Béla Hamvas
TABULA SMARAGDINA
Comments on the 13 sentences of Tabula Smaragdina (Hermes Trismegistos), and
Introductions to Alchemy (hermetic thinking)
I.
HISTORICAL INTRODUCTION
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.
II.
The text
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.
Arab version
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).
This operation:
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.
III.
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.
IV.
THE ELEMENTS
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:
Problem
Axiom
Paradox
Hypothesis
Provision
Improvisation
Doxa.
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 UNITY
number 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.
But:
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.
But:
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.
UNUS
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).
3. MIREACULUM
In Tabula Smaragdina the following words are mentioned:
Miracula -magic
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.
Negative theology.
Atheism.
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.