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ABAH AIEE
© ABAH AIEE
2010
All rights reserved
(ISBN 9783-940190-88-8)
(German edition)
Contact: kurt-schneider@gmx.net
Content
References 130
The Luck of Luck
„Sadalsuud“ is the transcription of the arabic word used for the seemingly
brightest star in the sign of Aquarius written in latin characters.
-7-
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About the Good
The farewell lecture of Plato (more than 2300 years ago) was dedicated to
“The Good”. The content of this lecture was in no way about any specula-
tive ethic standards or questions of moral. Rather Plato discussed questions
of Number, especially the phenomenon of Unity and Variety which is a
variation of the theme „The Part and the Whole“. How is it that a philoso-
pher of standing like Plato says goodbye with such a topic – but above all:
that the whole philosophy (according to Whitehead only footnotes to Plato
anyhow) deals with it as a marginal issue? Is it because of this that we are
thus far from our luck?
Three hundred years ago, in the year 1707 there was born a man in Basel
(Switzerland) who made fundamental contributions to the preparation of the
coming age of Aquarius. His name: Leonard Euler. The greek prefix „eu“
means good, beautiful, also happy, blissful. If the latin saying “Nomen est
Omen“ is true there was something to be expected from him – and Euler
didn’t disappoint us. Leonard Euler not only was a great man, he also was
one of the greatest mathematicians ever alive. But as usual the society only
took advantage of the obvious useful and beneficial and ignored the
essentials or even didn’t understand it in its depth at all till today.
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Tune in
1962, the year of transition into the Age of Aquarius was also the year of
death of Hermann Hesse. Almost only twenty years before in 1943 his no-
vel “The glass bed game” (orig.: Das Glasperlenspiel) was published in
Switzerland. In the introductory part we can read the following passage:
„Nothing withdraws itself to the description with words more and is none-
theless more necessary to make people aware of as some distinct things
which have no evidence and do not have probability, but which can be
brought into their existence and to the possibility of birth one step closer
just because devout and conscientious people treat them as actual things.“
- 10 -
Hesse himself overcame this challenge masterly and was therefore awarded
with the Nobel Prize for literature 1946, just one year after the (official) end
of World War II.
These are the last hopeful lines of the poem of Friedrich Schiller titled with
“The song of the bell” published in 1800 in the “Musenalmanach”.
So, we cannot reach the holy grail with arguing and struggling, but through
wise insight. This teaching is given to Perceval (a symbol for the alogic
reasoning) by Trevrizent after the healing of Anfortas (a representative of
the logic intellect). In the poetic work „Perceval“ of Wolfram von Eschen-
bach, written at the beginning of the 13th century, he strikes a theme which
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is vivid as a vision since the 9th century and is to be brought into reality in
our days: it is to bring our abstract intellectual mind home to the natural
reasoning.
Occidental man is living now since thousands of years in the prison of pure
intellect. Platon made this situation an issue in his famous parable of the
cave, written in the 4th century B.C.:
Bonded with the back to the entrance of the cave through which
sunlight shines into the cave, man can only see the shadows of
things. These shadows are the only reality for him. Once led to the
bright world of the real things his eyes would hurt and he still
would hold his world of shadows for the truth and the true world as
something unreal. Only step by step he would be accustomed to the
truth. If he then would return to the cave to release the others from
there illusion they would not believe, would threaten him and
maybe even kill him.
Thus far to the overall-situation man is in now for almost five thousand
years. Besides the obvious meaning all of the quoted text passages also
express a deep longing for liberation, for a peaceful paradise, whatever this
will look like. The feeling of being separated from spirit becomes stronger
more and more and so does the desire for a return into the realm of spirit,
the true home of man.
The age of enlightenment promised the longed-for light, one believed
wrongly to be in possession of true reasoning. However, the foregoing Re-
naissance was "only" the rebirth of Greek science and according to this fact
spirit has difficulties to escape from the bondage of Greek philosophy. Ac-
tually we have no idea what natural reasoning could be at all.
Instead of the hoped enlightenment we go through the twilight of the light-
bulb and the poor calculating mind gives itself airs to be the master of true
reasoning. Since long time the enlightenment is uncovered as a myth itself.
Because of the dominating mind atrocities have become only more merci-
less. Therefore Ernst Bloch is absolutely right when he writes even two
hundred years after the century of enlightenment: „Our former and still
lasting technology is occupying nature like does an army the territory of its
enemy and doesn't know anything about its interior.“
The contrast between our technical assets to master matter on one hand and
the inaptitude to use these assets in a responsible manner, in a means of care
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for and promotion of life on the other hand, is one of the characteristic and
at the same time perilous signs in our time.
In 869 the catholic Christian was finally cut from his spiritual roots on the
Council of Constantinople (today Istanbul), he is not thought of to be a
spiritual being any longer. With the introduction of "zero" in the 13th cen-
tury the door was unlocked for arbitrariness. The final opening happened
three hundred years later, when the calculation with decimals was launched.
With the raise of Algebra, originally the theory of solving equations, on a
new level another 300 years later man was finally brought up into the state
of the self-opinionated creator. Theoretical physics was possible and with it
all those things, events and facts which are known as blessing and curse of
the 20th century.
Mathematics has become a tool in the hand of barbarians. Has there any-
thing went wrong, may there be a better way? – a way to happiness, maybe
the way to the luck of luck, to Sadalsuud?
We all know (or at least could know), that ethics of whatever kind will not
help. All plea and pious hopes will serve at best to take away basic rights
from those who are in good faith and leave them doze in their believe in the
good whereas those who rise the bids and laws for improvement and an-
nounce them in the name of the ideals of enlightenment known as "freedom
– equality – fraternity" will live a carefree life at the expense of their sheep
or better slaves until further notice.
As long as faulty developments led to local and temporarily catastrophes
only and as long as one could comfort himself with the proverb that time
will heal all wounds one could live well - more or less - with the division in
technical development to control the earth on one side and ethic-psycholo-
gical refinement to control people on the other side. The single person at
least had a real chance to escape.
So – when neither ethics nor escape nor the patience of a saint gives us a
real perspective for a bearable, maybe even a peaceful life, there is time to
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ask if there might be something wrong in the basic structures, in the utmost
underlying fundament.
Technics is the issue what modern times are all about. The core of it is phy-
sics. But the hard core of physics is mathematics. Mathematics is the very
fundament of modern times. The superficial materialistic success is in fa-
vour for the stability of this fundament and nobody dares, and just the lay-
men, to analyze this grail of the very truth. Here we shall end this unfortu-
nate tradition.
What were the milestones on the way to modern mathematics from their
beginning in the 13th century? Are these cornerstones put in this building
maybe in a wrong way? Mathematics developed in no way independent
from the dominating philosophical streams and styles of thinking. Therefore
we shall also touch them in our search for possible mistakes in the funda-
ment of mathematics.
In the end on one hand we shall come across the venerable logos from the
age before metaphysics and on the other hand we shall find out, that the
diversion through philosophy with logic, metaphysics and ethics gave us a
new capacity, which is actually still to be brought into our consciousness.
It's about a new grade of symbolic power and here we find that the Brand-
New is touching the Age-Old. Now it is exactly this point where we are in a
dangerous dilemma: we have to say that we as a contemporary species by
and large have lost every sense for the essence of symbolic forms. On one
hand we do not understand the Old any longer and on the other hand we
don´t yet understand the New and there is a latent threat to be overpowered
by this situation. Erich Neumann phrases it optimistic: „Mankind reduces
slowly but continuously the psychological projections like the hierarchy of
gods and spirits, heavens and hells which helped us to decorate the emp-
tyness of the world, thereby experiencing with astonishment the creative
wealth of our own spiritual fundaments.“ This happens to express what
Keyserling called „the direct connection with the universe, with the ghosts
and beings as it prevailed in Old Stone Age.” Of course it is out of question
that mankind will give up the achievements of modern times in favour of a
primitive Idolatry – a risk which is absolutely real in view of the cult of
stars and political leaders – but it is about to recognize the quality of num-
ber in its genuine substance and to distinguish them in their different func-
tions with absolute clarity. This is the only way to ground the building of
mathematics and therefore also physics and technics.
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Whereas reductionary science, detached from any spirit, collected a vast
amount of knowledge in a short time it lost the actual human being as well
as the world and tied up itself to matter only. But this devouration by earth
is something completely different from grounding in a means of combina-
tion with the earth. All we need is not another kind of ethics but it will be
crucial to get a new understanding of the connection between the creative
forces and the timeless reality which can be grasped by man only in a sym-
bolic way. A living connection between a clear mind and the creative forces
of the subconscious will enable the further development of our conscious-
ness which further on will lead us to our luck. Why not finally use our intel-
ligence? The root of „intelligence“ is the latin „intus legere“ and means to
„read the divine characters in nature“.
The famous German writer Goethe uttered with striking words to his secre-
tary what we as mankind will be faced with: „Behind us is the civil revolu-
tion. What we are experiencing now is the beginning of the revolution of the
machinery. But there will be the great revolution which will clear up the
whole silliness of our creature – the absolute revolution of consciousness.”
One of the most magnificent and maybe also most important tasks was and
will be in the future to impart to our descendants the interaction of freedom
and form in a way which does not occupy there fantasy from the very be-
ginning as restriction and to be free of it but in positive means. The basis of
the education of personalities is the imparting of mathematical and aesthetic
principles which allows the young man to acquire the original strength of
the creative design. Identification with the creative forces involves earthing
and measure and out of this will grow the respect for life so mankind will
no longer abuse its creative assets for barbarian destruction.
The Age of Aquarius is the age of number where life is not labour any
longer but will pass easily and in a creative manner. A changed understand-
ing for numbers and forms will open the doors to Amension and lead us
again on the pathway of luck – maybe even into the luck of luck: Sadalsuud,
the seemingly brightest star in the sign of Aquarius.
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Before we start on our road to luck we want to get a short orientation about
our destination: what luck actually is – or at least could be.
„To act in harmonic manner, this means luck.“ These are the words in the
translation of Richard Wilhelm for the 16th sign from "I Ging", the chinese
book of change.
„All those who are unlucky are so because they are pursuing their own luck
of life only. All those who are lucky are so because the luck of others is
laying at their heart.“ Shantideva
Friedrich Nietzsche observed: „All the loud noise results in putting luck into
silence and faraway places.“
But not only noise, it's also the restlessness of time which hampers us from
happiness. Hermann Hesse wrote: „To witness the luck it needs the inde-
pendence from time which is also independence from fear and hope. The
meaning of life is to intuit the unity of the manifold or at least the ability of
mind to suspect the clutter and huddle of the world as Unity and harmony. “
Everyone can feel the symptoms, the diagnoses are clear and there is no
doubt in distinctness. There is also no lack of accurate analysis. Though in
almost all cases they do not reach the central question one tends to take the
next best action because of the obvious and acute threat – and will find that
the new situation is even worse than before.
