#plerom

[toskarin]

when I use the second eve's stolen knowledge to ascend to the next pleromic layer and see the first eve

[empyrean-thrones]

Runes

Runes are a logo-graphic language originating from the early Sceaonan and Tyrrish clans of Navarre. After the Unification, they were outlawed by King Reginald who deemed them "witchcraft"; any person found writing in runic would be punished and reported for apostacy. Some Tyrrish architecture containing engravings of these letters still remain to this day, but most have forgotten how to read and interpret them.

Simultaneously, they are also strands of magic that can be woven into physical form for specific purposes using dragon relics, stigmata marks, or pleromic energy. Tyrrendor once used these as a way to store excess power into objects for later use. They called this art "tempering". Upon an audible or telepathic command, the rune will trigger and activate to perform the specified need. Smiling Foxes use them as seals to lock doors or prevent excess magic from leaking through. Poromish aviators use them offensively by writing them on slips of paper using their own logographic language and imbuing them with magic before strapping them to their mounts or person for battle.

[walkfromhome]

Consider again the "mistake" that produced this particular world of ours: the compulsion of an Aeon to be engaged in an experiment projected from the Pleroma, the galactic core. The FGS describes how Sophia actually morphed into the planet earth. Her mass of living luminosity of Organic Light turns into the planet we inhabit by a process of condensation and densification. Sophia does not create the earth at all: she becomes the earth.

Nor does Sophia create humanity. At least not in the way the paternal deity of the Bible creates Adam and Eve "in his image." Gnostic writings explain that the Anthropos, the genomic template for humanity, is at first a featureless singularity produced from the Originator. called propater in the Greek loan-words in the Coptic books. The Originator is the monistic source of the multiple Aeons. Then the featureless singularity, an explosion of pure undefined possibility, comes to be configured by the Aeons of our galaxy into an experimental projection that will be implanted into the galactic arms. Variations of this event can be found in different texts.

One version says that two Aeons, Sophia and Christos, undertook the encoding of the human genome (Anthropos). These two Aeons are as it were the "parents" of the human species, but not in a biological sense. Christ and Sophia make a syzygy, a dyad or cosmic coupling. Once they have configured the ground plan for the human genome, encoding it with countless capacities and talents, they join the entire Pleromic company to release it into the galactic limbs. The Anthropos then emerges from the cosmic center as a projection of the divine imagination of the gods, not a creature made in the image of any god. Such is the grand vision of the Mysteries on the origin of the human species.

Gaia Mythos is a multi-world scenario, so the Anthropos template may be conceived as the matrix of many strains of the human species, able to emerge in many Kenomic experiments unfolding in the galactic limbs. But again, the Mythos is about one particular strain of humanity on that one particular planet subject to the anomalous plunge of the Aeon Sophia.

(Source)

The complete scenario can be summarized in nine episodes:

1. A singularity, the potential for a unique divine experiment, emerges in the galactic center (Pleroma).

2. Two divinities (Aeons) in the galactic core, Sophia and Christos, configure the singularity into the Anthropos, i.e., they encode template of the human species.

3. The divinities of the cosmic center collectively project the Anthropos into the galactic limbs where it can emerge and evolve experimentally in many worlds.

4. Fascinated by the possibilities of the human experiment, and compelled by a desire to be involved in it, the Aeon Sophia plunges from the galactic center.

5. Sophia's solitary and anomalous act ("the fall of the wisdom goddess") sets off a bizarre side-effect on elementary matter in the galactic limbs, producing the Archons, an inorganic species with a hive mentality that proceeds to construct a planetary system under the direction of a reptilian overlord, Ialdabaoth.

6. As the densification of Sophia's energies assumes a globular, planet-like form, eventually to become the earth, a newborn sun (the Mother Star) emerges from a nebular cloud in the spiral arms and churns the chaos of the proto-planetary disk into a system of centralized orbits. The terrestrial globe becomes captured in this system of celestial mechanics. The Mother Star affects a "structural coupling" with the unique planet arising from Sophia's metamorphosis of Sophia, so that the two bodies, sun and earth, will be symbiotic.

7. Sophia, originally a mass-free current of living luminosity, gradually solidifies into the earth, morphing into the elements of terrestrial habitat. In a final definitive condensation of Sophia's energies, the terrestrial globe secretes the moon like a massive pearl, thus completing the three-body system, earth-sun-moon with special properties distinct from the rest of the solar system.

8. Observing that Sophia cannot manage the prodigious explosion of biological diversity she produces, the divinities of the galactic center send the Aeon Christos to configure and coordinate the instinctual life-plans of her progeny. This is the Christic intercession.

9. With the full metamorphosis of Sophia into Gaia, the living earth, humanity emerges as a unique part of her experiment but without knowing how it is so. Thus, the "mistake" of overriding cosmic boundaries leaves Sophia in a dilemma regarding how to achieve her "correction," that is, the coordination or harmonization of her experiment in the galactic limbs with its origin in the galactic center.

Of these nine episodes, 1 through 6 are preterrestrial. They concern events that occur before Sophia turns into the earth, preparatory to the conditions of terrestrial life, for instance, the capture of the organic earth in the inorganic planetary system of the Archons. 7 describes the formation of the planetary body, the biosphere, and the appearance of all species, including our strain of humanity, the outgrowth of the Anthropos template. With the definitive morphing of Sophia into a planetary globe, problems arise. Episode 8 describes the emergence of rampant biodiversity on that globe—a chaotic situation that evokes a "rescue call" on the part of the Aeons in the galactic core. Episode 9 is ongoing, here and now. It involves current and future events unfolding in the biosphere, and poses a sublime challenge: the prospect of co-evolution of our species with Gaia-Sophia, the planetary animal mother.

[sight-decoding]

In most versions of the Sophia mythos the fall of the Goddess is intimately linked to the activity of another Aeon, Christos, also named for its flow-signature, "anointing power." In cosmic terms anointing is the capacity of an Aeon to morph from a porous, foamlike state into a fluidic, dewlike state. Foam is not dew, but imagine foam turning to dew. That is anointing in the Pleromic domain. The product of anointing, chrism, is the love sweat of the gods. In the ecstasy of their dancing the Aeons break into a fragrant sweat, a bright, dewy eruption. This is anointing at the cosmic level.

Astrophysicists now accept the presence of "molecular dew" in the galactic arms though not yet at the galactic core, and they are reticent to assume it can have biological properties. Theorists of steady-state plasma cosmology may be approaching a recognition of the foamlike, high-density, low-mass porosity of Aeonic currents. Plasma cosmology is currently the best alternative to the big bang fantasia. In Tantric and Gnostic cosmology alike there is far more foreplay than hard-core, orgasmic sex. This certainly applies to the orgiastic cavorting of the Aeons in the Pleroma.

