B.Morrison -- you're talking about "Ra music" -- which I critique on my blogpost here
naturalresonancerevolution.blogspot.com...
What I'm getting it is very simple yet very radical because the concept of Hertz still relies on defining time as spatial distance.
It has to do with the commutative property. I'll post some excerpts from my other research. This is from my masters thesis "Epicenters of
Justice" (2001) which can be read freely online on David Icke's website
Seihin Yamanouchi explains that chi is the name for the fifth in Chinese music and he proves the formal equivalence between Greek and Asian modes as
both being based on the cycle of chi.97
On the topic of fourth and the fifth as the yin/yang dynamics of chi, John Hazedel Levis claims "There is very little to indicate that the division
is of any actual importance in Chinese musical composition."98
This is shown to be grossly inaccurate by the numerous examples of the importance of the yin/yang dynamics in the structure of the music, and their
greater meanings documented in Musical References in the Chinese Classics.99
One Taoist scholar notes the fundamental role of music in structuring the Tao by explaining that "the Chinese word for music has two meanings and two
pronunciations," happiness and music: Although there are various means for man to influence the cosmos, only music is capable of functioning as the
bridge. The reason for this potency has been questioned in the text and the answer is this: "What does happiness mean for Tao? Happiness is capable
of uniting with, and harmonizing yin and yang."100
In fact the historical origin of music in China is equivalent to Pythagorean theory as noted by scholar J. A. Van Aalst, who also documents the
important structural connection between the fourth/fifth and yin/yang relations: Between heaven and earth, they say, there is perfect harmony. Now, 3
is the emblem of heaven, 2 is the symbol of earth. If two sounds are in the proportion of 3 to 2, they will harmonise as perfectly as heaven and
earth. On this principle a second tube was cut measuring exactly two-thirds of the length of the first tube, and the sound rendered was the perfect
fifth, which in our Western music is also expressed by the ratio of 3 to 2. The second bamboo, being treated on the same principle, produced a third
tube measuring exactly two-thirds of the length, and giving a note a perfect fifth higher than that of the second tube. This new sound seeming too far
distant from the first or fundamental note, the length of the producing tube was doubled (that is four-thirds of the second tube's whole length was
taken instead of two-thirds), and the note became an octave lower. All the tubes were cut on the same principle, .... The lüs
[notes] were divided into two classes the yang lüs
and the yin lüs
.... Everything in Nature belongs to one of these two grand categories, from whose combinations and reciprocal action results all that exists or takes
place in the universe.101
97 Seihin Yamanouchi, A New Theory on the Mode. Extracts: The oriental mode construction of the compass of a fifth and the monism. (Tokyo: Tokyo
Liberal Arts University, 1951). 98 John Hezedel Levis, Foundations of Chinese Music Art (Shanghai: Henri Vetch, 1936), p. 65. 99 Walter Kaufmann,
Musical References in the Chinese Classics (Detroit: Information Coordinators, Inc., 1976). 100 Jan Yun-hua, "The Bridge Between Man and Cosmos:
Philosophical Foundation of Music in the T'ai P'ing Ching," in Pen-Yeh Tsao and Daniel P.L. Law, eds., Studies of Taoist Rituals and Music of Today
(Hong Kong: Chinese University of Hong Kong, 1989), p. 17. 101 J.A. Van Aalst, Chinese Music (Shanghai: Chinese Imperial Customs Service, 1933), p. 8.
102 Jeans, Science and Music, p. 161. For further application of Pythagorean analysis on universal Truth and qualitative principles see also Von
Gaertner Maszarella, Patricia Mary, "Can Eternal Objects be the Foundat