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The quickest and least painful way to react is to change our methods which
is our practices on encounter with the environment. Methods can be chan-
ged relatively easy and give us the feeling of relief. This is the level where
we can find almost all political magazines, news, blogs or talk shows. There
is pro and con for every question and an excellent field for arguing. As long
as structures are not touched every compromise is even good or bad. The
main thing is that something is done, even when the result is not necessarily
what we expected it to be.
The ones however which proof to have the highest steadyness are the men-
tal conceptions of the world. They are deeply embedded in the souls of
peoples as religions and philosophies and a change on this level is taken
literally as the end of the world. This is exactly the situation we are facing
in our days. On this extremely immaterial level which is not perceptible by
the senses we find the works of Oswald Spengler „Untergang des Abend-
landes“ or Friedrich Nietzsche „Zarathustra“ with the Superman. In view of
the depth or height respectively on which these and other thinkers are re-
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flecting they are either understood not at all or completely misunderstood
by most of all people who are used to think on the level of methods, at best
on the level of structures.
Metaphorical spoken the lively methodologists are acting on the level of the
fashion designer, or expressed with a more indigenous word: on the level of
the tailor. He though needs fabric for his ideas. This is produced on a level
below in the weaving shops. The weavers can be seen as the organizing
structuralists who are literally pulling the strings. Therewith we got the
catchword for those whose place of work is even one level deeper: the spin-
ning rooms are below the weaving rooms. It is here with the spinners where
the threads itself are twisted, down to these places it is where we have to
descend today if we even want to get the tang of a chance to rescue the
world for ourselves and the coming life on this planet. The thread itself is to
be spun in a complete new way.
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I don´t know that much, but it's something
not known by many others.
(Pico de Mirandola)
It is exactly such a place to which I invite everybody right now. YOU are
also invited for a stroll in the garden of a queen. I'd like to show you my
favourite place. If it is really our new paradise – who knows? Anyway it
cannot be hogged by anybody. Everyone can go there and one has in no
way to be afraid to tread on each others feet.
On a first glance the garden to which I invite you shows comparatively little
attraction in todays circumstances. Effects are not obvious offhand, but in
return they are all the more sustainable once you realized it.
For a due appreciation of what we shall see in this garden first we shall go a
piece of way. This is: we shall not beam ourselves into the garden with
superluminal speed but choose the (mental) pathway which is still appropri-
ate even for nowadays man.
There is lot of effect when we get suddenly into an attraction but in general
it's without persistent impact and soon we shall find ourselves in search for
even stronger effects. In case of recurrence this leads into addiction as is
well known with all the unpleasant and perhaps even painful consequences
of an extreme and exorbitant up and down. Gimmickry becomes a self pur-
pose and will end in self-destruction – without having grasped even the cusp
of luck, not to speak of enjoying the luck of luck.
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Coloured Windows
We, who burnt the candle at both ends, who yield the temptations of the
glaring neon signs again and again, isn't it that we are also got grey inside
ourselves? Therefore outside it cannot be colourful enough.
On the first part of our way we may miss the external colours. To one or
two our way may appear as grey and bleary just like the panes at the cathe-
dral from outside. This should be the way to a colourful garden of paradise?
Well – it's like on the pathways in the mountains: the efforts will be re-
warded with a splendid view.
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Man is a Symbolic Being
Everything that is, is what it is only because it is able to hold steady in com-
petition with others. The persistency of a mineral is granted because of its
crystalline shaping. In the case of plants and animals the ability of survival
is based on a wide variety of specialized functions. With the first there are
maybe the ingenious chemical actions, refined phyllotaxis or their shapes to
maximize the light yield, tantalising attractants for insects etc. With an
animal it is possibly its pure strength, especially refined senses, highly spe-
cialized catching-techniques or deception maneuver. Here we can see al-
ready time as a factor of capability in form of remembrance.
Man has not such a specialized ability or function as mentioned above. His
strength is his distinct ability for recognition beyond all measure. Additional
to his memory he has intuition and sudden insights, the ability for arrange-
ment and combination, and: he is able to anticipate coming events in his
mind. He knows about his abilities for perception, cognition and design
(german: Wahrnehmung, Erkenntnis, Gestaltung). This is his way (WEG)
and we call it consciousness (german: bewußt-Sein) or "Vernunft".
However, consciousness has a conjoined twin. It’s the ability for symbolic
communication which is the development of symbols for the depiction of
imperceptible things. This initial unimposing ability to organize events and
objects by distinction and especially the symbolic representation with icons
made man the being that he is today: the greatest power and therefore also
the greatest hazard for and on this planet.
We can assume that ordinal numbers were part of the very first set of icons
of man at all. Depth psychology considers them as preconscious which is:
archetypal dispositions of structure. Shiv Charang Singh says: Numbers are
primary intelligence. Within archaic cultures the „Numerator“ as the one
who can deal with numbers was held in high esteem ever since. He was and
is the magician who honours the Divine. For all pagans all over the world
the inner order in all things, rhythm and harmony were self-evident.
Ordinals
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Consciousness is developing in Steps
As a part of dealing with numbers we can assume that the ability to desig-
nate the size of a group or a set was developed very soon. That is one has
detected the counting functionality as a property of the number, one has
learned to count, to operate with the number.
Until this point numbers might have been tightly connected with the object
which was arranged or counted, for example a group of people or a set of
apples. However, at some time one got the insight that one can take away a
count from an existing group. But more than this – depending on the size
one could deduct the group multiple times by the same number, and: the
same procedure works independent of the chosen set. Therefore it doesn’t
matter if I deduct a group of people multiple times by four persons or exe-
cute the equivalent procedure out of a herd of animals.
Whilst such an insight is an abrupt step for the individual person – when the
famous penny dropped – such a change in gradation takes a long time for a
group of people or even mankind as such. We may see it as an incubation
period till the recognition comes to a breakthrough in full size.
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Every step is congruent with a Symbolic Form
With the insight in the entity of the difference the unity of number and ob-
ject was suspended. In reverse the independence of the number from the
object made another abstraction necessary: the counted object has to be
designated independent from the number. As a result we see the symbol free
of numbers, the icon which points to a concrete thing for example a person
or a sheep. We may state as a peripheral remark that the symbol itself
passes a development from a vividly three dimensional to a pictoral two
dimensional stadium and will finally end in the completely abstract signa-
ture.
The manner of communication, its form is changing with every new step in
the development of consciousness. The legacy symbolic forms experience
enrichment with every new form. Therefore we also experience a change in
our way of perception of our world and thus as a consequence of our behav-
iour in and our relationship to this world. A more and more differentiated
ability for speaking acts as a mirror image of the gradually extending sym-
bolic forms.
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In transition periods critical superpositions will happen
In such a way magic which obtains its power out of its saturation of experi-
ence happened to become depraved to humbug and disintegrating supersti-
tion in the transition from the magic to the mythic state of consciousness.
The multilayered and deep-grounding myths used to become transfiguring
fairy tales and exaggerated hero tales with the transition to the mental age.
On this way the actual content of rites, myths and wisdom is almost lost
because of those forces of all things which want to conserve them. It hap-
pens because they clinch with all of their force with the tradition and can
see the New only through their old glasses.
In order that the new level forces through permanently all available mental
and spiritual resources are required. Certainly they are then not supposed to
fight the legacy level. That would mean to support it with new energy.
Much more the New is supposed to prevail because of its superficiality
above the Legacy. This superficiality will only become obvious with the
active and consequent penetration down to the entity of the new forms by
ongoing critical pursuit and practicing.
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The road goes along from the Primitive via the
Complicated to the Simple
or: bring your mind back to reason
The core of our technics is physics, the very core of physics itself is mathe-
matics – today much more than ever. It is mathematics where the new sym-
bolic power is expressed. This potential is equivalent with the potential of
communication and organization of a society and it designates eventually
the horizon of development for a society. It is not enough to have the expe-
dient at hand. And its not mathematics as such which makes our technics
and our societies that much complicated. This is much more the result of a
minor insight into mathematics real entity.
We have learnt to describe structures and their changes. At the same time
our consciousness is moving still in the rigid forms of a mind which is fixed
with static terms. To reach a consciousness which is appropriate to the new
potential means to bring the thinking which is stoned by terms into a flow.
It is exactly this for which Max Born, one of the fathers of quantum physics,
won the Nobel Prize 1954 after a long delay. We are on the way. Only when
mind has taken back its original role, which is to serve the reason which
itself is listening to the flow of life we shall again become aware of the
simplicity of life.
Charcoal or the likewise black mineral oil are the obvious signatures of a
inhuman and unnatural technology. Actually we are witnesses of a critical
point of transition where the black amorphous charcoal is transmuted into
the stadium of the clear transparent diamond by immense pressure – or it
will be powdered to dust. We may take the newly discovered modification
of carbon, the fulleranes or football-carbons as a clue for the ongoing
change of the aggregate state in our consciousness.
There are four real great works in the intellectual history in my mind which
have foreseen, attended or participated as well this development in a sur-
passing manner. At the very beginning it is the „Perceval“-poetry of Wolf-
ram von Eschenbach in the year 1200. It was three hundred years later at the
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beginning of the 16th century when Albrecht Dürer created one of those
copperplates which is one of the most often reproduced: „Melancholy“. The
novel „Wilhelm Meister's Years of Travel“ of the German writer Johann
Wolfgang von Goethe originated another 300 years later and finally the
already mentioned novel "The Glass Bed Game" of Hermann Hesse was
published in 1943.
It is the precise and equally ludic simplicity of our world which is not ap-
parent to our one-sided complicated logic. Maybe the scientific develop-
ments of the second half of the 20th century can help us to start off into a
new way and therefore new world of awareness.
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alogoi – Numbers which cannot be spoken out
or: the art of measuring
In the everyday language „logical“ and „rational“ have almost the same
meaning. Whilst the first one is more correlated to the thinking in terms and
its consistent order the second one is merely focused on calculability. Our
view of the world is ascertained in a very high grade by this mind-oriented
mode of cognition. Everything which cannot be categorized in this scheme
is deemed to be irrational and is not really taken serious by the guardians of
this view.
To develop this way of thinking without disturbance it was basically neces-
sary to ban the unpredictable energies or gods. In a first step they were put
into the ban-circle of the magicians and in the second step they wandered
into the templum of the priests. Referring to our scheme of consciousness
we started above we call this new level according to Jean Gebser the mental
consciousness.
