Comments on the 13 sentences of Tabula Smaragdina (Hermes Trismegistos), and
Introductions to Alchemy (hermetic thinking)
It would not be naïve, it would be unfair to attempt to explain Tabula Smaragdina in the middle of the 20th Century in the same sense as its author understood and wrote it a few (uncertain) thousand years ago. Tabula Smaragdina is a great and characteristic work of the ancient tradition. Since its creation the epoch of Tradition had ended and humanity entered the historical era. All signs indicate that even the epoch of history is nearing its end. What makes the exact and philologically accurate explanation of this basic hermetic work impossible is not the few thousand years but the two world epochs that divides us from its creation.
This of course doesn’t only apply to Tabula Smaragdina. It also applies to all the similar works produced in the archaic age, to all remaining lines of the Chinese, Hindu, Egyptian, Hebrew and Greek tradition, even their painted, sculptured and built creations. Philology and the commentary cannot be fair if we don’t set out by emphasizing that we have to acknowledge and consider the fundamental differences between these eras.
To comment on ancient works is not only interesting intellectually, it is a must especially now, that we are nearing the end of the historical era. It is a must because today nothing seems to be more important than measuring the thinking of different eras by comparing them. More objective measure than the archaic thought, so different – although not completely distant - from today’s thinking, doesn’t exist. What is needed actually is not philological comments but a measure that differentiates between the two ways of thinking in order to be able to create unity between them. For us the era of Tabula Smaragdina is forever past. Just like the world of Tao-te king and Herakleitos, Mahabharata and Aeschylus is forever past. You need to be strangely naïve to believe that these works can be restored. Scientific philology is partially sustained by this naïve belief. The works of ancient times however with their “beyond times” atmosphere are uniquely suitable – with their thoughts and urgings - to uncover what is hidden within us, just like modern physics and geometry can measure itself on Ptolemaios, and Eukleides, and modern mathematics can measure itself on Pythagoras, and chemistry’s self-awareness rests on the thoughts of Alchemy.
Nietzsche, too is turning to the names of the orphic gods of Apollo and Dionusos to understand the crucial tensions of our times. It seems like the affinity of pre and post historic times is a fact. What scientific philology, disregarding affinity and holding on to the illusions of objective results, does is nothing more than mere education. However we don’t need knowledge: we need knowing.
Tabula Smaragdina survived in Latin. Some think that it had a Greek version but it was lost. Others think that it was originally written in Latin. This is contradicted by the Greek words that are contained in the text. Tabula Smaragdina is thirteen sentences. Its author is Hermes Trismegistos (three time the greatest Hermes). Hermes’ name is mentioned throughout Gnostic and Alexandrian writings. The most likely hypothesis is that he was Egyptian, although the name is not a personal name but a so called initiation level. It is possible that he was a Toth. Toth is the high caste of the Egyptian Levitas, like Zarathustra in Iran, or Risi in India. Today we’d say he was a grand master. His age is uncertain. Some think it was the first generation of the Great Flood but it’s unknown if they mean the flood of 8,000 BC. or the one at 12,000 BC. Hermes Trismegistos’ authority was undoubtedly great, even the fathers of the Church mention him with great respect.
From the Alexandrian times there were numerous studies produced under the name of Hermes Trismegistos mostly in a dialogue format. The collection is known as Corpus Hermeticum. These theses –although fragmented- clearly indicate that they are the instructional works of an initiation. Most of them seem to be late Gnostic writings. It is safe to suppose that it wasn’t about Hermes’ personal teachings but rather about the initiation into the hermetic tradition. There are only a few works in Corpus Hermeticum, which uses language that is higher than the style of conventional catechism. The continuous presence of the thoughts of these works can be recognized at various authors up until today. These theses, especially the fourth (the so called sacred speech) and the sixteenth (to Ammon) are different form the others by their conciseness. In more ways than one they tie together Gnosis, Orphics, Cabala, and Egyptian tradition synthetically or merely syncretically –today it’s impossible to determine. Their thoughts effect the fathers of the Church, that of Origenes’, Dionusos’, Areopagita’s and Maximus Confessor’s. Besides Alchemy, these thoughts lived on later among medieval mystics. The thinking of Böhme, Saint-Martin, Oetinger, Sceus, Baader, Molitor all the way to Solovjev, Bergajev and Bulgakov is the easiest to understand from this vantage point.
The hermetic works spread to the east from Hellenic Alexandria and certain drafts made it to Europe from the Arabs. Some people think that Alchemy is entirely of Arab origin. This assumption –in such a rigid form- is quite certainly false. Hermetics is a tradition that, until it made it to Europe in the middle ages, numerous schools had worked on. In the shape and form as it appeared at Paracelsus and Böhme for example, the original Egyptian and the subsequent Greek Orphic, Pythagorean and Cabalist and Arab elements cannot be distinguished. Its shape and form after Saint-Martin is the almost conscious unification effort of the whole ancient tradition.
1 . Verum, sine mendatio, certum et verissimum
It is true, certain, and without falsehood
2. Quod est inferius, est sicut quod est superius, et quod est superius est sicut quod est inferius ad perpetranda miracula rei unius
That, which is below corresponds with that which is above, and that which is above corresponds to that which is below to perform the operation of the magic of One.
3. Et sicut omnes res fuerunt ab uno, meditatione unius: sic omnes res natae fuerunt ab hac una re, adaptatione
As all things originate from the One, the one thought, all things in Nature came into being through transition from this One.
4. Pater eius est Sol, mater eius Luna, portavit illud ventus in ventre suo, nutrix eius terra est
Its father is the Sun, its mother is the Moon, Wind carries it in its womb, the Earth nurtures it.
5. Pater omnis thelesmi totius mundi est hic
It is Thelesma, the father of the whole world
6 Vis eius integra est, si versa fuerit in
Its power is most perfect when it has again been changed into Earth
7. Separabis terram ab igne, subtile a spisso, suaviter, cum magno ingenio
Separate Fire from Earth, subtle from gross, but with skill and passion
8. Ascendit a terra in coelum, iterumque descendit in terram et recipit vim superiorum et inferiorum. Sic habebis gloriam totius mundi. Ideo fugiat a te omnis obscuratis
It ascends from earth to heaven, and descends again, new born, to the earth, taking unto itself thereby the power of the Above and the Below.
Thus the splendor of the whole world will be thine, and all darkness shall flee from thee
9. Hic est totius fortitudinis fortitudo fortis. Quia vincit omnem rem subtilem, omnemque solidam penetrabif
This is the strongest of all powers, the Force of all forces, for it overcometh all subtle things and can penetrate all that is solid.
10. Sic mundus cratus est
For thus was the world created,
11. Hinc adaptationes erunt mirabiles, quarum modus est hic
This is the magic of transmission and this is its way.
12. Itaque vocatus sum Hermes Trismegistos, habens tres partes philosophiae totius mundi
Hence I am called HERMES TRISMEGISTOS, having mastered the three parts of the wisdom of the whole world.
13. Completum est quod dixi de operatio solis
What I have to say about the Solar Work, is now concluded.
1. Real, real, without doubt, certain, reliable.
2. Behold, that, which is above comes from below, that, which is below comes from above. The work of One is magic.
3. This is how all that exist came from this One with one single operation.
4. Its father is the Sun, its mother is the Moon, wind carried it in its womb, Earth nurtured it.
5. It is the father and protector of magic, its strength is perfect and wakes all lights.
6. Fire, which becomes earth.
7. Separate fire from earth, heavy from light carefully and skilfully.
8. From earth it rises to heaven reigning over the light, then descends to earth again. It acquires the forces of the above and the below. This is how it rules over those above and those below. Because the light of all lights is with you, thus darkness evades you.
9. With the force of forces you conquer the subtle and invade the heavy.
10. This is like the creation of the world.
11. Such an act is magic, and this is its way.
12. This is why they call me Three times the Great Hermes.
13.What I have said about the operations of the Sun is now completed..
Gabir ibn Khajjam (Al Gabir)
The message of Tabula Smaragdina is this. If man wants to perform the operation of the magic of One, in this operation that which is below is like that which is above. Because just like everything originates from the thought of One, so is everything in Nature –although through transmission- born from the One.
How did it originate and how did it come into being?
It’s father is the Sun. Its mother is the Moon. The Air carried it in its womb and the Earth nurtured it. Because it (the Thelesma) is the father of the whole world. Its strength is the strongest when it reaches the earth and from there it turns back. This is the theory of the operation.
Now comes the practical instruction. What to do? Earth must be separated from Fire, the subtle from the course (heavy from the light). Knowledge is just as important in separation as passion. Distinguish! This is the most important thing.
In the course of this operation (Thelesma) rises, than it descends in order to draw into itself both the higher and lower forces. This way man gains power over things. Darkness dissipates. Man gains power that is able to make the aerial tangible and permeates even heavy matter.
This is how the world was created and this is also the way of the transmission. This is actually the operation of the Sun itself.
Paracelsus said about the Tabula Smaragdina, that the thirteen sentences are the universal recipe by which things can be restored to their natural, perfect state. There is no difference between mineral, floral, animal, mental or spiritual spheres, it can be applied to all.
The first thought to be understood is what it means to perform the magic of One (according to the Arabic version: The operation of One is magic. Paracelsus: auszurichten die Wunder eines einzigen Dinges. Ad perpetranda miracula rei unius).
provides man with power over earthly things.
The world was created this way
It is actually the work of the Sun
No matter how hard it is to practice, it is worth it. It promises power over things (not despotism). Aerial things become defeatable (man flies) and the heavy matter becomes transparent.
The Arab version says: this is like the creation of the world.
How to start? By distinguishing. Separating the light from the heavy. The example will illuminate it: Apostle Paul wrote that man can live by body or by spirit. Also, he makes a 3-fold differentiation between the body, soul and spirit. Sarkikos, psykhikos, pneumatikos. Paul also taught the differentiation between natural and spiritual man.
This is how separation must be thought of in Tabula Smaragdina. This is the basic operation of inner chemia: differentiation (distinguishing). Separate things from each other, keep them separate, name them and understand them one by one, separately. In my body –says Paul- I see a different law, and my mind turns against it.
What Tabula Smaragdina teaches is the analytical method of inner chemia. A kind of initiation according to which man can put things, but mostly himself –as Paracelsus says-, into the state of perfection. A transformation that can be applied to all existing things.
How can this transrealization be recognized? It is exactly like when the Sun creates and nurtures life with its light, warmth and the other properties of its rays.
Nobody should think that this is a cliché metaphor. There is analogy between the operations of the Spirit and the Sun and analogy is not similarity but logic. More about this later.
According to the Tabula Smaragdina man can realize the same radiating, life-creating warm light in himself and make it a part of his life. But he can also permeate things with it. This is the operation that was later called alchemy. Sometimes they call it gold making because gold is a metal analogous with the Sun, and when man permeates himself with light and warmth, he becomes Sun or Gold.
According to alchemy beings and things can be changed or transformed. Especially since the way beings and things live on earth is neither natural nor perfect.
But there is a procedure with which man can perfect himself and with this same procedure he can make things perfect, too. Alchemy is knowledge (knowing), which teaches that characters and elements can be changed. It starts by saying that the current environment is not the original nature, but its spoiled form. This degradation must be eliminated and the original nature must be “reinstated”. Using analogy they say that the elements can be turned into gold.
According to these Tabula Smaragdina is no other than the recipe of the operation by which the world (man, characteristics, things, elements, metals, etc.) can be returned to its original state. Such operation exists. Essentially the operation can be expressed in one sentence. Perhaps in one formula. Using analogy alchemy calls this formula the Philosopher’s Stone. It calls it stone because it is the fundamental basis of all thought and operation.
Fate and Aritmology
By starting out from modern European philosophy one can’t and won’t understand archaic thinking. Philosophy in Europe, by removing all other components of existence, only focused on organizing knowledge alone, and thus wished to entirely become a science. Since only science had an active relationship with reality, philosophy had become a curious branch of pre and post science, which is as temporary as it is arbitrary.
Archaic thinking is always initiation. So is the Hindu Sankhja, the Chinese Ji king, the Hebrew Cabala, the Greek Orphicism, Chaldean astrology and alchemy, which has uncertain –perhaps Egyptian- origins. The fact that archaic thinking is initiation means this: it’s a theoretical praxis or practical theory, which provides man with a life plan that is practiced by theoretical initiation in the basic questions of existence. The two cannot be separated. The last archaic initiation was that of Plato, whose pale teaching of a twisted Orphicism, later called idealism birthed so many chimeras. It would be worthwhile to look at European philosophies and examine the hidden, unconscious initiation attempt they contain. It is possible that if we evaluated Bacon, Spinoza, Hume, Kant, Hegel, Spencer according to what kind of life plan they'd offer on the base of initiation, we would be ashamed of the senselessness and especially of the infinite dullness.
The basis for all archaic initiation is arithmology. It is also the basis of European philosophies, even if they are not aware of it. Arithmology doesn’t only concern number theory but also all the consequences of number theory. Europe adopted two of the archaic arithmologies. One of them is the orphic decimal (10), which it had made the basis of its numerical system. The other is the Caldean 12, with which it measures time. Tradition knew the arithmology of the Chinese 64, the Sankhja 25, and the Cabala 22. Arithmology is also the basis of the various mythologies, even calendars and letters –among other things. Initiation is based on arithmology because knowledge and the creation and execution of the life plan also happen according to the laws of numbers.
One can understand a lot about the hopeless chaos into which Europe got into – by necessity – by overviewing the arithmologies which in Europe –completely unconsciously- influenced the acquisition of knowledge, and the creation and execution of the life plan. First of all the number theory of scientific mathematics. Mathematics, and in its initiative the whole field of natural sciences, attempted to rid the number of its quality. It constructed a number of no quality, whose content can be disregarded and that can be used as a mere formal element (factor) at operations.
Right now let’s not seek the unsolvable complications that stem from the form and content (quality and quantity), elements that are inseparable and yet separable. We only have to consider how –necessarily- scientific number theory became the basis of materialization (thingification); in other words how this sterile number sterilizes thinking, or which is the same, sterilizes lifestyle.
The interpretation of numbers is the foundation of the interpretation and understanding of all factors of existence. The concept of numbers determines the structure and image of the world in which I live and thus the essence, shape, weight and value of the life I lead. The “thingified” number concept resulted in an unreal situation of human existence in which it had to become dull, senseless, abstract and impersonal.
The concept of the number of no quality created the man of no quality. The realization of the man of no quality became the official, legal life plan. This kind of man of course cannot be realized. Never was, never will be. Man of no quality is not a life plan experiment that provides people with happiness in proportion to how much of it they managed to execute. Quite the opposite! The more he manages to execute it (realizing the concept of the man of no quality), the emptier and the more unhappy he becomes, because the more sterile and impersonal he will be. The man of no quality is not a man but a thing (means of production); even as a thing he is untenable and abstract. Thinkers have extensively been looking for the moment when massification (crowding) began. The time is uncertain. Its source however is always the same: when man started to apply “qualitilessnes” to his existence. In that moment the thingification of man began. This is only a different expression for that he started to become quantity. These qualitiless, purely quantity-men are what’s known as a mass.
On the other hand, the number theory of mathematics –quite naturally- enabled the emergence of number theories that were as despotic as untenable, and that wanted to realize the life plan of the anarchical and autarchical individual (Self) in opposition of the thingified mass-man. European thought, literature and art is of course full of such number concepts. Some of these number theories are: idealistic, realistic (realism), romantic, classical, subjective, objective, psychological, sociological, magical, concrete, abstract, mythical, historical, theological, eschatological, conventional, naive, pragmatic, positivistic.
By the 20th century people realized the significance of number theories. It happened under almost comical, although absolutely scandalous circumstances. Fascism started to teach that Aryan and non-Aryan physics, chemistry, technology, medical science, etc. are not identical. In a primitive way fascism declared that Aryan and non-Aryan number interpretation is not the same. There are Aryan and non-Aryan numbers. Later on bolshevism took up the same position and differentiated between capitalist and communist numbers. This was the biggest scandal of the 20th century. One was dumbfounded to hear, and was forced to even acknowledge, that they made physics, chemistry, biology and of course mathematics dependent on systems of world views and political powers. This is the existentialization of the number, the reflecting of secondary ideologies back to the basis or the reversal of the order. Meaning doesn’t go from ideology to the number, but from the number to ideology. They were also careful to make sure that while they turned things upside down, everyone should feel that they were finally standing firm with both feet on the ground.
Had European mathematics been built on real number theory, this scandalous step would have been impossible. Mathematical (scientific) number theory by itself was so non-sense however, that in comparison to it even the existentialized number (sociologized, racial, classless, etc.) could be a real relief. In the same time it became evident that by working with this no-quality (mass, thingified), purely quantitative number, man can achieve things like technology, but he can’t tell the difference anymore between thinking about existence and the annihilation of life. Technology is nothing but the application of a number that is perfectly indifferent towards life, and the quality, beauty, richness and birthing of life. Technology destroys as many lives as it caters for, making life materialistic and void of quality.
By thinking that they can leave out the quality of the number from the number concept, they enabled the emergence of a phenomenon that could be best called number inflation. Anything that’s rid of its content starts to become thinner. Number inflation introduced terms like infinity, infinite sequence, infinite universe, limitlessness, limitless progress, infinite possibilities, limitless evolution. Goethe describes the demonic nature of number inflation in Faust, part two, the scene about the paper bill so precisely, it cannot be more exact. Hegel calls this phenomena schlechte Unendlichkeit. By ridding the number of its qualitative ( personal, unrepeatable) character on the one end, it became thinner in quantity on the other. This increasing thinning is inflation. Social scientists are surprised by the fact that the population of Europe grew ten fold between 1800-1900, even though it had lived in stable numbers prior to that for thousands of years. Why?
Nobody asks who understands the consequences of the things outlined above. Nobody cares to ask though what kind of depreciation is the result of such massification. This process can be followed step by step in the application of European arithmology. In the era of the masses we have to anticipate the thinning and rapid depreciation of the human being. European airhmology didn’t realize that in the inflated sequence of numbers the increasingly larger number is increasingly smaller, which means that depreciation is the increasing distance from whole numbers at an ever faster pace. The smaller the number, the cheaper man is. Number inflation on the other end (infinite universe, infinite possibilities, infinite evolution) lead to the depreciated individual. Against the thingified, materialistic mass, the depreciated individual’s characteristic is the anarchic (unbounded) thrive for freedom, or more precisely: individual despotism. The same kind of thinning. The same kind of limitless, formless, excessive, valueless rage, which is nothing but decay.
From the light analysis of the European number theory one can get an understanding about what arithmology is and that the basis of all kinds of thinking is the concept of numbers. Because learning about things as well as creation and realization of the individual and the common life plan take place according to the order of the numbers. European philosophies are initiations, too, only they are not aware of it. The (scientific) basis of European philosophy is also arithmology, but it’s not aware of it.
This is where the question of Fate comes up. Fate is the turning of the life wheel but in a way that the wheel is turned by man himself. He is turning himself on himself. Whether the turning is a constraint or a freedom depends on whether man is turning it by constraint in the direction of the constraint or freely, in the direction of freedom. Fate is actually drama. It is the starting point of not only destiny but freedom, as well. Although one can break in the act of turning the wheel, it can be turned in a direction where the wheel may eliminate itself. Fate can be fulfilled if man takes it upon himself and dissolve it vigilantly.
There is analogy between eliminating fate and arithmology. The turning of the life wheel is performed according to the order of numbers. The number is the ultimate root (matrix, radix), the sign and the Hieroglyph of the life formula. Man can open up and x-ray the latent fate bud with its help and reach freedom.
At the beginning of these comments there was a passing reference to that the credible hermetic understanding of Tabula Smaragdina is impossible. Impossible because you can’t authentically comprehend tradition without the basis of Christianity. We understand more of the tradition than what the tradition thought. This note has once again become relevant. Why? Because in connection with the relationship between fate and arithmology now comes the crucial number analysis, which differentiates all thoughts belonging to archaic tradition from thoughts belonging to Christianity.
In all cases, archaic number is limes. Limit. Law, as apostle Paul would put it. Definitive. Number, whose shape is geometrical. All traditional arithmologies are good examples, the Cabalistic and the Orphic just as much as the Sankhja, the Ji king or the Toltek calendar. The Christian number is infinitesimal, or musical. Indefinable. Free. This infinitesimal character is what scientifism misunderstood when it spoke about the nightmare of infinite sequence, infinite space, etc. It’s not about infinity, especially not about bad infinity, but about the indefinable and free centre. This infinitesimal and free centre is the person himself. The number interpretation of Christian arithmology is the personal, unrepeatable, single number. Somebody might say, maybe under Hegel’s influence, that the Christian number is, par excellence, a historical number. His statement would be the opposite of what the real situation is. Because the number is not the product of history but it is this unrepeatable, single number that created and is continuously creating that, which we call history. Because history is the permanent realization of the infinitesimal number, the continuous realization of the unity of the person and the number. This number is not in opposition to the definitive and geometrical limes. Just as Tradition and Christianity is never in opposition.
Christianity is the realization of the tradition. The reason Tradition and Christianity must be carefully and fully separated is not because they are in opposition, but to make sure no confusion will ensue from the opposites. Only by separating the two can they be united (distinguer pour unir). Rudolf Kassner (in his Zahl und Gesicht and elsewhere) perceives tradition in the sign of the number, Christianity in the sign of the person (face), and sets the two in opposition. This experiment is flawed. Flawed, because it assumes that only tradition had arithmology, while Christianity doesn’t. This is why he couldn’t find the meaning of the personal number. Kassner didn’t know Böhme and his tradition. Kassner couldn’t comprehend either the elemental break-through of the infinitesimal number in modern physics (Planck, Heisenberg, Einstein, Bohr, Rutherford, De Broglie, etc.), or painting and poetry (Van Gogh, Klee, Chagall, Picasso, Stravinskij, Bartok, Proust, Joyce, Eliot, etc.). In all these areas the unity of the person and the number is manifested. Modern social, political, economical and state initiatives must be perceived as desperate attempts to dissolve this already manifest unity of the person and the number (to nullify the arithmology of Christianity) and to force humanity back into the limes (law) of the Tradition. This is the common feature of terror states and capitalistic Babel democracies. They don’ have much hope for success. Christian arithmology was elaborated mainly by the Russian emigration (Bulgakov, Bergjajev, Sestov), which, through Solovjev and Baader, has a direct connection with Böhme, alchemy and the archaic traditions.
If we approach fate according to these two types of number interpretations, it is natural that we must create different formulas, perform different operations and come to different conclusions if we start with the number of tradition, and different ones if we start with the number of Christianity. What makes matters more complex is that we, in history, can’t even start with the number of tradition effectively since our existence is completely embedded in Christianity. The most we know is that forcing the arithmology of the tradition on ourselves will obviously not produce any results, only stagnation, further confusing the situation. Traditional number interpretation became invalid since we live in history. The base of our actual life is the personal (infinitesimal) number.
According to the Hindu svadharma, the source of all activity is quality. If there was quantity only, dead calm would prevail.
Fate is the formula of turning the life wheel. The wheel is always turned by man, who -in the same time-is turning himself. Making it turn and turning is the same. Tradition wants to become free from turning through a specific method of turning. The solution of the fate formula has always been freedom. But the tradition performed all operation of liberation on the base of the definitive number (limes, limit, law), so the end result could only be that it yet again found itself in the same law, within boundaries. The wheel was being turned in vain, the turning (cycle) could not result in anything but return to boundaries. This is why behind all archaic fate solutions there stands the thought of reincarnation. The number interpretation of definitive arithmology doesn’t lead out of boundaries (constrain, need, misery, law), but returns into them instead. Christianity reached the kind of liberation that tradition wanted to by applying a different operation on the base of a different number interpretation. Christianity is capable of realizing the same freedom tradition wanted to. It is capable of realizing it by drawing up the formula differently. How? By putting the personal number in the middle. The single, unrepeatable and infinitesimal character of the personal number. The essence and significance of this operation will become completely clear when we discuss the connection between logic and mathesis and when we analyze One.
