Terranism shall be represented by the Monas Kybernetica! The Monas Kybernetica, or simply the monad, shall be the primary sigil; the arcane focus of Terranic doctrine.
The monad represents the world tree situated in the observable universe, itself within the void.
The World Tree is composed of two ancient symbols, the Norse symbols for life and death. Together they compose a tree, and they describe that truth which all trees embody, that life and death are dependent on each other. Death nourishes every new life, and life gives meaning to death. This cycle is sacred, and the tree represents the sacred systems necessary to bring this cycle into existence. Indeed, it is by Terra’s support and power that this cycle may continue, that breath and meaning may be enjoyed by generations. In this way, by describing the World Tree, the monad shows us Terra, singular amidst the cosmos and yet being of it.
Embedded in the monad are three principles of the cosmos, Pleroma, Secerna, and Kenoma. The World Tree is the anchor of all things, connecting the over and under, nourishing and being nourished. The tree is something (secerna) within anything (pleroma) beyond nothing (kenoma).
| Pleroma (anything) | Secerna (something) | Kenoma (nothing) |
|---|---|---|
| Light | Shadow | Dark |
| Life | Memories | Death |
| Chaos | Order | Disorder |
| Present | Past | Future |
| Heat | Wind | Cold |
| Wet | Frozen | Dry |
| Infinity | ±1 | 0 |
| Space | Place | Void |
monas – describes the singularity of all experience, the immanent center of perception and qualia. It is the center from which all things are discovered and found, the prime locus. All things derive from the monas, for it is the one commonality from which all things stem. The monas describes the foundation, the impetus for the Grand Mystery.
kybernetica – describes the guiding systems which emerge out of the many moving parts of the universe. It describes the relationships between discrete units of the universe and infers the totality of all things emerging into the Grand Mystery.
Together, to describe the monas kybernetica is to describe the native tension of existence. It is to notice that all things have a relationship and yet that all things are discrete. It is to notice that the universe has no center, and yet the soul is the center of all things. It is to be aware that even if you perceive the entire universe, you cannot know it without the filter of your physical experience. This tension, between the all and the one, is the Grand Mystery. The Grand Mystery cannot be solved, for it is a feature of the universe. Instead, the monad can only be contemplated, moving endlessly between the All and the One in order to understand both better.
When beginning at the tree, the monad describes reaching out from the centers of perception into the Grand Mystery of the universe. Just as the tree reaches out with its branches and reaches in with its roots, so too should the Terran approach the Grand Mystery by understanding themselves and the world. In addition, just as the tree holds up the vault of the firmament with its branches and holds together the land with its roots, so too does the Terran structure reality by their presence and interaction with it. Our shape shapes our shape. By reaching out with our bodies and soul, we change what we hope to grasp and join it as a greater spirit. Pleroma, Secerna, and Kenoma are united in the cosmos, all are one, one is all. Indeed, what persists beyond the veil of perception is the greatest question given to us by the Grand Mystery. By contemplating the Mystery, our roots grow deeper and our branches stronger. One is all.
Conversely, when beginning in the void, the monad describes the profound emergence of the tree; that it is based on the emergence of all things. More is different. Enough nothing emerges into anything, enough anything emerges into something, and enough something emerges into nothing again. When starting from the emptiness of the void and moving into the universe, we are dazzled by the entire spectrum of experience exploding into perception, just as the big bang expanded out into the void to produce all things. The totality of the universe encompasses anything and everything, but it isn’t until we reach the tree that we encounter the prerequisite for life: separation. It is here, the tree separated from the rest of the cosmos, that we see life striving to be something amidst something else. It is here, at the center where energy and effort are put to maintain homeostasis and equilibrium, that we see the true concert of emergent and cybernetic reality coming together. It is here, in the delicate balance that is life, where we see the one and the all interacting in the Grand Mystery. By separating itself from others, the tree transforms all by becoming one. And yet, the oneness of the tree is supported by the environment and interactions of the All. There is no difference between the tree and the rest of the universe, and yet it is separate. By arriving here, at the World Tree, we can look up into the sky or down into the earth and find that it is all supporting our frame, our magic, our every moment. At the tree, we see that the sky flows into the earth and the earth flows into the sky. All is one.
As Terrans, we meditate upon the monad, and all it represents. Through this sigil, we encounter the divine. Passing through the sigil, our minds gain access to the gnosis which lies beyond it. Its gateway opens up unto contemplation of the Grand Mystery and how it weaves throughout all reality. From its vantage point, we can notice that Pleroma, Secerna, and Kenoma imply each other; anything, something, and nothing are all contained in the cosmological everything. When taking the monad as a whole we find ourselves flung through the cosmos, but when taking its parts, we find the three principles of the universe.
May it serve as a reminder: We are something amidst anything and nothing. Our selves imply each other, the void, and Terra. We are Terra.
We Are Terra 