For the understanding of numbers the step onto this level is equivalent to
the recognition that if we compare cardinals among themselves which is to
proportion then we obtain a characteristic new value which is independent
from the original variables. For example: the ratio of 15 by 5 is the same as
6 by 2 or 9 by 3. This becomes obvious in the well-known abstract geomet-
ric figures, where equal ratios produce similar figures which is: figures with
precisely equal angles.
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These numbers which cannot be spoken out are ubiquitous and Egyptians
had a distinct awareness of them. Therefore they attributed them as divine,
likewise the phenomenon of time-cycles which are connected inseparable to
the course of the stars. According to Albert von Thimus there is much to be
said that the holy Egyptian sign Ankh had the same meaning as the sign for
the square root we are using today.
For Egyptians the Unit, symbolized by the figure 1 which means as ordinal
the First and the Highest in ranking, was of particular importance. All mea-
sures were written by Egyptians as basic fractions or sums of numbers and
basic fractions respectively (with the exception of 2/3 where the numerator
is 2). Inevitably we shall face the infinitesimal if we try to approximate the
incommensurable in a methodological manner by fractions for practical
purposes. The unsolved problem of the infinite turned out to be one of the
driving forces in mathematics - and it is like this even in our days.
From the Greek philosopher Protagoras we got the quote: „Man is the mea-
sure for everything.“. This is the famous „homo-mensura“ phrase. In his
time, after Pythagoras and before Plato, One as the measure was still valid
and one respected the individual measure of everything. Mathematicians in
this time were fully aware of the fact that space could be measured almost
precisely with the available instruments of mind for practical purposes but
that there is no methodological way for an absolute precise measuring.
Therefore Protagoras didn´t talk at all about the full power of man over
matter by subduing them under his own arbitrary measure but his focus was
on the limit of human cognition.
In general the birth of occidental science is credited to the Greek. Its starting
point is basically geometry which is the science of space as it was set up by
Babylonians an Egyptians. However we can read in Plato´s writings that it
is ridiculous to believe that geometry has to do anything with the measure-
ment of earth. Rather the art of measuring is the knowledge of the everlast-
ing things. Again, here we have once more an incisive act of abstraction: in
the same way as the cardinal number was separated as difference from the
counted object we can now observe the separation of the measure as an
independent ratio from the figure. For Pythagoras who was educated in
Egyptian traditions numbers and ratios were immanent divine arch-
principles of the cosmos. With Plato they became otherworldly ideas, ab-
stract cosmic principles of order independent of anything which are now
available for formal mathematical operations.
- 28 -
Aristotle who was basically oriented on practical experience and therefore
his followers in Greek science as well was interested only in natural num-
bers and their ratios. These were available for ordinary calculation and fit
perfect in the Aristotelian logic of distinct terms. The incommensurable
ratios however, the irrational numbers as well as time were kept in ban in
the heaven of gods. This realm, later on called metaphysics, which is ulti-
mately the measure for all energetic phenomena, the cognition of the ever-
lasting things was left to the platonic philosophers and traditional priest-
hood. Eventually heaven was captured by the main book-religions. So it is
not by chance that in all the holy books specific numbers and intricately
examples of calculation appear at various quarters.
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Man is the Measure for Everything
or: The Loss of measure
At the threshold to modern times science and art were tightly interwoven,
often within a single person. The Renaissance yielded creative fellows.
Mathematics was basically integrated into traditional ideas of numbers and
geometry was founded on the obvious shapes of things. The divine creator
in heaven was an unquestionable fact although the Catholic Church began
to lose her central position in correlation to the loss of the central position of
the earth in the universe in the mind of man. This revolution in minds is
owed arguably to the unique impetus of that time: the individuation of the
single person. The mind-driven aspect eventually became the centre of man.
With the invention of the mechanical watch around 1300 A.C. the periodic
cycling time slowly becomes independent from the revolving movement in
the sky and undergoes a transition into the linear beat of the clockwork. Till
that point the continuous time was the paragon of the irrational, divine,
celestial. Now it becomes divided into particles of seconds by the escape-
ment mechanism and is therefore available for the counting principle. This
time of emergence also brought the letterpress, progress in navigational
methods and thanks to the protestant spirit of Martin Luther a direct access
to God himself.
From now on not only space but also time has become disposable in princi-
ple. With such a new self-confidence man of renaissance began to master
the problem of the incommensurables and thus the problem of the infini-
tesimal as well. He is successful just because he inverted the original mean-
ing of the theorem of Protagoras, the "hom-mensura"-phrase. The Faustian
man of modern times unsheated to put his own measure on all the things. In
the short run he was really successful and won tremendous power over
- 30 -
nature surrounding him. It is not that the limits of his capabilities of cogni-
tion have changed basically but he reduced nature to its obvious measurable
sizes which is: to its quantitative aspects by throwing the net of the coordi-
nate-system over it and operate with it in an analytical manner.
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First Impulses to a New Level of Consciousness
Imagine: on our way to the promised garden we are now walking along the
shoreline of the sea. The Old, the stronghold is awashed by the Transient,
Liquid. On one side the water penetrates the stronghold and softens it –
from the other point of view the stronghold sucks up the liquid. This is less
noticeable at the sandy shore as at the cliffs of the steep coast. This is a
picture to illustrate the inter-relation of the superposition during the transi-
tion to the new level of consciousness.
The Arabization of Spain was a first wave borne by the Islamic expansion.
On this route ancient Greek (and therefore heathen) knowledge came to the
southern occident via the diversion of Gondishapur. In a second impetus the
dominant Catholic Church sound the bell for its own decline when it denied
the spirituality of human beings at the council of Constantinople in the year
869. Thus from now on man was merely only a being of matter and soul.
This was the signal for the mind to take command within man.
Whereas Aristotle despite of its logical thinking stuck with the sensual in-
tuition at least with regard to mathematics the man of the occident was now
prepared to follow pure formal considerations even in practical mathemat-
ics. The formal correct become the primacy above the obvious truth.
At this point the way was paved for a successful introduction of the Arabic
digits by Leonardo of Pisa, also known as Fibonacci, at the beginning of the
13th century. From now on especially zero became a calculable valid figure.
At first written after the figure 9 within 200 years it captured the place be-
fore the figure 1.
The figure Zero was well known since the Babylonians – rather not as a
number like the others but as a placeholder which marked empty slots in the
representation of bigger numbers. In such a meaning Zero was also known
by ancient Greeks who wrote them as the small letter “omikron” in their
calendar tablets.
- 32 -
to any sensual imagination. For them it was no problem at all to reduce for
example four by seven. Therefore they attained on one hand the concept of
the number line which goes to the infinite on both ends and on the other
hand they also yielded the negative numbers inclusive Zero which had its
place between one and minus one.
Now we mentioned a second crucial building brick for the new mathemat-
ics: the negative numbers. Because of formal correctness one not only al-
leges the real existence of zero but beyond this the real existence of nega-
tive numbers in the series of numbers. Taken numbers as representatives of
the real world this is complete nonsense and this is why it lasted several
centuries until the negative numbers became full citizens in occidental
mathematics.
However, Fibonacci not only brought the Arabic numbers to the occident. It
was also him who resolved the legacy equation of ratios, always written in
four parts, into a three-parted equation. Fibonacci sharpened the mind for
something which was arguably seen before him by many others but they
never took it into account as a valid operation because for them it must have
been pure blasphemy: it is that the One as denominator can be omitted! The
One sank literally into the fundament of mathematics which depraved more
and more into pure formal calculating methods. This step from the four-
parted proportion to the three-parted equation was the preparation of the
transition from the discrete ratio to the continuous function. The right side
of the equation is not any longer a distinct ratio or measure but as a digital
fixed value it represents the whole series of conceivable equivalents
(Analoga) of the single specific ratio on the left side of the equal sign. As an
abstract representative the single number is absolutely independent of any
image in mind or even of a material equivalent.
With this step the loss of consciousness for measure becomes obvious in
full clearness: The harmony of the world relies on the integrity of its several
parts which are determined by form in their entity. Form is a result of the
- 33 -
relationship between an item or a single entity as a part respectively and the
bigger wholeness, the unit to which it belongs. The proportion documents
this aspect of form in the things, their nature as scaled beings. In a ratio,
written as a fraction of integers, we can always see in a specific example the
universal harmony of the things which finally completed their becoming.
This coherence, the sense for the whole, integral, the sense for order, the in-
form-ation is lost with the reduction to the three-parted equation. After the
Council deprived the occidental Christian man his universal spiritual home
officially in 869, the self-confident man of the Renaissance decoupled him-
self from his personal measure, his generator of rhythm, his individual pulse
of life as soon as he accepted the profanation of One, which therefore be-
came an equalized number within the series of numbers. This is the Faustian
theme where man aspiring after the infinite sells his soul to Mephistopheles.
Man becomes admittedly creative, but he is unable to bear a real creation
without an appropriate consciousness of measure. He is biased in measure-
less constructions.
- 34 -
From Creature to be a Creator
- Impact of Reason -
According to this all our terms for the items in this world, their nouns are
products of our minds and the so-called entity as the preceding idea and
therefore the true reality is a fantasy. This should also be valid for numbers.
The term is therefore no longer something which follows the things but it
becomes independent from them. From now on it is even possible that the
term is there before the thing. The promethean man, the one who is thinking
ahead becomes the one who is seizing ahead. However the meaning of this
is that the heretofore planning man becomes creative, becomes a poet, a
literal producer.
In reverse to the basic thought of Aristotle now, after the exposure of the
principle structure, we can build a complete new tangible, sensual compre-
hensible construction, an artefact can be constructed in a purposeful manner
- 35 -
and be realized in material or later on as a virtual existence in a digital ma-
chine. According to this way of thinking man assumes that God has built the
world as a Unity but within this system everything is correlated to every
other thing in a lawful way. The Method, also the title of the famous writing
of Rene Descartes, is therefore nothing more and not less than science as
such and its duty is to unveil all this single dependencies and to make it
mathematically explicit. The original individual-divine relationship of each
single thing is now replaced by one single and magnificent systemic con-
text, world has become a machine, represented by a myriad of functions.
Once we are able to see through it we are also able to add our own crea-
tions. Given this circumstances “Part and Wholeness“ has no longer any
meaning in the traditional sense – now there are only parts and construc-
tions which are themselves part of an even bigger construction.
Man becomes a creator and the one who gives names – without having any
inkling of measure. The platonic eidos, the idea is reduced to its construc-
tive aspect. This is also valid for numbers and especially for One. Once
things are got rid from their substance or entity their representational signs
loose their meaning as well and degenerate to pure calculable values. The
case of One has shown us already how it sank from the decisive unit to the
equalized freely movable number.