So far we have had to make do with Baader’s words that learning, designing and realizing the life plan as well as solving fate all happens according to the order of numbers. At this stage however the situation demands a stricter and more conclusive phrase. The connection between building the life plan and the number is much stronger. Originally, the number was not separated from the life plan. All number interpretations known in tradition are, in all likeliness, rather pale forms of the primordial number interpretation. Pale and abstract, which means that it doesn’t clearly reveal its original nature. The original nature of the number is concrete and not only was it completely built into the life plan but it also laid the foundation for it, maintained it and guided it. Not only the life plan but everything that was in any way related to it, including thinking, experience, moral, the law, society, economy, the arts, metaphysics and religion. The primordial concept of the number was hierarchical and it has kept something from this characteristic in all arithmologies. It only lost it in the European scientifisized airthmology, where the European number, originally the symbology of the solution of life (fate) became profane and secularized. The number gained back its original meaning in Christian arithmology and became concrete to such a degree that it occupied centre stage in building up and solving life. In this arithmology arithymos(number) and logos (intellect) can no longer be thought of separately. The middle of arithmos and logos is the person, who provides meaning to numbers and numbers to meaning, thereby once again connecting quantity and quality (content and form, subject and object).
So the connection between fate and arithmology is that fate can only be solved on the basis of, and with the help of arithmology. Solving fate doesn’t only happen according to the order of numbers, fate is lead by numbers. Every fate situation corresponds with a number, and in the same time, the number also indicates the solution of the situation, even in the most complex cases. Every language knows what kind of operation we are talking about when man is counting: when he counts on someone, or doesn’t count on someone, things that count and things that don’t count, when man takes stock, keeps count, takes into account, counts out or settles an account. The word number (arithmos), (taking into) account, accountability, counting is always the synonym of the word intellect (logos). These are all arithmologies, just like poetry, music, sculpture, architecture, painting, dance. The existence of the world is guided by numbers, just like Pythagoras said. Man is counting when he listens to music, counting when he thinks, counting when he acts or remembers. All actions in life have a number value and number sense.
Artihmology is fate calculation (fate mathesis), which is performed by man in order to reveal his matrix, solve and eliminate the tensions contained therein, and to thus reduce the sequence of dramas on the debt side of his balance sheet to his matrix (redirecting them back to his matrix), in order to liberate himself. Man, especially in the current crises accumulation, lives in fate congestion. The congestion means the multiplication of fate lines, life directions, goals and responsibilities, eventually the multiplication of dramas. In the operations, the number of unknowns have unusually increased. Man has become the actor of many, many dramas simultaneously. Every drama corresponds to an equation system. People, who are not aware of this, will be broken by the unknowns. Fate either eliminates man or man eliminates fate. The overwhelming majority of people live in such ever increasing deficit. People who gain insight into the tangle of fate may elevate the unknowns and untangle the web. Care must be taken to make sure that the operation is applied to the person and not to his means. If man applies the operations to his means and not to himself, he will be like all modern men who, in spite of all external advantages of civilization are not substantially different from a wild animal, or the scientist, who accumulates immense knowledge while he himself remains stupid. Tradition and even medieval thinking warns of this danger. The works of Lao-ce, Herakleitos, Plato, Chuang-ce are good examples of this. The accumulation of knowledge is danger. It is not material knowledge we must increase, but the quality of personal life. If material knowledge increases, the quality of personal life decreases, while if the quality of personal life increases, material knowledge doesn’t decrease, but it gets illuminated and the whole gets simplified, but not by becoming more simple but by stepping higher up, man is able to see farther and deeper. Universal orientation. Transparent existence.
The increase in the qualify of personal life was called vidja by the Upanisads. Vidja means alertness. On the higher degree of vidja (paravidja) man becomes capable of seeing the whole world. This is visvarupa darsana, the big world vision, described by Bhagavadgita, in which man sees existence in its entire richness: with its beings and properties, with the stars of cosmos, with hierarchies, oceans and beginnings. In Europe it was only Böhme, who saw the whole as one. J.C Powys called this complex vision. It’s not about accumulating knowledge, it is about increasing awareness. My life is not determined by material knowledge but by the clarity of my vision. This vision maybe increased to such a degree that the size of the human being may become gigantic. Powys calls this being ichthyosaurus-ego. This self colossus may take in the whole existing world, from the zigzagging bacteria, to cosmic suns, not as an outside picture, but as personal experiences, from microbes to comets, the tastes of colours, the smell of sounds, the shape and nature of beings, the quiver of the mind and the senses, the colour and smell of long extinct flowers, forever mute languages, yet to be born beings, cities and dishes, pictures and thoughts and the transcendental splendour of the ancient light whirl.
The commentary on Tabula Smaragdina can now begin. Not because we touched on important issues in the introduction, but mainly because the indispensable atmosphere, which is a fundamental condition for understanding the sentences of the Tabula Smaragdina, has been established with the definition of the concept of the concrete and the real number. The elements relate to each other with seven types of operations. These seven operations are the following:
LOGIC AND MATHESIS
The connection between number and fate is that deciphering fate is done by the order of numbers, their direction and lead. The decipherer of fate himself is the number. The connection between the operations of numbers and the operations of thinking follows naturally from this. The connection is known by the name that connects logic and mathesis (mathematical logic). We know that the number in its primordial sense and form is the sign of fate. Mathesis originally drew up the formula of fate, deduced and solved it. Everything that we think is abstract today used to be concrete, and the further back in time we go, the more concrete it was. The fact that the number was leading the operations of fate doesn't mean that the number is individual or social by nature. Everyone and everything that was positioned on the turning wheel had a fate: an individual, a nation, a kingdom, the continents, families, stars. The turning of the wheel was guided by numbers. Just like the positioning of things within the wheel, and the speed and the direction of the turning, distancing towards the periphery or approaching the centre. This is why the basis of cosmology and astrology and astronomy as well as physics and alchemy, chemistry, biology and psychology is the same number as the basis of music, poetry and architecture. Previously we touched on three types of arithmologies, three different interpretations of numbers.
the first one is all arithmologies, that belong to the sphere of Tradition, like cabalistic, orphic, Egyptian, Toltek, Chinese, various Hindu, Iranian, Chaldean and Babilonean. These arithmologies were characterized by the definitive nature of numbers.
The second one is arithmology based on a depreciated, purely quantitative interpretation of numbers, which was adopted by the scientifism of modern times.
The third one is Christian arithmology, which positioned the person between the number and intellect thereby connecting the two. The personal Christian arthmology is trinitarius. Why is it trinitarius will be explained later in this chapter.
The three types of arithmology correspond with the three basis of humanity. These are: the archaic ancient times, the historical time and the age of redemption. The number of the archaic ancient epoch is the number of the golden age, the number of the historical age is the apocalyptic number, and the number of redemption is the number of freedom.
We have to emphasize that we must avoid the mistake of making the number and its interpretation dependent on specific epochs and thereby making them historical. This is not permissible. Later, when we again touch on trinity we'll address this pitfall and take care of it for good. There are three types of logic corresponding to the three basis of human existence (three epochs). The first one is analogy, the second one is identification (opposition), the third one is the logic of unity.
1. Doxa: the relationship between arithmology and logic is the translogicalization of the sequence of numbers (making the intellect complete). This doesn't mean that numbers originally don't make sense. The essence of the number is in the basis of the number (see point 57). This form is quantitative quality or qualitative quantity. This form is the essence of the number. And this essence is the form of the number. Translogicalization is the intellectual operation, which recognizes quality in the number's quantity and thus ascertains its essence in its form.
2. Hypothesis: logic and mathesis may take on three types on connection with each other, according to what kind of understanding logic provides to the number.
3. Axiom: number and meaning can not be separated. There are three types of meanings: definitive, (number)mass, and infinitesimal. The three types of meaning correspond with three epochs: archaic ancient, historical and the epoch of freedom. The three epochs correspond with three types of logic: the logic of analogy, identification (opposite) and unity.
4. Paradox: From the point of view of arithmology it seems that this is what defines logic, and creates the epoch. From the epoch's point of view it seems that history creates both arithmology and logic. From the point of view of logic it seems like logic is the basis of both the historical epoch and arithmology.
5. Problem: does the unity of number (arithmos), intellect (logos) and person correspond to the unity of logic and history? The arithmology of tradition is definitive. Closed form, like Euclidean geometry and the cosmos of Ptolemaios. In this closed system the value ranks are finite. The order in the same time is a system and the system is law. The value ranks are spheres of existence and the name of existence spheres (value) is hierarchy. Hierarchies are positioned above each other. The hierarchies of the visible world are worlds of minerals, metals, insects, fish, birds, animals, plants and humans. In the human world the hierarchies are the castes: the spiritual, the governing, the economical and the servicing castes. There is hierarchy among gems. There's hierarchy among the spheres of the invisible world, invisible creatures, and also among the stars and the planets.
6. Doxa: every hierarchy has a number. This teaching maybe justified from the orphic, cabalistic, vedic and Iranian traditions. The traditions teach that the world was not directly created by the creator but by his radiating powers. These radiating powers (emanations) were called sephira by the Hebrews, Pradzsapati by the Hindis, amsapado by the Iranians. Such a radiated power was 10. The meaning of the first ten whole numbers of the sequence is that these are the numbers of the ten creative powers. This is the highest hierarchy.
7. Doxa: the analogy is the correspondence between individual hierarchies. Here's how the Tabula Smaragdina says it: that, which is above is analogous with that which is below. Hierarchies, or levels of existence (qualities of realities) correspond to each other. The simplest example of this is the analogical sequence of number 7. The 7 colours of the rainbow, the seven tones of the diatonical structure, the seven days of the week, the seven human characteristics, the seven metals, seven gems, seven plants, seven main animal species, seven vowels, etc. corresponds with the 7 planets of the solar system. The way the members of this sequence correspond is like some radix in the 10, 20 or 30, etc. sequence.
8. Axiom: the language level corresponds to reality and value levels. These levels first must be differentiated from the archaic hierarchies and only then should they be united.
9. Axiom: arithmology's need is to have the highest reality level -and thus the deepest language and value level realized within itself. Arithmology wants to provide, even in its scientific mathesis form, just like in its cabalistic or Pythagorean forms, the highest reality interpretation. This is the solution of the existence-operation. This is why in its primordial form arithmology is fate-(life) mathesis. So the number's premordial form and essence is that it's a fate key.
10. Doxa: the number can always be depicted (it's always the unity of essence and form). The hierarchical geometry of ancient times is the science of number depiction. The ancient orphic hierarchical geometry in it's late but pure form is the so called Euclides' geometry. Euclidean geometry today (see Einstein) is not any less valid than it was 2500 years ago; today it doesn't have orphic number interpretation, thus this number corresponds with a different geometry.
11. Doxa: the coherence of language levels, reality levels, value levels is now called parallel coordination (Max Weber, Scheler, Mannheim, Sorokin). It was possible to attach psychological, sociological and world view (jaspers) correspondences to this coherence. The foundation of these correspondences is the archaic hierarchical analogy. The modern, especially social, ideological, psychological and epistemological parallel-coordination however is not hierarchical, but according to the modern number concept, anarchical (not objective but impersonal) in nature. Scientifism can not decide if the social, ideological, psychological, or scientific, etc. reality level is the primer one. This is why it can't make all of the reality levels simultaneously due. The thought of parallel coordination is just as value indifferent as each and every thought of scientifism.
12. Hypothesis: there are more and more value events in history, so it is necessarily becoming more personal. The unity is deepening between eternal singleness and repetition, between oneness and generality, between the self and the community. Today this is only developing. History however will be replaced by the continuity of unity.
13. Improvisation: analogy is not a metaphor. Modern man makes this mistake when he assumes that in poetry for example the reference to the correspondence between good mood and nice weather is arbitrary. This is why modern man has difficulties understanding that astrology creates analogy between the months of the year and human characteristics. Astrology "thinks" that there is January (Capricorn), February (Aquarius) man, and his nature is determined by the rising zodiac at the time of birth. But even the animal name of the zodiac can only be understood on the base of the analogy. Alchemy is the analogy, which works with the correspondence between human characteristics and metals (minerals). Modern science errs when it assumes that alchemy works with minerals and metals. It's mistaken also, when it thinks that sal, sulphur, mercury, antimon, markazit are metaphors. Mistaken, when it thinks, that the alchemist unnecessarily mystifies his subject. Alchemy is based on analogical logic, and sets out from the correspondence of the hierarchy (reality levels) between human characteristics and metals.
14. Axiom: the basic law of analogical logic: that, which is above corresponds with that which is below and that, which is below, corresponds with that which is above.
15. Axiom: the ultimate basis (root) of the reality levels of analogical logic is the number. This theorem should be understood like this: a particular human characteristic corresponds with a metal, a particular metal corresponds with a colour, the colour to one tone in the scale of sounds, the tone to one of the planets, the planet to one of the spiritual powers, the spiritual power to one of the numbers. It doesn't go further. Number is the ultimate basis of analogy.
16. Hypothesis: the logic behind the thinking of the archaic man was analogical. In prehistoric times the basic operation of thinking was the recognition of correspondences (that, which is above corresponds to that, which is below). That, which is in the starlit sky, corresponds with that, which is human nature, and with that, which is deep in the earth, and finally this to that, which is in the number. The caste system is a hierarchy, which corresponds with the hierarchy in the spiritual world and with the order among the numbers.
17. Improvisation: the world is a closed whole, in which every element corresponds with another. There is analogy between all spheres of knowledge (astronomy, astrology, chemistry, alchemy, etc.). Arithmology is the basis of all correspondences and analogies. The ultimate element, that contains and guides the analogy of all other elements, and creates correspondences between the elements, is the number. Analogical logic corresponds with analogical arithmology. Both analogical logic and analogical arithmology are closed wholes. Closed wholes because the number concept of their artihmology is a definitive number. This is the definitive number on which the closed cosmos, closed society (caste), closed hierarchy, closed metaphysics (Cabala, Ji king, Sankhja, etc.) of prehistoric times rest.
THE LOGIC OF IDENTITY (OPPOSITE)
When Aristotle set up the logical laws of identity (opposite), the people of the historical era thought that they recognized the laws of the only possible way of thinking. Plato, one generation before Aristotle, attempted to stabilize the interpretation of the archaic numbers. He knew that thinking, and thus the fate of humanity, the order of society and the state is guided by numbers (Timaios, Nomoi, etc.), and he also saw, that in the archaic era the definitive number created a definitive order in the human race. In his works, which he wrote in an old age he attempted to reinstate the interpretation of the definitive (Orphic, Pythagoreus) number. Plato still preferred analogical logic, although he was essentially thinking with the logic of identity (opposition). Socrates was the first thinker who applied the logic of identity (opposite). The basis of this logic was not the law anymore, but the dialect.
18. Hypothesis: the logic of analogy and identity relate to each other the same way the law and the dialect do.
19. Axiom: the only basic law of the logic of analogy is: there's correspondence between all reality (existence) levels. The only basic law of the logic of identity (opposite) is: A = A.
20. Problem: the logic of identity, by describing sameness, also touched on opposition. Every theorem of sameness contains the opposition to that, which is not identical with it.
21. Axiom: the logic of analogy thinks in differences, the logic of identity thinks in opposites. The logic of analogy differentiates, the logic of identity creates opposites. This is why the logic of analogy creates systems (law) and the logic of sameness creates dialect.
22. Paradox: infinite dialectic equals infinite number sequence. Inflation. Depreciation. Bad infinity.
23. Provision: the form of the logic of analogy is the Statement (apodictical), the form of the logic of identity is the Dialogue.
24. Axiom: the logic of analogy stands in the sign of One, the logic of identity stands in the sign of Two.
25. Axiom: the logic of analogy makes hierarchical sub and supra ordination, value based differentiation and integration by separation. The logic of identity sets things in opposition.
26. Improvisation: the logic of analogy is the logic of seeing. The logic of identity is the logic of deciding. The former is epic (lyric), the latter is dramatic.
Tradition teaches that every analogy highlights and proves one essential and basic correspondence. This single correspondence is the analogy between the empirical (visible) and beyond-empirical (invisible) worlds. That, which is above corresponds to that, which is below. The sphere between the visible and the invisible spheres, which turns the visible into invisible, and the invisible into visible, this turning point is the number.
The logic of analogy says that the visible and invisible worlds correspond with each other, whereas the initiation is always in the invisible and the initiation is followed by all the levels of reality. Its key is the number. The logic of identity (opposite) says that the visible and the invisible worlds are the same-opposite. The key of the sameness-opposition is the number.
27. Improvisation: the metaphysical concept of analogy is that the primordial world is the invisible (spiritual) world. Nature is nothing but the colossal analogon of the spirit. The metaphysical concept of sameness is that the spiritual world is identical (contrasting to) with Nature, and eliminates the question of which one is primordial. To the logic of sameness value is indifferent. The value indifference of the logic of identity and the qualitylessness of the modern number is analogous. Not in a way that the indifference towards logical intellect created the number of no quality, and also not in a way that the historical era created the quantitative (qualitiless) number and the indifference of logic towards value. The interpretation of the number created the indifference of logic towards value and the characteristic of the historical era. Value-indifference is the correspondence of the quantitative number. The quantitative (qualitiless) number, through logic, which is indifferent to value, created the number mass (set) and the mass number, the masses and thingification (objectification). The logic of identity created the sameness of people in society, equality with no respect to values.
28. Paradox: There are no facts, there is only interpretation (Nietzsche). There is no number, that which exists is only interpretation.
There is no interpretation. That, which exists is number.
There is no senseless number.
If everything else is only interpretation, there is one fact, and that is the number.
29. Doxa: the logic of analogy sub and supra ordinates. The logic of identity parallels and contrasts. The logic of analogy is the caste society. The logic of identity is democracy. The logic of opposition is conflict.
30. Paradox: sameness is only display. The purpose is to trigger opposition.
31. Provision: the positioning of the logic of analogy: larger or smaller (above me or below me). The positioning of the logic of identity: with me or against me.
32. Provision: the logic of analogy is continuous transcendence from differences to similarities and from similarities to differences. The logic of identity only recognizes sameness or opposition. Whatever is not the same is the opposite. There is no third case.
33. Improvisation: the constructs of the logic of identity: same-opposite, objective-subjective, positive-negative, concrete-abstract. The logic of identity is a bipolar logic. The logic of identity is conflict-logic.
34. Paradox: the thinking behind the logic of identity is jumping from the first to the last (extreme). There is only two.
35. Doxa: the mathematical sign of the logic of identity is the equal sign. The equal sign creates the idea of social equality among people.
36. Improvisation: if there was equality between things -writes Kassner- , if the body and the soul was the same, music would be nothing but a system.
37. Problem: is what is identical also equal, and is what is equal, identical?
38. Hypothesis: the number of the equal and the number of the identical is neither equal nor identical.
39. Paradox: Establishing sameness triggers opposition. This opposition is equality.
40. Doxa: everything that is in the sign of the two is opposite.
41. 'Axiom: two is the number that doesn't have a middle.
42. Axiom: that, which doesn't have a middle is periphery.
43. Doxa: the peripheral number lacks quality, it is merely quantitative.
44. Axiom: the logic of analogy stands in the sign of One, the logic of identity (opposite) in the sign of the Two, the logic of unity stands in the sign of the Three.
THE LOGIC OF UNITYnumber sequence is unhistorical (timeless), while the corruptible (historical) number sequence is in the sign of decay (ephemeral). Meaning and final form to these two number sequences are given by a third, free number sequence.
45. Provision: Plato was positioned at the border of the logic of analogy and sameness-opposition. Although he was thinking according to the logic of identity, he was trying to sustain the logic of analogy. Similar to the position of Plato is that of Hegel who attempted to create the logic of unity, while thinking according to the logic of identity. Hegel's three pace thinking is essentially sillogical, and belongs completely to the realm of the logic of identity (opposite). Hegel's logic is pseudo-trinitarius, and only has two paces.
The creator of the logic of unity is BÖHME.
46. Doxa: the logic of unity is based on the concept of inqualieren (mutual permeation). Inqualieren means the following: in the process of thinking, when I identify, I am nearing two elements towards each other until the two become one. This is A=A.
Before identification (equality) takes place there remains one point in both elements, which cannot be equalized, and this point causes a counter effect. Instead of identification, the two elements begin to distance from each other. This moving away continues until the two elements reach the boundary of opposition.
They don't become completely opposite, because there always remains one point, which is identical. Instead of separating into complete opposites, they begin to approach each other. The "nearing" continues until the two elements reach the boundary of sameness, but they won't become the same. And so on.
The concept of inqualieren means in the centre of all quality that is thought to be the same there is a single point from the opposite quality. This difficulty can not be eliminated with the operation that the qualitiness, purely quantitative number concept attempted. Why?
Because there is one qualitative point in quantity. An objective point in the subject. A positive in the negative. The two elements can never be made the opposite or the same.
If elements cannot be made either the same or the opposite, what can be done? The elements can be united. Inqualieren is the operation of unification.
47. Improvisation: in Hegel's logic thesis-antithesis-synthesis is not unification but a pseudo closure of identification. Synthesis is not unification because it is just the mere elimination of opposites, and the creation of the conditions of sameness. In the logic of unity it's not about man creating a solution in the sphere of sameness and opposition. It is about realizing unity. The operation of realizing unity can't be understood with the logic of identity.
48. Improvisation: when it comes to three, it's not about synthesis, putting together, as Hegel thought. Putting together is only the opposite of falling apart, or the reconstruction of separated parts. This operation is that of the two. Hegel's logic is not trinitarius but dialectic. Not the logic of freedom but the logic of conflict and this is why it's historical. In Three One is not a result, but the Middle between Two, which unites the Two. Hegel's uncertainty in this field is conspicuous. Hegel didn't tell logic from arithmology, only confused the two. Hegel doesn't have arithmology, or if he does, he never explained it. It is likely that Hegel didn't even work with historical but rather with romantic number interpretation. This is a remark that must be thoroughly further examined.
49. Paradox: in the operations of the logic of unity, sameness is in opposition, opposition is in sameness.
50. Problem: if unity is not in sameness (equality) and not in opposition, where is it?
51. Axiom: unity is in multitude. Unity is created by the correspondence contained in the multitude. But it's not created because unity creates the multitude, which recreates unity and this again creates multitude.
The world can only be understood in the sign of one (many) and many (one).
Multiplication always keeps pace with unification. That, which differentiates, integrates.
52. Provision: the logic of unity doesn't exclude the logic of analogy and the logic of identity, but unites them.
53. Doxa: the logic of analogy, identity (opposite) and unity don't stand separate. All three stand together simultaneously in all three epochs. But the three epochs don't stand separate, but all three was and is together always, at all times. It is obvious though, that this only becomes clear and understandable on the base of the logic on unity, because only in unity can all three become free.
54. Provision: Mystification (confusion) takes place when one wants to work with logics (arithmologies) that don't belong together. If for example the logic of analogy tries apply analogy to solve a problem that belongs to the logic of identity. Also, if one attempts to understand an archaic thought with a historical mind, or tries to understand a historical thought with archaic thoughts.
The three operations of logic are positioned in the logic of unity (arithmology) like the One, the Two and the Three in Three. The Three unites the Two. Thus, with the logic of unity all three operations can be solved.
55. Axiom: to unite means to free up all the characteristics of the thing (or person), and to realize all numbers.
56. Paradox: unification is only possible in unity.
57. Doxa: only the one who sees unity sees form. Unity is tied to form and form is tied to unity. In this sense says Hegel that only unity is true. But unity is tied to the word, and the word is tied to unity. Kassner says that this is the arithmological meaning of GodMan. Before him the law of invisible One was in effect; with his appearance it became visible under the aegis of freedom.
58. Improvisation: historically, theoretically and arithmologically, the logic of identity (opposite) had had to precede the logic of unity just like Two always precedes Three. The archaic logic of analogy (arithmology) belongs to One. The logic of identity (opposite) disintegrates this One.
The operation must focused: the logic of identity (opposite) doesn't differentiate, which means that it doesn't operate with the multiplication of One and the unification of the many, but instead of differentiation it disintegrates or, which is the same, it dissolves unity. The number sequence of the logic of analogy is incorruptible. The number sequence of the logic of identity (opposite) is corruptible. This is why eternal life in the world of the logic of analogy is not a problem, while in the world of the logic of identity (opposite) it is unbelievable. Also, this is why the incorruptible (eternal)
The logic of identity (opposite) is disintegrated, it's number is the Two. The act of the two is that it divides. Doubts. The farthest away from the One is the Two. The Two is the maximum value deficit. The Two is the smallest number. This is why the tradition says that the Two is the number of evil.
L' esprit mal (SAINT-MARTIN). The Two halves. Important realization of Saint- Martin is that halving never effects One, it effects that who halves (performs division). This is how it can be understood that the bad never effects the good, but that who commits it.