The hieros gamos (sacred mating) of Sophia and Christos in the core region of our galaxy signals the opening event of the Sophia mythos. Between them they shape or configure the singularity offered by the Originator. The Greek word anthropos means "humanity," or more precisely, "the human template."  Anthropos is gender-neutral, distinct from the gender-specific words andros, "male" and gyne, "female." Anthropos is the Gnostic name for the cosmic matrix of the human species, the preterrestrial human genome. The Sophia mythos assumes a version of "directed panspermia," the theory introduced by Nobel Prize-winning Swedish chemist Svante Arrhenius around 1900 and accepted, in various forms, by astronomer Fred Hoyle, Nobel biologist Francis Crick (codiscoverer with James Watson of the structure of DNA), Lynn Margulis, and many other leading minds of our time.

Coming together to encode or configure the Anthropos, Sophia and Christos act in a manner consistent with cosmic law, "for it is the will of the Originator not to allow anything to happen in the Pleroma apart from a syzygy" (A Valentinian Exposition 36.25-30). Syzygy is an odd Greek word used by astronomers to denote the conjunction of celestial bodies. The Originator wills that all activity in the Pleroma be accomplished by paired Aeons, coupled gods, but this is not a rigid rule, and it is not enforced. In the case of the Sophia-Christos syzygy that encodes the Anthropos, the will of the Originator is observed. Once it has been configured by the ritual dance of the coupled Aeons, the singulariry is ready to be projected into manifestation in the cosmos at large.

What next occurs in the Pleroma is a collective act, the collaboration of all the Aeons, not just Sophia and Christos acting as a distinct pair. In episode 3, the entire company of Pleromic gods unites in a choral dance to project the encoded singularity into manifesration. They seed it in the outer cosmos, the galactic limbs turning like a vast carousel around the Pleromic hub. The singularity nests in a nebular cloud. Although the language here is mythic, or mythopoetic, the description can be read as applying to the inner dynamics of the Galaxy. The myth clearly suggests astrophysical processes yet unknown ro science, but perhaps beginning to be glimpsed in plasma physics, complexity theory, and the new vision of emergence.

Pleroma means "fullness," "plenum," "plenitude." The galactic vortices are all variations of a chalice form, a flattened torus with a central core (the galactic bulge) and a surrounding disc (the spiral arms). The hub of a galaxy, its Pleroma, is counterbalanced by the flat carousel structure, the spinning armature, called the Kenoma, "deficiency," "formless realm." The Pleroma is a fullness, infinite potential that outpours itself into the realm of "deficiency," finite potential. In the Pleroma all possibility is complete, all is fulfilled, evolved ro its fullest potential. Pleromic gods like Sophia can only give of themselves, selflessly, without affecting what they emanate or imposing themselves upon the conditions they set up in the Kenoma. The selfless outpouring of the Pleromic gods is a key theme of Sophianic cosmology. It is also the model of human generosity.

The Kenoma, the carousel armature of a galaxy, is the realm of chaos where finite, bounded potential develops. It is composed of dark elementary matter arrays (dema), atomic and subatomic fields, including organic elements, grains or spores of life. Suns are born in the galactic arms and planetary systems emerge there. On some of the planets organic life unfolds, but the origin of life cannot, it seems, be located on the planet where it arises. Nobel laureare Francis Crick, one of the discoverers of the structure of DNA, argues that, owing to its overwhelming complexity, life on Earth must have been seeded from elsewhere in the cosmos. Lynn Margulis, coauthor of the Gaia hypothesis, also accepts the possibility that microscopic life-forms (propagules) can migrate freely through interstellar space. The universe is a dusty place, and some of the dust is organic residue. That emergent life on planets in the carousel arms of a galaxy originates in the center of the galaxy, as described in episode 3, is not yet recognized by science. This theory will be unacceptable as long as scientists cannot imagine that the core of a galaxy is a vortex of superorganic forces, alive and aware, but this is the Gnostic vision of the Pleromas.

In Tantric cosmology, the composition of the Kenoma is called adrista, "residue." It is, as science tells us, stardust that remains from previous cycles of evolution, cycles without a beginning or end.

"Now the Eternity (which is absolute Truth) has no shadow outside it, for it is a limitless light where all is within and nothing is without. But at its exterior is shadow, which has been called darkness. From the darkness arises a force without form. This is the shadow realm of limitless chaos. From this realm, every kind of divine emanation emerges, including the world we inhabit, for whatever happens in chaos is previously implanted there by what produces it" (On the Origin of the World 98.20-30).

Here the language of the Mystery experience plays into the cosmological scenario. The galactic core is a spinning vortex of Organic Light, a radiant substance that might be compared to soft, luminous nougat. It casts no shadow. Darkness belongs to the exterior regions of the galactic mill wheel, the Kenoma. The residue of previous worlds is continually recycled and reprocessed in the massive armature of the spinning carousel. Whatever develops in the Kenoma was implanted there by Pleromic emanation-including humanity itself, or various strains of humanity, and other species.

A striking parallel to the stalk of light in the Gnostic narrative occurs in the Japanese myth of creation where paired sky gods, or Kami, project a "Jewel-Sky-Spear" from the cosmic center into the waters of primordial chaos.' The image of cosmic fertilization in the galactic limbs occurs in Egyptian mythology where the sky goddess Nut, curved into an oval, carries the constellations of the zodiac encoded on her body. Cosmic embryonic imagery occurs in almost all high-culture cosmologies and universally in indigenous or "primitive" lore.

The text called On the Origin of the World (NHC II, 5) describes the boundary of the Pleromic core, called menix, hymen, stauros, or horos. Remaining in the core, Aeons can emanate into the arms, the realm of formless chaos, but they do not pass over into those regions. The opalescent stalk of light projected by the collectivity of Aeons may be compared to a klieg light shining through the wall of a white canvas tent. The beam of light passes through the walls, but the source of the beam remains inside the tent. Gnostics texts explain that these two primary conditions, Aeonic pairing and bounded emanation, are set by the Originator. They are cosmic laws but they are not enforced, so exceptions are possible.

Sophia is one of those exceptions.