The new elements of mathematics like zero, minus or square root are not
apprehended with their true meaning but integrated in the only formal logic
of mind as pure operational signs or numbers respectively. Within the hori-
zon of the mental consciousness we cannot expect anything else. Mathesis
is degraded to a servant for calculation.
- 36 -
Decimal fraction and System of Coordinates
- two ingenious superpositions -
With the depiction of numbers as decimal fractions the old dream seems to
be fulfilled which is the mastering of the irrational, the comparison of the
incomparable.
Now I just assume that you can simply denominate the difference of these
series of signs. If you have to explain how you got this result most probably
you may talk about groups of one, ten, hundred etc., because the value of a
single figure in a positional notation system is determined by its position in
the sequence. The pure principle of this kind of representation was inciden-
tally known before Christ by the Mayan, Chinese and Babylonian people as
well. This is the reason why the Babylonians were forced to invent a place-
holder, the symbol of Zero.
Now - to put it in a nutshell: I would like to direct your attention to the fact
that there is more behind the decimal fractions (with its basis of 10) as we
are used to think of usually. But above all they are internalised by us in such
a strong way that not only few people (including academics) believe that
this system is virtually given by nature. So we can read in the volume for
mathematics of a lexicon for high-school graduates from the year 1968:
„Calculating with the logarithms of ten is especially convenient, because the
logarithms of the powers of ten with whole exponents are integers.“ Besides
the platitude of the sentence we may notice that if we exchange the word
“ten” in every position with any other number the truth of the sentence will
not change. At least from the point of view of number theory there is just
nothing which marks out the number “ten” before any other with regard to
its representation.
Even – who tells us that these groups of figures are three numbers? Actu-
ally we can read each of these expressions as a number only when there is
also given a logarithmic basis. So, as we can see there are several prerequi-
- 37 -
sites when a price board shows „gas 152.9“ and I should interpret it in the
right way.
The calculation with decimal fractions as they are known by us assumes all
the elements we named thus far as impulses: Zero, negative numbers, the
three-parted equation. Besides them we have to consider the rules for the
calculation with powers.
The decimal system is a very powerful instrument in our hands which al-
lows us to act without thinking about the essential numbers. The autono-
mous figures allow constructions according to formulas without form and
therefore we manipulate the inaccessible full-scale without a real knowl-
edge of what we are actually doing. “... because they are not aware of what
they are doing!”
With a decimal fraction every number can be depicted with the precision of
an arbitrary number of decimal places. The problem of infinity seems to be
finished once and for all. It is significant that this scheme of representation
was consequently used first in trigonometric and logarithmic tables if we
think back to the trigonometric calculations (actually calendar tasks) of
Babylonian astronomers which originally evoked the problem. It was only
in the age of ancient Greeks when trigonometric insights became an instru-
ment for the calculation of space based on the heroic act of Euklid who
virtually brought down the divine right angle from heaven to earth. Here we
also find the explanation for the fact that angles of geometry till today are
divided in minutes and seconds.
- 38 -
Actually the term "an arbitrary number of places" is a pure theoretical
statement. As soon as we cut the sequence at any point the precise infinity is
over. The contradiction of abstract cognitive faculty and straight view can-
not be eliminated even with decimal fractions. Absolute precision is a fic-
tion and in practical calculation we must live with the precise approxima-
tion and rational values.
The Faustian man wants to usurp all issues in the structures of life and death
as well by all available means. But in his flush of formalism he forgets the
actual fuzziness. Despite all perfection the always and everywhere emerging
chaos indicates that the constructive core of our creations is eventually
overgrown by the seemingly subdued irrational. Ultimately all the uncer-
tainties and vagueness are due to our numerical illiteracy. Although almost
everybody is able to juggle with all possible figures more or less successful
almost all of them finally have no inkling what numbers actually are or
mean.
- 39 -
is: the multiple of an arbitrary unit of length, the mathematical operation is
separated and hence free from any view.
This is now also valid for time. Since time is captured and measured with
the mechanical watch in absolute consistent sections of hours, minutes and
seconds it has its place on the pictorial line of numbers as directed time
likewise the spatial extension. Hence time not only has become a vivid issue
but has become mathematically operational as well.
Consequently the second step goes beyond the line and entails first to sub-
ject the plane and afterwards the whole Euclidian space to the continuum of
numbers. In this concept each single point of space is represented by a real
number. Hence every point, every figure, every curve, every solid in space
is independent from any vividness and accessible by calculation.
With the idea of Descartes the principle of division is interwoven into the
vivid or intuitive continuum respectively and in reverse the principle of
divisibility includes the continuum. All physical values including space and
time can be dimensionalized which is they can be transformed into mathe-
matical expressions and in reverse mathematical values can be interpreted
as vivid sizes. Sense and mind are melted further on in a fruitful way. (ger-
man: fruchtbar oder furchtbar? sic!)
The superposition of the Old above the New is presented here in a perfect
way. With regard to the basis of the numbering system we still stick with
the tangible consciousness which is we rely to the ten fingers. When it
comes to the choice of expedients all available possibilities of the new
looming consciousness are used. As a result we observe seemingly absolute
- 40 -
creational freedom without respect to any form. This is only felt sometimes
to be a nasty limitation. The mathematical space of the system of coordi-
nates on the other side perpetuates the prison of the fiction of an absolute
space and therefore the transition or passage respectively into the immanent
realm of information (Amension) is prevented. In such a way the legacy is
extended with the aspect of time and newly wrapped with new means.
Indeed Leibniz already criticised the system of coordinates with its arbitrary
chosen origin as an essentially improper aspect of analytical geometry and
although Desargues as a friend of Descartes explained his ideas of a projec-
tive geometry to Descartes – all this objections had no impact at all. Ana-
lytical geometry with all its extensions and refinements is the prevailing
concept which lies under our ideas of space and time. Dedekind constructed
(and therefore justified) the irrational numbers with the help of Zero – as far
as I understand this is a classic circular argument. Until today the essence of
numbers und of ratios is veiled because of the actual monopole of the deci-
mal fraction in the representation of numbers, actually it is made invisible.
The representation of ratios as decimal numbers has stunt the sense for
order. Numbers are degenerated to vacuous sequences of numerals. The age
of rationalism, of mind is completely built on irrationals which are used
arbitrarily. As we have seen actually they are rationals for practical pur-
poses anyway but science and hence all of us are trapped in the (irrational)
believe we are dealing with the infinite. Although this delusion is heavily
jolted with the progress in physics from electrodynamics via thermodyna-
mics to quantum physics till today it is not really overcome. Nevertheless
we have to recognize that the reduction of the original divine to the tangible
and direct measurable without respect to the true essence of numbers them-
selves turns out more and more to be self-destructive.
- 41 -
Nature becomes an Object of Mathematics
- From Proportion to Function -
This far reaching idea is realized at the beginning of the 17th century in the
horizon of the mental consciousness with the mobilisation of all disposable
new achievements as there are: time which is reduced to duration, decimal
numbers, system of coordinates with all its premises and the calculation
with letters. A function is the description of a lawful dependency of rela-
tions written as a mathematical formula wherein instead of definite single
properties variables are shown as placeholders for varying values. Whereas
the variables pass through a continuous series of values the formula as a
general term includes actually all thinkable and therefore also all special
cases. As a dependency of relations we may understand the transition of a
value in its relation to an independent value in its neighbourhood.
- 42 -
tered time by the mental oriented consciousness reached its preliminary
culmination with classic experimental physics. The variable number on the
line of numbers was the crucial tool for the analysis of physical processes in
the hands of the first physicists of modern times, the congenial scientists
like Galilei, Bacon or Kepler.
- 43 -
surveillance and eventually an unconditional claim to power. Mind´s atti-
tude never is like to accept things in their authenticity. It wants to have them
at its disposal and arrogates to constrain them under its own measure. It is in
these different attitudes with regard to nature where we also find the core of
the famous controversy of colour recognition as it is given by Goethe and
Newton.
Besides this massive superposition we may state a second overlay: the over-
lay by language. We are simply missing the words, an adequate capability
for expression. Our languages are centred about nouns and are static ori-
ented. There are no appropriate constructive elements in our languages
available which allow us to express the dynamics in the ubiquitous proc-
esses of movements in a suitable manner. Max Bense phrases the situation
as follows: „When language becomes insufficient it becomes obvious that
the things to be expressed exist on another ontological level as the things on
which the actual language itself was formed.” It is this deficiency which
shows us that a new symbolic power is necessary now.
- 44 -
Science becomes mathematical
- From Term to Formula -
„The bird struggles itself out of the egg. The egg is the world. The one who
wants to be borne must destroy a world. The bird flies to god. The god's
name is Abraxas.“ These are the words in the development novel „Demian“
of Hermann Hesse at the beginning of the protagonist´s path to himself. On
our pathway to the promised garden it is now also only a short distance. At
first we shall observe the hatching of the butterfly out of its cocoon.
The pivotal turnaround for the coverage of the pure coherence of relations
forthcomes only with a generation change. When Rene Descartes ceased to
be in 1650 Gottfried Wilhelm Leibniz was just four years of age. Blaise
Pascal, an important bridge between the two, was borne 1623 and died al-
most only forty years old, the year in which Leibniz with sixteen years of
age just finished his first year as a law student.
- 45 -
The formal mastering of the problem was then accomplished ultimately by
Leibniz who extended the space-allocated „mathesis universalis“ of Rene
Descartes to the „scientia generalis“. He considers pure relations which are
no sensual conceivable substances at all but act as actual phenomena, as
distinct elements to be treated like objects which are determined among
themselves by their mutual position in a comprehensive order just like their
tangible cousins. For Leibniz the realm of the natural numbers is the pre-
figuration of such a comprehensive order of positioning. Therefore every
concrete nexus of clearly defined relations can be mapped to an order of
numbers and therefore also to numbers itself. Once formalised in such a
way every correlation is accessible for the mathematical calculus.
Leibniz had the view for the essence of mathematics and was clearly con-
scious about symbolic mathematics. He combined his own insights and the
mathematical elements of his direct predecessors Fermat, Pascal and Des-
cartes to a scheme which he called „ars combinatoria“. For him it looks like
that with this scheme man actually attained a new intellectual organ. He was
confident about that it „would increase the intellectual capability much
more than the optical instruments can increase the visual abilities of the
eyes.” Out of the combination of elementary terms we may obtain all possi-
ble cognisance. His alphabet of thoughts, the so called „characteristica uni-
versalis“ becomes an art of detection by the principles of combinatorics, it
opens a plethora of possibilities of conjunctions.