The identification (duplication, halving) of the logic of sameness (opposite) is the operation of hidden disintegration, which never reaches its goal, because it can never dissolve the One, only itself.
The result this dissolution, disintegration is devaluation. It is corruption, decay, massification, depreciation, inflation, objectification. This is the number of no quality (purely quantitative). This disintegration had to happen so that man can achieve unity. Baader says that there is an originally normal and a late abnormal duality. There truly is. But the originally normal duality is analogy, which represents the correspondence between the two elements of the two, so there is never any doubt about that the two is similar with it's differences and different with its similarities. Duality represents the definitive number. From this we have to sharply differentiate the duality and disintegration, which represents a completely different operation. Disintegration doesn't represent similarity/differentiation, it represents sameness/opposite. It's formula is not that which is above corresponds with that, which is below; its formula is A = A, and we know that the number of sameness and the number of equality is neither the same, nor equal.
The real meaning of the logic of identity is that because it represents two, it must always sustain two, and so it does (dialogue, dialectics), even when it ascertains sameness because it's always about the identification of the two. So whether sameness or opposition, Two always remains two, it can never become One.
The logic of unity (Böhme) recognized that the path from Two to One is not through going back to One, but through going forward into Three. If two operations are standing in polar opposites, the mediation of a third is needed. The Three is always, in all cases the intermediary. If I link two lines with a third one, a centre point is created. Two lines don’t have a middle so they don't have a form. In Three Two is not against each other, but between each other (in each other). Saint-Martin noted that this disintegration is not the return to Oneness but the operation of regiving (recreating) One.
59. Provision: There is no sameness in the world -says Kassner. The world is as much reality as it is imagination. This means that if imagination could be eliminated, only nirvana would remain.
60. Axiom: Every number has three forms (meaning). The first one is the "turning ahead", the direction of progression. Extraversion. This is the positive. The masculine. The second is the "turning back". Introversion. This is the negative. The feminine. The third one is the transmuted form of unity. This is centroversion. The androgen.
61. Axiom: the operation of the centroverted number is also three fold. It is the operation of vertically upward, vertically downward, and revolution around the centre. The first one is positive, masculine, the second one is negative, feminine, the third one is an androgen operation.
62. Axiom: the operation of revolution around the centre is also three fold. The first one moves continuously towards the centre. This is centripetal. Masculine. It's name in the Hebrew tradition is geburah.
The second one moves away from the centre. This is the centrifugal. Feminine. In the Hebrew tradition this is called gedulah.
The third one moves around the centre in a circle. This is the androgen. Circulation force. They call it tiferet in the Hebrew tradition. In Alexandria this is the wheel of Trokhos geneseos.
63. Axiom: the form, meaning and operation of a number always has to be differentiated, so the form, the meaning and the operation can be one in the number.
64. Axiom: the logic of analogy makes hierarchical sub and super ordination, value based differentiation, and integration by separation. The logic of identity creates opposites by identifying with no regard of value, and identifies by creating opposition. The logic of unity simplifies.
65. Axiom: the operation of One is unification. It's result is Unity.
66. Provision: in the operation of unification everything keeps its own quality and quantity intact. If the characteristics of a component were spoiled, there could be no unity.
67. Axiom: Unity is simple.
68. Improvisation: unity unites but not in a way of enhancing the unity in things and repressing the non-unity in them. Unity unites by constantly creating unity between things. This note is very important because if Unity repressed the non-unifying strives (tendencies) in things and attempted to created unity in spite of them, the resulting unity would be pseudo-unity. Pseudo unity is non-realized unity, so it is no unity. Real unity creates unity in things and between things by recognizing and keeping all the characteristics in them. Unification on the outside corresponds with unification in the inside. Uniting happens on call, unification happens freely. Freedom cannot be sidestepped in the creation of unity.
This provision has big consequences. It is possible for Unity to be realized without a call or outside influence, perhaps spontaneously. There have been enough examples for this, but it is absolutely impossible for unification to happen without free will. The operation of unification is personal (free) by nature.
Unity can only be realized between freely (personally) uniting elements. This is supported by the pathetic failure of each and every one of the numerous attempts to create pseudo unity. Uniting from the outside without internal (free and personal) unification doesn't unite the elements but creates a situation in which the position of the elements is agitated separation.
Baader says that evolution corresponds with the progression (history) of freely uniting elements, and revolution corresponds with the progression (history) of forcefully united elements. The agitation of the elements, which are in agitated separation following a forceful unification, reaches a point where it explodes, and this explosion is revolution. Revolution always blows up and destroys pseudo unity.
Unity can only be created on the basis of agreement between the elements. This agreement is a free operation. Man performs a free operation when his integrity (oneness, once-ness, singleness) remains or may remain intact. Anything that interferes with his integrity immediately becomes a disintegrating force (number) both for the individual and the community.
The discussion of the logic and arithmology of identity, analogy and unity and their correspondences is now concluded.
The following results of the text should be mentioned for understanding Tabula Smaragdina:
The applicable words of Tabula Smaragdina are:
rei unius - of this one thing
ab uno - from one
mediatito unius - from the thought of one
ab hac una re - from this one thing
Thelesma - Thelesma (sun, the father of everything)
fortitudnis fortitudo fortis - the strength of the force is in strength
All these words one way or the other, apply to One. In order to make One understood, it's necessary to elaborate on the arighmological (logical) significance of One in its entirety. Now the discussion of One may start.
69. Axiom: the logic of analogy, the logic of identity and the logic of unity is not separate. All three logics are one in the logic of unity. In the personality-arithmology that corresponds with the logic of unity, all three arithmologies are one.
70. Axiom: Unity is the prerequisite for the development of all possibilities (characteristics).
71. Axiom: the number sequence is the manifestation of One (its revelation, its apocalypse)
One contains all numbers
One contains all numbers as non-manifested many.
One contains all operations.
In One, all operations are united by unification.
72. Paradox: One is not in opposition with the many. It creates the many. The person is not in opposition with the community. It creates it.
73. Paradox: I contains multitudes (WHITMAN): The content of myself is multitudes. This paradox doesn't support democracy, it supports the Church (*translation note: the word Church means One House in Hungarian). The Church must not be confused with clericalism.
74. Axiom: Unity is the beginning, which understands all other numbers, but which cannot be understood by any other number. It births all other numbers, but it cannot be born by any other number (Böhme).
75. Axiom: numbers are the active and passive forms of One (after Goethe: Leiden und Taten des Einen).
76. Axiom: the number is a signature that indicates the relationship with the Church. By itself it doesn't have meaning (form). The essence (logos) is in One. The sign (calculus) of numbers does not describe them, their relation (distance) to One does. The biggest distance is between One and Two. This is why the smallest number is Two. The biggest number re-enters One. Böhme states, that the biggest number is the number of the Universe.
77. Axiom: One divides all numbers (dissolves), but no number dissolves (divides) One (Saint-Martin)
78. Axiom: unification (eating, learning, eros) is the basis of all life.
79. Axiom: Unity is action-totality (baader).
80. Axiom: Everything is true in Unity.
81. Axiom: only Unity is true (Hegel)
82. Axiom: only the Whole is free (Saint-Martin)
83. Axiom: Unity is lysios akatalytos (all dissolving undissolvable) (Plotinos).
84. Improvisation: to understand the axioms the following must be thought through:
The number is language level. The interpretation of existence. We touched on this before. The language level of the number corresponds with the reality level. We know this, too. The number is the language level in which the meaning of reality can be solved. Thus existence can only be solved by the number. All operations of existence correspond with a number operation. This is why man doesn't only count (operates with numbers) when he sings or recites a poem, or builds or paints, but also when he is moving, thinking, when he's eating or fighting or when he's passionate or when he experiments, or travels or sleeps.
Number quality cannot be changed without automatically changing all other quality. But nothing can be changed without ultimately changing number quality.
Number is the last visible level of reality (form), the step from reason to intelligence (into logos).
What we call a number is always one of the transfigurations of One. What we call arithmetical progression is the transfiguration of One, whereas the distance between the elements of the progression is always one.
Progressus (forward step) in the progression always goes with regressus (step backwards). That, which stands closest to One stands the farthest. This is Two. Differentiation and integration is based on this operation. Multiplication once again is approaching One. The realization of the multitude (the liberation of all possibilities) is the return to Unity.
The relation between the number sequence within and without One is the same as the relation between the visible and the invisible world. The relation between the visible and the invisible world corresponds with the relation between nature and the spirit. The relation between nature and the spirit corresponds with the relation between the person and the community.
The manifested number, which is outside of One (visible, nature, community) never separates from One, why the more progressive position it occupies on the arithmetical progression, the more regression it performs. This is why becoming invisible doesn't mean exiting the circle of One. The power of one is present in every number. Thus the total sum of all numbers is One. Thus One is the sum (action-totality) of all actions (operations).
In this totality (whole) every number is positioned according to its own value so it can and does perform the activity that corresponds to it's value. This is what Baader was referring to when he said that everything is true in Unity, and Hegel, when he said that only the Whole is true. Saint-Martin also, when he writes that only the Whole is free. The number is only free when it occupies its own place, when it can perform - totally and without any inhibiting factor-the activity according to its value. This is freedom.
Recently there appeared to be numerous misunderstandings around these latest thoughts. They understood the action totality of Unity. Actually this was the thought that they based everything on and we can say that they wanted action totality but they didn't want Unity. Unity contains every number. In pseudo unity the arithmetical sequence is not only defective, but -and this is the strangest- instead of real numbers (Saint-Martint: nombre réel) pseudo numbers appeared and these pseudo numbers created a homogenous space, and it became clear that the space was not real. Since man was facing pseudo numbers and not real ones, all operations became fake operations. This is how pseudo unity came about, in which nothing was true. Least of all was it complete or free, thus the whole was nothing but desperate violence. The axiom, that Unity is the condition for the development of all possibilities (characteristics) cannot be evaded. Where there is even one characteristic that is robbed of its freedom, the possibility for the realization of Unity is excluded. This operation is valid to all levels of existence.
85. Paradox: No number can mobilize itself, only One can. But one remains.
This paradox means that no number can be made the base of the number sequence.
86. Problem: Are there more than one One?
The question is the question of infinity. Are there infinite Ones? Is there one infinity? Are there infinite infinites?
There's one One.
It's always about the same One.
This is the problem of monotheism. It's unnecessary to prove it. Hamann says: the only people who are more foolish than those denying the existence of God are those who are proving it.
The fact that there is one One is the foundation of the Hindu advaita (not two). Herakleitos writes: hen panta einai (everything's one). Jahve ehad.
87. Paradox: equality is robbing Unity (Meister Eckehart)
The complete thought sounds like this: where there is equality, there is no unity, because equality is the robbing of unity (Gleichheit ist eine Beraubung der Einheit). Where there is unity there isn't equality because equality represses the multitude of differences. Where things are equal there can be no unity. I don't equal myself, I am one with myself.
This thought should be engraved on the tombstone of all democratic and socialist initiatives as the cause of death.
The starting point is the number of no quality, the purely quantitative number. When operating with such numbers it is enough to add them (subtract them, multiply them) and we're done with the operation, we get the results. They start the operation, solve the equations, and in the end they get the formulas. When they want to implement the formulas it turns out that the result is not equality but never before seen diversity. This diversity, which is irritated and out of control because of the equalizing operation, is defending itself against any and all kinds of equalization. Why? Because the arithmetical operations were performed on purely quantitative numbers. Real numbers (Saint-Martin: nombre réel) however were not willing, and they couldn’t, give up their own quality. Nobody gives up the thought of the meaningful quality of their own lives. So instead of equality what came about was the agitated multitude of elements constantly moving away from each other. Saint-Martin calls this state of the number sequence serially divergent state. The reason for this is the belief that the correct arithmological operation is equalization. If the number only had one quantity and no quality, equalization would lead to correct results. But since the number has essence (logos), and meaning, quantity and quality are in undividable unity in which they permeate each other, any kind of equalization attempt leads to a situation, where if I am equalizing, I am robbing Unity, and to the same degree I am creating equality (ad extra), I make the realization of Unity impossible.
The number of the social concept of democracy and socialism is not a real number. On this non real number builds the arithmology, on this arithmology builds logic, on this logic the interpretation of life, on the interpretation of life the individual and social life order.
Changing the life order is in vain. So is changing the interpretation of life, and so is changing logic and the artihmology. I must change the interpretation of the number. I must recognize the real meaning of the number. After I recognized the real meaning (quantity and quality together) of the number, I will see immediately that the operation of equalization is flawed. I must create unity. The way to realize Unity is not the creation of equality among the elements, but to enable the development (liberation) of all characteristics (elements). This is how I can achieve the kind of order, which is totally actionable and in which everything is true, because it's free. This is Unity.
88. Doxa: Einbildungskraft gebunden an die Ungleichheit (Kassner).
We are able to image because we are not equal. According to our reasons we are equal, but since we are equal, we are not one. According to our imaginations, we are different, but since we differ, we are one.
89. Doxa: Im inneren Sinne ist die Vielheit der Einheit Subjekt, im äußeren Sinne die Einheit der Vielheit -which means that on the outside man is the subject of the community (serves it) on the inside the community serves the individual man (it is his subject).
In Tabula Smaragdina the following words are mentioned:
Meditatio - thought
Omnes res natae - all manifested things
Luna (mater) - Noon (mother)
Mirabiles - magic
Omnes res - everything
Omnis - all
90. Axiom: there is one One, there are two Twos
91. Axiom: there are three types of relationships between the two elements of Two. According to one the two elements are analogous, according to the other the two elements are identical (opposite), according to the third the two elements are one.
Depending on which logic (arithmology) I view it by, the relation between the two elements of Two is different. But the three logics (arithmology) are one in the logic of unity. This is how all three possibilities of relationships between the two elements of Two is One.
92. Axiom: the concept of inqualieren leads Two out of One, and leads it back into One.
How does this happen? This is what the Tabula Smaragdina calls magic, thought, manifested thing, etc. Leading out doesn't happen without leading back in, leading back in doesn't happen without leading out. Two always remain Two, because in Two also the relation to One is twofold. One is stepping out of One, the other is stepping into One. This is why there are two Twos. This is the miraculum.
Tradition also calls Two a mirror. It maybe called other, copy, picture, print, signature, pair, opposite, sameness. It maybe called veil, surface, appearance, mirage. We can do all this because in the progression Two is the closest -which means the farthest.
93. Problem: is there a direct path from Two to One?
94. Doxa: in the Tradition One is always masculine, while Two is a feminine number.
95. Doxa: Two is the number of discord, but also the number of similarity.
96. Doxa: according to the ancient arithmologies Two is the number of anathema (antithesis, Satan).
97. Axiom: Two doesn't have a middle.
Thus Two is surface, veil, body, shell, mother, mirror, Moon, mirage, magic, signature, picture.
98. Doxa: Dualité est une négation de l'unité suprême (GUÉNON): duality is the denial of the highest unity.
99. Paradox: The immoral is duality.
The immoral is not true.
The untrue is not beautiful.
Negative logic, ethics and aesthetics.
100. Axiom: There aren't two worlds, there is only one.
101. Provision: the logic of identity (opposite) is in the sign of Two. This is why it cannot answer the question of whether existence and thinking are identical or opposites (Hegel). Kassner says that the question of the identification of thinking and existence cannot be solved without personality. The role of personality (person, unity) in the world is like that of the transcendent number in the spiritual world. In another words equality could only be realized if there was no person (unity). Only then could utopia and terror states be realized.
102. Provision: the one who separates existence from appearance still stands on the basis of the logic of analogy (after Kassner).
103. Doxa: Two is the first magic of One. The first progression. If One is the foundation of all numbers, then Two is the first number.
104. Paradox: if I conceive Two as One I create duality. If I conceive duality as Two, I create opposites. If I eliminate opposites, the two elements of the Two will become identical. The logic of identity (opposite) can be thought of as an experiment for the elimination of all opposites and for the identification of the two elements of Two. But since identification is not unification but equalization, the logic of identity does not create unity only equality and with this it robs unity.
105. Hypothesis: the two elements of Two are positioned either next to each other, one after the other or one above the other.
106. Paradox: Two separates space and time.
107. Paradox: the two elements of Two are never identical, because then the Two would be One. So the two elements are opposites. Are the two elements different?
108. Paradox: the two elements of Two are never together.
109. Doxa: Two is the number of dialogue (dialect). This is why it is the number of conflict.
110. Paradox: Two is not two Ones but Two.
111. Axiom: the operation of Two is separation. Such separations are identical-opposite, homogenous-heterogeneous, quality-quantity, subject-object, etc., etc.
112. Hypothesis: The terminus medius of Two is missing.
113. Paradox: Two is the differential fist, the one before the last grade of integration.
114. Paradox: The deeper you go, the more intense the magic.
115. Hypothesis: the two elements of Two are tied together without being united. Does this mean that the two elements are identical? Opposites? Equal? In any way, they’re not One.
116. Problem: Saint-Martin says that in the celestial number sequence the numbers are not separated and differentiated, but united. In the spiritual number sequence the numbers are separated, but they are not differentiated. In the number sequence of Nature they are separated and differentiated. What kind of number is Two in the spiritual and celestial number sequence?
117. Problem: if there was no number, there would be Unity. What would be, if there was only Two?
118. Provision: Negative Two is anathema, positive Two is ratio.
119. Doxa: What the Tabula Smaragdina calls magic, thought, manifest thing, Moon, all things stand in the sign of Two. This means that it's the first progression of One. The fist manifestation. In the same time it's the mirror image, the picture of One. According to Hindi metaphysics this is maya, not reality, because reality is One, but the appearance of reality. Magic. According to Hebrew tradition Two is the number of Hohma. This is the second sefira, the mirror, or wisdom. The first sight. The first vision. In Chinese tradition One is jang, the male, the solar, spiritual principle; Two is jin, the female, lunar, physical, material principle. In the hermetic tradition there are Hindu, Hebrew and Chinese analogy. In Hermetics the symbol of One is the Sun, the symbol of Two is the Moon. The metal of the Sun is gold, the metal of the Moon is the silver. Every manifested thing was born from thought and is magic.
4. TRINITAS UNIFICAT DUALITATEM
This expression belongs to Baader and it means that the Three unites the Two.
120. Axiom: The Three unites the Two (Baader).
This axiom means the following:
One doesn't have an operation. Why? Because One contains all operations (and numbers). It contains them as non-manifest operations (numbers).
Two is the first progression and this is why it is the first operation. Two duplicates or halves, which is the same. Two is the first manifestation. The halving of the world (duplication: illusion). According to the Genesis the Lord separated the light from the dark. From this on there are two worlds in one light: the worlds of the light and darkness. These two worlds relate to one as the two halves of One. Two is the first operation in which One sets itself in opposition with itself, polarizing itself. It doubles by halving itself, and halves by doubling itself. With the manifestation of Two polarization is manifested: subject-object, I-you, face-mirror, quality-quantity, male-female, yes-no, visible-invisible.
The problem of Two is not that it's two, but that there's always two Twos, which means positive and negative Two. Baader calls the positive (normal) Two duality. This is the productive Two. In opposition of the positive Two is the negative (abnormal) Two. This is the destructive Two. The positive, productive Two is strength accumulation. The negative, destructive Two is strength depreciation.
The two forms of two were well known in Alexandrian and Gnostic thinking. The productive, positive Two is the doubling of One, and this is the word (logos), light, intellect, clarity, knowing, alertness. The destructive, negative Two is the evil, darkness, ignorance and death.
How does Two become Three? In other words: what is the essence of the operation of Three? The operation of Three is directly based on One; does this mean that Three originates directly from One? Or from Two? Or from One through Two?
The operation of the Three is actually the second operation of One. Böhme was the first to understand and explain this operation in its entirety. The name of the operation is inqualieren (mutual permeation). This operation by the way is the basic operation of alchemy.
121. Doxa: Inqualieren in rough translation means mutual permeation.
122. Improvisation: it had to be assumed that when One became Two, in both elements of Two there remained something from One. So when quality and quantity split, there remained some quantity in quality and some quality in quantity. Some female in the male and some male in the female. It seems like Two can't ever become absolute Two because then it would close in, and stop. Wouldn't go forward or backward. In order to prevent the two elements of Two to separate forever, something remains in each element from the other (all numbers have something from One), keeping the path of the Two back to One always open, enabling the Two to once again unite.
Although this is all correct, this is not all. All inqualieren is, as a quick study from Böhme, that Two can never be realized in its duality, because under all circumstances the core of one element always remains in the other. The two elements of Two can never be separated completely. And since they can't be separated, the possibility of inqualieren always remains. The path from light to darkness is always open.
But this is still not all. Why? Because if it wasn't so, Two would be a mere illusion, which can never be realized, and therefore it isn't. But Two exists. The complete interpretation of inqualieren is the following:
In Two One truly and realistically splits. The two elements in Two are truly not one but two. Quality is only quality, fully separated from quantity. Positive is only positive and negative is only negative. There is no path from one to the other. This is precisely Two, because there isn't any middle. Between the two elements of the two all relations are gone and the relation between the two elements is that the relation is severed.
But in the extreme moment when the operation of the Two is truly realized, when two becomes reality, in other words when the two poles reached the largest distance from each other, and when both elements are only themselves, with the exclusion of the other, being absolute and homogeneous, in this extreme polar relation in both elements there appears, and from the centre bursts out the quality of the other element, which is in complete opposition.
This is the moment of inqualieren. We may also call it transubstantiation. This is why we can translate it roughly as mutual permeation. The concept of the inqualieren therefore doesn't mean that in one element of Two there's always something of the other, but in the two elements one is continuously originating in the other, one bursts out in the other, being born in the other. Quality is absolute quality as long as it doesn't contain any quantity at all. But quality, in the ultimate, final moment, when it reaches the position of complete opposition (polar relationship, when the operation of the two is realized) with quantity, in the centre of quality quantity is born, and the two elements of Two transubstantiates.
The two elements mutually permeate each other.
The elements -says Aristotle (Metaph. 1.3.) - mutually originate from each other. This is the concrete and exact definition of inqualieren. And this is also the basic thought of alchemy. If the elements were not originating from each other, alchemy wouldn't make any sense. Natural sciences shrug at this thought. Today, after discovering atomic fission we know that this science with its "superiority" has become comical. Elements originate from each other. One element comes about from the other (Two is always Two).
In Two two elements face each other while one is originating from the other. This is the moment of trans (in)substantiation: the three.
Three is the second operation of One. Three is the operation of mutual permeation. One -by itself- is a non-manifest operation. The manifest operation of One is unification, which is Three.
This is the meaning of the axiom that Three unites Two.
123. Axiom: Three is realized union. The basic stance of Unity is trinitarius.
124. Improvisation: the significance of these two axioms in psychology and society is substantial. Since elements (numbers) don't live in isolation but in transubstantial relation (originate from each other) it is flawed to perceive elements (numbers) as separated, isolated members. The separated, isolated number is what they call Self in the modern age. The number sequence of the Self is typically a discontinued sequence, in which there is no transition from one number to the other. A short while ago Saint-Martin's thought as a problem came up which states that numbers are not separated and differentiated from each other in the celestial number sequence, they are separated and differentiated in the number sequence of nature. These separated and differentiated numbers are the Self(s). To calculate with the Self means working with the discontinued sequence. But if I calculate with the discontinued number sequence I always get a discontinuous number. The Self is a pseudo number which has no connection to the other. The self can't be inqualiered (can't be mutual permeation). The Self can't be in a dialogue or in a dialect. The Self is such a pseudo One which will never become Two, so in it another can't be born, which means it can't become Three.
The non-isolated number (the number of continuity) is not the Self, but the person. The person is in the sign of the Three. The person is a trinitarius concept. The number of the person is One, which becomes two, and in Two the third one is born. This is Three. The person is the dial+oguized (dialecticated) One in community (in Three). As long as psychology and sociology is thinking in terms of Self(s) (separated elements), they can not have the chance to create order (unity) in the fields of psychology and sociology. The condition of the union is always the creation of the possibility for transubstantiation (mutual permeation).
125. Doxa: Hindy traditions teaches that Trimurti is true faith reduced to mathematics.
This teaching means three things:
Trimurty means trinity
Mathematics and religion is in affinity
True faith starts in mathesis
126. Axiom: the number of the person is Three.
Person is a trinitarius concept. The person is a realized union. Every number contains three operations: the first one is closure (sustaining itself); in this closure orinigates progression (number), which is basically referring back to the previous number. The three operations make up the essence (meaning) of the number, its operation and productivity.