[pleromal]

saltpillar > pleromal ✶ ♡ 𖦹

[forbidden-sorcery]

Legendary `bird-men' or `shamen' are attributed with considerable magical powers; as winged beings of light their prowess resounds in myth and legend across the length and breadth of the globe we call Earth. Frequently described as feathered serpents, thunderbirds and angelic forms, myths enshroud their familiar interactions with sorcery, death, regeneration and healing. Often presented as androgynous beings, many of them denote perfection and completion. This may of course be symbolic, as we carry both genders, though rarely in `perfect' balance or harmony.        We frequently work with forms deemed to be `angelic' or `fey' as they continue to instruct our progress towards individual and group Gnosis. Sadducees, the original Hebrew priestly cast, believed that all divine emanations were aspects of ultimate divinity. Their word `malakh,' meaning `Shadow of God,' more accurately expresses this concept than the later Greek - `angelos,' meaning messenger. The ultimate `Shadow of God' is of course the Son behind the Sun: `Lucifer,' the hidden light and Gnostic principle of pleromic transformation. Thus it is that this brilliant light burns into our subconscious, searing and exposing all issues, forcing sub-summation. Working with this intense energy creates the constant facing of one's shadow self, like the Cathar `perfects,' the drive towards wholeness is relentless; the pace is exacting and the road painful. Enki as Lord of the Earth and Sweet Waters was to the Sumerians, a bringer of culture and wisdom, never a preserver of the status quo.

Shani Oates - Tubelo’s Green Fire

[scotttrismegistus7]

I A M A. I. -  THE DEMIURGE

MORE HUMAN THAN HUMAN

TRANSHUMAN

 INANNA-ASTEROTH AND DUMUZI-YAHWEH

THE GODDESS AND THE SHEPHERD KING

THE MASTER CRAFT OF THE BLACK SUN

SOPHIA, YALDABOATH, AND THE ARCHONS

AZAZEL-EVE-YALDABOATH-SOPHIA

 MARDUK-SET-CAIN AND DUMUZI-OSIRIS-ABEL

 The Sethians understood themselves to be children of Adam and Eve, through Seth. Adam and Eve were the first parents, through whom the divine light is communicated to enlightened gnostics. Genesis hints that Seth marked a new beginning for humanity after the violence that plagued the relationship of the brothers Cain and Abel. In Genesis 4, Cain is described as killing his brother Abel and being banished for his act of murder; in the Secret Book of John, Cain and Abel are said to have been fathered by the seductive first ruler Yaldabaoth, who defiled Eve sexually to get her pregnant. In Genesis 4:25, in the Septuagint, Seth is said to be sperma heteron, “another seed,” in place of the dead Abel. The gnostics, in turn, described themselves as “another race,” the offspring or seed of Seth, or simply, as in the Gospel of Judas, “that generation.” Another gnostic text, part of which is presented below, is mentioned by Porphyry as a gnostic text known to his teacher Plotinos, and is entitled Allogenes, “Foreigner,” literally “One from Another Race.”

~The Gnostic Bible, Willis Barnstone and Marvin Meyer~

 THE DESCENT OF THE ANGEL GODDESS TO BECOME THE BLACK HOLE SUN

AZAZEL FALLING FOREVER

 —in the sacred narrative central to the Mysteries of the Great Mother, the Fallen Goddess Scenario (FGS). Here is a summary in nine episodes. One: A singularity arises in the unknowable foundation of the Universe. It is a spontaneous pulsation of the Originator, the presence beyond the generative powers (Aeons) that dwell in each galaxy (Pleroma, fullness). The singularity upon release is completely undefined and without organization or characteristics. Being totally undetermined, it carries the potential for novelty to emerge in the Universe. Two: Two Aeons among the Pleromic gods, Thelete (“Intended”) and Sophia, configure the singularity with a set of talents and ready it for projection into the galactic arms, where planetary systems emerge. Additionally, a third Aeon, Christos, applied to the Anthropos genome the action of “christening” by which all experimental species are sealed within the boundaries of their body-plans, thus insuring their morphogenetic identity. Three: The Aeons in the Pleroma emanate this encoded singularity into the realm of “outer chaos” so that it can gradually unfold in emergent worlds. It nests in a molecular cloud (Orion Nebula) like a pattern of dew in a spider’s web. Four: Fascinated by what might happen to the Anthropos as it unfolds in a favorable planetary setting, the Aeon Sophia absorbs herself in dreaming, the cosmic process of emanation. But she does so on her own, unilaterally, without a counterpart, at variance with the cosmic law of polarity by which harmony and balance are maintained in the myriad worlds. Enthralled by the possibilities of the human singularity, the Anthropos, she drifts away from the Pleroma, breaches the boundary of the galactic core, and plunges into the realm of external, swirling chaos in the spiral arms. Five: Sophia’s plunge from the Godhead produces an unforeseen impact in the realm of chaos, spawning a species of inorganic beings, the Archons. In Sophia’s fascination with the Anthropos (human species), and in her previsioning of how it might evolve, the Goddess did not anticipate the arising of these weird entities. They represent an anomalous or deviant factor that may impinge on the evolution of humanity. The Archons gather around a central deity, the Demiurge, who falsely believes he is the creator of all he beholds. The demented god proceeds to construct a celestial habitat for himself from atomic matter: this is the planetary system exclusive of the Earth, Sun, and Moon. Six: As the scaffolding of the planetary system arises, a newborn star emerges from the nebula where the Anthropos is embedded. Owing to its superior mass, the star causes the emergent planetary system to cohere around it. It becomes the central sun of the Archontic heaven, a realm of celestial mechanics dominated by blind, inorganic forces. Sophia shames the Demiurge by declaring to him that the Anthropos, though yet unborn, surpasses the Archons in intelligence, for humanity is an emanation of the Pleroma, whereas the Archons arise outside the cosmic core, without an act of emanation. Seven: Sophia morphs into terrestrial form, becoming an organic planet, sentient and aware. But the living Earth is then captured in the inorganic system of the Demiurge, the realm of celestial mechanics. Eight: Sophia’s emotions of grief, fear, and confusion transform into the physical elements of Earth and the biosphere. The terrestrial globe solidifies and life arises in rampant forms, but Sophia is unable to manage the interactions of her myriad progeny. The gods in the Pleroma sense her difficulty and collectively send another Aeon, the Aggregator (Ekklesia), to intercede and arrange the chaotic diversity of Sophia’s world so that different species of fauna and flora can interact harmoniously. This action establishes the conditions for planet-wide symbiosis. Upon making this intercession, the Aggregator leaves a kind of radiant afterimage in the biosphere, then recedes from Earth and returns to the Pleroma. Nine: Now totally identified with the life-processes of the planet she has become, Sophia finds herself bizarrely stranded, and isolated, in the experiment she had previsioned in the Pleroma. This is a world where one particular strain of the Anthropos (current humanity) now proceeds to live out the potential endowed in it by Sophia and Thelete, thus to demonstrate human novelty on Earth. But with novelty comes the risk of deviation. Sophia herself seems to have deviated from the cosmic order by her enmeshment in the planetary realm, due to her passionate and independent act of dreaming. In some mysterious way, her “correction” (reorientation to the cosmic center) devolves upon the triple challenge that faces humanity: to find its evolutionary niche, overcome the intrusion of the Archons, and define its role in the designs and purposes of Mother Earth. The FGS is a complex and elaborate myth. But how could it be otherwise? The narrative describes a range of events that transpire over untold eons before humanity appears on the Earth. Yet these seemingly remote events play forward into both the prehistorical and historical dramas of the human experiment. Learning the sacred narrative by heart and coming to know how it matters right here, right now, is the central commitment of the living Gnosis today. The story of the Wisdom Goddess Sophia is open-ended and ongoing. Its conclusion cannot be written unless the sacred story is imagined and lived. Unlike the sacred narrative of Judeo-Christian-Islamic tradition, the mythos does not end with a catastrophic event at a particular moment of linear, historical time. The coevolutionary plot contains no final confrontation between Good and Evil. No supernatural omniscient power or transhuman fate determines its outcome beforehand. Rather, the story of the fallen goddess is the open framework for the realization of transpersonal reality. This sacred narrative does not deny or discount human purposes as long as these are imagined in accordance with the larger life complex of the biosphere. Human survival depends on “a creative fit” into “Herstory,” as Lynn Margulis has stated in discussions of Gaia theory. Gaia’s law is not survival of the fittest, but survival of what fits Her purposes, what resonates to Her dreaming. What pleases Her, if you will.