- 46 -
It is already in the writings of Descartes where we find as an example for
this connection the geometric fact of a length which belongs to the first
dimension if we look at it as a definite part of a straight line but as a diago-
nal the same length also can be part of a plane and therefore belongs to the
second dimension.
The calculus derived from these basics, the „ars combinatoria“, is a basis for
the mathematical logic. As a result we observe the development in which
science as such becomes mathematical (the cartesian function made nature
an object of mathematics). However, they were also these insights which
enabled a widely branched algebra and therefore the whole symbolic mathe-
matics.
The whole age of industrial revolution until to the atom bomb, which means
mainly the development of energy based engines, accomplished almost
completely in the mathematical baroque. That means in the horizon of the
term of function as it was originally defined by Descartes. However the
insights and ideas of Pascal and Leibniz took effect in full size only with the
computer revolution in the 20th century. No longer is it the replacement of
muscle power but the removal of intellectual attainments which can be
formalised through machines is now in the focus. This development finally
owes to the world-shaking insight of Gottfried Wilhelm Leibniz which says:
„The fundament of truth lies in the conjunction.“
The Leibniz calculus founded the structural science. By them a whole series
of philosophical problems are lifted onto a mathematical level and therefore
at the same time the province of man is newly staked out. However, the
hatched butterfly is unable to fly as long as its mind persuades it of being a
caterpillar and it has to creep on the surface of the leave. Intellectual eager-
beaverness just does not mean new consciousness at all.
- 47 -
Exact Fantasy
- a new symbolic power -
However, when it is said that the figures in the calculus are meaningless this
is true only from the point of view of the metaphysical imprinted tangible
oriented mind. For it the calculus represents a completely independent appa-
ratus of rules. Actually the calculus depicts the once incomprehensible great
diversity of possible conjunctions in a system. This is given in the scheme
of a matrix as well as in the formulas of the infinitesimal-calculus. (Seen
through the eyes of Leibniz the rules for the differential- and integral-
calculation are simply applications of the ars combinatoria applied to the
analytical geometry of Descartes.) The lawful inner coherence is given by
the principle of the infinite. Within this coherence unfolds the infinite re-
fracted inner horizon of a network of relations, in which the structure (mor-
phé) of an integral whole is grounded.
- 48 -
are applicable for the big whole as well as for the smallest integral whole.
Independent of its size every single integral becomes an independent cos-
mion which lives its individual metamorphoses according to its Eigenzeit
and its structural dispositions.
The character of the new symbolic power has the distinction that we are
enabled by the calculus to analyze existing orders as well as – and espe-
cially – to join such invisible orders to new ordering-structures in a purpose-
ful manner. We can describe these structures in a formal way with the help
of mathematical structures and hence they also can be calculated. This act
of creativity basically performs in the realm of ratios. The process which
projects a new structure into the tangible world and hence makes it a reality
(in metaphysical categories) is called information.
With this new power man who was a creature up to date only, with the abil-
ity to plan, finally has become a creative being. However, creation is pre-
ceded by perception and cognition. The appropriate perception of order,
mathematically apprehended as systems und structures, needs an exact fan-
tasy. The (thus far so-called) spiritual is living invisible, but nevertheless it
is accessible for visual thinking.
With regard to this power of perception which is an old one in its essence
but new in its today's form we are largely still in the state of an embryo.
This fact causes the demand to educate people in an appropriate capability
of perception. Such a capability is the prerequisite for a contemporary
power of expression and design. The lack of this capability in a technical
world which is based on calculus in such a high degree with no doubt will
once result in the discharge of brute force.
- 49 -
Knights Jump
- A Symmetry Breaking at the Beginning of Modern Times -
In the chess game the knight is the symbol for the awakened. Nothing else
can show our situation better: as mankind we attained a new figure for our
game of life: the knight. It changes around systematically amongst the white
and black squares, between heart and mind. The conjunction, the transition
between space and form, across and over is defined as a rule!
However, we still move with this figure in a way as we are used to do with
other figures: straight or diagonal. Although we obtained the creative poten-
tial with the knight we play the game according to our self-made rules or the
legacy scheme respectively.
- 50 -
Conjuction of Dimensions
- From Measure to Matrix -
There are good news for you: we reached the garden. However, it is not
possible to step in offhand. Like all precious objects this garden is accessi-
ble only over staircases, bridges and through gates. Now we are standing in
front of the gate and this is protected twice. Hence we need another two
keys. The first one is needed to decipher the conjunctions themselves.
On our last piece of way we already heard about orders and their conjunc-
tions. What is it all about with conjunctions? (german: Ver-schränk-ung) In
german language the word “Schranke” appears in bar in the court (Gerichts-
schranke), bars in front of the chancel in cathedrals (Chorschranke) and in
needlework there are “verschränkte Maschen” (conjoined stiches). To set a
saw is “schränken”, means to askew its teeth. Originally court bars looked
about like the above shown door to the garden with skew crossed bars,
maybe not that much high.
What has that got to do with the key for the door of the garden of mathemat-
ics? Well, mathematics means to arrange, has to do with cognition. Cogni-
tion means to distinguish one something from another something. We al-
ready observed this process in the chapters about the stepwise development
of consciousness. There we become acquainted with the cardinal figures as
virtually independent „differences“ which actually means „distinctions“. It
is absolutely evident that we can reduce a finite set only finite times by a
given difference. The result after each single operation is a definite count or
ultimately nothing.
- 51 -
In search for the first impulses for the ongoing transition of consciousness
we encountered zero and the negative numbers. These were accepted as
such famously only after a great deal of hesitation. Against any reason we
accepted to reduce a set with more than what is in existence at all. And if
we reduce the resulting negative number again – from which nobody has
any idea about its meaning – we obtain even more of the unknown. The
"less" is summed up. On the number line we may interpret the reduction as
progress in direction of "less". In calculations we have to pay attention if the
minus-sign is used as an operator or as a sign of a number.
At the latest now it is the time we should ask if there is literally something
going wrong which is: the contrary of right and therefore the invisible "mi-
nus" or "less". Actually with the minus-sign we are already entering the
realm of ratios. Something relates to another something – however in the
same category. In the simplest case we refer to it as a distinction as seen
above, however in general today a relation is expressed as a fraction.
Thereby we distinguish improper fractions (the calculated result is greater
than one) and proper fractions (the result is smaller than one). What has this
got to do with negative numbers?
The simplest proper fractions are the basic fractions: A unit, a cake e.g., is
fairly apportioned in that many parts as there are hungry yaps. If there are
four children sitting around the table every one gets 1/4, decimal written as
0.25. A rather uncommon spelling would be 4 -1. Oops! Here we see appear-
ing a negative number – however as an exponent. We are used to see expo-
nents only with powers. What is their meaning in this context? An exponent
is a calculation specification, hence an operator like +, -, x or /. In distinc-
tion from those here we have an operator which contains a value. Besides
the raised position we give advice for the rate how often the so-called basis
should be multiplied by itself.
A raised negative number has to do with division. On the number line this
means also less, now however not any longer beyond zero but between one
and zero. The result is a real usable value even if it is very, very small that
is: almost just zero. Therefore raising to higher power with negative expo-
nents is an ongoing division with the same divisor. Raising to higher power
with positive exponents can be reduced always to the operation of multipli-
cation and this again to the operation of addition. If we have a negative
exponent there is a division behind it, the reverse multiplication. Finally we
may state that every exponent, if positive or negative, is an operator which
contains a value.
- 52 -
In case the exponent is 2 we are speaking of squaring. For the one or two
may come into mind thereby the square-root which he learnt as the reverse
operation of raising to higher powers. This reversal means nothing else than
that the operator itself is a fractioned number. It is now at this point where
we obviously blunder into the realm of the conjunction of orders. Let us
study this situation at a geometric-visible case of the conjunction of dimen-
sions.
As far back as the age of Babylonians one has extracted square-roots from
powers – provided the power (formal: radicand) was a square-number or the
square of a simple ratio. As we remember: the art of measure deals with the
division of areas. In contrast to a simple division where a linear value is
divided in equal parts, here we need a (linear) scale to dissect nonrectangu-
lar areas in equal parts by calculation. As we can see, here the first dimen-
sion of a length, generally spoken: a linear value is conjoined with the two-
dimensional area. Let us take the simple case of square-root out of 16. We
may write the expression as follows:
2
16
or this way:
1
1
2 2
16 ..... and this is equal to 16
When man usurped the art of measure in times of the Neolithic revolution
of course there was not only the ideal of square radicands. In that time the
problem of extraction of roots was solved by refined formulas of approxi-
mation. We already heard about the divine Ankh-Symbol of ancient Egypt
which possibly is an equivalent of our root-symbol. This indicates the im-
portance that was attached to this knowledge.
- 53 -
On this occasion we also encountered the Alogoi, the numbers which cannot
be spoken out. These irrational results indicate clearly another quality of
numbers. In case of roots it is not only to reverse a manifold multiplication.
Consider how to extract a simple root without knowing the times table up to
100 and some squares of fractions by heart? Not everybody is a Leonard
Euler. We can state that with the conjunction among different ordering-
schemes we basically always obtain irrational values. This can be seen sim-
ply and in a vivid manner in geometry: In a square the ratio of baseline and
diagonal is irrational. The diagonal line is a characteristic length in a square
and as such a one-dimensional element within the two-dimensional area.
For all we already know this diagonal line is a limit but not a measurable
size. However the baseline is a limitation of the square and as a border ele-
ment of it it is a size within and part of the two-dimensional area.
characteristic
line (limit)
1-dim. side-line
element of
2-dim area
From this considerations about the conjunction of orders for Leibniz finally
emerged the integral calculus. As an example you may take the fact that we
obtain the function for the circular area immediately from the integral of the
circumference of a circle.
Famously for the right angle the cosine value is 0. This means that order-
schemes which are, geometrically spoken, orthogonal to each other impene-
trate each other without disturbance just like waves. The various order-
schemes virtually don´t take any notice from each other so there does not
happen any kind of manifestation. This is also true for ourselves as physical
- 54 -
beings: If we cannot perceive a something the reason for this is found in the
fact that this something is part of an order-scheme which is orthogonal to all
of our other dimensions with which we are joined in one or another way and
which we therefore are able to perceive. Conjunction is the prerequisite for
perception, distinction and cognition.
Continuing the above considerations for the depiction of roots we obtain the
following expression
1
2
1
What does this mean? Spoken with vivid categories here we extract the root
from the reverse, the mirror image of the original – and the result is imagi-
nary. The two axes of numbers span the plane of the complex numbers and
therefore our field is extended by one dimension, at least calculative.