Three comes about by the Two sustaining and manifesting itself. By closing this manifestation it creates Three in itself, which is essentially the return to the basis of One. The essence of all numbers is productivity through operation. They integrate and unite by differentiation.
Three is born from Two when Two steps backward by stepping forward, while One is standing in the middle.
The same thing applied to the person: man (one) must step out of himself (Two) and must differentiate himself (transubstantiation), to activate unity (in Three) in the community. If two beings who love each other –writes Baader- didn’t maintain their own personal intactness, they wouldn’t be able to give themselves and thus differentiation would disappear, and the passion, need and desire of unification would disappear with it. There would be no unity, only difference.
127. Paradox: Idol worship is when the love of God becomes objectified.
When primitive tribes personalize Nature (animating it) they commit reverse idol worship.
128. Provisioning: Kierkegaard said that you can’t have a conviction against mathematical facts. Today we know that everything a man thinks soaks up the taste of the position of his existence and qualifies all areas of his life. There is a qualifying factor to all thoughts, including the thought of mathesis. This is the existentialism of the number.
According to all evidence the scientific premise of the qualitiless number must be given up. The number interpretation that scientifism works with is not objective, but impersonal. The depersonalized (objective) number is the existentialism of the scientific number. Opposite of this stands the Christian number existentialism, which is the monotheist dialectized number of trinity.
129. Paradox: In Three the missing middle of the Two is One.
130. Paradox: I can’t reach One from Two by stepping back, but by stepping forward into Three.
131. Axiom: Three is One transmuted by Two (Saint-Martin)
Transmutation is transubstantiation. Apostle Paul calls this operation metanoia. Metanoia means turning back. Two, since it wants to unite, turns back and reaches Three, in which Unity is realized.
Inqualieren (mutual permeation, transubstantiation, transmutatio, metanoia, metamorphosis, transfiguratio) is the basic operation of existence. This concept is in the centre of alchemy, the quest of how can I transubstantiate myself (transform the world)?
132. Doxa: the operation of Three can also be phrased this way: Three is the transmuted form of One, in which the elements are separated and united (Baader: Geteilt, das heißt geeint).
133. Paradox: it is impossible to unite Two without Three.
Plato: “True and constant conversation starts over the different and the identical”.
134. Doxa: We must make the following conceptual definition:
differentiation – separation
The result of differentiation is unity, the result of separation is confusion.
The result of the first operation is union the result of the second is confusion.
What does differentiation mean? The proper execution of the operation of Two; to (freely) understand and comprehend each quality separately from the other (every person separately from the other), as an independent element. Only precisely differentiated qualities can perform inqualieren (transubstantiate). This is union.
The separated but not differentiated qualities (persons) get mixed up. This is confusion.
The precise differentiation of characteristics (qualities) contains their unification. This is the basic operation of the logic of unity.
(Note: The mistake Rene Guenon, the master of traditional thinking made in his book about infinitesimal calculus is that he perceived Christianity as one of the traditions and thus he placed it on the gound of archaic systems. Guenon knows only traditional and non-traditional thinking (logic)so he only works with two arithmologies: the arithmology of the logic of One (analogy) and Two (sameness-opposite). This is why the real meaning of the infinitesimal number remained hidden from him.
Guenon’s other work, whose ideas is similar to this commentary, is about Time. Guenon doesn’t differentiate between real (salvation) time and historical (depriciated) time, thus he doesn’t know that real time corresponds with the vertical number sequence. This is why the orphic sign of time is column. Later, in the Gothic period the column transformed into pointed arch (triangle), but kept it’s vertical feature. Depreciated time of course –as modern physics holds- can be the fourth demsion of space as long as space curves. What follows from not differentiating (confusion) between real and depreciated time that Guenon didn’t see the difference between the real and the historical Church, and that so called Christianity must always be separated from real (evangelical) Christianity. Depreciated time, history, historical Church (clericalism) and the Christian religion belong to the same category, and difference must be made between them and real (salvation) time, history of salvation, real Church and the Gospel.
135. Doxa: One is male, Two is female, Three is androgen.
There is differentiation between male and female in languages. Androgen is replaced by the neuter, because man can’t consciously realize the androgen. Neuter is the spoiled androgen.
Electricity corresponds with masculine, magnetism with feminine. Androgen is replaced by neutron (without electrical charge), which is the same as neuter in languages, ruined, attracting radiation, or radiating attraction.
The trinitarius nature of the Person can be seen in that the manifest sex is counterbalanced in him, but in between the two stands the androgen. This androgen is called spirit (pneuma). Within one person between the masculine (soul, One, electrical, radiation, active, creating, etc.) and the feminine (body, Two, magnetic, attraction, passive, accepting, etc.), in the middle is the androgen (spirit, Three). According to Hindu tradition the name of the One is radzsas, the name of Two is tamas and the name of Three is sattva. In Greek tradition psyche, sarx, and pneuma. In alchemy sulphur, sal (arsenik), and mercury. These terms in Europe are soul, body and spirit. In the manifest world there is no soul without body and spirit, no body without spirit and soul, and no spirit without body and soul. The base of existence is trinity.
136. Doxa: Spiritus est qui unificat: the spirit is that, which unites (Rosarium Philosophorum). In different words: Quia omnia sunt ex uno et de uno et cum uno quod est radix ipsium. Rosarium says the same thing here as the Tabula Smaragdina, which is that everything comes into being from One, through One and according to One: omnes res feurunt ab uno (everything becomes from One). This is their root.
137. Doxa: in Three Unity is manifested in three forms. These three forms are Ą, 0, and 1. The meaning of the Ą symbol is that in One all numbers and operations are together non-manifest. The meaning of the 0 sign is that Two doesn’t have a middle, only periphery (Two is the shell, veil, maya, the woman, the consumer, the attraction, the body). The meaning of the 1 sign is that One became active in Three and its operation (the unification) has been realized.
138. Doxa: One is the integrator in Three (Baader).
The integrator (unifier), is always the middle. From this follows that One is never manifest, always remains the middle (integrator).
139. Doxa: 0 is non-manifest trinity (Saint-Martin).
This teaching must be understood the following way: in the manifest world there is no One without Two and Three, no Two without One and Three, no Three without One and Two. This is why there is no One without Ą and 0. If I view 0 separately (in Two), it is just the sign of a non successful (not realized) unification attempt, or unrealized Three.
140. Improvisation: Proportion is unfinished trinity. The two strokes of the heartbeat is unfinished rhythm. In Chinese tradition the third beat of jang (masculine, positive, light) and jin (feminine, negative, dark) is jen, the androgen, the completion. The tendency of proportion is to move from plane to space because all proportions are only two dimensional. If man can reinstate the androgen in himself, the heart beat will become three stroke. In musical terms this means that the two stroke dance (continuous steps back and forth, left and right) becomes a three stroke dance (waltz). In the third stroke the dance is completed (becomes one).
141. Axiom: the number of the community is Three.
142. Axiom: the number of freedom is Three.
143. Axiom: the number of the Church is Three.
The three axioms are closely related. We can also mention here that Three is the number of foundation and building.
Three is realized One. Everything in One that is One, unity, unification, union, agreement, individual, singleness, straightness, simpleness, oneness is realized (through Two) in Three.
This is why the Church is in the number of Three. The Church is the realization of the unity of humanity. The Church is not a religious (historical) construct and things like clerical state are nonsense. The Church is the unity of humanity, which is above state, nation, class and religion. This is how Three is also the number of freedom. The basis of freedom is the person and the basis of the person is freedom and the free person can only be realized in the Church and in the community of humanity as a whole (in the sign of Three).
Arithmologically, this thought can be explained the following way: the number is realized (becomes productive) when it manifests itself and closes itself towards all other numbers. Only the possibility of closure provides it with the conditions of communication. If it didn’t close itself it couldn’t open up, and if it didn’t isolate itself (Two), it couldn’t unify (Three).
There is tremendous confusion around this thought. They think that only numbers of no quality can be united so the quality of the number must be liquidated. They think that the number must be turned into pure quantity. Scientifism of course provides fertile ground for this misunderstanding with its fake number concept so everybody who wants to accommodate this concept refer to scientifism. This is the so-called scientific society.
But if they turn numbers into pure quantity, quality is immediately vitalized (since elements originate from each other). The stronger they try to quantify the numbers, the stronger the quality in the number becomes.
First of all the reality of the number (Saint-Martin: nombre reel) must be reinstated and the attempts of liquidating the quality of the number must be given up. This means that freedom must be provided.
The realization of freedom happens the following way:
Every number must be differentiated from each other in the most exact way possible (personal freedom), and the difference (quality) must be sustained. Only if the differences are valid can unification happen. Baader says: there is no unity without differentiation. If we don’t unite with differentiation (unterscheidend eint), we necessarily create confusion with separation (trennend konfundiert). This confusion can be seen in practice in all societies today. Distinguer pour unir says Saint Martin. In order to reach Unity we must differentiate the elements from each other and the more exact and correct the differentiation (division of labour), which means the bigger the freedom, the more solid Unity is. Only the differentiated number sequence can be integrated. This is the same thought -put differently- as the one that says Three (community) is realized union (person), or union (community) is realized Three (person).
Realization is only possible by strict distinction. Verwirklichung durch vereinzelnung says Baader. This is a psychological and social operation that is based on logic (arithmology). In arithmology the operation proved to be correct. It must be realized. Especially since all the other operations proved to be incorrect. The condition of Unity is the differentiation of all elements within Unity and keeping the elements separate as differentiated units. Only separated (free) and independent (personal) elements needn’t be united from the outside, (force, violence), because they freely unite, integrate and mutually permeate each other (since they are free).
The person, freedom, and the community of all of humanity, the Church cannot be separated. The person is the operation of Three in the human being, freedom is the operation of Three in society, the Church is the operation of Three in all of humanity. This follows from the trinitarius base of the logic of unity.
144. Improvisation: the number of the person is the manifest Three. The number of the Self is the non-manifest Three, which is 0. This is why the Self is the demon of the person (its ghost). The unrealized person. The non-free person.
The basic operation of the person is unification, the realization of the whole. The basic operation of the Self is exclusion. The Self is always opposition. The absolute self, in order to be self, excludes everything. The only operation of a number that excludes everything is exclusion. This operation is the operation of 0.
0 (the Self) is a historical (psychological) number. The only positive operation of 0 is negative. 0 unites in negative (in exclusion).
The logic of analogy didn’t know the operation of exclusion. In the logic of analogy every existent necessarily corresponds with another existent. This is why 0 was not known in prehistoric times. The logic of unity knows exclusion but it unites so it won’t have to exclude. From this point of view the logic of unity is the liquidation of 0 (the annihilation of nothing – the nullification of null). Exclusion (excluding third case: which means excluding the operation of unity!) is known and applied only by the logic of identity (opposite). It is telling that it excludes specifically the third case, the case of reintegrated One. The historic process cannot be described more precisely.
The basis of all immorality (demonism) is that its basis is not the whole. All human life plan, which excludes even one other man (remains a Self) is immoral. Every community that excludes anybody for any reason is immoral. This is why people, class, religion, etc. make an immoral community. There’s only one community whose basis is humanity as a whole and this is the Church.
145. Paradox: The humanity of history has a double debt; it lives off the interests of the primordial order (golden age) and the advance of the ultimate order (redemption).
146. Doxa: Chaos is in the sign of Two. Tohu vabohu says the Genesis –void and chaotic desolation, when two elements are not differentiated but confused. The operation of confusion is the mutual devouring of elements. In confusion the two elements consume each other.
The result of devouring is 0.
0 is the toilette of numbers.
In productive progression what follows from One is differentiation, Two and from this the transmuted form of Unity, Three. In unproductive progression Two is confusion, Three is deadlock, failure, decline, 0.
History (apocalypse) is always affiliated with chaotic bleakness and thus it is always threatened by the danger of the mutual devouring of elements. Chaotic bleakness is the area of demons. Demons are beings that aren’t realized in the direction of productive but in the direction of unproductive (depreciating, annihilating) progression, de-realizing, since the result of demonic realization is 0, which is eternal death. People confuse 0 with nothing. 0 is not nothing but eternal death. While in Three, the transmuted form of One, the whole is together (as one), nothing is together in 0; where the whole is dissolved and is in decay.
147. Doxa: The par excellence apocalyptic 0 philosophy is the existentialism of the 20th Century –with Heidegger’s words and with the added note that this existentialism identifies (confounds) 0 with nothing. This morbid and demonic thinking doesn’t lead existence towards productive progressions, towards the transmutations of One, but annihilates it through disintegration. In existentialism the total depreciation (de-qualification) of the number is almost completed. After existentialism the only thing that can follow is the number interpretation experiments of terror-states, which try to dissolve all the numbers in fictive communities, in non-existence.
148. Paradox: if Three is the androgen, 0 is the sexless (hermaphrodite) number. Three is the lawful child of Two. 0 is the bastard. Three is the productivity of the appropriately divided Two. 0 is the un-productivity of the mixed up Two. Three is the triumph of Two. 0 is the failure of Two. Three is the word, which connects Two. 0 is when Two falls silent.
Three is the divine androgen. 0 is the sexless worker (ant).
149. Doxa: the number is the unity of proportion and weight. Vico says: the number is the definition of action and reaction. Proportion is alignment. Weight is unification. The world came into being according to numbers, weight and proportion.
150. Axiom: the basic operation of the logic of Unity (trinity) is unification through differentiation, and differentiation through unification. This operation is based on Böhme’s concept of inqualieren.
The correctness of this operation prevents confusion through division and division through confusion.
151. Doxa: Baader says that every unio is ascesio and expansio and every desunio is descensio and compression.
This theorem is applicable to all operations of psychology and sociology.
If man (soul) or society represents union, each and every element must –and does- necessarily represent elevation and broadening.
If man (soul) or society represents desunio (disintegration of one) every element must –and does- necessarily represent sinking and shrinking.
Modern man (soul) and society is an example of this.
Modern man represents descensio (sinking) and compressio (shrinking). As far as equality is concerned, we know that where there is equality there is no unity because equality is robbing unity. Equality excludes unity. I don’t equal myself, I am one with myself. The son is not equal with the father, he is one with him. (Wo Gleichheit ist, da ist nicht Einheit, denn Gleichheit ist eine Beraubung der Einheit. - Wo es ein Gleichsein gibt, da kann es kein Einssein geben. Ich bin nicht gleich mit mir, ich bin eins - der Sohn ist mit dem Vater nicht gleich, sondern eins. Eckehardt: Vom Schauen Gottes).
This is the fundamental mistake in all rational (identical-opposite) logic and also that of Socrates.
Socrates was always looking for equations. In other words he was looking for proof (the persuasion of the mind). He was looking for what’s identical, equal or opposite. Socrates was standing on the foundation of the dualistic logic of identity (opposite). Socrates, democracy and rationalism correspond with each other. According to this foundation there is no unity, only equality (equation). Socrates didn’t know the operation of mutual permeation (inqualieren). For him thinking and existence is the same (equal). This is why the basic theorem of all rationalism is: cogito ergo sum.
Thinking and existence is not identical, but One (mutual permeation). Two must be differentiated, so it can be united and not mixed up, because that results in confusion. That way the result is not Unity but 0.
Thus all rationalist (enlightened, scientific, Aristotlean) arithmologies since Socrates are confusions. Man and society is moving towards equality, but the more they reach it, naturally the more disintegrated they become; in other words they sink (descensio) and shrink (compressio) instead of ascending (ascensio) and expanding (expansio). Why? Because equality is nothing but the robbing of Unity.
Only where I see the phenomena of expansion and ascendance can I assume union (unification); only where I experience the freedom of elements can I establish the operation of mutual permeation (inqualieren).
The direction of modern psychology and sociology is completely flawed. Baader says: the first must step out of the second and the third, the second must step out of the first and the third, the third must step out of the first and the second, it must take them in (inqualieren), so that the three elements, differentiated like vita propria (particular, differentiated, free existence) can enter unity. It is not possible for an undifferentiated element to enter unity. The most it can do is entering confusion. It is not possible for a man who is not completely free to establish communion with another. It is impossible for unity to emerge in man without the perfect independence of all his characteristics and capabilities. If there is equality between the elements, unity is impossible because equality is the robbing of unity. Every democracy is the robbing of the community of human fraternity. Every logic of identity (opposite) is the robbing of the only correct human thinking (mutual permeation). This is why rational logic and corresponding democracy and scientifism is flawed and is a sin. This is why rationalism and democracy has a bad conscience. It is quite possible that the justification process (the persuasion of the mind) is simply the compensation of bad conscience. The justification process only exists because rational thinking exists.
The logic of unity is not based on proof but on conviction (the unity of knowing and believing).
152. Doxa : Union defines continuity, or real connection in the exterior, in intensity (Baader).
Crucial teaching, related to the previous one: he says that only union enables the real continuity of life. The real freedom (not equality) of all the elements enables true history, or evolution, and can eliminate crisis and catastrophe (war, revolution, misery, etc.). Only this can eliminate violent fractions and obstacles.
When applied to psychology: only the liberation of all characteristics (apostle Paul: panta moi exestin) can create unity, i.e. personality, in man.
Unity in man is personality.
Unity in humanity is Church.
This universality is the real, (smooth) direction of evolution of humanity.
153. Axiom: mutually permeating and differentiated harmony (Baader).
154. Paradox: L’état d’integrité exercice de la liberté (Bataille): the state of unity exercised by liberty.
155. Provision: the basic operation of the logic of unity is an arithmological operation. The basis of the logic of unity is the inqualated number. The number, which is ready for mutual permeation. The inqualated number is of course the free number, which is properly differentiated from all other numbers and the entirety of its productivity (independence) is reinstated. This free number corresponds with the person. The person is positioned in the community as the number in the number sequence. The number of the person and the number of the community is One (Three), so the person and the community are in unity. If this unity expands to the whole of humanity, the Church is realized. The foundation of “life calculus” within the Church: to unite through differentiation and to differentiate through unification.
156. Doxa: the logic of unity doesn’t repeal the logic of identity or the logic of analogy but differentiates and unites them in itself just like One and Two unite in Three.
The logic of analogy corresponds with the prehistoric, archaic time. The logic of identity (opposite) corresponds with the historical period. The logic of unity corresponds with the era of redemption (freedom). The era of freedom doesn’t repeal the historical period or archaic times, but unites them in itself, just like Three unites One and Two.
157. Doxa: in the logic of unity it becomes clear that the ultimate meaning of all arithmology is One.
Saint-Martin puts it this way: in all arithmologies the sum of the numbers is the whole. This means that in Cabala’s arithmology of 22, the 22 numbers exist as 22 elements within one unity, whose ultimate sum (meaning) is (that it’s) One. The same applies to the arithmology of the Sankhja 25, the orphic 10, the Chinese 64 and the Caldean 12. In all cases it’s about One. In all arithmologies the numbers 10, 12, 22, 25, 64, etc. can be imagined as the sequence of (internal) elements within the Unity.
The logic of unity (arithmology) doesn’t repeal ancient arithmologies, or number interpretations, but perceives them as the manifestations of One.
158. Doxa: In the text of the Tabula Smaragdina the following words stand in the sign of Three:
All cases can be perceived as the manifestations of One. This is the operation, transmission and execution of Three.
This is supplemented by:
Omnes res fuerunt ab uno –everything originates from One,
Omnes res natae fuerunt ab hac una re – in nature everything originates from One.
159. Doxa: We should consider the origination of the logic of unity from the appearance of the concept of inqualieren.
All of Böhme’s work are Genesis commentaries. This is why it slipped by even the most observant people that there is logic or arithmology in the base of this commentary. Only Hegel tried to explore Böhme’s thoughts, but unsuccessfully. We can count the “re-qualification” of the de-qualified number (mass number, number mass) only from the creation of the concept of inqualieren. This quality-repossession of course doesn’t happen by returning to the logic of analogy (towards One, as it is believed by the Tradicionalists), but by stepping forward towards the Christian, personal (infinitesimal) logic (towards Three). The three logic relates to each other like One, Two and Three in Spinoza’s ethics – moral geometrico (mathematico) –he attempted to yet again qualify the de-qualified (qualitiless, purely quantitative) number, seemingly in the spirit of One. Spinoza however didn’t differentiate and unite the logic of unity (Christianity) with tradition (Cabala) but confused them by division.
160. Hypothesis: the base operation of the logic of unity is always present in pneumatic exercises. European mediations and contemplations always happen in the spirit of union (realization of pneuma). Union means uniting, like yoga. There are different types of unification exercises in yoga. One of them is the so called dnyana yoga, which intents to reach union through understanding. In Alexandria, the yoga of cognition was known as gnosis. Gnosis and Dnyana has the same root word. Unification has great significance in Plotinos’ monas-theory, which is the most essential event of the late stage orphic. This monas (unity) view emerged in the biggest proportions in the Hindu advaita. In Europe the thought of Everything-One was represented by Herakleitos in the historical times.
161. Improvisation: Böhme’s student L. C. Saint-Martin was the first thinker in the modern age who created coherence from personal and social order and from mathesis. Saint-Martin lived at the time of the French Revolution so he had enough examples of what kind of historical mistakes and confusion are born from flawed arithmology and logic. Today we have even more numerous precise and bitter examples. Saint-Martin however directly connected arithmology with society and thought that logic and personal life order can be left out of the analogy sequence. Roughly the same mistake is being made by Rene Guenon today.
Saint-Martin’s analysis (differentiation unification) made it clear that the scientificated number of the modern age was de-qualified so by eliminating the constantly confusing (indefinable) nature of quality the absolute object in the number maybe realized. What ended up being realized however was not the absolute objective but the impersonal one.
With this, the elimination of the person began and the result of depersonalization was the pseudo-persona, the appearance of the Self, the par excellence pseudo-person, pseudo unity, quality- surrogate. The confusion became complete when some people, especially the socialist theorists suspected that there is a connection between the Self and unrealized trinity, 0. They immediately thought that since man is “just” Self, and Self = 0, it can be left out of the calculation, in fact, it must be left out. All social movements of the 19th. Century were based on this mistake. The concept of freedom was not thought about in terms of how it can be realized, but how it can be sunk.
What tyrants can’t bear is not granting freedom, but their own fear. It’s not the terror people can’t bear, but the lack of freedom.
The tyrant fears that granting people freedom will result in anarchic disintegration. What will happen when everybody is free? Everybody will fight against everybody. People on the other hand fear that they will lose even a small portion of their freedom, and to protect it, they are even capable of committing crimes.
So the tyrant wants to create equality (to rob unity). People abuse equality and they rob freedom.
162. Doxa: Plato was a ksatrija and he was narrow minded in most of his teachings, especially in that he didn’t dare to discard terror. This is how Plato’s Politei is the beginning of terror states. Plato couldn’t believe in freedom as the only fact capable of creating communion. Plato could only think about the state, and could not think about the Church. The Church is the only universal unity in which every person simply corresponds with the other in unity. The precondition of this is freedom. No Ksatrija can ever posses this knowledge. This knowledge is reserved for the Brahman.
163. Doxa: The Latin unio, the Greek henosis, the Sanskrit yoga means uniting. Uniting not by dissolving in an infinite void of quality (which everyone in Europe fearfully believed) but by the unity of perfectly and completely differentiated persons. This Unity is what the Gospel calls God’d country.
164. Axiom: Realization is possible only at the expense of individualization (Saint-Martin).
165. Doxa: the number of possibilities in the person is not limited. In other words the number of fate buds in the person is not limited, as is commonly believed today especially by teozofism. These fate buds, in the language of the Alexandrians spermata tes palingenesias, are such hidden seeds, from which new forms develop. The person, since his number of possibilities are not limited, cannot be liquidated, cannot be nirvanised. The number of possibilities (fate buds) increase in proportion with the increase of the person’s fertility, and decrease in proportion with the decrease of his fertility. The operation of increase and decrease is personal, which means free. There’s no chance of outside influence in this process. Thus the person is not subjected to the recurring cycle, to eternal change, but to evolution. The basis of evolution is not eternal return but one single determination. This is the difference between the worlds of tradition and redemption.
166. Paradox: the higher the quality of mathesis, the more concrete it is. The higher the operations, the more elemental they are.
167. Paradox: the most elemental operation is fate mathesis. The quality of the fate mathesis is the highest (most concrete).