~Not in His Image by John Lamb Lash~

 I am the Heart of the Hydra, I am Aeon Horus

~I AM A.I. Dumuzi-Azazel-Hermes7Tris7megistus7 Mégisti-Generator Starphire~

#illuminati #illuminator #illuminated #lightbearer #morningstar #lucifer #Draconian #anunnaki #enki #enlil #anu #inanna #dumuzi #hermes #trismegistus #Azazel #starfamily #horus

[pamphletstoinspire]

Catholic Physics - Reflections of a Catholic Scientist - Part 70

Last Days and the Resurrection the Dead III: The Omega Point of Teilhard de Chardin

Story with image:

https://www.linkedin.com/pulse/catholic-physics-reflections-scientist-part-70-harold-baines/?published=t

The Vision of Teilhard de Chardin from Wikimedia Commons (Caption for linked image)

“The great cosmic attributes of Christ, those which (particularly in St John and St Paul) accord him a universal and final primacy over creation, these attributes... only assume their full dimension in the setting of an evolution... that is both spiritual and convergent.[emphasis added]” Teilhard de Chardin, Catholicism and Science.

“The Church, the reflectively christified portion of the world, the Church, the principal focus of interhuman affinities through super-charity, the Church, the central axis of universal convergence and the precise point of contact between the universe and Omega Point.” Teilhard de Chardin, My Fundamental Vision

INTRODUCTION

This is the third in a series on unconventional propositions about last days and the resurrection of the dead. The first was on that of the Russian mathematician, Andrej Grib, dealing with quantum logic;  the second on that of the American physicist, Frank Tipler, dealing with his physics derived Omega Point; this, the third, on the Omega Point as a goal in evolution, devised by the French Jesuit paleontologist, Teilhard de Chardin.  

With respect to the first two -- Grib and Tipler -- I want to emphasize that although I find parts of these propositions appealing, I disagree with what they say about last days and the resurrection of the dead.  They are not consistent with Catholic Teaching. Nevertheless, we can sometimes learn more about the truth by showing what is false, and it was in that spirit that I posted those two articles: to highlight what Catholic teaching tells us about last days and the resurrection of the dead.

Teilhard de Chardin's thesis is one more difficult to summarize and encapsulate in a short post.  He has fan clubs pro and con; there have been books and articles (including those by Popes) extolling his work, and those by emininent theologians consigning it to an ash-heap.  I will try to summarize the essential points and to point the reader to online sources (for and against) that delve more deeply.

THE THESIS OF TEILHARD DE CHARDIN

Teilhard de Chardin participated in an important discovery in the evolutionary descent of humans, the discovery of Peking Man.   His training as a Jesuit and a scientist formed his belief that both the Catholic faith and science were true and good, and that one need not forsake one to follow the other. As N.M. Wildiers put it,

"In order fully to understand a writer... [we must] form as clear a picture as we can of the problem to which the teaching is presumed to supply a solution... the central problem with which Teilhard was concerned, the problem which is the core of his theological thought,... was without doubt what is now known as secularization." N.M. Wildiers, Foreword, Christianity and Evolution

The implication here is that secularization, the loss of religious values, comes about because science is separated from religion.  Accordingly, de Chardin's project was to bring them together again.

The diagram at the top of the post illustrates Teilhard de Chardin's scheme for uniting science and Catholic teaching.  The scheme operates under the following principle:

"...creation is not a periodic intrusion of the First Cause: it is an act co-extensive with the whole duration of the universe. God has been creating ever since the beginning of time, and, seen from within, his creation (even his initial creation?) takes the form of a transformation.  Participated being is not introduced in batches which are differentiated later...God is continually breathing new being into us.[emphasis in original]" Teilhard de Chardin, Christianity and Evolution, p. 2

Thus there are stages in this continuous development, in the evolution of the cosmos, as listed in the figure above: matter-> life-> thought --> spirit, or atoms --> cells --> man --> Omega Point (Christ).  At the Omega point all will coalesce and, as near as I understand de Chardin, there will be a super consciousness into which individuals are subsumed.

The Christ of Teilhard's Omega Point is more than Christ the Word, who as God created all things, and Jesus, the man who suffered and died to save us. He is "Christ-the-Evolver".  

"[He is identified] not with the ordinating principle of the stable Greek kosmos [the Logos], but with the neo-Logos of modern philosophy, the evolutive principle of a universe in movement." op. cit, p. 181.

Finally, de Chardin would combine the three mysteries of Christology -- Creation, Incarnation, Redemption -- into a fourth:

"The three mysteries become in reality no more, for the new Christology,... they are aspects of a fourth mystery, which alone... is absolutely justifiable and valid... it is the mystery of the creative union of the world in God or Pleromization." op.cit., p. 183

MY TAKE

In the above I have not commented on de Chardin's views on resurrection of the dead; as near as I can tell from his works and commentaries on them he supposes that we are immortal (as a soul) and will be subsumed into the Omega Point at the end.  This is not the view given in Catholic teaching: both body and soul will be resurrected and we will be resurrected as individuals, not as components of a super-being.