Rowan Hamilton was not satisfied with two dimensions and so he con-
structed out of the two dimensional area a four dimensional space of num-
bers. Finally even this was extended to an eight dimensional scheme. How-
ever, the calculation with complex numbers, quaternions and octonions is
nothing else but the conjunction of ordering schemes which are accessible
for us only mediate. We may get an about idea of this when we at first look
into a mirror and then watch ourselves in a construction which in a first step
is extended with one and then with two mirrors whereas each one is or-
thogonal to the other ones respectively. Of course, with this experiment the
meaning of -1 as basis is not explained at all. Maybe we get an answer in
the second key for our gate.
The extraction of roots is seen as a so-called algebraic operation just like the
raising to higher powers. The other algebraic operations are the well known
basic arithmetic operations. The crucial point for the algebraicity of an op-
eration is to be seen in the fact that the participating operands which are
- 55 -
operated on are in an immediate relationship. In case of extraction of roots it
means that the result (the root) is obtained by direct application of the root
exponent to the original power, the radicand respectively. As already men-
tioned in former times this was attained by approximation and is accom-
plished nowadays through the detour of logarithms.
In such a way all the values are seen as sizes (with exemption of the expo-
nents). As long as we are moving in a numeric field this calculations yield
usable values – simply because of the circumstance that every formal irra-
tional number in fact is reduced to a rational number. However, this kind of
thinking in sizes is going to become a problem with regard to irrational
numbers because: with this operation and a purely formal way of thinking
the actual process on the level of order-schemes and relationships, which is
the basis of the truth according to Leibniz, is completely covered. Hence,
the coherence of arithmetic and analysis with the original idea of the func-
tion is veiled in a decisive point of view.
Finally we may state that negative exponents always deal with order and
relationships which bring about order respectively and this means: with
conjunctions. If there are interdimensional conjunctions, we can recognize
them as root-expressions or trigonometric function-values, the resulting
measures in general are irrational limits and therefore not any somehow
fixable sizes.
- 56 -
The Scale of Scales
- From Measure to Logarithm -
We know for sure that it was already in times of ancient Greeks, most pro-
bably even in ancient Egypt that their mathematicians knew the fact that the
exponents of a geometric sequence themselves are yielding an arithmetic
sequence.
geometric sequence: 2 4 8 16 32
their equivalent
exponents for basis 2: 1 2 3 4 5
- 57 -
powering (besides the extraction of roots known as the first reverse opera-
tion). However, what does it mean to find the logarithm?
To reach this point one had to attain some fundamental insights with the
tables of logarithms as a starting point. We already mentioned that loga-
rithms in there beginning were seen as efficient tools for calculations and
the values were handled as tangible measures or sizes respectively. With the
squaring of the hyperbola which is to calculate the area under the graph of
the function f(x) = 1/x mathematicians became aware that the logarithm as
- 58 -
such is a function. That is: it depicts a lawful process of development and is
therefore to be seen as a measure. However, it was not clear in that times
which is the exact basis. The only clearance was that it could not be 10
which was the usual basis at that time around 1630. Only gradually it turned
out that it is a value which is famous today in the whole (scientific) world as
the number „e“. There is almost no natural development in which this value
does not appear in one or another way – this is also true for the calculation
of the area of the hyperbola (a natural function as well). Therefore Isaac
Newton in his time called the appropriate logarithms hyperbolic logarithms.
Once again: because of the invariant basis the logarithm is the exact equiva-
lent to the numeric processing of the order of orders and this is independent
of any specific problem. The logarithmic function is then to be seen as the
formal equivalent. Just like we apprehend the different relationships among
and between various orders in a single system with algebraic functions
which is: their conjunctions, the same way we may comprehend mathemati-
- 59 -
cally the whole structure, the order of orders with the transcendent loga-
rithmic function.
I Metamorphoses
We may observe this process every day with ourselves as well as in our
surrounding in an inexhaustible manifold of natural shapes of minerals,
plants and animals as well. In the world of geometry which originally is
abstracted out of these it was arguably Johannes Kepler who made the inner
coherence of the so called conic sections transparent the first time by means
of morphological studies of the circle.
- 60 -
Johann Wolfgang von Goethe, who predestined Kepler as his private saint,
studied the phenomenon of the ongoing change of shape intensively later on
and already depicted it aptly in his introduction for a planned complete
overview of the, as he named it, “Morphology”. The central term in his
teachings about this subject is “Metamorphose“ in which the phenomenon
of ongoing change is condensed.
We encounter the same principle in a complete different way in the world of
music. The whole „Art of Fugue“ of Johann Sebastian Bach is a series of
variations, in which a single motif undergoes an ongoing change and finally
returns back into itself. Again the prevailing theme is the inner functional
coherence of a manifold of shapes.
What was it what Johannes Kepler did? He studied the silhouettes of a cir-
cular plane which are produced by a wandering light cone, more precisely:
he observed the ongoing transitions from one characteristic silhouette to the
next one whilst the originating object which casts the shadows keeps the
same. In a free manner he depicted the transitions from the circle through
the ellipsis and parabola to the hyperbola. Besides that he coined the term
focal point at this same occasion.
With his metamorphoses of the circle Kepler laid the foundation for a ge-
ometry which overcame the metaphysically overlaid perspective of the early
Renaissance but only 200 years later. Synthetic geometry (opposed to the
analytical geometry of Descartes) consequently uses exact fantasy, our new
symbolic power. This new geometry, also famous as „projective geometry“,
leads us to a flexible perception of things out of their own centre. It is not
wondrous that the metrics of this geometry are of logarithmic nature
whereas it is the geometric equivalent to the Leibniz-calculus: the hyper-
bolic measure dedicates the ratio of succeeding steps in the movement of
change as a logarithm – rather with regard on an independent, in general
virtual and therefore not obvious centre of projection which becomes evi-
dent only through the new symbolic power. Here we may also see a key for
the meaning of the imaginary unit.
II Gauge
This not obvious but nevertheless evident centre of projection is the second
key for the gate to our garden. Theological spoken we are talking about the
central point of all religions, God. In case of the silhouettes of Kepler it is to
be seen in the tip of the light cone, in case of the logarithms it is the fixed
- 61 -
basis which comprehends all possible and even widespread varying appear-
ances or shapes of a single form.
2, 71828182845904523536028747135 .........
Euler made the distinction between algebraic and transcendent functions but
he had no distinction and hence no term for transcendent numbers. This
distinction was an achievement only of the 19th century. In consideration of
the particular importance of "e" it is unsurprisingly that not only exponential
functions are transcendent in general but "e" as well, the basis of the natural
logarithms. With its property as the centre of projection (geometrically
spoken) it is the decisive value for the overall coherence of order, the stew-
ard of all ordering schemes. However, the term for a decisive value is "gau-
ge". As a verified and approved measure it is beyond any relativity. Hence
it is the measure out of which system specific scales, which can be seen as
gauges for independent order-schemes (for example the tracery of a tem-
ple), ultimately obtain their legitimisation.
Now we have to ask of course where from does „e“ itself obtains its author-
ity. As already mentioned the value was found related to the search for
compound interests, actually a really worldly issue. Not that much better is
the reasoning which is founded on physical experiments which only con-
firms what is presumed. In short: we are moving within an object-related
thinking, shaped by metaphysical ideas, virtually sitting in the trap of the
broadly discussed superposition. „e“ for us is so much self-evident that its
role for the formation of the new consciousness does not appear on the
monitor of our thoughts.
The undeniable authority of "e" as an irrevocably principle in the setup of
any order is obtained from its exceptional position within the infinite num-
ber of systems of logarithms. The gradients of the (mirror-inverted) expo-
nential curves correspond with the respective natural logarithm of the given
basis a multiplied with the actual function-value: the derivation of ax = ax *
ln (a). There are two characteristic consequences out of this in analysis: For
the logarithm system with "e" as basis follows that the respective exponen-
- 62 -
tial curve is identical with its own derivation and: for all conceivable expo-
nential curves the gradient in x = 0 and y = 1 is ln (a).
„e“ is the controller of all ordering schemes, the gauge of all logarithmic
systems which themselves are decisive for "their" order-scheme respec-
tively. Is it to be said that „e“ is the unrecognized and newly detected meas-
ure? Due to the fact that in the realm of science there is calculated almost
exclusively with natural logarithms, virtually the original, the meta-
logarithm, the true meaning of "e" as the centre of projection of any order is
completely disregarded. Just like in the transition-phase from the four-
parted proportion to the three-parted equation One disappeared in the fun-
daments of mathematics today we find „e“ that deeply burried in this same
fundament that we do not notice it in its true quality. Novalis justifiably
called attention to this in his writings: „What logarithms are for mathemat-
ics, is mathematics for other sciences.“
- 63 -
What is it that detains us to recognize this mysterious centre which arranges
all parts in a „prestabilized harmony“ with respect to each other?
The development of the first key has already shown to us that the extraction
of roots usually leads to irrational numbers. They are not values by them-
selves but actually they are ratios. Whereas roots determine the conjunc-
tions between two countable, tangible objects within categories which are
different from each other, logarithms express the relation between schemes
of order. In general they are also irrational. Besides that we can find valid
roots in almost all cases only with the help of logarithms.
In the case of physics we discovered that the function emerges much more
purely the better we succeed in keeping apart the objects from its relation-
ships. Within mathematics the distinction is then expressed by an appropri-
ate symbolic notation. Until now we describe the various types of numbers
in categories of set theory and declare them progressively as supersets of the
preceding ones regardless of the difference between counting numbers and
ratios.
However, this distinction was already made by ancient Greeks when they
used separate terms for logoi and arithmoi. Till today we ignore this distinc-
tion and locate the complete set of numbers on one line, the continuum of
numbers as it was introduced by Descartes.
- 64 -
Undoubtedly the geometric interpretation of the order of numbers is an
extremely helpful tool. As a symbol it should convey a coherence which is
invisible as such, but which nevertheless is a real one. However, if a symbol
is not consistent it conduces for more confusion than clearance of the actual
facts with its suggestive appeal. According to the deliberations up to now in
case of the line of numbers it is consequent to resolve the single line of
numbers in lines on which numbers are put according to their functions: 1.
as exclusively positive rational counting numbers and values, 2. as arational
proportions and 3. as controllers of relations.
With this the manner of speaking about irrational numbers has come to an
end. It was Kepler who already justly pointed out that the „alogoi” (remem-
ber: those which cannot be spoken out and ...) which are translated as “irra-
tional” are „verified in their existence by best reasons (rationes).“ Not these
numbers are irrational but rather the occurrence is irrational where the mat-
ter of fact person Rene Descartes deliberately expands the counting num-
bers with the ratios to the continuum of numbers. We may concede that this
happened in the course of the described process of overlay and in the elation
of the overpowering of the infinite.