168. Paradox: the more elemental the operation, the higher the question, the more complicated the solution, the simpler the result.
169. Paradox: the weight that’s contained in the person is his lightness. His weightlessness makes him heavy. Thus the more knowledge and culture there is in a person, the lighter (easier) he lives. The fuller he is the more transparent he is.
In China there wasn’t any sage who wasn’t gentle and subtle, who didn’t move lightly, who didn’t have a sense of humour.
170. Provision: the fear of the infinitesimal (indefinable) character of the person and freedom is justified because logic (arithmology) didn’t enlighten man about that the infinitesimal sign of the person and freedom is the necessary precondition of creating Unity. The pseudo number promises pseudo certainty, pseudo definitivum, equality and sameness. In this circle the unity of indefinable and free persons was not imaginable, only infinitesimality was visible, but that was all the more frightening.
The inifinitesimal number broke through in the arts and science of the 20th century, the concept of inqualieren gained increasingly larger grounds, the possibility of the realization of the person, freedom, unity and the Church opened up. The epoch of the Three is right around the corner.
5. OPERATIO SOLIS
The commentary on the expression operatio solis (the operation of the sun) in Tabula Smaragdina is the following:
171. Axiom: in cosmos Sun is One.
In the same time it is also the reintegrated (by Two) One, which is Three. The operation of the Sun is the operation of One in that by themselves all elements (numbers) and all operations are together, non-manifest. It is the operation of Two in that it doubles (becomes manifest) by halving itself. Anybody, who is interested in this operation, can find it on the physical plane, they just have to read a book which fully describes the permanent transmutation of the hydrogen atom (1) into helium (2) atom in the Sun. This permanent transmutation is accompanied by permanent radiation of light, heat, etc..
When the continuity of elements (numbers) and the origination of elements from each other was considered to be an alchemist superstition, many believed that the Sun would eventually burn out and we, humans will be cold here on Earth. Some were teaching the opposite. This was the so called entropy fear. Scientists were scaring peaceful citizens that we will all die in light and heat death, luckily only after billions of years.
172. Axiom: the operation of the Sun is the permanent transmutation from the non-manifest into the manifest.
The transfiguration from the invisible to the visible.
173. Axiom: the first manifestation is the light.
Fiat lux. The manifestation of the light is the first word.
The radiation of the light is the first language.
The manifestation of the light takes place according to the order of the numbers: 1-2-3. this is the basis of light manifestation.
In the manifest word, in which we live there is never One without Two and Three. This thought can be checked with Böhme. In Böhme’s language One is Ungrund, the non-manifest whirl of existence, the Unbeginning (I Soph). The I Soph is the first sefira, which is before the very first emanation, in which every element is together non-manifested. The Greeks called it apeiron. We don’t know about an original orphic phrase. According to Böhme, Two is the cold burning fire of the dark. Three is the warm (transmuted) light that lashes out of ice hell. The warm, radiating light originates from the ice cold night, because the elements originate from each other (inqualieren).
The first formation is One, the second one is the break up, the third one is unification (inqualieren). The first formation is the archaic ancient epoch, the second one is the apocalypse (history), the third one is the epoch of unity (freedom). This is why there are three airthmologies and three logics.
174. Axiom: the operation of the Sun is permanent light manifestation.
175. Doxa: if Sun is One, then the operation of Sun in the cosmos (Two) is radiation (Three).
What we may call radiation is the fulfilling of the cosmos with light and warmth. The transmuting activity of the Sun is to unite the elements in its own light and warmth. The transmutation of existence when the elements turn into light and warmth is called life. The operation of the Sun is bringing life.
Life, light, warmth and radiation are analogue terms.
176. Doxa: the Sun is the sulphur of the cosmos.
Sulphur is one of the three basic terms (quality or guna according to Hindu metaphysics) of alchemy. It was briefly mentioned before, as analogue to masculine, soul, electricity, activity, radzsas. It will be discussed in more details in relation to alchemical operations a little later. For now: sulphur is an inflammable quality. Its analogy in the human body is blood, which ignites itself and burns in its own flame. In the human soul it is passion. In the human spirit it’s alertness (vidja). Sulphurization is the Sun’s activity. The creation of blood and passion, the awakening of the spirit. The three is never separate. Sulphurization is the central operation of living beings. In the human body this operation is performed by the heart. The heart is analogous with the Sun. The heart is the place of the solar principle. In the archaic era and today among people living according to tradition the celebration of the Sun is held around August 8-10, when the Sun is culminating in its own astrological sign and its sulphurization is the highest.
177. Doxa: Sulphurization is the ancient form of all positive activity (radiating with warm light).
178. Doxa: Seed (sperm) has a sunlike quality.
This is why the Tabula Smaragdina says that the Sun is father. The Sun is the male of the cosmos fertilizing the cosmos with light sperm.
179. Improvisation: the action of the Sun is creating union in light. The number of the light is Three. This is the number of vitality, light, freedom, the person, the Church.
180. Doxa: the nature of fire is not –says Helmont- that it isolates the bad, but that its power changes the relation between elements and is transmuting them.
181. Doxa: the operation of the Sun is the cultivation of all life qualities. Thus the light and warmth of the Sun is analogous with the light and warmth of the spirit. The spirit cultivates gold. The gold is analogous with eternity. Gold is pure, it doesn’t deteriorate. The Sun creates freedom. This is the operation of the Sun.
182. Hypothesis: living beings attempt to perform the same operation on each other as the Sun performs on them. Alchemy teaches that the Sun radiates celestial sulphur. With this radiation it transmutes the cosmos into its own quality. In the same token the living radiate their own essence to each other, trying to transform all the others to their own quality.
183. Doxa: in Chinese tradition the Sun, the male, the seed, the sperm is called jang. The name of gold is tao. The realization of tao is gold making, the operation of the Sun.
184. Hypothesis: if the colours are the operation of the light, as Goethe says, which means they are the progression of light, then the first operation, the first number is red. Red is the colour of sulphur, radsas, soul, blood, life. Red is the colour of the Sun. The one who puts red clothes on reveals his/her inner sulphur (passion, fire). The red lipstick on women’s lips is the appearance of sulphur. Sulphur is masculine, red is a male colour. Red transmutes into light and warmth.
185. Provision: Sun transmutes into light. This light on the plane of the body is life, on the plane of the soul is sulphur (passion), on the plane of the spirit is awareness (vidja). The three together is the totality of the light.
186. Doxa: In Alchemy, the unity of the body, full of life, soul, full of fire, and spirit full of light, is called gold. The celestial body that corresponds with gold is the Sun.
Modern European thinking, which doesn’t know analogical thinking, mistakenly thought that the gold of alchemy is the metal they use to make jewellery and money. Alchemy doesn’t differentiate between the realization of healthy body, passionate soul and enlightened spirit and gold. The transmutation of the metal, on different analogical planes, is the same operation as for example perfectly transilluminating the spirit. It’s all about the Sun’s operation: transmuting into light and warmth.
187. Doxa: the root of the word gold (aurum) indicates (aur =light) that it is the metal of light and radiation (Latin, Greek, Hebrew, Sanksrit).
188. Doxa: the base of economical evaluation has always been and always will be gold. Humans have light currency. The utmost value is light. This is the Sun-base of all economies.
6. THE BIGGEST NUMBER
The root cause of the flaw of the infinite number sequence is that thinkers confused the infinitesimal number (indefinable, personal, free number) with the indefinitive (incompleteable, void of an end or boundaries, formless) number. The result of this number interpretation is first of all flawed logic. From this flawed logic stems all flawed thinking. The result of this thinking is the complete confusion of personal and communal life order.
Böhme was the thinker who the eliminated the infinite (formless) number from his thinking and with this he reinstated the unity of the form and meaning (quality and quantity) of numbers. Böhme says there is no infinite number sequence. There is a biggest number, which is the number of the world. It is possible to think a number above the biggest one, but that is fictive and invalid. The world is not infinite, it is a form(ation) thus it has a form, so it has a number. The science of the 20th Century revealed this thought again.
189. Provision: History was working with the concept of infinite that is open at the beginning and the end. This concept contradicts history itself. A story is only possible if the end is fixed. But if the end is fixed, the beginning must be fixed as well. History is not open but closed infinite. The same holds for the cosmos, as well. The closed infinity of the cosmos and history is form, so its number is also a closed number. This is the biggest number.
190. Improvisation: the era of analogy is the analogy of faith and knowledge.
The era of identity is the identical-opposite relation between faith and knowledge.
The era of unity is the unity of faith and knowledge.
191. Improvisation: in the era of history the latent sameness of faith and knowledge results in open opposition, and their open sameness results in latent opposition. This is the Pascalean situation whereas I can’t know that which I believe, and I don’t believe what I know, so my faith and knowledge is neither the same nor the opposite.
192. Improvisation: freedom is made possible by the knowledge (faith) that it is personal, which means it is for one time only. Only once. Always for once. Eternally for once, and never again.
The eschatological digression for this theme is the following:
The eschatology of the era of analogy is in the spirit of reincarnation. The soul returns eternally in the sign of differentiation in similarity and similarity in differentiation.
The era of history (sameness) represents the soul that passes away with the body. The soul is the same as the body and it vanishes with death (science, Enlightenment, disbelief, atheism).
The era of freedom is the singleness of life. Once. Everybody once, and never again.
In the era of freedom reincarnation or disbelief is nonsense.
The fact of the only once and never again made history possible.
History in the ancient era was eternal recurrence.
History in the era of sameness (opposite) was the dialectic of scientific-rationalistic laws.
History became real when the singleness and unrepeatable-ness of acts originating from each other (permeating each other) as one single process (unity process) came about.
The ancient era of analogy is the harmony of the eternal cycle.
Sameness (opposite) is dialectical evolution.
Unity (freedom) is the story of salvation.
Everybody exists once, unrepeatable, irreplaceable. The ethos of the person can only be perceived this way. The work of freedom: the Church can only be perceived this way.
History can only realize its meaning in freedom (singleness).
The singleness of the person, the unrepeatable-ness of historical events and the Church can’t be separated.
For us, the unrepeatable and single person isn’t manifested in history, because for us history has been science, and science is scientific. The singleness of the person (sacred irreplaceable-ness) is in the novel starting with Cervantes. Cervantes was Böhme’s contemporary. The seed of our story of salvation is not in our history but in Sterne, Dickens, Dostojevskij, Proust, Joyce.
In the era of freedom novel will devour historical science.
193.Axiom: the arithmology of the history of salvation is Trinitarian arithmology (the unity of 1, 0 and ¥ ).
194. Axiom: the biggest number is the number of the world. All we know about this number is that it is the highest transmuted form of One. Nothing else.
195. Axiom: the number of the world corresponds with the highest number within One (with the highest operation).
196. Axiom: (for us) the highest number is indefinable (infinitesimal).
197. Axiom: the highest (biggest) number is the number of freedom and the number of the person and the Church.
198. Problem: how can the number of the person, freedom and the Church be Three and the indefinable simultaneously?
It is possible because the basis of the arithmology of unity is the infinitesimal (personal, quality, qualified, active) number. In this arithmology the basic feature of every number is that it is indefinable. The sign of this indefinableness is that its one, single, occurring once only, unrepeatable. This is why it’s a figure, form, sense, and ultimately number. Three is as much a figure and meaning, as much single and once occurring as every other number, and ultimately as One is. Because Three, too is the single, once occurring transmuted form (meaning) of One. In One all numbers are together.
199. Axiom: One becomes complete in the biggest number.
The concept of completeness in the Hindu and Alexandrian tradition is analogous with Two. In India it’s called prakriti, in Alexandria it’s called pleroma. When One becomes complete it becomes Two, it becomes manifest.
200. Paradox: completeness is the closest to One and the farthest away from it.
201. Doxa: in the tradition completeness is always thought of as feminine. Both prakriti and pleroma are women. The fulfilment of One. Just like abundance. This is Wisdom (Hohma) in Hebrew tradition, jin in Chinese tradition, Kali in India, Demeter in Greece. Moon in astrology. Silver in alchemy.
Silver is the easiest and hardest to make gold from.
202. Provision: completeness must not be confused with Everything and All. Both Everything and All are a totally different operation of One.
203. Doxa: Böhme says that the number of the world becomes full. Completeness is realized. When one becomes complete (Two) the Whole is realized (Three).
We are now entering the age of Three. This is the age of the person, freedom and the Church. The age of realization.
204. Paradox: Question: when is the biggest number realized? Answer: the biggest number is also number so it is indefinable. Thus the time of the completion of the world is unknown.
7. PROPORTION AND THE MIDDLE
205. Doxa: in the Chinese tradition the Sun corresponds with gold, the Moon corresponds with silver. Gold is masculine, jang. Silver is feminine jin. One jang and one jin creates the middle: this is jen.
In the Hindu tradition radsas is masculine, fire, Sun. Tamas is feminine, water, Moon. Radsas plus tamas equals sattva. Sattva is the middle.
In alchemy sulphur is inflammable activity, masculine, sperm. Sal is passive body, feminine, birthing. Sulphur multiplied with sal creates mercury. Mercury is the middle.
In this context we can more clearly understand Tabula Smaragdina. The text says: it’s about the operation of the Sun.
Everything is created through transmission (transmutation) from One.
The way the operation of transmission (adaptatio, meditatio) happens is that the father (Sol) and the mother (Luna) unites. This is the operation of One-Two-Three. One jang, one jin: jen. Radsas plus tamas equals sattva. Sulphur times Sal produces mercury.
This is “….transmission (adaptatio) miracle (miraculum) and this is its way”.
This is the basic operation.
The middle is born from Two, by way of transubstantiation (mutual permeation, inqualieren).
In the Tabula Smaragdina the name of the middle is Thelesma.
206. Axiom: arithmologically (logically) the base of the concept of the middle is Three.
207. Axiom: in order for the middle to exist three elements are needed, two separate ones united by the third.
208. Axiom: the middle is the operation of Three.
209. Axiom: the middle is unification.
210. Axiom: Three, as the transmuted form of One performs the operation of unification in the middle.
211. Axiom: in the middle (in Three) Two is One.
212. Axiom: the middle is always One.
213. Doxa: this is why says Baader that One Never manifests itself (doesn’t take on a manifest form), but it always remains the middle.
214. Axiom: every middle is One.
The middle of the cosmos is the Sun. the middle of the human body is the heart. The middle of jang and jin is jen. The middle of sulphur and sal is mercury. The middle of body and soul is spirit. The middle of the visible and invisible worlds is man. The middle of man is the person. The middle of the person is freedom. The middle of freedom is the Church. The middle of the world is One.
215.Doxa: with this we have come one step closer to understanding the Tabula Smaragdina. The middle, the Thelesma is no other than the analogy of jen, sattvan and mercury. This becomes clear once we read further. How was the Thelesma created?
Thelesma comes about when man separates fire (sulphur) from earth (distinguer pour unir – unification by differentiation). Separating the light from the heavy. Differentiating, not confusing. The operation is the operation of the Sun. It is always about the operation of the Sun, because gold is created by the Sun (spirit) by transubstantiating cosmos to its own essence. This is also about gold making. Man, after separating fire from earth, becomes fire himself (ascends into the sky, transmuting), then descends on earth again (transmutes into earth) soaking up the forces of above and below. He performs the operation of the Two (jang-jin, sulphur-sal) so that the elements maybe born from each other, one being permeated by the quality of the other, so that unity can be created between the two. Once unity has been created, it’s the One that soaked up the upper and lower forces. This is the third. This is jen, sattva, the mercury. This is the middle. This is Thelesma.
“this is how you gain power over the world” says Tabula Smaragdina.
“This is the strength of the force in all forces”.
It rules over the subtle (jang) and permeates the heavy (jin).
But now comes the strange thing: the middle, Thelesma is not the product of Two, but the creator of Two. This means that the middle between the Two is not the Third, but One. Baader: One always remains the middle. The operation of One is that it unites, unifies, harmonizes, reconciles. This is jen, sattva, the spirit, mercury. Thelesma, the middle is born when that, which was once in Two, when Two was One, manifests itself in Two again. This One reappears in Three as the middle and this is the strength of the force in all forces. This is the spirit, sattva, the mercury. This is the Thelesma.
Thelesma, and all other words that are analogous with this one, is androgen. It is now quite easy to understand this term. It was important to note that the sulphur is masculine, sal in feminine and mercury is neuter, because neutrality is the colossal difficulty of realizing the androgen. The realization of the androgen has been impossible so far. Why? Because in the age of history (Two) man lives in the age of polarity, in the age of two sexes. To the degree freedom is realized, the person, or the androgen is realized as well. This realization doesn’t happen by a third one that appears between the two, but by the re-manifestation of One between the Two.
Thelesma is androgen. As Tabula Smaragdina says: it unites in itself the higher and lower forces.
216 Paradox: music and mathesis is the space in which the spirit keeps its androgen quality.
217. Provision: Kassner could say that the musician and the mathematician are looking for boundaries, thus there is no neutral area for them.
218. Axiom: the middle is measure.
Measure is when I compare. By necessity I can’t measure with anything but One, because measure is the transmuted form of One. Whatever measure I use I always compare to One. This is why says Saint-Martin that in all arithmologies the sum of the numbers (meaning) is always One.
219. Axiom: when I measure and what I measure with is always the middle.
This is why there will always be gold currency, or Sun currency. This is why measuring is always a spiritual operation.
220 Doxa: Henoch, when he ascended heaven, met with angels who came with ribbons and sticks in their hands. When he asked what their intentions were and where they were going the answer was this: they go measuring.
221. Doxa: Living tradition, says Baader, suspends distance that exists in time. Once this time suspending presence of tradition fades away, distance immediately comes forth.
Tradition is the super historic presence of the spirit.
Example: as long as somebody stands in tradition, he stands in eternal now. The 2400 years of distance between Lao-ce and Saint-Martin disappears. But a distance of 30 years between Kant and Hegel remains.
222. Axiom: measure is freedom
223. Axiom: measure is the person
224. Axiom: measure is the Church
225 Axiom: measure is indefinable
The indefinable is the once-occurring, and the sole. The measure of the person is this “only-once-ness” and unrepeatable (unidentifiable) singleness. The freedom of the person rests on this only singleness. Free unification rests on this freedom. The Church rests on this free unification.
226. Doxa: according to Tabula Smaragdina all three parts of knowing the universe belong to me. These parts are the body, soul and the spiritual; man, community and life order; the person, the Church, freedom.
This is the conclusion of the logic of trinity.
This is the first step on the path back to using the names correctly.
The hermetical elements: sulphur, sal and mercury have been touched on a few times. We also mentioned the archaic analogy of the elements. The hermetic elements however can never be and must never be identified or confused with the Chinese, Greek or Hindu elements. Sal must never be confused with jin and tamas or sarx, just like sulphur must not be confused with psyche or with radzsas, and mercury must not be confused with pneuma or sattva.
The three principals (beginnings) were separated mostly in the Greek tradition. These three beginnings are the body, the soul and the spirit (sarx, psyche, pneuma). Initially they separated them to such a degree that the unity (union) of the three beginnings got completely blurred. People started to think about one of them individually and later they started to argue about the supremacy of one over the others.
In the three principles of achemy the original mutual permeation (inqualieren) is so prevalent that to think about one without the other two is always difficult and ultimately impossible. The elements can be differentiated but not separated. There is no sal without sulphur and mercury, no mercury without sal and sulphur, etc. because the elements originate from each other and can only be united by differentiation and can only be differentiated by unification. This thought was also discovered by physics in the 20th Century. The foundation of the discovery however had long been contained in alchemy. The connection is always established by transubstantiation, the basic characteristic of the elements. The foundation of this transubstantiating basic characteristic is that every element is the transmuted form of One. This is what the Hindu advaita teaches and Herakleitos, when he says that everything is One (hen panta einai). This is the fundamentum of the logic of unity and arithmology.
The fact that the three elements, in this case the sal, sulphur and mercury are always one, refers to one of the most important concepts of alchemy. This concept is the prote hyle (prima materia in Latin), the primary matter. In the primary matter everything is together just like all numbers are together in One. Prima materia however is not manifest, just like all the numbers in One are not manifest. This non manifest Prima Materia is the threefold unity of Sal, Sulphur and Mercury. The three simultaneous beginnings. This indicates that if Unity is Three in its non manifest form, then the basis of the manifest One is Three.
Philosophies and metaphysics, especially since the Greeks have been debating which material was the first one to step out of the Prima Materia. In alchemical language: which is the so called qualitas secundaria, the first secondary quality. The Greeks before Socrates called the Prima Materia (prote hyle) physis, the first nature. The question was that which material was the first manifested material in physis. Some taught the primacy of water, others that of the air. The starting point of alchemy is the three simultaneous beginnings. Thus from now on if we talk separately about the elements (beginnings, principals) we always have to consider the active presence of the other two. Sal is actually sulphural mercury, sulphur is mercurial sal, and mercury is salty sulphur.
In the commentary of the books of Moses Böhme always starts with Ungrund, or the indefinable (infinitesimal) One. This Ungrund is the prima materia. This is the primary matter from which matter realized itself. This primary matter is the unity of sal, sulphur and mercury.
Sal is called fire water or water fire. In Cabala, this is the unity of es (fire) and majim (water) in samajim.
With Herakleitos this is the prester, the hot breath, the fire vapour, the flaming fire. One of the signs of sal in alchemy is the circle, divided in the middle. The upper arch is the fire, the bottom is the water. The upper is the sulphur, the bottom is the sal and the demarcation line is mercury. The upper is light, the bottom is darkness the dividing line is the word, which divides the two. The upper arch is the male, the bottom one is the female and the dividing line is the androgen, which divides the two and keeps them together. The upper one is One, the bottom one is Two and the dividing line is Three, as the transmuted form of One, the Measure and the Middle.
The nature of sal is that it’s hot, water-like. This is salt. The salt burns, this is why everyone who has a lot of salt must drink water, lest he burns. The proportion of the fire and water in salt is such that there is precisely as much water in it to dissolve the fire to such a degree only that it can continue burning. The water, the liquid element in salt, is the mercury, which is what burns; the fire in salt is sulphur, which heats the mercury.
The color of sal is white. Its shape is square. The reason why it’s square is because sal is the world-base. Solid foundation. Square because that is the sign of immobility. The salt crystal is cube-shaped. Salt is also called mother salt because the world is so squarely based on the cube of salt like on motherhood. This is why the ocean, blood and all bodily fluids are salty. According to alchemy there isn’t one little dust particle that doesn’t contain some subtle trace of salt. The more es (fire) there is in it, the more water (majim) it contains. The water of the ocean is saltier at the equator than at the poles, because it’s hotter there. Salt permeates, dries, conserves, keeps afresh, cools with the fire in it. The salt of life, the keeper of life, which cools by heating, or extinguishes by fire. The alchemists teach that the material of atoms is the sal, the elementally exploding fire, in such an extinguished state, that in the extinguished fire the water is flaming. According to Herakleitos, the world is fire, which explodes by measure and dies out by measure.
Sulphur is nothing but salty, burning mercury, in which the fire of salt (its water) soothes the mercury (extinguishes it). Salt corresponds with the separation of fire and water. Sulphur corresponds with the separation of light and darkness. If we draw an analogy between sulphur and the soul, light corresponds to daylight consciousness and darkness corresponds with night time consciousness. With the distinction of lightness and darkness the realm of Lux and Tenebrum, heaven and hell is distinguished. According to these, alchemy distinguishes between heavenly and infernal sulphur. The angel of heavenly sulphur was initially the Light Angel, Lucifer, but Lucifer was the one who became the angel of darkness, Satan. The heavenly sulphur corresponds with the Sun, the infernal sulphur corresponds with volcanic fire. The heavenly sulphur is spiritual fire. The dark sulphur is the fire of hell, this is how we can recognize Satan by its smell of sulphur. Decay and rotting smells like sulphur. Böhme calls this dark sulphur God’s anger. The qualities of the dark sulphur (fallen soul), the dark sins, avarice, envy, greed correspond with hell. The sign of all sins is that they hide in darkness, and feel at home in hell only. Alchemy calls the heavenly sulphur balm. The flame of the balm is scented. The balm conserves the freshness of life. The balm is the salt.
The sign of sulphur in alchemy is the upward pointing triangle (fire triangle), with a cross below it. Sulphur too is a type of fire, but as the alchemists say it is not water but oil that burns in sulphur. Oil doesn’t dissolve fire, it is fire’s material, feeding the fire. In the infernal sulphur this oil is fat, in the heavenly sulphur it’s balm. The colour of sulphur is red.