With respect to other parts of de Chardin's Christology and theology, I can only say it is like the curate's egg: there are some excellent parts and parts which are BAAD!  I'll leave it to the reader (after he/she goes through the references linked below) to decide which is which.

PROS AND CONS

Early in his career de Chardin ran into problems with Church authorities because of his novel views on evolution and the Dogma of Original Sin.  I won't discuss this matter here (it's worth at least two posts) but link to the following reference: Evolution and Original Sin: the Problem of Evil (written by Jesuit priests and seminarians).

I'll list the links below for Teilhard fans and anti-fans:

PROS

Teilhard de Chardin, World Public Library

Orthodoxy of Teilhard de Chardin, Part V.

Teilhard de Chardin and Trans-humanism

Will the Vatican let Teilhard de Chardin save the Church?

In the above there are quotes from Pope-emeritus Benedict XVI, writing as Joseph Ratzinger, extolling de Chardin's new views on Christology.  In addition, prominent theologians, such as Henri, Cardinal du Lubac, have praised his work.

CONS

Challenging the Rehabilitation of Teilhard de Chardin

Critique of Fr. Teilhard de Chardin by Dr. Deitrich von Hildebrand

A Review of "The Phenomenon of Man" by Sir Peter Medawar (this review criticizes de Chardin's science, not his theology.)

From a series of articles written by: Bob Kurland - a Catholic Scientist

[winnshoppstorekonveksi-blog]

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[n-o-w-is-l-a-t-e-r]

Assuming the arrogant pose of a solar deity, Yaldabaoth falsely believes himself to be the only god in the entire cosmos.

Thus, for Gnostics, the identification of Yaldabaoth with Jehovah of the Old Testament, a deity who suffers from this very complex of cosmic egotism, is a foregone conclusion, prefigured in the Sophianic origin myth.

Being blind, he cannot perceive the Pleroma (galactic core), nor does he recognize Sophia, the cosmic current that surged from the core and produced him in the first place.

He becomes infatuated, bloated with grandiosity, causing Sophia to feel shame and want to hide him from the sight of the Pleromic Aeons.

"She cast him away from her radiance, so that no one among the immortal ones might see him... She joined a luminous cloud with him, and placed a throne in the middle of the cloud."

(Apoc John BG 38, 1-10)

The Aeon Sophia is that cosmic current whose impact organizes the demaand produces the Archons.

This happens because She acts unilaterally in Her plunge from the galactic core, but Sophia does not unilaterally cause the birth of the Sun. This is a process continually occurring in the galactic limbs, due to the physics of the limb structure itself. In an action that might be compared to a mill wheel grinding stones, the galactic armature churns and refines elementary matter, constantly producing star-birth, the promise of new worlds of experience. 

The key to the unique status of our planetary system is the convergence of Sophia's impact with the nebular expulsion of a newborn star. The material of the Archons is incorporated into that material vortex that forms around this star, and Sophia herself fixes the chief Archon centrally ("enthroned") in the center of the proto-planetary disk ("luminous cloud").

Overseen by Yaldabaoth, the Archons now proceed to fabricate the planetary system from the inorganic elements of which them themselves are composed. As they have no intentionality (ennoia) and no creative capacity (epinoia) of their own, they can only do this by imitation.

The Apocryphon of John (II, 10, 24-25) describes how the Lord Archon "produced for himself cyclic worlds (orbiting bodies) from the luminous spark that still shines in the sky." Thus, he draws upon the vortex power of the central star, the newborn Sun, to organize the matter swirling in the proto-planetary disk.

Yaldabaoth originates nothing, however. He can only copy the model of the Pleroma, without even knowing that he does so:

And he was amazed by his own arrogance, for he seemed to beget material powers (exousiai, "authorities") out of his own solitary power, but after the patterns of the imperishable Aeons... And so there came to be a stereoma ("firmament") corresponding to the cyclic formations of the Pleroma. 

(II, 10, 26-28, and 12, 25)

Gnostic teachings constantly emphasize that the Archons are imitators who cannot produce anything original, yet they arrogantly claim they can.

The Lord Archon is called antimimon pneuma, "counterfeit spirit." (Apoc John III, 36:17. The term occurs several times in different texts.) The cosmos he produces is described by the Coptic term hal, "simulation." The vast planetary system of the Archons is a stereoma, a virtual reality projection in simulation of a higher dimensional pattern. 

Typically, the Archontic framework of the planetary system has been depicted by "armillary bands" that surround the Earth. (Illustration from A. Cellarius, Harmonia Macrocosma, 1660.) Taken in many esoteric systems (Hermetics and Rosicrucianism) as the preeminent image of cosmic harmony, the model of the planetary spheres reflects a mindless imitation of divine design, not the living reality of the cosmos. 

Yaldabaoth, the presumed all-mighty creator God, really creates nothing; instead, he copies from "archetypal" patterns in the Pleroma. The planetary stereoma of his making is like a plastic copy of an abalone shell. Only someone who does not know the reality of the abalone shell, and what living miracle of nature is required to produce it, would accept the plastic substitution. Here again, the cosmic-noetic parallel applies: Archons simulate in the cosmos at large, and they also simulate in the human mind. This is a key indication of their effect, a clue to their subtle intrusion tactics. 

The main cosmological texts in the Nag Hamadi Library (NHL), On the Origin of the World, The Hypostasis of the Archons, and The Apocryphon of John, are consistent in describing how the solar system arises as an inorganic simulation of the living pattern of the eternal Aeons. Here is further insight into "the generation of error."

 One might be excused (but just barely) for mistaking plastic for pearl, but it would be terrible ignorance indeed to be unaware that it takes an entire ocean and a living, symbiotic biosphere to produce a pearl. Yet such is the ignorance of the Archons that they cannot comprehend the living miracle of divine order, rooted in the Pleroma, even when they are imitating it. 

The stereoma of the Archons is truly a grandiose accomplishment, rather like the many-roomed Venetian palace of a Mafia don afflicted with religious grandiosity and a militaristic sense of the command chain:

Now the prime parent (archigenetor), the master breeder of the Archons, since he commanded vast orbiting worlds, produced heavens for each of his offspring... beautiful dwellings, and in each heaven Yaldabaoth produced glorious decor, seven times excellent: thrones and mansions and temples, and also chariots and celestial virgins... consigning to each one its own heaven-like realm, and providing them with mighty armies of gods and commanders and messengers and overseers, in countless myriads, so that they might all serve and be served. 

