A. THE CODES WITHIN THE CODE
It was after the
discovery of the double helix and the basic structure of the human
genome that some biologists and geneticists noticed a peculiar
thing, indeed, a thing so peculiar that
it defied all the laws of coincidence and chance: the strong
resemblance of the structure of DNA to the structure of the ancient
Chinese system of divination, the I Ching.322
| DNA | I Ching | ||
|---|---|---|---|
| 1. | Discovered ten years ago, has existed since life began. All the vital processes of all liv ing creatures whose structure, form and heredity are programmed in precise detail universal claim. | 1. | All processes of living development throughout nature are subject to one strictly detailed program (universal physi cal, metaphysical, psychological, moral claim) |
| 2. | The basis is the plus and minus double helix of DNA. | 2. | The basis is the manifestation of the world principle in the primal poles yang (__) and yin (_ _) |
| 3. | Four letters are available for labeling this double helix: A-T, C-G (adenine, thymine, cytosine, guanine), which are joined in pairs. | 3. | Four letters suffice for life in all its full ness. |
| 7= resting yang -- | |||
| 9= moving yang -- | |||
| 8= resting yin - | |||
| 6 = moving yin ®¬ | |||
| 4. | Three of these letters at a time form a code word1 for protein synthesis. | 4. | Three of these letters at a time form a tri gram, a primary image of the eight pos sible dynamic effects. |
| 5. | The “direction” in which the code words are read is strictly determined (®) | 5. | The “direction” in which the trigram is read is strictly determined () |
| 6. | There are 64 of these triplets known whose property and informative “power” have been explored. One or more triplets program the structure of one of the pos sible 22 amino acids; quite specific se quences of such triplets program the form and structure of all living creatures, from the amoeba to the iridescent peacock’s feather. | 6. | There are 64 double trigrams precisely designated and described by Fu-Hsi (3000 B.C.) in very vivid and precise images of highly specific dynamic states (e.g., “breakthrough” or “oppression”) with in each case six possible variations of this state and subsequent transformation into another one of the 64 hexagrams — aprogram of fate, as it were, in which each individual is at all times placed to oper ate the “switch” of fate, from which point onwards the “train” continues along its appointed “line.” |
| 7. | Two of these triplets have names: “begin ning” and “end.” They mark the begin ning and end of a code sentence of some length. | 7. | Two hexagrams have names: before com pletion and after completion (frequently opening and closing “melodies of fate” in the oracle). |
Schönberger’s Table of DNA–I Ching Comparisons
*
The I Ching was
discovered by Fu-Hsi in 3000 B.C. “through an insight into nature
that defies our understanding.”323 Indeed, it is
because of this defiance of our understanding that much more may be
at work than the accidental, serendipitous discovery of an
effective tool of divination, for as we shall see, there may very
well be a hidden Sumerian connection to the I Ching.
However, in order to
appreciate this astounding connection, we must have a basic
understanding of the structure of the I Ching itself and lay it
side by side with the basic structure of DNA.
Like DNA’s codons
with their tripartite structure of information,324 the I Ching’s
system of 64 symbols is built of a simple structure called
trigrams, which are combinations of three lines. The lines may be
solid, or broken. There are eight such trigrams, and in the I
Ching, these images are, in the words of the German I Ching scholar
Wilhelm, “images of all that happens in heaven and on earth,” and
as such, are representation of the tendencies of beings in
movement. They represent “not objective entities, but
functions.”325 The I Ching
functions, in other words, in a manner very similar to DNA, for
both describe the possible actions of a given person, given a
certain set of programmed instructions inherent in the two
systems.326 Given all these
similarities between the I Ching and DNA, geneticist Gunther S.
Stent wrote that “the congruence between it and the genetic code is
nothing short of amazing.”327 Indeed, it is so
amazing that the chances of it being a statistical fluke are very
small. The I Ching may, in fact, be viewed as the “other half” of
DNA.328
This means that
someone in ancient times knew
something, and that the possibility arises that Fu-Hsi did not
discover the I Ching, but rather, that the I Ching is a legacy of
some lost civilization and its science, for ancient China certainly
did not have sophisticated knowledge of the genetic code. Just who
did has already been seen from the ancient texts examined in the
previous chapters: the Anunnaki.
On this view, the I
Ching becomes a “probability calculus,”329 a kind of “psychic
computer”330 with its own
topology of “sequent events”331 and even a
catalogue of those events,332 implying a kind of
universal consciousness of which each person is a component.333 Indeed, the
physical medium not only becomes conscious in a certain sense, but
is also — in another dramatic parallel with very modern views in
physics — an information-creating medium.334 This makes
the universe a “gigantic organism” based upon a triadic structure
underlying all things, and even becomes the basis for tantric sex
practices, practices rationalized as a direct participation in the
medium itself.335