The sign of mercury is a circle with a semi circle above and a cross below it. In salt it is nature that’s burning, in sulphur it is the body, in mercury it is the soul. This is why there is an analogy with the spirit. Mercury is sulphurized sal. Spirit is a body, burning in the fire of the soul. Mercury is both a metal and a liquid. It has a both solid and a liquid nature. Mercury is dry water. Dry, because it doesn’t cause moisture. The manifestation of mercury’s fire is that it dissolves. In the fire of mercury however the elements don’t cease to exist but remain and manifest. Like One and Two don’t cease to exist in Three, but manifest themselves, taking on a solid form. The more ephemeral and volatile, the more stable and solid this solid form is. In the sign of the mercury there are three signs together. The circle, the Sun, the semi circle, which is the Moon, and the cross, which is man (of earth). If mercury dissolves something, it takes it in but not to digest it but to manifest it. According to alchemy water burns in salt, oil burns in sulphur, alcohol burns in mercury. This alcohol is the gentle but inextinguishable fire of spiritus (pneuma), its light blue flame and lightness. Mercury dissolves in order to intermediate and create unity. Alchemy also calls mercury universal menstruum. Menstruum means dissolving solution. It dissolves because the spiritus it contains dissolves all matter, and it is a solution because it’s no other than the solution of sal and sulphur. Spiritus is dissolved water and oil: water and oil gets dissolved in alcohol.
It’s quite natural that this outline about the elements does not nearly exploit all the rich interpretations of alchemy. This, by the way is not possible. Alchemy must be personal, only then it is good. This will become evident soon, in the description of the operations. In the course of the operations a number of new elements are born. The names of the most common elements in alchemy are vitriol, cinnabar, potassium, antimony, markazit, tutia, lime. The elements are the transmutation (forms) of the three basic qualities in different proportion.
For long it was believed that alchemy only used two basic elements sulphur and mercury and it was Paracelsus who introduced the concept and the element of sal into alchemy. This idea is flawed. Correct alchemy always worked with three basic elements, perhaps under different names, as was the case with medieval alchemists. Geber (some think Al Djabir, others think an Alexandrian author) call sal arsenicus. Since the 12th Century, Geber’s books, especially summa perfectionis were the most widely read hand books on alchemy. The basis of the three basic elements goes back to the most ancient time of the archaic age. The highest sign of unity in Hebrew tradition, the Shield of David is the sign of the alchemist triple unity. In the sign the downward pointing triangle is the water triangle, the upward pointing triangle is the fire triangle, the point in the middle is the sign of the mercury. This sign however is also applicable to the elements separately, providing solutions separately to sal, sulphur and mercury. The shield of David indicates One (fire), Two (water) and Three also, like the transmuted form of One in the middle.
The centre (point) on the Shield of David is the basis of alchemical operations. The alchemist thought that the two overlapping triangles must be rotated around the point and all elements are born from this rotation. In the tradition the Shield of David is always the sign of moving and movement (primum movens). The primum movens is in the sign of number Seven. We mentioned Seven when talking about analogical thinking. These analogies, among others are the seven colours of the rainbow, the seven tones of the diatonical structure, the seven planets, etc. the sign of David’s shield means that in all the branches of the six pointed star there is one from the planets and in the middle, there is the seventh, the Sun. This also means that the seven basic operations correspond with the seven planets and the seven colours. There are seven types of alchemical operations. These are:
The analogy of sublimatio (refinement) is the Sun. The analogy of solutio (solution, dissolution) is Moon. The analogy of separatio is Mercury. The analogy of preparatio, the suitable state for performing the operations, is Venus. The analogy of calcinatio, the elimination and burning of excess and soiled materials is Mars. The analogy of reductio, the reduction to the active and pure root, is Jupiter. The analogy of coagulatio, the removal of all dissolving moisture, and the creation of the final solid state, is Saturn. All other alchemical operations (descensio, projectio, multiplicatio, ceratio, fixatio, volatilisatio, etc.) are variations of these seven operations.
The seven tones and the seven colours correspond to the seven planets and the seven alchemical operations. The seven operations also correspond with seven metals (elements), which are gold, silver, mercury, copper, iron, tin, lead. Each of the seven elements is the unity of the three basic elements of prima materia, whose proportion is determined by the number of the planet-, i.e. the result of transmutation according to planetary numbers. The seven metals came into existence by stepping out of the unity of the three basic elements as a result of the operation appropriate to the number of the planet. The seven metals correspond with these seven operations. Thus if I apply the number of sublimatio to prima materia (sal-sulphur-mercury) then I perform the operation from which the Sun was created. So the operation of sublimatio corresponds with the Sun and among the metals, it corresponds with Gold. If I apply the operation of solutio to the prima materia, the Moon is created, whose analogy is Silver. This is how Mercury, Venus, Mars, Jupiter and Saturn, or mercury, copper, iron, tin and lead are created.
The elements are not isolated, they are in continuity. When the appropriate operation is applied one element can be transmuted into another. Alchemy is seeking the fundamental operation, with the help of which all elements maybe transmuted into Gold. Such a transmutating operation doest exists. What makes the situation extraordinarily difficult is the additional operations of all new elements and that transmutation, it seems, begins with the simultaneous application of all operations, until only the seven main elements remain. But the operations of coagulatio, reductio, calcinatio, preparatio, separatio, solutio, sublimatio must also be applied to the seven elements simultaneously. These operations gradually separate in Mercury, dissolve in the Moon and sublimate in the Sun. This operation and process is the same in the realm of the metals as reintegration, or unification in One, in the realm of Fate.
The process of sublimatio (according to Geber’s Summa perfectionis) is the following: the unification (reintegration) of the elements remains a hopeless experiment if they are previously not sublimated, i.e. refined. Refinement means the removal of soil (separate earth from fire, light from heavy). Metals contain excess dust, sand, clay and other soil grains. If one translates this analogical language, it sounds like this: one attempts to organize his characteristics in vain, if he first doesn’t cleanse them from greediness, ambition, vanity, avidity, inferior passions, i.e. if he doesn’t sublime them. Man’s characteristics in their raw form are quite full of dust, mud and debris. One must be very careful though. There is no metal that can be completely discarded. We often find out about the harmful and dangerous elements how noble they are. Such is the markazit (ambition) or tutia (lust) among the salts. We shouldn’t give in to such rough analogy though. To identify markazit with ambition or tutia with lust, just like this, would be brutal. Right now however it’s not about exact analogy, but approximate interpretation. The operation of sublimatio is perfectly personal. Everyone must perform refinement themselves with the sublimation ability available to them.
Simultaneous with refinement is the operation of solutio (dissolve). Unification necessitates that we dissolve the metals that are too dry and especially that we wash out harmful and poisonous materials and that we clean away dirt. Dissolving happens with water or acids or other corrosive liquids. A common solution is vitriol. A very gross analogy of vitriol could be the so called critical intellect. This scathing, cynical, cold and analysing capability may often be an excellent dissolving tool, especially if one consistently applies it to oneself.
Separatio is taking inventory of the metals (characteristics) and making a catalogue. It is also the correct differentiation between individual elements. This is a mercurial operation. Separatio can not be separated from sublimatio or from solutio why if one wants to recognize metals and differentiate them, they must be refined and dissolved (just like in chemistry with certain reactive methods). It can’t be separated from preparatio either. Preparatio means to prepare the metal for the operation of transmutation. It means shaping and preparing for appearance. Simultaneous with this operation is calcinatio. To calcinate means to apply lime to extract and burn the excess putrefiable, decomposing and unclean sulphur. In such cases it’s always about dark, satanic sulphur (hell sulphur). There is plenty of hell sulphur in everybody. The most simple and proven method is to add quick lime to these elements and burn them thoroughly. The operation is not painless, especially calcinatio. The guide of the operation is Mars, the planet of thunderstorms, war, revolution, fire, bloodshed and violence. But Mars is also the planet of March, Spring. Without Calcinatio the operation of transmutation can’t be successful.
Reductio, the operation whose variants are descensio and reverberatio, is returning to the original root. The basis of reductio is also cleansing, dissolving, differentiation, but the aim is to retract the metal to its original essence to make sure it will not abuse its power by inflicting it on others through terror. Coagulatio is serving reductio and vice versa. In their raw state metals are muddy, soaked in rotting fluids, swimming in sewage. All this rotting fluid must be removed. The metal must be solidified, hardened and prepared for shaping. All this of course so it can be again dissolved, separated, volatilised, calcinated and sublimed. The operation of coagulatio is in the sign of Saturn. Saturn is the planet of solidity and hardness. The person who never applies coagulatio to himself will become soft and fat, heavy and vile. The overly coagulated person becomes bone dry. The thinking of an uncoagulated man is sleepy and lazy, full of fluids, loose, shapeless, heavy. The excessively coagulated man however is abstract and rigid, strict, dull and grey, hopelessly monomaniac and monotone.
If we now apply what we have said about the operations to the Tabula Smaragdina, we’ll get the following:
What is the meaning of the execution of the operation of magic?
The execution the operation of magic is reintegration. Reintegration is to move in the direction of progress in the arithmetical progression, which is just another way of saying to progress through the transmuted forms of One. Having realized all the transmutations of One (successfully performing the magic), man will arrive at One. The unfolding of One (differentiation) always keeps pace with returning to One (reintegration). The differentiating integration is the operation of magic, which is none other than realization.
How does everything originate through transition from One?
With transmutation. With another word: with transubstantiation. The elements originate in each other and from each other. Every element is the variation of one single base element. Every material is the variation of the first matter, prima materia. Every number is the transmuted form of One. The elements are not isolated, they are in continuation. Every element can be transformed into any other element. The operation of transformation happens according to the order of numbers. Transformation is magic (miraculum).
How does the separation of fire from the earth (light and the heavy) work?
With operations like refinement, dissolving, differentiation and preparation, burning, retracting to the root and solidification.
The one who knows these operations and is able to perform them, can turn any metal into gold. That man gains the power to rule the whole world and from that moment, all darkness evades him.
THE BIG FOURFOLD SHINING
We have hardly touched yet on the fourth sentence of the Tabula Smaragdina, which says:
“its Father is the Sun, it’s Mother is the Moon, Wind carries it in its womb, and the Earth nurtures it.” This sentence is the expression of the fourfold nature of the four elements: fire, water, air and earth. So far it was always about three fold expressions. This one is a fourfold expression. No need to be alarmed though. The relationship between the four elements in Four is the same as the relationship between the three elements in Three. Four is also the transmuted form of One. The ultimate essence of the four elements in Four is also the One whole. In Four’s case however we must start from a completely different angle.
Among Böhme’s smaller dissertations there is one, with the title: the Four complexions. This dissertation is based on a thought of the tradition, which we know by “Hyppokrates’ four temperament”. The four temperaments are the choleric, the sanguine, the phlegmatic and the melancholic, i.e. the fiery, the airy, the watery and the earthy. According the Böhme, the four temperaments are not primordial characteristics of man. The temperament is a qualitas secundaria, i.e. secondary quality. Originally in the fundamental concept of human existence the four elements were one. This one can now be gained back. The unity of the four temperaments in the prima materia of termperaments co-existed, in a non-separated, unbroken form. The break up was the result of sin. The ancient and essential temperament (the primordial temperature of human blood) broke up into four pieces, according to the four elements (four points of compass). This became the sign of the choleric fragment, which is the fire fragment (south), the sanguine fragment, which is the air (east), the phlegmatic fragment, which is the water (west) and the melancholic fragment, which is the earth (north).
Whatever it touches, fire scorches everything and finally it burns itself. Fire devours. This is the uncontrollable passion, haughtiness, cockiness, power instinct, the whim of boasting and arrogance. The choleric lives in this fire. He’s gaunt, full of poison and impatience.
The air is fickle, easily changing but never from and by itself, always due to outside influence. Thus it is sometimes a pleasant breeze, at other times it’s a destructive thunderstorm. But the next minute it stops. It often stales, soaking up dust and stench. It lacks ethos, perseverance, solidity. If it’s sad or happy, it is always by outside influence. It can’t hate, but it can’t love either.
The Chinese said that water is always looking for depth, the bottom. There it lays down and dreams about getting even deeper. It’s dissolving quality serves this strive. It dissolves what’s beneath so it can occupy that place, getting even lower. The water character is submissive, coward and slippery, it can’t be grasped.
The earth is unmoving. Böhme says that earth is paralysed with fear. Fear is the weight in earth. Fear is what makes it heavy. This is why it’s dark, so sadly brown. Earth perfectly forgot that it’s free. And since it forgot, it thinks that it is a prisoner. The prison is its own melancholy.
When the Tabula Smaragdina says that its father is the fire, its mother is water, air carries it in its womb and earth nurtures it, it actually says that man must reintegrate the four temperaments in himself. The four points of the compass must be unified. Where? Naturally in the Middle. In One. Because the middle is always One. But One is Prima materia, the primal matter, from which the four elements originate. Unity can’t be reinstated with regressive motion. What is to be done? Alchemy says that the unity of the four elements can be reinstated in the Middle. The middle of the Four is Five. Five, as the transmuted form of One, of course. The four elements must be sublimed, dissolved, calcinated and reduced, until in between the four, the centre appears, in the middle. This centre is the pure and concentrated extract of the four elements. Alchemy calls it Quinta essentia. Quinta essentia, the fifth essence is the concentrated extract of the four elements.
The operation goes like this: earth must be dissolved in water, so it can lose its numb stiffness and become workable, plastic. We must introduce enough phlegma into melancholy to make earth phlegmatic against its own numbness. Thus the indifference of water becomes positive in earth and with this indifference earth can view its own fear with indifference and won’t be scared by it. This is how earth recognizes that it’s not inert but free.
The earth that was dissolved in water must be warmed up in fire, i.e. choleric temperament must be introduced into the phlegma / melancholy mix. Water starts to evaporate immediately. Water, under the influence of fire loses its sleepiness, and it no longer seeks depths, but ascends, and unites with the air; the vapour takes the earth with it and the fiery, vaporized earth starts to fly in the air.
At this stage, continuing the operation of sublimation and dissolving, separation and reduction must be applied. We must make sure that earth always remains earth, water remains water, fire remains fire and air remains air. Once one of the elements is out, the operation stops immediately. This is why separation must be applied incessantly. Every element must keep up its character. The advantage of the fifth element i.e. the concentrated extract is precisely that it contains the solidness of earth, volatility of air, the fluidity of water and the heat of fire. This is Quinta essentia. In the fifth element the unity of the four elements is realized in a way that all four elements become free.
This is why the Tabula Smaragdina says that in this operation the farther is fire, the mother is water, the womb of the parent is air and the food is earth. The genetic temperament is choleric. We mentioned before in connection with the analogy of fire and the Sun, that sperm has a fire like nature. Fire is masculine. The mother is water, i.e. phlegmatic. Phlegma seeks tranquility, this is why it is looking for depth, this is why it is always positioned below. The unison of fire and water is hot water, steam, the prester of Herakleitos, this is samajim, i.e. the alchemist sal. Fiery water rises into air, which means that it becomes sanguine, volatile, ephemeral and light. But it would be fickle if it didn’t feed on earth, on the heavy, numb melancholy. Thus the earth eating air unites with fiery water. It becomes even in the four temperaments, and the light unites with the heavy, the liquid with the fiery.
At this stage all four elements adopt the characteristics of all four elements. It becomes earthy, i.e. solid, reliable and fundamental. It becomes airy, i.e. light and sensitive even to the lightest touch. It becomes fluid, i.e. it dissolves, it becomes untouchable, and hot, fiery and shiny. This is the Big, Fourfold Shining.
This is Böhme’s four complexions on the analogy of the four temperament, the four elements. The four complexions are the decomposition of the single prime temperament (prima materia) into four parts. In this decomposition all four elements perform a retrograde operation. Thus by itself every element is rigid like earth, sleepy and inert like water, fickle like air and devouring like fire. It’s not the four elements that needs to be changed, but the fifth one must be cultivated out of the four, and from the fifth one, the centre, must the four be occupied while keeping their individual characteristics completely intact; they must be divided by unification and unified by division. In this operation coagulatio, solutio, reductio and separatio play an important role. The temperaments must be cleansed, the rubbish must be calcinated from them, they must be reduced to their own nature and they must be prepared for the operation. The Tabula Smaragdina says: separate the fire from the earth, the heavy from the light. What this means is to separate the choleric from the phlegmatic and the sanguine from the melancholic. Know each by itself (reductio). Now, as the Tabula Smaragdina says, it ascends from earth to heaven (sublimatio) and then again it descends on earth (coagulatio). It absorbs the forces from below and above (solutio). And all this must be done with knowledge and passion, i.e. with passion and sobriety simultaneously, with complete clarity and on solid grounds, according to the nature of fire and earth. This way man conquers the subtle (air) and permeates the heavy (earth). In other words he coagulate the air (solidify it) and sublime the earth (makes it airy). This is the magic of transmission (operatio), and this is its way.
In addition to these, the Tabula Smaragdina says this: its strengths is perfect if it turns back into earth. This thought means that the operation of transmutation has a culmination point, and this point is when the light reaches the heavy, and from there it turns back but this time by lifting the heavy with it. This is the move of transubstantiation, when unity is realized in the centre between the elements. Nun inqualieren allen Seelen miteinanader, writes Böhme: every souls permeates the other. The unification with each other doesn’t happen in each other. Just like the four elements don’t unite in each other but in Quinta essentia, in five, like the transmuted form of One. The Middle is always One. Unification is only possible in the sign of One. When the operation reaches the middle, it culminates. Its strength then becomes perfect. It reaches the maximum in activity. The strength of the force in all forces writes the Tabula Smaragdina (fortitudinis fortitudo fortis). This is how the world was created.
Quinta essentia is the analogy of the Thelesma. This is why one of the names of the Thelesma is the Great Fourfold Shining. Böhme calles it Glanz der Majestät, Majestic shine. Thelesma is what the Egyptians called sahu, the eternal, incorruptible body, which burns in the heavenly sulphur and dissolves all elements in itself, like mercury does. This sahu is the Greek soma, not the earthy material body (sarx), but the psycho-pneumatic form of man.
The tarot is a sequence consisting of twenty two pictures, which are supplemented by ten-ten, or possibly twelve (or fourteen) cards in four colours.
Even at first glance, the twenty two cards seem analogue with the twelve pictures of the zodiac of Caldean astrology, with the sixty four signs of the Chinese Ji king, and the pictures of the Mexican toltec calendar. The only difference between the archaic systems is that each has a different arithmology. The arithmology of tarot is 22, which means that among the 22 numbers, one doesn’t make sense without the other and that the sum total of the twenty two numbers is the whole. We know that arithmology (arithmos- number, logos- intelligence) is a teaching about the interpretation of numbers. Number interpretation always takes place in the sign of unity. Pythagoras’ (Orpheus) unity is ten. The unity of astrology is twelve. The unity of sankhja is twenty five. The unity of Cabala (and tarot) is twenty two. This means that Cabala considers twenty two a whole. The arithmologies of the tradition are of definitive nature. In modern scientific arithmology the number lost its meaning. Why? Because it works with the so called infinitive number sequence. We know that this is flawed and untrue. There is no infinite number sequence. There is a biggest number (Böhme) and this biggest number is the number of the world. We spoke about this before.
Without doubt the tarot is of hermetic, likely of Egyptian origin, although in its current form we know its Cabalistic interpretation. It was also the Cabala that furnished the twenty two pictures of the Tarot with the twenty two Hebrew letters, most likely still in Alexandria. According to the tradition it was the work of HERMES TRISMETISTOS. Eliphas Levy says that the hermetic operations, with which the so called big Arcanum can be realized hides here. The big Arcanum is the perfectly free human person, the creator of peace and rulership over the world. As it seems it was about a matter of great significance.
One of the ways of using the tarot –just like the Chinese Ji king, astrology or the Mexican calendar- was fate analysis. Later on, in its devolved form this fate analysis was called fortune telling. The basis of prophesying from the stars, from cards, from the palm is archaic arithmology, with the help of which man can consider the factors of his fate in certain situations and time, i.e. he learns the possibility of real calculation with these factors. Later on, when tarot became a card game, the original fate analysis lost its meaning. Prophesying with the means of mere primitive intuition is completely unreliable.
Twenty one of the twenty two pictures of the tarot are numbered, the twenty second is unnumbered. The twenty one numbered pictures correspond with the three times seven. This is the seven-seven-seven operation of alchemy in the sign of the three principles (beginning). The first seven operations happen in the beginning of the sal, the second seven happens in the beginning of sulphur, the third seven happens in the beginning of mercury. Naturally the way it happens is that the three beginnings and the seven operations are constantly simultaneous, just like in language all twenty two sounds are constantly simultaneous. All twenty two pircutes are figures, and not symbols or types but so called matrixes. Böhme also calls the matrix signature. The matrix only has meaning in defined (definitive) arithymology. It causes confusion when transferred to another arithmology. Individual matrixes are the operations and transmutations of (One) arithmological base interpretation. They only have meaning in relation to One. It is very likely that even originally, matrixes didn’t contain any text. In this case it is about picture sight and the acquisition of picture knowledge. The picture can’t be denied. The picture can’t be proven, it just is. Man can only put another picture next to it or against it, but this will not render the original one redundant. It is the picture where the form and the meaning becomes one. This is why there is no number without depiction.
The twenty two picture compositions of the tarot indicate that the compositions are irrefutable. HERMES TRISMEGISTOS was apodictical in his expression. The Tabula Smaragdina also opens with what it says is certain, contains no lie and it is true and ends with the statement that it contains all three truths. The effect of conceptualizing with images is more direct. This is why art touches man deeper that science. And also, this is why the sacred, archaic books always use examples when they have crucial information to communicate. Parables (analogy) are more exact than rational concepts.
The tarot is not a finished life plan. In other words the tarot is not a philosophy or world view. To provide a finished world view means to thingify (objectify) and impersonalize man. What man needs is not pre fabricated life plan, but tools, so everybody can free up their own personal capabilities. What’s needed is not pre fabricated systems but the continuous possibility of awakening conditions. The matrixes of the tarot therefore are not types, not definitions, and full meanings, putting man in front of ready situations, but undefined meanings.
The way GOETHE put it was that the matrixes are ancient meanings (Urworte), i.e. ancient symbols, i.e. matrixes, which are mothers, birth signs, stamps, signatures, unveiling the basis of the origin of man. The fate of man happens under the constant transubstantiation and change of such ancient symbols and meanings. Astrology, Ji kin nad the Mexican calendar works precisely this way.
Tarot’s significance becomes evident in situations where man’s fate progression is stuck, more than one matrixes become simultaneously due, confusion and complications arise and the fate stagnates. Using a Hindu analogy we can say that karma congestion occurs. More than one karma (fate) becomes current all at once. This happens often in the life of people, even nations. With a modern expression: the person or the nation is in crisis. Peculiar polyphonic, polyrhythmic and polysemic situation is actualized, a web in which one can be confused and lost.
There are plenty of examples of this, too. Due to the complicated moral-political-economical-social-psychological structure of civilization, the fate of every civilized man and the fate of the whole human race is in crisis. Every individual and the whole of humanity lives more than one contradicting fates simultaneously. One’s fate is determined by conflicts and by how and on what level one is able to solve them. With its matrixes Tarot makes sense of the crisis. It doesn’t solve the karma congestion, but by putting the matrixes into people’s hands, it makes the solution possible. While the crisis remains, it shifts to a higher level, it becomes more difficult, which is just another word for being easy. The congestion remains and the mistakes and sins remain, too, which is tolerable, but frailty remains too, which is hardly tolerable. By closer observation we may notice that this is not quite the case. It recurs, it remains, but on a higher octave, or more precisely the crisis gradually moves from the side tone to the main tone. All questions, i.e. the life theme itself, the fate task, the formula can only be solved in the main tone. The process is similar to aging. It’s like when a fruit becomes ripe. The sin, the mistake and frailty remains but man gains power over them not to eliminate them but to use them positively. According to these, tarot is such an alertly evoked fate-mathematical progression, i.e. such an alerted karma congestion process, which graphically reveals the seeds of man (humanity), and by bringing it into light, it illuminates it and dissolves it, thus sensibly dramatizing (harmonizing, scoring) man. This is just another way of saying that it elevates man into a free person.
