his actual tables, and did not claim that his results were of comparable magnitude to the astronomical anti-chance odds obtained by the ESP experimenters. The contro-versy petered out inconclusively, but it neverthless provided food for thought.+ Unlike the propounders of the conspiracy of fraud theory, Spencer Brown admitted that the ESP experimenters were well designed and rigorously controlled"; he accepted the results at face value, but thought they pointed to some anomaly in the very concept of randomness. Though he did not elaborate on the nature of this suspected anomaly, which was to explain the disproportionately high number of hitsin ESPexperiments, his ideas bear a close resemblance to Kammerer's concept of Seriality. The "Law of the Series" is in fact the reciprocal of the concept of randomness.  /
* For a summary of these and other explanatory theories see for instance, Rosilind Heywood's The Sixth Sense" '...1959' "
+ Spencer Brown first published his theory in Nature ( July 25, 1953 ), "Statistical Significance in Psychical Research", and followed it up in a book, Probability and Scientific Inference (London, 1957). /
 
Alizzed and the scribe watched any number of theories dancing at the end of everybody's knows.
 
Page 103  

It is interesting to note that it was Sir Alister Hardy a pioneer of ESP research, who provided the grant for
Spencer Browns research. Hardy commented:
    . . . It remained for Mr. G. Spencer Brown of Trinity College, Cambridge, to suggest the alternative and simpler hypothesis that all this experimental work in so-called telepathy, clairvoyance, precognition and psycho-kinesis, which depends upon obtaining results above chance, may be really a demonstration of some single and Very different principle. He believes that it may be something no less fundamental or interesting - but not telepathy or these other curious things - something implicit in the very nature and meaning of randomness itself. . . . Whether or not the majority of card-guessing experiments may be shown to be due to something quite different from telepathy, there is to my mind quite sufficient evidence to prove the existence of a true form of telepathy which seems likely to be of considerable biological significance. In passing, let me say that if most of this apparent card-guessing and dice-influencing work should in fact turn out to be some-thing very different, it will not I believe have been a wasted effort; it will have provided a wonderful mine of material for the study of a very remarkable new principle. 35
 
That new principle, let me repeat it looks remarkably like Kammerer's Law of the Series, postulated in 1919.
     None of the explanatory theories mentioned earlier embraces the whole field of paranormal phenomena. Some accept telepathy but draw the line at clairvoyance, precognition or PK; and even those "ultras" who accept apparitions and some form of life after death are reluctant to attack the roots of coincidence -  although  

/ Page 104   /

we stumble upon them all the time. I have singled out for discussion Kammerer's  Seriality and Jung - Pauli's Synchronicity because they are, to the best of my know-ledge, the only theories of the paranormal which do attack the problem of meaningful coincidences.
 
 Is coincidence, evidence of total communication said the scribe.
The consideration of which, is why the  I, of yonder scribe, is  hand to pen, a scribe, ever back'arrds in looking fo'rrards.
So said Aliz Zed. Thus writ the scribe.
 
Arthur said Zed Aliz calling him by another name, please continue
 

Page 105

4
Janus
1
" Both Kammerer and Jung postulate an a-causal principle which they consider of equal importance with causality in the destiny of man and the world at large. The paradoxes of quantum physics may suggest that this postulate is no more preposterous than the theorems of modern science; but even if we were prepared to accept it, we would at once be compelled to ask : what is that a-causal agency up to ? What causality is "up to" we think we know quite well: to lend orde and stability to the universe which otherwise would be chaotic and unpredictable; to guarantee, as it were, that if I turn on the tap, water will come out and not a sheet of flame. Causality means law and order. But what does the scarab at Jung's window mean? "
 
 
And this is what the scarab at Jung's window means said Zed Aliz spiriting yon jewel, from out the in of a frozen tell.
Under the influence of the Zed Aliz Zed, the scribe writ the following.  
 
S C A R A B    A R A B    A B R A M   A B R A H A M
1  3  1 9  1 2      1 9   1 2      1 2  9  1  4    1  2  9  1 8  1  4        
        
Page 105 continued  

"From antiquity until about the eighteenth century, men had a ready answer to that question in terms of "influences", "sympathies" and "correspondences". The constellations of the planets governed man's character and destiny; macro-cosmos was reflected in micro-cosmos; everything was hanging together, not by mech-anical causes but hidden affinities; there was no room for coincidences in that invisible order. The doctrine of the "sympathy of all things" can be traced all the way back to Hippocrates: " There is one common flow, one common breathing, all things are in sympathy."  

/ Page 106  /

It runs like a leitmotif through the teaching of the Pytha-goreans, the Neo-Platonists and the philosophers of the Renaissance. The dualism of causality and a-causal "sympathy" was neatly summed up by Pico della Miran-dola:
                 Firstly there is the unity in things whereby each thing is at one with itself, Secondly, there is the unity whereby one creature is united with others and all parts of the world constitute one world 1 *        
  * Pico' third unity is, unavoidably, that of the universe and its Creator."
 
You nearly beat yourself out the blocks there scribe said Zed Aliz
 
Page 106

"A century later Liebnitz developed his immensely influential philosophical system centred on the concept of the "monad". The monads, he thought, were "the very  

/ Page 107

atoms of nature"; but unlike the material atoms of  Democritus, they were spiritual entities, every one a micro-cosmos mirroring the universe in miniature. The monads do not act directly upon one another, "they have no windows by which anything may go in or out", but each is in "accord" or "correspondence" with every other by virtue of a "pre-established harmony".
 
The scribe writ, life is lonely in the cell, and I long for my release.
 
Page 107  

"It was only in the eighteenth century that, in the wake of the Newtonian revolution, causality was enthroned as the absolute ruler of matter and mind - only to be dethroned in the first decades of the twentieth, as a consequence of the revolution in physics. But even in the middle of the materialistic nineteenth century, that lone giant, Arthur Schopenhauer - who had a decisive in-fluence on both Freud and Jung - proclaimed that physical causality was only one of the rulers of the world; the other was a metaphysical entity, a kind of universal consciousness, compared to which individual conscious-ness is as a dream compared to wakefulness:
 
Materialistic! you don't know the half of it Arthur, said Zed Aliz.
Which Arthur do you mean, said the scribe. I mean said Alizzed Arthur and the mirror image Arthur
Reight writ the scribe not my mistake.