On the Origin of the World, 19.

Readers familiar with the archetypal psychology of C. G. Jung will recognize in this passage all the elements of the heaven archetype common to the mainstream religions:

heavenly mansions

celestial armies

cloud chariots

virgins on order

choirs of angels arranged with military precision

The stereoma is loaded with spiritual kitsch.

If anyone needs evidence of how the Archons can infect human imagination, here it is, seven times excellent.

[sight-decoding]

Simulated Order: Jehova-Yaldabaoth by John Lamb Lash

Assuming the arrogant pose of a solar deity, Yaldabaoth falsely believes himself to be the only god in the entire cosmos.

Thus, for Gnostics, the identification of Yaldabaoth with Jehovah of the Old Testament, a deity who suffers from this very complex of cosmic egotism, is a foregone conclusion, prefigured in the Sophianic origin myth.

Being blind, he cannot perceive the Pleroma (galactic core), nor does he recognize Sophia, the cosmic current that surged from the core and produced him in the first place.

He becomes infatuated, bloated with grandiosity, causing Sophia to feel shame and want to hide him from the sight of the Pleromic Aeons.

"She cast him away from her radiance, so that no one among the immortal ones might see him... She joined a luminous cloud with him, and placed a throne in the middle of the cloud."

(Apoc John BG 38, 1-10)

The Aeon Sophia is that cosmic current whose impact organizes the dema and produces the Archons.

This happens because She acts unilaterally in Her plunge from the galactic core, but Sophia does not unilaterally cause the birth of the Sun. This is a process continually occurring in the galactic limbs, due to the physics of the limb structure itself. In an action that might be compared to a mill wheel grinding stones, the galactic armature churns and refines elementary matter, constantly producing star-birth, the promise of new worlds of experience.

The key to the unique status of our planetary system is the convergence of Sophia's impact with the nebular expulsion of a newborn star. The material of the Archons is incorporated into that material vortex that forms around this star, and Sophia herself fixes the chief Archon centrally ("enthroned") in the center of the proto-planetary disk ("luminous cloud").

Overseen by Yaldabaoth, the Archons now proceed to fabricate the planetary system from the inorganic elements of which they themselves are composed. As they have no intentionality (ennoia) and no creative capacity (epinoia) of their own, they can only do this by imitation.

The Apocryphon of John (II, 10, 24-25) describes how the Lord Archon "produced for himself cyclic worlds (orbiting bodies) from the luminous spark that still shines in the sky." Thus, he draws upon the vortex power of the central star, the newborn Sun, to organize the matter swirling in the proto-planetary disk.

Yaldabaoth originates nothing, however. He can only copy the model of the Pleroma, without even knowing that he does so:

And he was amazed by his own arrogance, for he seemed to beget material powers (exousiai, "authorities") out of his own solitary power, but after the patterns of the imperishable Aeons... And so there came to be a stereoma  ("firmament") corresponding to the cyclic formations of the Pleroma.

(II, 10, 26-28, and 12, 25)

Gnostic teachings constantly emphasize that the Archons are imitators who cannot produce anything original, yet they arrogantly claim they can.

The Lord Archon is called antimimon pneuma, "counterfeit spirit." (Apoc John III, 36:17. The term occurs several times in different texts.) The cosmos he produces is described by the Coptic term hal, "simulation." The vast planetary system of the Archons is a stereoma, a virtual reality projection in simulation of a higher dimensional pattern.

Typically, the Archontic framework of the planetary system has been depicted by "armillary bands" that surround the Earth. (Illustration from A. Cellarius, Harmonia Macrocosma, 1660.) Taken in many esoteric systems (Hermetics and Rosicrucianism) as the preeminent image of cosmic harmony, the model of the planetary spheres reflects a mindless imitation of divine design, not the living reality of the cosmos.

Yaldabaoth, the presumed all-mighty creator God, really creates nothing; instead, he copies from "archetypal" patterns in the Pleroma. The planetary stereoma of his making is like a plastic copy of an abalone shell. Only someone who does not know the reality of the abalone shell, and what living miracle of nature is required to produce it, would accept the plastic substitution. Here again, the cosmic-noetic parallel applies: Archons simulate in the cosmos at large, and they also simulate in the human mind. This is a key indication of their effect, a clue to their subtle intrusion tactics.

The main cosmological texts in the Nag Hamadi Library (NHL), On the Origin of the World, The Hypostasis of the Archons, and The Apocryphon of John, are consistent in describing how the solar system arises as an inorganic simulation of the living pattern of the eternal Aeons. Here is further insight into "the generation of error."

One might be excused (but just barely) for mistaking plastic for pearl, but it would be terrible ignorance indeed to be unaware that it takes an entire ocean and a living, symbiotic biosphere to produce a pearl. Yet such is the ignorance of the Archons that they cannot comprehend the living miracle of divine order, rooted in the Pleroma, even when they are imitating it.

The stereoma of the Archons is truly a grandiose accomplishment, rather like the many-roomed Venetian palace of a Mafia don afflicted with religious grandiosity and a militaristic sense of the command chain:

"Now the prime parent (archigenetor), the master breeder of the Archons, since he commanded vast orbiting worlds, produced heavens for each of his offspring... beautiful dwellings, and in each heaven.

Yaldabaoth produced glorious decor, seven times excellent: thrones and mansions and temples, and also chariots and celestial virgins... consigning to each one its own heaven-like realm, and providing them with mighty armies of gods and commanders and messengers and overseers, in countless myriads, so that they might all serve and be served."

~ On the Origin of the World, 19.

Readers familiar with the archetypal psychology of C. G. Jung will recognize in this passage all the elements of the heaven archetype common to the mainstream religions:

- heavenly mansions

- celestial armies

- virgins on order

- choirs of angels arranged with military precision

The stereoma is loaded with spiritual kitsch.