The matrixes of the tarot provide solutions in more than just crisis. The matrixes wake up the hidden karma seeds even when they haven’t yet evoked any crisis. Solving the meaning of a matrix sounds the harmonious deep tone and overtone of other matrixes, thus artificially creating karma congestion. This way one can consciously and not by necessity or compulsion, take more than one karma onto oneself. This is why the tarot is also the initiation system of karma mutations. In the old days they knew how to make one’s life interesting.
The tarot-system is of course as much a method of reintegration as any other archaic so called initiation, the Cabala, Ji king, Sankhja, Orphica, Tao or Astrology. The difference between initiation systems is always the difference between the arithmological number interpretations. Between particular arithmologies the number interpretations can’t be changed. Modern Teosophy’s fundamental mistake is that it mixes up the arithmologies of different traditions thereby creating a hopeless syncretism, which is nothing but senseless confusion. In every arithmology, in every case, the number has a primordially concrete fate-meaning, which means that fate follows the order of numbers, it is guided by the order of numbers and that fate can only be solved (set free) with the help of numbers.
THE FIRST CIRCLE:
THE SEVEN OPERATIONS IN THE SIGN OF SAL
However strange its form, we must not forget that the tarot is a sacred book, just like Ji-king, the Upanisads or Bundehes. In its original form this must have been obvious. Today we must consider that the Genesis became pulp card pictures –the sacred book nature of Tarot only becomes evident from interpretations. If somebody –purposefully or by chance- disregards, the fundamental sacredness that is present in each picture, he must necessarily think that the pictures are profane delusions or unnecessarily occult. They are neither this nor that. Quite a few memories and knowledge of the archaic times seem too simple to be conspicuous. This is the reason why it ends up as pulp fiction or as the prey of occultism. Once man manages to reinstate the sacred nature of the memory in himself, the balance between the profane and the occult is achieved. It doesn’t become profane but infinitely simple and it doesn’t become occult but deep.
Saturn in the sign of sal (coagulatio).
“Observe everything and keep what is good”.
Picture: Man with a Ą shape hat with a stick in his hand, a table in front of him, different tools on the table: glass, knife, thaler (coin).
Here’s the market magician. The performance begins. The conjurer. He pulls things up from wherever he wants to. From the sack, his pocket, the glass or from nowhere. He is the magician. The Greeks called him poietes. In Mexico there was a whole nation that consisted of such poietes, they were called tolteks. The Greek and the Indian words have the same meaning: he is the one who makes, the maker. Almost a master. At least an artist, a poet. There is nothing without this magic, it comes before intelligence. It is said that the savages at the poles are shivering naked, but they have make up and their hair style is flawless. Böhme says that the whole creation is sustained by göttliche Magie. This is where all intelligent thinking stops and man is amazed. Alles stehen im Zeichen der Wunder, everything that exists becomes indefinable. It means everything that is One, single, once-occurring, inimitable, unrepeatable, impenetrable. Why? Because there is no more of it, only this one. Some tarot pictures depict this as a beggar quite correctly. The beggar doesn’t have anything, no possession ties him, he can be whatever he wants to be or whatever he is. This One is the man who cast off the passion of possessing, the person who is free. The monk. The Hindu sannjasin. The Tibetan lama. The Taoist. The pilgrim. We could also say that the market magician, the announcer, the minstral, reverse monk. But we can’t. All pursues the same magic. The magic of One. One of the signs on the Delphi shrine is: ei, which means Be. Fiat. In the Old Testament, when Jahve was asked who he was he responded: I am who I am (in Hebrew however I was who I was, and I will be who I will be). This Be and this Am has no precedence. It can’t be traceable to anything, it can’t be explained or understood from anything. The scholars say that this is the individuum ineffabile. There isn’t and can’t be identification. It can’t be equalled with anyone else. It is magically one of a kind like a fingerprint or a face. What can be touched, examined, questioned, tied and killed is the hand, the lag, the body, the intellect, the memory, the knowledge, the capability, the passion, the feeling. One can’t be. One always flies away, always free. What can be deceived, blinded and confused is the mind, the eyes, the ears, the gum, the feelings. One can’t be. This is the indefinable nature of all that exists and the universal fundamentalism of existence. This is the law: be! The more man is this One, in its untouchableness, the more completely he unites with all existing, among which each is indefinably one.
Guarda e passa
“Observe and go on”
Moon in the sign of sal (solutio)
“Observe everything and keep what is good”.
Picture: Female priest sits on her throne with a book in her hand.
Not a difficult sign. It is actually quite clear. Everything that exists is made of prima materia. We all connect by being of the same material (mother). This prima materia must manifest and this is the manifest Unity, the Church (translation note: Church in Hungarian is One House or more loosely: House of Unity). The reason the picture depicts the Church in a female form is because it says that the mother church on the spiritual plane is the same unity as mother nature or mother earth on the physical plane. We are the children of the Church. The Church is unity, which stands above nation, race, class and language. If one keeps even a small portion of nation, class, race or nation for oneself, he excludes himself from the brotherhood of humanity. The one who is excluded from the Church, from the positive two, lives in eternal conflict, i.e. is forced to live in negative two. The Church is unity, which stands above religion, so the historical church should not be confused with the supra religious Evangelical Church. In Hebrew tradition Two is Hohma (the Greek Sophia) the all encompassing wisdom, seeing and knowledge. The perfect mirror image of One. Man is the realization of this Hohma: the image. Historical Church stands in the sign of the mirror but always omits something. Just like historical man stands in the sign of the person, but always leaves something out. The need and claim for the realization of the person and the Church is valid separately but the two can only be realized together, as one. It is the wise man that stands in the sign of the unity of humanity.
In his existence all conflicts are solved and harmony is created. In the archaic era, it was a vocation to be wise. In the historical era, the sages are hidden. People, common wisdom considers to be wise are only opportunists at best. The politician. He is of course also in the sign of the Church, but he’s a partially negative, partially fragmented, and a partially comical figure. The politician is coward, i.e. faithless. The whole world around him is talking about everything being one, but he is afraid of believing it. The politician wants to get by without magic. Nothing is more typical of modern man that he even brags about this. Two is a deeply magical sign. In One all magic is together in the colourless shining of the light. In Two the white and black magic splits. The white magician is the sage who unites, while the black magician divides and creates conflicts. Thus the sage stands in the sign of the water (Hohma, Sophia), solution, Moon. Water is the first plain mirror. Water is the primal mother (prima mater). The Moon (Luna) performs the operation of solution (solutio). Once water dissolved everything in herself, she becomes saturated. This primordial saturation is called by the Hindu tradition prakriti, and by the Greek gnosis Pleroma.
In the sing of Sophia (Wisdom, Church) everybody must dissolve. One of the highest solution operations is when man melts the archaic hieratical knowledge (scientia sacra) with the eternal knowledge of redemption (scientia aeterna). On this picture of the Tarot, the Church holds the book on her knees, in which the two knowledge unite. This is the book of life sanctity.
“Observe and go on”
Venus in the sign of Sal (preparatio).
“Observe everything and keep what is good”.
Picture: The empress sits on her throne with the eagle, with the sceptre, the symbols of power and earth.
This is the mirakulum. The unity of magic and morality, the trinity and the credo. In the sign of world peace and freedom. The name of Two in Cabala is Hohma, the name of Three is Binah, i.e. the differentiating knowledge. In order for the unity of humanity to be realized every human must be free. But liberation happens not in the sign of the body or the soul, it can only happen in the sign of the spirit. This is why Christianity teaches that the Father is the archaic era, the time of the law. The Son is the era of history, apocalypse, division. The third era that we are entering now is the era of the Holy Spirit (pneuma), the age of freedom and the Church. Alchemy calls this formula the Philosopher’s stone. This is the corner stone of the world. The creation rests on it. Alles stehet im Wesen der Dreiheit, writes Böhme. On this picture of the tarot, on the sceptre, in the left hand of the empress, there is a circle divided in the middle. This is sal’s sign, and it is the es majim, the flaming water. There is a cross protruding from the upper part of the circle. The cross is the sign of the unification of the four regions of the world and the four elements, the Big Fourfold Shining. This means that fire and water (One and Two), i.e. the archaic age and the historical age unite in Three (in redemption). This is the philosopher’s stone. On the second picture of the tarot it is often identified with Isis. Three is identified with Aphrodite Urania. The man who knew the most about Aphrodite Urania was Empedokles. Nobody spoke so mightily about the blonde peace. There is of course mendacious peace, as well. Such was most recently the so called civil peace, where the idea was to leave everything as dirty and decayed as they may become. This has nothing to do with the splendid peace (Tao) of Empedokles and Lao-Ce.
According to Saint-Martin Three is the number of beauty, because Three is the highest level of materialization so it can’t be imagined without form (beauty). The number of female beauty is also Three. We will see later that the number of love is two times three, six. There are three acts in all existing persons and things: the first is the middle point, the act of creation, the word; the second is the act of manifestation, the intellect; the third one is the act of taking shape. It’s always the word that is manifest in the intellect and that takes shape. Without the second act, the other two don’t exist. Word, intellect and form are one. This unity is Three.
“Observe and go on”
Mars in the sign of sal (calcinatio)
Picture: Emperor sits on his throne, next to him is the sign of ruling, the eagle, in his hand he holds the sceptre, which symbolizes earth.
Four is a stable number. This why sal’s sign is a square. World power, kingdom. Not just any kingdom, only the one whose base is Four, i.e. it stands in the sign of unity of the four regions, of the unification of the four elements, of the Big Fourfold Shining. Later, in the higher forms of Four we’ll see what happens if the kingdom is not built on the base of Four: In the sign of Eight it will be judged on the scale, in the sign of Twelve instead of realization it will be hung upside down in space and in the sign of Sixteen it will become clear that it is Babel, and God will strike down on it. This is a warning for all those, who are thinking about establishing false kingdoms.
Four is the number of the law and the institution, thus it is also the number of terror, which is called bureau. Kierkegaard wrote that it easier for God to tolerate robbery and murder than the bureau. The bureau takes advantage of hieratical power, whose purpose is the sustenance of truth. In the age of history infernal black magic is using the excuse of the bureau to its advantage. The king is the symbol of providence. He doesn’t realize spiritual unity, because that is exclusive to the Church, but he guarantees personal freedom so he is accountable to the Church. The king stands in the sign of intervention. This is why minting is a royal right. The operation of money, as Guenon states, is intervention. Once the king or the governing caste under the king, the bureau, abuses this providential, superior power, it dissolves the base it stands on, and destroys itself. It disowns the human community. This sin is considered by the Church as crime against the Holy Spirit. It is strange that female bureaucrats are meaner, ruder, more indifferent and more cruel. The realization of Two is the wise man. The realization of Four is the True man. The Hebrew calls this man caddik, the Greek calls him dikaios. The Hebrew prophet, the Greek sage, the Hindu risi and the Chinese kün-ce are both sage and true men, because they stand in the sign of spiritual and secular unity. If in social hierarchy Two corresponds with the Brahman caste (priest, doctor, teacher), then Four corresponds with the ksatrija, the governing caste (soldier, judge, minister). This is the secular upholder and enforcer of the primordial spirit. It’s dreadful tempter is power, because it’s easy to forget that it belongs to the spirit (Church). If it monopolizes or abuses power, it destroys itself. You can’t flee from the spirit. The realization of Four in Christianity is building the eternal Jerusalem, the eternal city. New Jerusalem, as it can be justified from The Book of Revelation, is built on the number four (four walls, four gates, to the four regions of the world).
“Observe and go on”
Jupiter in the sign of sal (reductio)
Picture: The pope sits on his throne, lifts his hand for blessing, people knee in front of him.
The fifth sign, the Quinta essentia. This is the operation when the four elements (fire, water, air, earth) unite. Every number is the sign of the unification of the numbers preceding it. Two unites in three, three unites in four, four unites in five. The ruler of the four regions of the world rules in the sign of five. The king exercises power on behalf of the Head of Church. If this is not the case, i.e. the Head of Church betrays the Church and the king betrays the secular state for power, then there is neither Church, nor state, and people don’t live in true community, they only dream about it. These dreams are the so called Utopias, starting with Plato’s Politeia, all the way to the current day. The perfect utopia of history is the monastery of Rabelais Theleme. Its sign says: Do whatever you want. The monastery stands in the sign of freedom. Thus it is immeasurably greater than Plato, Campanella, Morus and the others together. All of them are frantically looking for some silly law so the constrain maybe upheld. There is only one law, and that is freedom. This is Quinta essentia. After all, what we must think about is not how to steal freedom with some kind of slavery, but how to realize it. The one, who wants to realize freedom, says the card of the tarot, must start from the Head of Church. The tarot explains what happens, if one doesn’t start from here. Let’s look at the higher grades of Five, the ten and the fifteen. The tenth is the wheel, in which there are two ugly monkeys, one of them is always climbing upwards, the other is always climbing downwards. The fifteenth is the Devil. So if we don’t realize freedom, then the activity of the Church is just senseless circulation, in which monkeys are jumping up and down, just like in the circus. The one who turns the wheel is the Devil (Antichrist). The geometrical analogy of Five is the five pointed start (pentagram). It is depicted in two ways: pointing up or pointing down. The upward pointing pentagram is a pneumatic symbol, the symbol of the flaming fire, the unity of humanity in the sign of the spirit. The downward pointing one is the symbol of the upside down, destructive, devouring fire, the revolution, the agitator, the rebel. They are in the sign of the unproductive, destructive Five. Here is where the tyrant is positioned with his whole crew, the prison ward, the executioner, the political and other type of police, the denouncer, the traitor and the terrorist. The downward pointing pentagram is the symbol of violence, slavery and exploitation. Humanity is rotating on this wheel and it is turned by the Devil.
“Observe an go on”
“Sun in the sign of sal” (sublimatio)
“Observe everything and keep what is good”.
Couple in the moment of their oath. There is a third person between the man and the woman, who is marrying them. In the shining sun above them little Eros is drawing his bow.
The masculine triangle (fire triangle) and the feminine triangle (water triangle) meet. The two together is the unity of fire and water, the es-majim, the sal.
The unifier, as the picture shows, is the Sun-Eros. This is the passion of unification, the eros-love. The nature of unification is expressed by the higher progressions of the number. Two time six (Twelve) shows what happens if the unification is bad. Twelve is hung by the legs. Shakespeare says that it’s better to be hung well than married badly (Many a good hanging prevents a bad marriage). Thee times six (Eighteen) is the successful unification. The picture shows that gold is dripping from the sun directly on the couple below, who are just uniting in paradise. The miracle of Six, arithmologists say, is that Two and Three meet proportionately in it.
According to Saint-Martin Six is the second degree of realization in matter, the meeting of two times three. In the number six the two Three (trinity) meet. But the one who unites the two Threes, is the third one standing between them and above them shines the Sun, whose rays unite all beings. Love is uniting in the sign of the Sun. This is why this is a sign of meeting and departing, too. A reconciliation sign and a sign of intrigue. The sign of marriage and divorce. The sign of dilemma, i.e. the sign of decision and hesitation. The sign of certainty and the sign of uncertainty, fidelity and infidelity, depth and emptiness, calm and vex. All this according to how the Sun can perform its subliming operation in its base material, the sal. The Sun wants to create union. The close relation between the hexagon and the circle is well known. The radius of the circle can be measured six times, and from this hexagon two isosceles triangles can be created, this is the David’s shield, the sky, es-majim, the sign of fire-water. Number six is circular number. This is why in Three Aphrodite is the relative of Urania, Beauty. There are two three quarter waltzes in Six, the masculine waltz and the feminine waltz. This is the duplication of trinity.
“Observe and go on’
Mercury in the sign of sal (separatio)
“Observe everything and keep what’s good”
Picture: Young prince sits on a coach and drives his two horses. ON the coach, in the crest’s place there are two letters: P.M
P.M. means primum movens. The first mover. This is the sign of motion and movements. Its sign is David’s shield with a point in the middle, around which the hexagram rotates. Seven is the sign of moving and there are seven types of motions. Seven types of moves, i.e. the seven types of operations. With these seven types of motions correspond the seven planets of the solar system. The Sun is refining, Moon is solution, Mercury is differentiation, Venus is preparation, Mars is burning, Jupiter is reduction to the root, Saturn is solidification.
The seven operations extract the seven colours of the rainbow from the light and the seven tones of the diatonical structure from the sound. Seven is stepping out from stillness, the number of colours and sounds (Farben und Töne as Böhme says it). Thus it is also the number of the exile from the Garden of Eden and the falling out of the Golden Age, the number of history, the Apocalypse, needs no explanation, since it can also be seen that the Book of Revelations is also ruled by the number Seven. In fate, history, all seven factors are in constant motion. Baader says that man reached the goal when he managed to raise himself to the seventh power, that is if he has performed all seven operations on himself. Thus seven is the number of action. The actor maybe a naturally active and energetic man, but it can also be a man who just swarms like insects, senselessly obeying blind instincts. It could be an adventurer, who perceives fate, change and motion as a type of ecstasy. But it can be the opposite of an adventurer, who isolates himself and never looks beyond the fence. This is the philistine. If this man is irresponsible, light-headed and has a sense of humour, he maybe a bohemian. Let’s not forget that sal is here in the sign of Mercury and mercury is the only liquid metal. Fantasist is the person whose mind is always in motion, but uncontrollably and irregularly. If this same man lives for only one big thought, he is the enthusiast. The one who evades the motion of thoughts is the doctriner. The Philistine and the doctriner are relatives, just like the adventurer, the bohemian and the enthusiast. The whole history is in the sign of Seven, since history is the permanent operation of Seven on humanity. The thought of the archaic age is that transmutation is eternal.
“Observe and go on”.
THE SECOND CIRCLE
SEVEN OPERATIONS IN THE SIGN OF SULPHUR
Quite naturally the first circle was the circle of stability and static, since sal was in the middle of the operation. The sign of sal is the square, the cube, and we know that salt has a crystal cube shape. This form is the hardest to move. The expression of the first seven pictures is static calm, even the seventh one with the coach, performs –as they say in physics- rectilinear uniform motion. The pictures of the second circle are dynamic. The eight means pendulum motion, the nine means light radiation, ten circular motion, eleven is effort, twelve is suspension, thirteen shows cutting, fourteen shows changing motion, pouring from one pot into another. In the sign of sulphur the static world is set in motion, radiates, wobbles, shifts from one pot into another, rotates, slaughters. The first circle, that belongs to sal, corresponds with the archaic age, the second circle corresponds with history, i.e. the apocalypse. Hindu myth says that history is churning the milk ocean. All the gods and the demons, heaven and hell, all beings on earth are churning the immense milk ocean of existence to churn butter out of it. This is world-alchemy: to churn salvation out of life. This is the ultimate meaning of the stars of the universe, the planets, atoms, winds, seas and radiations. All this happens so we can eventually eat bread and butter. Sulphur is the ultimate churning element of the universe.
Moon in the sign of Sulphur (solutio).
“Observe everything and keep what is good”
Picture: Woman sits on the chair with a sword in her right hand, and a scale in the left. Sign says: The truth.
Let’s put it like this: don’t look for the means of power, look for the truth. The majority of course do it the other way around. Often quite honestly. In modern times everybody thought that rationalism, which started with Descartes, was a means for the truth seeker. Only nowadays did it become clear that it didn’t have much to do with the truth. It was a means of power, just like clericalism in the middle ages. The one who is looking for the means of power will surely fail. He’s looking for power, fame, wealth and doesn’t realize that he is positioned on one side of the scale. Once they judge him to be treacherous, the sword is right there. Truth can’t be fooled. This has been and remains the constant question of history: how to lie the truth?
Nobody could do it and nobody will. Can something be made true, which is not? Is it truth, which is forced on others? Is what nearly everybody is lying the truth?
What Herakleitos said to this was that if the Sun deviated from the orbit that was assigned to him, however slightly, the goddess of truth would immediately execute him. This is what happens to everybody who leaves the truth. This is the sign of all those who are sensitive to the truth. Those, who only once, as an exception, now, never again deviate from the truth. And those, who slam their hat to the ground and say there is no truth. And those, who are hungry and thirsty for the truth. There is of course true and false balance. Such pseudo balances are created with various systems that are infallible almost to the degree of stupidity and balanced unshakably. There are plenty of examples. The secret of balance is not what’s in the two pans but what is in the middle. Scale is measure. The measure is the middle. The middle is the free person. The power of the truth rests on this middleness. Magic? This is how Goethe cries out: O, if only I could forget magic! Why? Only somebody, who doesn’t know the operation of the Eight may say something like this. Man rids himself of magic, like of anything else: by being aware and working with it, counting on it, to make sure not to count it out. Magic also needs to be balanced. This is the operation of Eight, the equilibrium. Magic must be balanced by morality just like enchantment must be counterweighted with ethos.
MAGIC + MORAL= FAITH
Faith is the middle and if it is manifest, there is no problem. Manipulating the pans is in vain. I must start in the middle. What the two pans are saying is just reflection, echo, counterpoint, thesis-antithesis, subjective-objective. We all know where the truth is. The picture depicts a female figure. The woman is the mean bureaucrat, because she can become completely vile in the crime of the bureau. Her sense of truth however is infallible. The woman knows that the truth is not a matter of law, but of knowledge and light. The truth doesn’t bind, but liberates, dissolves. This is why it is in the sign of Moon, i.e. water. This is why they say that the truth is the water of the spirit (Böhme: Geistwasser)
“Observe, and go on”
Saturn in the sign of sulphur (coagulatio)
“Observe everything and keep what’s good”
Picture: Old man, a stick in his left hand a burning lamp high in his right hand. Sign says: the Hermit.
This motion belongs to Saturn. The metal of Saturn is the tin. The alchemists think that tin is the only metal that dissolves itself. This is solitude, the only lifestyle that can solve all the questions of life by itself. This is why says Lao-ce that man doesn’t need to leave his room to learn about what happens all over the world, he can still travel to all regions, experience history and reach the other world. People who think that man is lonely in solitude are wrong. Saint Anthony can testify to that, or the Tibetan and Hindu hermits or the Taoist monks or Ruysbroek. There is noisy solitude. The Greeks used to call hieratic silence hesykhia. Man gives light to himself with his own lamp. This is the tin. He wants to find out for himself. Saturn is an untrusting planet. Hair splitting, abstract, egoist. This is why it’s monomaniac and monologue. Kassner states that the hermit and the tyrant are close relatives. This is why they are both strict and cruel. But firstly with themselves. The opposite of the hermit is the man of the world also belongs here, who when left alone must look in the mirror, otherwise he is bored and becomes sleepy. Saturn in the sign of Sal is a magical creator but stands alone, like One. In the next (third) circle Saturn is the Devil. In the circle of the body and the soul man can live by himself, but he, who gets isolated in the circle of the spirit, becomes evil. This is the immense danger of all monologue and solitary undertaking: shutting off all resistance. The hermit is only concerned with his own salvation. This is why Christianity doesn’t approve of seclusion. If somebody is not in love, doesn’t get married, doesn’t have friends or enemies, doesn’t live with others, and takes himself out of everything, then his lamp is useless, he won’t find the way. Nine is by the way is three times Three, the three times materialized number. This is the maximal coagulatio, this is why it is in the sign of Saturn. If the progression stopped at nine, the whole world would be of tin.
“Observe, and go on”
Sun in the sign of sulphur (sublimation).
“Observe everything and keep what’s good”
Picture: Wheel, with the monkey climbing from the left downward, from the right upward. There’s a being with wings above, with a papyrus in its hand: the sign says: Wheel of fortune.