- 65 -
and 4,0...01 embrace the limit 4 which is the arational proportion 4/1, but
not the number 4! In other words: The square root out of 16 is not identical
with the counting number 4.
Interestingly enough „information“, the process which gave its name to our
actual era, is defined by a negative logarithm and the mathematician and
physicist Hartmut Müller defines „e“ as the gauge for information. Finally
we may remark that it was in times before Christ that in central- and north-
ern Europe „ ê “ had the meaning of religion in the sense of the “everlasting
order” or “everlasting law” or Greek: logos!
- 66 -
Enlightened Consciousness of Arbitrariness
or: From the De Facto to the Possible
Now actually we have unlocked the gate to our garden. Standing on the
threshold we may cast a glance back before entering the garden itself.
What we can see first and foremost in this transition to a new level of con-
sciousness is a renewed differentiation of the number: logarithms describe
ratios of relations among each other. The various static terms for numbers
so far are enriched by the flow of information. It is the secularised time
through which our existence has won a new dynamic which we comprehend
mathematically with the function. The Leibnizian „ars combinatoria“ ope-
ned a complete new world of possibilities – however, its unconsidered ap-
plication is going to run out of control more and more.
- 67 -
The slogan of modern times seems to be: do whatever is feasible. Alfred
Anders justly said that we fabricate more than we are able to conceive. A
tremendous knowledge is at our disposal which we often use for mischie-
vously behaviour. Generally spoken we are missing the necessary wisdom.
When little children are behaving mischievously almost always we can clear
up the matter without consequential damages. When adult children behave
mischievously with all the available possibilities of our time the conse-
quences cannot be foreseen any longer. It is the fiction of absolute preci-
sion, of exact calculability of all and everything which lends wings to our
delusion that everything is under control and encourages us in our believe in
an unchecked progress.
With the separation of part and measure, according to the separation of
object and relation, we tread the path for the clearance of the actual relations
of order. As we have seen all the new types of numbers since Fibonacci
(zero, negative, real decimal fractions) are proportions without any excep-
tion. But these cannot be fixed!
Neither after the first nor after the second step in the development of con-
sciousness there was any central point discernible in our scheme. Neverthe-
less we never lost the certitude of its existence. In default of an obvious
point we put „God“ instead.
- 68 -
Today after the third step we notice with Nietzsche: „„Who gave us the
sponge to erase the whole horizon? God is dead. God remains dead!“ We
don´t need „him“ any longer. With the proportion we gained a visible cen-
tral point. However, what we are missing is an appropriate consciousness of
form. With the three-parted equation we buried the unity, but this is the
essence of the proportion. Shortly after that we ceded the sovereignty of our
questionable consciousness to our mind by using irrational solutions, writ-
ten as decimal fractions thinking of them as the ultimate conclusion of wis-
dom.
With this single point of view in the centre we are focused on progress in a
perspective manner. Within our primitive-linear understanding of time we
secretly still cherish the fiction of precise determination, the hope once to be
able to retain the infinite.
- 69 -
The Road (der WEG) to Integrated Consciousness
- Quantised Forms -
Our garden is small and plain, just like the gate. This should be the garden
of a Queen? The Queen is Mathesis and she is immortal. She reigns since
primeval times and will reign along once we, who we are now thinking
about it, have gone for a long time. She is reigning with the intense light of
wisdom and not with the superficial glamour of plenty of knowledge, a
knowledge which is always knowledge about something. Sheen needs a
provider like Gold for example.
Today we are accustomed to wealth, the big number. The more and bigger,
the better. Quantity is the only point of view to talk and think about num-
bers. This garden is readily comprehensible and I led you hither that it may
convey you a feeling what numbers can be beyond the aspect of quantity.
With algebra we learned a lot about the grammar of this language, however
without to spare a thought to its words. The signs of the „characteristica
universalis“ became a reality on themselves. We know all the possibilities
of connections of allegedly arbitrary elements. And because we have deeply
investigated the grammar now we are able not only to read in the book of
nature but we can also write ourselves into this book. However, the prob-
ability to construct a series of meaningful connections, which means: to
bring about a reasonable sentence decreases with the abundance of possi-
bilities since the probability of a hit relates inversely proportional to the
number of possibilities. This is evident to everybody from the lottery. More
numbers mean more possibilities of combinations, and more combinations
mean less chance of winnings. And beyond that: because the signs, which
means numbers and terms as well, are not bonded to any objects any longer
- 70 -
they have become shiftable. They are variables and everyone gives to a
word that meaning which suits him best in this very moment. The German
poet Rainer Maria Rilke put this fact into a perfect picture when he wrote:
„The meaning dangles from the words.“ In the realm of language this
mechanism is known as ideology. Those who are in control of the language
(and the channels of communications, the media as well) control the people.
- 71 -
tually arbitrary but nevertheless particularly convenient examples of groups
because herein all connections work seamlessly. One gets the impression
that algebraic structures are existing independent of numbers as an autono-
mous universe of signs. What one can recognize is a tendency to escape in
purely formal intellectual systems, into an empty but nevertheless keen
mathematical symbolism without any relation to physical reality. However,
if other objects are used instead of numbers, the process of group operations
finally brings us back to the order of numbers. With this we get proof that
not only arithmetic is a priori (as shown by Kurt Gödel) but numbers as
well.
For the Germans Albrecht Dürer or Agrippa von Nettesheim in the 16th
century the number was still meaningful. If you are talking about numbers
in categories of quality you may be appraisingly (dis)qualified as a numer-
ologist by tendency. Actually we may state that “structure” which became
explicit with the „ars combinatoria“ is rooted in the inner coherence of the
natural numbers. This is the answer to the seemingly paradoxical statement
of the faithful Albert Einstein: „The everlasting incomprehensibility of the
world is its comprehensibility.”
- 72 -
I Harmonical Proportions
With regard to this subject the world of music is of special interest besides
the world of things. While the seemingly linear musical scale for the ear
sounds in an equal-additive manner on a physical measurable level it shows
a multiplicative coherence. Therewith we are in the midst of the problem
where orders have to be set in relation to each other. In other words: in the
world of logarithms. Whoever plays three or more octave tones on the key-
board of a piano is taking logarithms. The octave marks an interval with
utmost resonance. Physically this matches the simplest proportion to be
thought of: the doubling or bisecting respectively of the length of a string or
the air column in a wind instrument. Expressed in numbers: 1/2 – the sim-
plest of basic fractions.
Whereas the series of basic fractions evolves out of the series of natural
numbers and therefore show a hyperbola as a functional graph, harmonical
intervals which we know from music as the scale, evolve out of the respec-
tive supplementary value to the unit (here shown as fractions and as pow-
ers):
This is what was detected by Pythagoras in due time and what is known to
be the birth of science: he abstracted the coherence between the pitch and
the length of a vibrating string and expressed it in means of numbers. This
was virtually the way from the quality (of listening) to the quantity (of the
measuring experiment). As Ernst Rasmussen says there should be also a
way back from quantity to quality. But there is no way back behind the
symmetry breaking of modern times, all we can do is to conquer the old
wisdom with new expedients in our own manner. As it looks with the non-
local quantum physics we are indeed on a good way. „The insight into the
importance of the abstract idea of periodicity stood at the very beginning of
mathematics and European philosophy as well. … And now in the twentieth
century we find physicists to a large extend dealing with the analysis of the
periodicity of atoms” wrote Alfred North Whitehead.
- 73 -
The idea of oscillation as the basic pulse of creation goes far back in the
ideas of mankind. The investigations of Pythagoras not only yielded the
Tetraktys but also a scheme he called Chi and which is constructed out of
two multiplication tables: the Gamma with natural numbers and the Lamb-
doma with rational proportions.
- 74 -
admirable deep understanding with regard to proportions, which is exactly
what we are seemingly missing today. They already distinguished the three
mean values which are well-known to us as the arithmetic, the geometric
and the harmonic mean. Therefore they were also familiar with the fact that
every basic fraction is the harmonic mean between its two neighbours. By
means of the appropriate equation of proportions even the Babylonians were
able to obtain fairly good approximations for square roots. (The most simple
and at the same time the most perfect equations of proportions with regard
to harmonics are encrypted in the already mentioned Pythagorean Tetrak-
tys.)
Although faced with the problem of scaling because of the series of musical
intervals and although Pythagoras knew the law of tones he did not break
through to the phenomenon of the logarithm. One reason for this might be
that the pitch depends directly from the length of the string or the height of
the air column, which means: from a linear, one-dimensional medium which
covers the logarithmic effect. On the other hand there is a quantum effect
which causes that only rational divisions are audible as pitches at all but not
at all at any arbitrary chosen point on a string or air column which we may
think of as a continuously length.
In the thirties of the 20th century Hans Kayser developed his partial coordi-
nates starting with the Pythagorean Chi. His researches confirmed Har-
monic as the universal principle of design in an impressive manner and
shows it in accordance with leading edge scientific research. Kayser took
zero as the reference point as shown above and calculated the respective
logarithmic values. For Arnold Keyserling this table of partial coordinates
- 75 -
was then the template to develop the “Wheel” as the numerological key of
analogous thinking to world-wisdom.
The usage of the word „harmonic“ doesn’t seem to be very fortunate in
mathematics because of its use in common speech as an expansible term.
Hans Kayser would say it fits with the casualness of the equal temperament.
Referring to Kayser in the mathematical-exact context further on I shall use
the term “harmonical” and reserve „harmonic“ for the informal-emotional
use. With no doubt music is also part of this area as an elementary sensual
phenomenon. Very often music is set into one with harmony likewise
spaces are associated with architecture. Because of the archetypal character
of numbers we state that harmonic is a musical phenomenon not at all but
the reverse is valid: music is a harmonical phenomenon.
Let us consider sensual impressions for one more moment: whereas num-
bers of oscillations or frequencies are multiplying and wavelengths are
divided in parts accordingly our ear hears an evenly rising series of tones. It
is not only our ear, but all our senses are organized in a logarithmic way.
This means our brain, our senses to be more exactly, calculate the physical
impressions of our recipient organs which are the gulfs of our senses in
ratios automatically. But from a mathematical point of view these are noth-
ing else then logarithms. The line of logarithms is the facilitator between the
ordering, ratio-building instance and all the quantitative phenomena which
can be measured physically.
- 76 -
background transparent, the background on which things only can exist; and
the more we become familiar with this wisdom with the help of zero this
background of reality becomes more an more tangible for everyone.
