The shorter the scripture, the more it says to the deep reader. For instance the very compactness of the Sefer Yetzirah contributed greatly to its seminal nature as the primary source of so much Kabbalistic symbolism. ‘Everyone found in the book more or less what he was looking for,’ as Scholem (1962, 34) says. Likewise you can find your turning symbol in the fragments of Heraclitus, the Tao Te Ching, the Gospel of Thomas, or Dogen’s ‘GenjoKoan’, if you read them recreatively.
For Thomas Traherne it was the Cross: ‘There may we see the most Distant Things in Eternity united: all Mysteries at once couched together and Explained’ (First Century 58). The Cross is, of course, the point of Crossing, or of fixation or final determination – or, as the icon of extension, the monad pulled in the four directions at once, the point turned inside out.