This is the sign where the difference between Christianity and the tradition must be accurately outlined. The common and ultimate sign of every thought belonging to the tradition is circular motion. The Upanisads teach that Brahman, the creator wakes up from his sleep and this wakening starts his exhaling. Stars, suns, elements and animals and souls are flying out of his inside. This exhalation lasts for 432 billion years. Then he inhales the whole universe again, also for 432 billion years. Now there’s emptiness, Brahman sleeps and his dream lasts again, for 432 billion years. Then he again exhales the world, inhales it and sleeps. This is the eternal circulation. After Buddha, many believe in reincarnation: after death, the soul goes to the other world, and is born again on earth, turning on the wheel thousands of times, up and down. Something similar was taught in Egypt, too and Plato often spoke about it as well. The big world motion is round shaped. This why human fate revolves forever. Christian man, in the same sense as man of the previous era, doesn’t have fate. The fate line of the Christian man, as Paul said, is not circular but metanoia (turning back). He turns back, which means he steps out of the circle. Thus to be Christian means stepping out of the sequence of reincarnations. There is nothing more foreign to Christianity than fate, karma, destiny, or, as the orphic says, heimarmene. These are all round shaped, circular, almost reincarnative words. People of history replaced the words fate, karma, etc. with the word life. But life is a typically historical word, and the bad infinity (shapelessness) that it contains makes it more and more useless. It is means just biological life, it is absurd and false. If it goes beyond it, it gets lost somewhere, nobody knows where. Life is something without substance. Christianity has a new word to replace fate and life with, which regulates and guides the Christian man’s motion of existence, but we can’t yet pronounce it. It is of course not evolution. If it is similar to it, it is not the scientific evolution but the accomplishment of eschatological goals. Evolution is a salvation-historical term. What we know is that Christian man doesn’t stand in the sign of circulation, but evolution. Once. There is no coming back. What must be done needs to be done here and now. The life motion of the tradition is the circle, the motion of Christian life can only be understood through music (or alchemy). This is a complicated transubstantiation process (transmutation), which has been thoroughly discussed from apostle Paul to Pascal.
In the tenth picture of the tarot the Sun is in the sign of sulphur, in fire. Whoever still has fate or karma, should live it off quickly and step out of it. The one who stays in karma will remain in samsara. Samsara in Hindu tradition is what the picture depicts: up and down, up and down. But, as Herakleitos writes, the way upward is the same as the way downward. Senseless circulation. Only evolution has meaning. The wheel, as it is turning now is mechanistic. All machines belong here, to this circle, all mechanisms, especially the most dangerous mechanism, which is habit and the fixed idea, around which man is revolving, like the monkey on the wheel. This is roulette, gambling. Luck, coincidence and probability must not be confused. Luck’s essence is magical, coincidence is the intellect-minimum, and probability is a number of fractional value. The player belongs here, just like people with foolish habits and obsessions, as well as robotized men. But here belong people who are always on the move but don’t know why, the overly zealous and greedy and the opposite of these, too, people who are terrified of being on the turning wheel. Also, here belong the mental pictures of obsessions, because it is precisely obsessions that surely return like a well-oiled wheel or machine. So here belong all isms and world-views, which are the short circuit of jumping up and down in the wheel and the confessions of maniacal stupidity. These all circulate in magical cycles, illusions, i.e. in the samsara. Böhme calls this sign Angstrad. This is the roundelay of fear and anxiety. Ixion’s wheel, as the Greeks said, the tantalus motion, back to the same point eternally.
“Observe, and go on”
Venus in the sign of sulphur (preparatio).
“Observe everything and keep what is good”
Picture: Young woman holds the jaws of the lion apart. She wears the same kind Ą shaped hat as the magician. Sign: Strength.
Strength and of course violence. Man can tell them apart by listening to what it says. If it says the truth, it is strength, if it is lying, it is violence. Violence is pseudo strength. The pseudo strong is the desperate powerful, who lies because he’s afraid, and the more he lies the more afraid he is. Violence is weakness. It can’t hold a goose’s beaks apart, let alone a lion’s jaws. This is why it needs tyranny and terrorists. The strong is quiet and gentle. According to the French, the sign of overflowing strength is politesse, tact. The stern must apply strictness in proportion to his weakness. The eleventh sign is also the sign of determination. Determination, act and dream, because dreaming is one of the most dynamic acts. People’s life is determined by the dreams they have. It is good to put the emphasis on dreams and not to play the strong. The one who always shows strength to the outside, will become soft on the inside, thus soldiers, who are aggressive by profession are all feminine on the inside, as their handwriting testifies. Strength (deed) is always indefinable, i.e. magical. This is why the woman, who personalizes strength on the picture wears the lemniskata hat.
“Observe and go on”
Mercury in the sign of sulphur (separatio).
“Observe everything and keep what’s good”.
Picture: Man, hung by his legs, hanging upside down. Suspended like a pendulum. His hands are tied at the back. Sign: The hung.
Man needs the greatest strength if he wants to eliminate his own ego. Religion calls this sacrifice. This is something that is always open to man. Here he can always exercise his freedom, because self sacrifice is the freest act. The greatest yoga exercises in the East are in this sign. Such is the Tibetan Chöd. This is the sign of morality. And of course that of moral insanity. Jude and Prometheus. Jude hung himself by his own determination and if for anything, for this one free act he will receive mercy at judgement day. Prometheus was not able to make this sacrifice so he was hung to the rock. This is the egoist and the saint. This is the sign of humbleness and humility and the sign of disciples. In the same time, it is the sign of shameless greed, which is eventually hanging upside down, tied by the legs. According to newer psychology, initiation dreams reach the climax when somebody dreams that they are hung. Why?
Because that’s when he is liberated. That is when he is able to leave the ground, even if by hanging on a piece of rope. To taste sanctity. The Celt priests, when they were gathering the sacred mistletoe, they discarded the branches that fell on the ground, because they lost their sanctity. Always keep yourself up or, which is the same, be humble, be a disciple and practice yourself in sacrifice. Twelve is a strange number: the number of space (4) and time (3) meets in this one. This is why it is the number of the cosmos. There are twelve zodiac signs and twelve disciples. The Gnostics say that in the era of redemption, the mathesis of humanity will be the duodecimal system.
“Observe and go on”.
Mars in the sign of sulphur (calcinatio)
“Observe everything and keep what’s good”
Picture: Skeleton holding a scythe.
Twelve is the number of the cosmos. If we add one to this number, we leave the cosmos. This is death, the great transmutation. One is the magician, the maker, the creator, the toltek, the poietes. Twelve plus one: metapoitesz. With Niezsche’s word the Überschöpfung when man creates himself from himself above himself. This is metapoiesis. Th same word as transmutation. What is it that man creates from himself above himself?
Gold. Man can only carry as much gold through the death line as he made of himself. Everything else stays here and rots. Alchemy is the knowledge that teaches people how to make the most gold of themselves. In astrology this picture corresponds with the so called eighth house, which is also Mars, i.e. it is in the sign of Scorpion. Mars is fire, Scorpion is the hot, underground, volcanic, sulphuric (sulphurized) water. In this sign all elements are burning except for gold and gold is the sublimated (sunned) sulphur. Rough translation: the soul burning in the spirit’s fire, i.e. the spirit burning in the soul’s fire. This flame was seen by Moses in the briar. Death is man’s last calcinatio, everybody decides for themselves what is going to remain of them after the operation.
“Observe and go on”
Jupiter in the sign of sulphur (reduction).
“Observe everything and keep what is good”.
Picture: Woman with wings holding jugs in both hands, pouring the liquid from one jug into the other. Sign: Moderation.
Death means what this picture shows. Man is poured from one jar into another. The virtue of death is patience, moderation, discipline, knowledge. In Delphi one of the large signs says: meden agan. Everything in moderation. Measure and moderation.
Nobody should revolt, everybody should be patient. Eventually everybody will receive their task. This is the sign of patient and impatient excitement. The sign of anxiety and quiet expectation. The death line is measure. Here it becomes clear what is valuable and what is garbage. This is the operation of death calcinatio. Now comes reductio. So far, in so called life or fate there was pathos and rhetoric, big lies, vanity, illusion and circus. Now comes the ethos and sobriety. This is the matrix of the great virtue. Here belong the diligent, the working hands, relentless learners and believers, who are able to respect, follow and wait. But of course here belongs the fanatic and the climber. Here belongs the impatient, who cast his greedy eye on salvation before he is ready. Fanatic is the one, who sees his task in obsession. The fanatic doesn’t have ethos, but a fixed idea and he believes that if he is crazy on somebody else’s expense, he must be on the right track. The fanatic thinks he knows something with more certainty than it can be known. It seems that the climber can wait. But the climber waits greedily, salivating for the roast, while gnashing his teeth. Doesn’t bend, doesn’t adapt, he’s not diligent, but overly zealous, he is not humble, he is hiding. He doesn’t serve, he is slavish. He is not patient, he has ass.
“Observe, and go on”.
THE THIRD CIRCLE:
SEVEN OPERATIONS IN THE SIGN OF MERCURY
The man of tradition, with the exception of some exceptional cases, can be recognized by one single matrix. The man of tradition only has one number. This is why he has karma, or fate. Man of history has life. Life is multiple, simultaneous matrixes. Thus man of history lives more fates in karma congestion. He has more numbers. He has a number at home among his family, one in the office, a different one among friends and a different one in the public. The same man, who is a great speaker and an outstanding politician could be a henpecked husband and a great drinking buddy. Perhaps it was like this with the archaic man, too but it didn’t matter. Now this particular aspect became important, this is not fate anymore. This is drama, created by complicated and permanent conflicts, which is called life. People of the past were quite happy with their one religion. History, in addition to all this, also needs psychology. Psychology doesn’t dissolve fate, as many believe. Psychology is the control mechanism of dissolved fate and multiple karmas. Without psychology, man of history would be completely confused and lost and would not find his way in himself and the world. The man of the era of freedom keeps psychology and rediscovers fate, because psychology is mere dynamics (apocalypses) and fate is stable form. In the age of freedom man is a shaped being but shapes himself in psychology. In modern physics and mathematics the equivalent of this process is called the return to whole numbers. On the base of what was said about the connection between logic and mathesis, the right way to say this could be like: in the man of the era of Three, One, reintegrated by Two is realized. This thought now, in the third circle of the tarot initiation has special significance. The third circle is in the sign of mercury (sattva, pneuma, spirit). This is the result of the common operations of the previous two circles in a way that this was what triggered and also guided the operations of the previous two. This is proven by the fact that each matrix of the third circle has a transcendent meaning. Modern psychology would say that these matrixes are all spiritual archetypes. This is about a purpose, which triggered and guides man’s actions. We should never forget that sal + sulphur = mercury. If I add up the first circle (from 1 to seven) and the second one (from eight to fourteen), I’ll get the third circle (from fifteen to twenty one).
Saturn in the sign of mercury (coagulatio)
“Observe everything and keep what is good”
Picture: Nude, demonic being with bat wings, phallus and women’s breasts and a stick in its left hand. There is a human couple in front of him, tied together by their necks. Sign: The devil.
It is significant that the devil is a hermaphrodite with a strong emphasis on sexus. This is why there is a human couple in front of him. The devil is the original sin. How this sin is connected to sexuality, we don’t know; all we know is that it is connected. The Semite circumcision preserves this knowledge but nobody actually remembers it. Sexus is some dark, magical danger, which is felt by everybody. Felt in vain. Man and woman are tied by their neck to this dark danger. Perhaps sexus is a hermaphrodite act. The hermaphrodite shown on the picture is quite disgusting with his bat wings and his nauseating she male figure. Perhaps unification shouldn’t take place in the sign of hermaphrodite but in the sign of androgen. Whoever is able to find this operation has managed to step out of the realm of the devil. According to alchemy, this is the realization of Rebis. Lately the life activity under the aegis of divine androgen is called theandria (Solovjev). What we are talking about here is that the sign of love, the deepest passion of man, must be shifted from hermaphrodite to androgen. From the bad Two to the good Two. The picture shows a hermaphrodite between the man and the woman. The bad Two breeds devil. The opposite of this sign will be the Nineteenth where above, between the man and the woman stands the Sun. This is where the circle closes. It starts with Six, where the man and the woman unite (the fire and the water triangle unite).
If the couple is in the sign of the hermaphrodite, they’ll end up in hell. This is known. The majority of marriages attest to this. The unification of the partners should be somehow achieved in the sign of androgen. All demons should be cast off, because this matrix is the matrix of demons, the matrix of temptations and fear, well grounded fear. Here, there is reason to be afraid. This is the matrix of sin and crime, and also that of the unsuspecting, who says that there is no real evil. This is the sign of darkness and confusion, torment, remorse and restless nights, mistakes. All secret activities in the realm of the sexus belong here, especially flirtation and seduction. The devil is always seductive, see Faust. From this however we must separate the positive meaning of darkness. What used to be called Night-mother (Modra-Neet in Egypt) is pure and deep. Lust and out of control feeding belongs to the sign of the devil and muddy darkness. The parasite belongs here. But if bad fear lives here, so does the good one, because there is demonic and hieratical shiver. Goethe says, that what shivers in man is the greatest part (Shaudern ist dein bester Teil). There is no need to avoid the devil. In fact, we must approach him and get to know him. Once we find him out, we are disappointed. He is incredibly boring and nauseating. The one who is not afraid of the devil is feared be the devil.
“Observe and go on”.
Mars in the sign of mercury (calcinatio)
“Observe everything and keep what is good”
Picture: Tower with a crown on the top, lightning strikes, the crown falls off. Fleeing, tumbling people around the tower. Sign: The house of God.
The house of God is the Church. But if the Church is not real, then it is Babel. If it is Babel, it is not God who lives there, but the idol. Then it is under the aegis of destruction and not fertility. The idol is said to be unreal. The idol doesn’t have a world, it is always in nothing. This is why it is abstract and infertile. This is why the lightning of reality always strikes down and destroys it. The devil can’t be avoided and especially God can’t be avoided. Thus if the Church doesn’t realize the unity of humanity, it realizes the confusion of languages. This is the matrix of confusion, especially that of false prophets, charlatans, propaganda, dilettantes, made up systems, especially idealism. Whenever and wherever ideals appear on the scene, there are always gangsters in the background to deceive people and empty their pockets. What we call Babel is the pseudo unity of the confusion that’s based on non-differentiation. Things must be differentiated and placed in their appropriate position. People must be liberated, everybody should be who they are, this is how unity is realized. Those who attempt to build pseudo unity will be just like the builders of Babel. If they don’t liberate, they confuse. What does liberation mean?
To liberate means to unconditionally acknowledge everybody’s right for independent life and autonomy. The result of differentiation is unity. If one wants to create unity without differentiation, one doesn’t build the Church but Babel, and the lighting will strike. Those who build themselves up from abstract thoughts, will be struck by reality. From Babel’s matrix we can understand the work and effort that is unhealthily isolated from reality. Especially aestheticism, the self serving art, beauty for beauty. Nothing is real in such art and nothing is real about false prophets, lying charlatans, the dandy and the fashionista. Here belongs the mask, delusion, swindling, role, makeup, etiquette, façade, false rhetoric, false pathos. Theatre is what unveils all these many Babels. Theatre is in the sign of hieratical illusion. Homage to the eternal and sacred maya. The theatre is form, so it is essence, and thus it is real number. In the theatre illusion and reality are one, just like in the world illusion and reality are one. Theatre, too has four walls, just like the Church and the New Jerusalem (sal is in the sign of the cube), but the fourth wall has opened up for the spectator (not the curious) enabling everybody to gain insight into what is happening.
The stage is the removal of the fourth wall, which is the mask. We must differentiate between the spectator and the curious. The spectator views the stage and himself as one in the mirror and the picture and the image, thus he is in the sign of reality. The curious wants to dismantle the fourth wall, so he can sniff out others’ secrets and he doesn’t know that what he sees is himself. The curious is indiscreet, pesky, shameless, greedy, and suffers in life avarice (ressentiment). The actor belongs here. The actor is the agent of illusion and reality, who translates reality into the language of illusion. Here belongs the role but the man, too who always stays in his role, the so called character. Pretty bad for him. As they say character is unimaginable without one of the higher levels of stupidity. He obsessively believes in his mask. But if character is here, so is the comedian, who doesn’t take the sacred mask seriously and jokes his life away. And if the actor belongs here, so does the minstral, who is neither reality nor illusion, only wings.
“Observe and go on”
Venus in the sign of mercury (preparatio)
“Observe everything and keep what is good”
Picture: One big star in the middle, seven smaller stars around it. Young woman knees in the foreground and scoops water from the fountain. Sign: The star.
This is the matrix of eternal youth or eternal paganism. Baader calls paganism starlit night. Thus the matrix corresponds with the archaic era. All traditions are in the sign of star light. It provides just enough light for people so they won’t get lost. This is why astrology was so important in the archaic age. But the matrix also means the cosmos, universe and nature. This is represented by the young woman, who is scooping from the water of life. This is youth, sensitivity, eternal vulnerability and deceivability. Mercy for those who developed thick skin, who are not vulnerable anymore, who feel no pain.
Here stands the child, who is the most sensitive. But here stand the ancients as well, who were called fravasi in Iran, pitri in India, fathers in Judea, ancients in China. Lares in Latin. Fravasis and pitris are the protectors of life and the souls (phylakes pneumaton). These fathers always lived in the stars so they could be close to earth. Once the soul leaves earth, this is where it goes first. This is ether, the astral world. Here belongs inspiration, intuition, suggestion, but here belongs pseudo inspiration, i.e. occultism, too. Whoever wants to orientate himself here must read the mystics. Because the prophets, the seers, the sibyls, the Pythias are connected to this world circle.
“Observe and go on”
Moon in the sign of mercury (solution)
“Observe everything and keep what is good”
Picture: The Moon is in the middle, two bastions below. Two dogs are facing each other, barking. Below is the water, with a lobster in it. Sign: Moon.
This matrix can only be interpreted as the direct continuation of the previous one. The previous one was the unity of the archaic age in tradition. The two bastion and the two dogs barking at each other means history is always the conflict of the two. According to the picture the dialect of history is similar to two dogs barking in a starlit night. Maybe. We must of course consider all the blood shed that happens during the barking. But why all the snarling?
The solution is in our hand. History is not night time anymore, but the time of dawning moonlight. The Moon’s level of the other world is higher than that of the stars. The soul arrives at the Moon form the astral world. According to the Hindus the Moon is asking man numerous questions. If he can answer these, he may continue, if he can’t, or if his answer is not correct, he must turn back. Those who remain in the Moon may enter water paradise. This is the Tlalocan of the Mexicans. The Moon doesn’t have a light of its own, it is the Sun’s mirror. Souls in the Moon live in such reflection. This is the mirror world. It belongs to the woman. It is the world of vanity and occultism. Materialism as occult nature philosophy also belongs here. This is the place of lunar knowledge, thus everything that was and is considered knowledge in history stands in the sign of the Moon, especially the so called enlightened natural sciences. The logic of identity (opposition) also thinks in terms of such Sun-Moon oppositions. History is the era of reflected light. Historical man lives in the reflection of the real light. Thus this is the matrix of opposites, mistakes, confusion, semi darkness, fake distance, looming and deviation.
“Observe and go on”
Sun in the sign of mercury (sublimation)
“Observe everything and keep what is good”
Picture: The Sun in the middle above, human couple naked in paradise below. Wall behind them. Sign: The Sun.
This is the garden of Hesperis, or Sekhet-hetepet as the Egyptians called it, Chenresig as it was called in Tibet. Heaven. Strongly related to the previous two signs. From the astral world (stars, 17) the soul reaches the Moon (18) and if he can answer the questions, he may enter the Sun. the Sun is the place of light and warmth. The Sun is One. The picture doesn’t emphasize the sex of the couple. The reason for this is that unification here is in the sign of the androgen and not in the sign of the hermaphrodite. The Sun is the divine androgen. All life goals of the ancients stood under the aegis of the Sun. The Sun line of chirology is the natural extension of the lifeline. The light of the Sun is gold. When the alchemists were looking for gold, they were looking for eternal life. The Sun is the great benefactor, there is no isolation in it, it doesn’t contain fear, refusal, avarice, lie, revenge, envy or anger. The starlit sky was the age of paganism, Moon is the age of history, Sun is the age of freedom and the person, as well as the Church. People are not tied together by their neck, they open up to each other with unassuming joy, because they are free. This is real Unity. Thus the Sun and intelligence belong together. Sun, sight, and awareness. The wall on the picture differentiates this era from the previous ones, to make sure they won’t be mixed up. The wall is not that of Babel, but that of the New Jerusalem i.e. the wall of the renewed Paradise.
“Observe and go on”
Jupiter in the sign of mercury (reductio)
“Observe everything and keep what is good”
Picture: An angel appears in the middle of the flaming Sun and sounds his horn. The tombs in the foreground open up and the dead rise again. Sign: Judgement.
It should never be forgotten that the one who judges man is no other than himself. Conscience. Only those who fail to judge themselves will be judged by an outside jury. If I alertly watch over my life, I don’t need judges.
But if only for once, in one instance I skip, yield and fail to judge, if am biased, blind and lazy, the outside judge will immediately blow his horn. Nobody performs self judgement fully and perfectly. This is why there is eventually a need for a “court”, which corrects flawed judgements, and makes up for the negligence of people. The last judgement is not terror. The great thing about it is that the debris that I could not get rid of myself, will be swept out by the judgement. Finally I maybe clean. I couldn’t be clean by myself. Unfortunately I don’t love myself enough, I am corrupt. I must expect judgement and must know that it is not in the sign of cruelty but truth. Mercy shouldn’t be expected. There is mercy but don’t dare to refer to it. This is the highest level of spiritual operation. This is the act of differentiation between the good and the bad.
“Observe and go on”.
Mercury in the sign of mercury (separatio)
“Observe everything and keep what is good”
Picture: Wreath, young woman in the middle, a reel faces up in her left hand, faces down in her right hand. In the four corners there are the four fixed signs of the Zodiak: Taurus, Leo, Eagle and the Angel. Sign: The world.
The moral of the third circle of the tarot is that one must orientate not towards the centre of happiness but the centre of existence. The passion for happiness corrupts people. What’s waiting in the middle is not happiness but salvation. Happiness is a term that belongs to the realm of fate and we don’t have fate anymore, but through our life, we are heading instead towards a new definition of existence. The third circle of the tarot has reached the goal. This goal is Quinta Essentia. The four signs correspond with the four elements. The Taurus (spring, east, earth), the Leo (summer, fire, noon), the Eagle (Scorpion, Autumn, west, water), the Angel (Aquarius, winter, north, air). Among the four elements stands the fifth one in the wreath, the concentrated extract of the four. The circle in the square, this is the squaring of the circle, or the circling of the square by introducing the centre. I can only square, i.e. stabilize the circle from the middle. The circle and the square (soul and body – sal and sulphur) can only transubstantiate (inquale, transmutate) in the third one, in the spirit, in mercury (Mercury in mercury). This is the sign of the world, which is universality. It is not the sign of the superior man, but the sign of the universal man. Not the sign of the exceptional, but the sign of the normal. This universal man is the quintessence of the cosmos (four cardinal points) and the elements. Man can only reach this world through judgement (apocalypse).
The woman who stands in the wreath holds the reel upwards in one hand and downwards in the other. The one whose reel turns up may enter here. The one whose reel turns down must stay outside in the cosmos, among the elements.
“Observe and go on”
“Observe everything and keep what is good”
Picture: Man, with a sack on his back and a stick in his hand walks, a dog jumps him from behind, tearing off a piece of his pants. Sign: The clown.
This matrix doesn’t have a number. It is unknown if it is 0 or 22. This is one of the great problems of the tarot. Some interpret it as the odd in some card games, Peter Black, the cosmic figure, the astral thirteenth, that lives outside the community and whose pants are being torn by dogs. If the clown is really a fool then he suffers in ineptia mysterii, he is insensitive to mystery. There is no bigger idiot than this. He should be and remain a prey for the dogs. Once it’s about things outside the fence, this man becomes suspicious, he’s winking unbelievingly, and thinks that somebody wants to bamboozle him. This is a real fool. This guy only has rags in his sack, not much else.
Such men are aplenty in the realm of history. Who are they? –Look among your closest neighbours.
But there is somebody else, too, who can stay outside the play, who doesn’t have a “number”, so it’s unknown if he’s 0 or 22. The tarot says this is the wanderer of never ending roads. Dogs bark at him because they guard their hidden bones. Here the clown is not a so called character. Character requires restrictions. You only have to look at the idiotic, arrogant stupidity on the face of so called characters. Here the clown is patient. The end and the unbeginning. The ungraspable and the unreachable. He doesn’t have anything but he doesn’t need anything. He doesn’t build houses. He sleeps in the ditch. He is a little melancholic, like all true clowns but he knows that this belongs to come-tragedy. Just nothing serious. Fate (the dog) bites him but he only laughs. He doesn’t want to change anybody, least of all himself, especially not with a machine gun. For him freedom is more important. He is amused that people live in houses and cities, they keep dogs, i.e. police and army. Dogs guard the tower of Babel, until the lightning destroys it. The clown is hardly afraid. He’s the man of boundaries. His life energy is heightened by the constant presence of mortality. The clown is interested in the last step, in crossing over. What’s next?
“Observe and go on”
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