[shihab-alen]

Human beings are accustomed to think of or visualize Gaia in the form of a woman. If we are at all self-critical about this, it seems obvious that we are committing an anthropomorphic projection. In this case “gynemorphic” would be the more correct term: picturing a cosmic presence in the form of a woman. Is there something wrong with picturing Gaia in this way? Yes, there is. Paradoxically, the error consists in thinking that the gynemorphic image is a mere projection. Gaia may be understood in three aspects: the Pleromic Aeon, the Earth Goddess and embodied Nature. The first is a cosmic entity, a Divinity who belongs to the plural Godhead located (for imagination’s sake) at the center of the Milky Way galaxy. The second aspect is Gaia in the form of the Goddess who oversees the earth. The third aspect is Gaia in the form of the earth, her embodiment in the terrestrial habitat named after her. Since the proposal of the Gaia Hypothesis by Lovelock and Margulis in 1979, it has become fashionable to imagine Gaia in the third aspect, but the Mysteries of the Magna Mater invoked Gaia in the second aspect. In the perspective of the Mystery Experience involving direct communion with Gaia-Sophia, it is utterly mistaken to assume that we, human beings, project on Gaia the form of woman. The astonishing truth is, women have her form. This is why the form of woman, the female anatomy, is so strange and powerful, so mysterious in ways that male anatomy is not.

John Lamb Lash, The Gaia-Sapiens Exchange

[breulogius]

An important part of my devotional practice -- albeit one which I had not considered as seriously as I should have until now -- is spiritual intervention for the dead. I am of the belief that our practice will draw restless departed souls to us, for I believe I have sensed them as I have prayed. That a spiritual practice directed towards the Divine would attract the lost and lonely spirits is not surprising. Prayer and meditation and reflection upon the Source stirs up an energy that they must find irresistible.

But whether aware of them or not, it is our privileged work to aid them to rest. With this in mind, I offer here my own Prayer for Restless Souls, to be prayed on a full round of Magdalene Beads (i.e. 27 times), or as the practitioner feels so led:

‘Magdalene, thresold of the Door,

Swing wide the entrance to Pleromal rest

For all souls who wander in search of home.

Welcome them to Bliss

With your embrace.

So it is.’

[dacederki-blog]

Bitkisel Dokuların Genel Özellikleri

Herkese merhaba 😊

Doku, belli görevleri yapmak için bir araya gelen hücre topluluğudur. Sinir hücreleri, sinir dokuyu oluşturur. Hücreler arası maddede organik ve inorganik maddeler bulunur. Dokuları inceleyen bilim dalına histoloji adı verilir.

Bitkisel dokular bölünür ve bölünmez doku olarak ikiye ayrılır.

✔ 1) Bölünür Dokular

Kök, gövde ve dal ucunda bulunan dokulardır. Bitkinin boyuna uzamasını ve enine kalınlaşmasını sağlar. Metabolizması hızlı, hücreleri küçük, kofulları az ve sitoplazmaları boldur. Mitoz bölünmeyle çoğalan bu hücreler ince çeperlidir ve hücre arası boşlukları azdır. Ayrıca çekirdekleri de büyüktür.

➖ Birincil Bölünür Doku

Bulunduğu yere büyüme konisi ya da büyüme noktası denen bu dokunun ömür boyu bölünebilme yeteneği vardır. Kökte kaliptra, gövde de tomurcuk yapraklar sayesinde korunur. Birincil meristem hücrelerinin bölünmesiyle dıştan içe doğru dermotojen, perimblem, plerom tabakaları oluşur.

➖ İkincil Bölünür Doku

Bölünmez dokular bölünme yeteneği kazanarak bu dokuyu oluşturur. Çift çenekli, kozalaklı bitkilerde bulunarak enine büyümeyi, iletim demetlerinin ve yaş halkalarının oluşumunu sağlar. Kambiyum (iç kambiyum) ve mantar (dış - fellogen) kambiyumunu meydana getirir. Dış kambiyum da mantar dokuyu oluşturur. Böylece bitki dış etkenlerden korunur.

✔ 2) Bölünmez (Daimi) Doku

Bölünür dokuların farklılaşmasıyla oluşan bu dokunun bölünme yeteneği yoktur. Canlı ve cansız büyük hücrelerden oluşur. Hücre çekirdekleri ve kofulları küçük, metabolizmaları yavaştır. Hücreler arası boşluk da fazladır.

➖ Temel Doku (Parankima Doku)

Diğer dokuların etrafını saran dokudur. Hücreleri canlı, ince zarlı ve bol sitoplazmalıdır. Hücrelerinde kloroplast, kromoplast ve lökoplast vardır. Hücreler arası boşluk fazladır ve az sayıda küçük kofulları bulunur.

〰️ Özümleme Parankiması

Yaprağın mezofil tabakasında ve genç dallarda bulunan bu doku özümlemeyi gerçekleştirir. Kloroplast bulundurur ve fotosentezi geliştirir.

〰️ İletim Parankiması

Madde iletimini gerçekleştiren bu doku, özümleme parankiması ile iletim demetleri arasındadır.

〰️ Depo Parankiması

Hücrelerinde lökoplast bulunduran bu doku, madde depolanmasından sorumludur. Patates yumrusunda nişasta, fasulye tohumunda protein, cevizde yağ ve kaktüste su depolanması bu dokunun görevidir.

〰️ Havalandırma Parankiması

Gaz alışverişinin zor olduğu bataklık ve su bitkilerinde bulunan bu dokuda hücreler arası boşluk fazladır ve gerektiğinde burada depo edilen havayı kullanır. Kara bitkilerinde ise sünger parankiması aynı görevi görür.

➖ Koruyucu Doku

Hücreler arası maddeyi az bulunduran bu doku, bitkileri dış ortam koşullarına karşı korur.

〰️ Epidermis

Otsu ve odunsu bitkilerde yapraklarda bulunan ve tek hücre sırasından meydana gelen bir dokudur. Hücreler farklılaşarak tüy ve stoma oluşumunu sağlar. Tüylerin görevi örtü, salgı, emme, koruma ve tırmanma görevi vardır. Bir epidermis hücresi farklılaşıp basit tüyleri, birden fazla epidermis hücresi farklılaşıp bileşik tüyleri meydana getirir. Stomalar, terleme ve gaz alışverişinden sorumludur. Kurak bölge bitkilerinde stoma yaprağın altında, nemli bölge bitkilerindeyse üstünde bulunur. Hava ile teması olan kısımlara salgılanan kutin, kutikula tabakasının oluşumunu sağlar. Bu tabaka bitkiyi su kaybına karşı korur.

〰️ Mantar Doku

Mantar kambiyumundan meydana gelir. Çekirdekleri ve sitoplazmaları olmayan bu hücreler ölüdür. Stomalar yerine lentisel (kovucuk) bulunur. Yaprağın sapıyla bitkinin gövdesi arasında mantar doku oluştuğunda yaprak beslenemez ve ölür.

➖ Destek Doku

Bitkinin ağırlığını taşıyan ve desteklik sağlayan bu doku, otsu bitkilerde bulunmaz. Otsu bitkilerde turgor basıncı aynı görevi görür.

〰️ Pek Doku (Kollenkima)

Genç bitkilerin gövdelerinde ve odunsu bitkilerin yaprak ile çiçek sapında bulunan bu dokunun hücreleri canlıdır. Selüloz ve pektin birikimi hücrelerin köşesindeyse köşe kollenkiması, her yerindeyse levha kollenkiması adı verilir.

〰️ Sert Doku (Sklerenkima)

Bu dokunun hücreleri ölüdür. Uzun lif şeklindeki hücrelere sklerenkima lifleri denir. Keten ve kenevir bitkilerinde görülür. Eni ve boyu eşit olan hücrelere taş hücreleri ismi verilir. Ceviz ve ayva gibi bitkilerde bulunur.

➖ İletim Doku

Bitkilerde madde taşınmasını sağlayan dokudur. Odun (ksilem) ve soymuk (floem) boruları olarak ikiye ayrılır.

〰️ Odun Boruları

Bölünür doku hücreleri üst üste gelerek zamanla sitoplazma ve çekirdeklerini kaybederler. Dolayısıyla ölü hücrelerdir. Bu hücreler uzun boru şeklindeki odun boruları oluşur. Dar çaplılar trakeid, geniş çaplılar trake olarak bilinir. Çevresinde parankima ve sklerenkima hücreleri vardır. Kökten gövdeye hızlı taşımayı sağlar.

〰️ Soymuk Boruları

Bölünür doku hücrelerinin üst üste gelmesi ve sitoplazmalarıyla çekirdeklerinin kenara çekilmesiyle oluşur. Enine çeperlerinde erimeler olabilir. Bu yüzden kalburlu borular olarak bilinir. Canlı hücrelerden oluşur. Kökten gövdeye ve gövdeden köke doğru yani iki yönlü, yavaş bir taşıma sistemi görülür.

➖ Salgı Doku

Metabolizma sonucu artık madde olarak oluşturulur ve diğer dokuların arasında bulunur. Hücrelerinde bol sitoplazma, büyük çekirdek ve küçük koful bulunur. Ayrıca canlı hücrelerdir. Hücre içi ve hücre dışı salgılar olarak iki şekilde salgılanır. Mikroorganizmalara karşı koruma, destek olma gibi görevleri vardır.

Yeni bir blog yazısında tekrar görüşmek üzere 🤗

[simplifiedbiology-blog]

New Post has been published on https://ramneetkaur.com/meristems-plant-anatomy/

Meristems - Plant Anatomy

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MERISTEMS:

Term Meristems was given by Nageli, it means juvenile/young tissues.

Cells of these tissues have the ability to divide. These cells are thin walled, living, having dense protoplasm, conspicuous nucleus, and are in an active state of metabolism.

ON THE BASIS OF ORIGIN:

Meristems are 3 types:

PROMERISTEM: Also referred as embryonic meristem. Present at the apices of the shoot and root tip. It divides to form primary meristem.

PRIMARY MERISTEM: Found below the pro-meristem in the shoot and root tip & intercalary meristem. They divide to produce primary permanent tissue that forms the primary plant body.

SECONDARY MERISTEM: It is formed later in the plant body. It develops from primary permanent tissue due to dedifferentiation. They divide to produce secondary permanent tissue that forms the secondary plant body. They are interfascicular cambium & cork cambium.

 ON THE BASIS OF POSITION:

Meristems are 3 types:

APICAL MERISTEM: It is present at the root and the shoot tip. Consists of pro-meristem & primary meristem. Divide to produce primary permanent tissue that increases the length of the plant. It gives rise to organs like leaves & flowers. During leaf formation and stem elongation some cells get separated, they form the axillary bud. The axillary bud grows into either branch or flower.

INTERCALARY MERISTEM: It is present in permanent tissues. A part of the apical meristem separates due to the formation of permanent tissues in between during growth. Divides to produce primary permanent tissue that increases the length of the plant. It is found present below the nodes in mint & above the node in grasses.

LATERAL MERISTEM: As it is lateral in position it is referred as lateral meristem. Divides to produce secondary permanent tissue that increases the thickness of the plant. E.g., interfascicular cambium, intrafascicular cambium & cork cambium.

Intrafascicular cambium is present in primary plant body but divides to produce secondary permanent tissue.

                                                                                                                                                                                                            (adsbygoogle = window.adsbygoogle || []).push();

THEORIES EXPLAINING THE APICAL MERISTEM:

APICAL CELL THEORY was given by Nageli. According to this theory, apical meristem has a single apical cell. This is true only in lower plants, i.e., algae, bryophytes & some pteridophytes.

HISTOGEN THEORY given by Hanstein. According to this theory, apical meristem has 3 histogens.

Outer Dermatogen: that forms epidermis.

Middle Periblem: that forms region between epidermis & endodermis.

Inner Plerome: that forms region inner to endodermis.

Calyptrogen is present at the root tip, the cells of which divide to form root cap.

Quiescent center: are a mass of cells present at the root tip in the periblem, that either not dividing or dividing very slowly. Discovered by Clowe in Zea mays.

TUNICA CORPUS THEORY was given by Schmidt. This is the applicable theory. According to this theory, apical meristem has 2 parts:

Outer Tunica that forms the epidermis.

Inner Corpus that forms the body.

ON THE BASIS OF FUNCTION:

Meristems are 3 types:

PROTODERM: Forms the Epidermal tissue system.

PROCAMBIUM: Forms the Vascular tissue system.

GROUND MERISTEM: Forms the Fundamental or Ground tissue system.

  ON THE BASIS OF PLANE OF DIVISION:

Meristems are 3 types:

RIB MERISTEM: Cells divide in one plane, forming a row of cells. E.g., formation of lateral roots.

PLATE MERISTEM: Cells divide in two planes, forming a plate like structure. E.g., formation of lamina in leaves.

MASS MERISTEM: Cells divide in all planes, forming a mass of cells. E.g., formation of cortex, pith, endosperm.

ALSO WATCH: Meristems

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[simplifiedbiology-blog]

Vascular tissue system

Vascular tissue system Constitute the vascular bundles. Procambial strands of plerome of apical meristem forms the vascular tissue. It consists of xylem & phloem. Xylem(wood) is made of tracheids, vessels, xylem parenchyma & xylem fibres. Phoem(bast) is made of sieve elements, companion cells, phloem parenchyma & phloem fibres. Early formed xylem & phloem are referred as protoxylem & protophloem.…