In the centre of every scheme of order there is „e“. „e“ is the ruler of highest
authority. But - what does this number „e“, this decimal monstrosity
2,718281828459...... has to do with the inner coherence of natural numbers,
a number without an end, which shows no periodicity and above all is tran-
scendent? Like the circle number „π“ „e“ to almost all people and espe-
cially the scientists seems to be without any inner regularity. Chaotic irra-
tionality even seems to be an inevitable attribute of transcendence.
We have seen earlier that the entities of numbers which are mainly ex-
pressed by their structure of divisibility experience a deformation and are
totally veiled by the decimal presentation because of its binding to a specific
basis. This is also evident for the number „e“. Here again we meet Leonard
Euler, the great mathematician which gave the name to this fundamental
number.
It was already in the 16th century during the development of the decimal
calculus when few mathematicians in parallel used to write numbers in a
different way, the so called chain fraction. Leonard Euler with its feeling for
numbers and structures then developed the rules for this form of representa-
tion in a systematic way. Even more: he presented some of the famous irra-
tional numbers as chain fractions right away. However, in the course of
practical use chain fractions almost did not play any role until the 20th cen-
tury.
- 77 -
• the developement of chain fractions of quadratic arational num-
bers is periodic
• if all part denominators of a regular chain fraction are identical,
it is called a just periodic chain fraction
• the internal structure of a chain fraction is fractal
• chain fractions are the shortest presentations of numbers with
best approximation at the same time
The inspired Euler has shown various chain fractions for „e“. One of these
chain fractions unfolds the whole sublimity of this ruler of all rulers and at
the same time it shows crystal clear the rank of harmonic in the creation of
the world. So at the very beginning we meet the most spectacular flower in
our garden, the number „e“ presented as a chain fraction.
Can you identify the stepwise series of harmonical intervals which couples
itself at the 2 like a cascade?
II Rhythmic Ratios
- 78 -
deeply insight in the structure of ordering schemes which is beyond the
venerable knowledge of ancient times. Our universe is an application of this
principles and this knowledge applied in a wise manner allows us to write in
the book of nature ourselves, makes us as human beings actually creative
beings.
As we read few lines above every shape is hold in form by its own in-form-
ation-process. We may describe them as complex patterns of oscillations,
vortices which permeate and interact (with) each other in an ongoing proc-
ess. The central method to calculate these circular or hyperbolic effected
conjunctions respectively is trigonometry, the teachings of the measuring of
triangles. We may present such rotations in an analytical way as waves as
they are shown in sine and cosine-functions. If this is known ever since
(mathesis = what is known ever since) for me the question arises if the fa-
mous epochal invention of the wheel actually was that much magnificent
and if it really upraises us as descendants above the wheel-less cultures or if
the actual or supposed primitiveness of our ancestors was grounded in the
holiness of the wheel as a symbol of the vortex of life which was then pro-
faned with this invention. Has man conceivably made available the inner
energy of life with the physical wheel likewise we caught the time from the
sky 700 years ago with the mechanical clockwork? – and thereby lost the
rhythm of life?
There is a chance that the wheel is brought back to its appropriate place
with modern mathematics, more precisely: with the invention of the plane
of complex numbers. Before the geometric interpretation around 1800 Leo-
nard Euler stated that the imaginary unit relates the circle and the hyperbola.
A multiplication with the imaginary unit, which represents a complex con-
junction, means a circular dilation in geometrical terms. In physics „i“ func-
tions as the time coordinate at least since the theory of relativity of Einstein
and in electrical engineering it is used to represent periodic oscillations. In
the field theory of Burkhard Heim „i“ represents the dimensions “above”
the three-dimensional world of our „normal“ perception with regard to ele-
mentary structures of matter. In regular school lessons imaginary solutions
of square roots in general are discarded as irrelevant. Nevertheless in the
long run we may find „i“ as the key which represents the back-coupling of
our existence to the totality of the universe, the energetic-informational
mirror of reality. The linear time of early nominalists comes into motion
more and more. An indication for that is the Kozyrev-mirror which allows
us to observe coming manifestations in the present. Another scientifically
based evidence is given by the chemist Klaus Volkamer, who probably first
- 79 -
time gave a proof of “negative masses”. This means we have another in-
strument at our disposal to show conjunctions with dimensions which can-
not be perceived with our consciousness as it is till today. The imaginary
unit „i“ thus interferes the vital and identity-establishing information proc-
ess, mathematically made comprehensible with the orthogonal oriented
(hyperbolic) sine- and cosine-functions. On this occasion I want remind you
to the „Hyper-Pythagorism” of Horst von Hasselbach.
Information grants the form, the entity of a given shape. This form can be
read from the ratio of the inner relations, the meshing of various threads.
However, as seen before the ratio of ratios is expressed by logarithms and
“logarithm” means the coverage of a ratio by numbers.
In the case of the arational numbers which can be roots and logarithms as
well this relationship is expressed in its chain fraction. The chain fraction
reveals a more or less distinct rhythm which can be recognized by
The smaller the occurring numbers, the less the value of different numbers
and the shorter a periodic series the higher the stability and therefore the
force of attraction of the represented relationship.
The „deeper“ we „descend“ in a chain fraction the more refined the fibre of
such a mesh. It was such a picture or similar which G.W.Leibniz may have
had in mind when he said correspondingly that if one unravels the unlimited
universe in more and more smaller elements, the wholeness of energy in
always smaller quanta, the worldwide history in always thinner threads of
individual activities one may obtain more and more minimal worlds which
will be more and more similar to the macrocosm. And at the very end where
the infinite small and the infinite big touch themselves we shall witness the
borderline case, the passage through the essence of life.
- 80 -
In the case of the natural numbers the distinct relationship to the unit is
given with the decomposition in their prime factors. Hartmut Müller says
that the fractal of prime factors which is build above the line of numbers
and which shows itself as a standing wave once it is logarithmical shortened
is the basic fractal of arithmetic and therefore of mathematics as such.
Whether chain fraction or prime factorization: according to the above men-
tioned criteria the lawful structure is literally decisive for the rank of a
number in granting of conjunctions of ratios. The individual order of rela-
tions as a pattern is like a memory and presents itself to us mathematically
as a quantised fractal build out of whole numbers. Today we encounter the
so called logos of the times of Heraklit, the inner order of the cosmos, as
logarithm – or probably better: as logarhythm.
- 81 -
- 82 -
III Decisive Ratios
These lines can be found in the Atharvaveda. Did the wise men of India
know about „e“? „e“ is the polestar above the ever moving sea of propor-
tions. All activities without „e“ are disoriented. As I already said at the
beginning the primarily concern is to spin the thread itself completely new.
However, as long as we only have knowledge instead of wisdom our situa-
tion remains precarious.
How can a boy at the age of ten write such words? Where from does he get
his insights? They are part of a longer poem which was written by Shankara
around 700 A.C. He may have known the thread of threads. Each entity is
the creation of imperturbable mathematics of heaven and the whole cosmos
is measure and number. When there is written in the bible in the Book of
wisdom „However everything you ordered by measure, number and
weight.“ then we should take for serious this distinction between measure
and number likewise we discriminated between values and ratios on the line
of numbers. In all teachings of wisdom and in every religion the main con-
cern is about sapient order.
- 83 -
First of all we state that the „detachment from things“ does not mean neces-
sarily the „detachment from order“. Relations which have come into focus
with the thinking in categories of function obey themselves to an order as it
is given in the sequence of natural numbers. Numbers are quanta, to count is
to quantise. Any cardinal number includes in itself the whole development
until its own position, it is virtually its own memory. Its individuality is
legible in its prime factors. If it is a prime number itself then, spoken in
musical terms, a new spectrum of overtones is established. This is because
of its immediate connection with the Unit. A new branch sprouts out of the
tree of numbers, a new family is founded, one more autonomous scheme of
order will develop. But it is also in this new scheme however that the deci-
sive proportions are the key for order.
- 84 -
It is in this sense that specific numbers as distinguished ratios play a special
role. I call this numbers proto numbers. Thus proto numbers are stable who-
lenesses in themselves with a high quality of resonance. We perceive them
in terms of natural numbers immediate as countable units, as prime factors
or as parts of chain fractions. To regain the measure according to the con-
temporary, to our time, means to learn how to distinguish numbers with
regard to their quality of resonance. From this point of view Leibniz’ saying
about prestabilized harmony wins its content.
Quality of resonance here does not mean the ability to come into resonance
with as many other ratios as possible. Very often this is markedly undesired.
What is rather meant here is that a specific ratio is stable in itself at a high
degree and therefore because of its attraction effect is capable to integrate
and hold together an entire wholeness. With this we also got a clue that
form and therefore ratios are decisive for the energetic potential of a distinct
shape.
If we pick out the extremes of the distinguished ratios with regard to their
attitude in respect of resonance at one end we find the octave relation 1/2
and at the other end the golden mean, the number which is shown with the
symbol „φ“. The octave ratio represents the most rational of all ratios
whereas „φ“ represents the most arational relation. Resonance also always
includes interference – this can be positive as it was intended or in a harm-
ful way which is most probably undesired. Thus we find the ratio of the
golden mean anywhere where an order intends to develop itself undisturbed
and without interference of other order schemes as far as possible. This is
true for planetary orbits in the macrocosm as well as in the microcosm of
organisms. Dan Winter dedicates himself intensively to this relation which
is obviously fundamental for live. In all the various fields of research he
was led to remarkable results like in biology with the frequency patterns of
the heartbeat, gravitation or the emergence of colours.
The actual value of the golden mean can be approximated not only by
means of a chain fraction but also with a series of simple ratios, the so
called Fibonacci series. It was Fibonacci who once dispersed the One in the
basement however, it was also him who saved it in another way indirectly in
the chain fraction of „φ“. At the very beginning of this series their elements
are identical with the simplest musical intervals (compare this with the
chain fraction of e!), among others there is the value of 2/3. This is the suc-
cessive interval behind the octave and is well known in music as the fifth.
- 85 -
It was already under the headline „alogoi“ where I mentioned the idiosyn-
crasy of ancient Egyptians to note all measures as sums of basic fractions –
with the exception of the value 2/3. One reason for the exceptional position
which was most probably known by them is that 2/3 on one hand yields a
high degree of consonance and on the other hand obtains a very close ap-
proximation to the ideal of a maximum of arationality with very small val-
ues. The interval of the octave 1/2 with its double property as a basic frac-
tion and at the same time as the first harmonic interval shows an absolute
static character. Opposed to this the fifth means imbalance – and this is the
precondition for movement and therewith for development and vitality.
Kurt Schneider shows that this exceptional position of the fifth, a high de-
gree of consonance and at the same time a maximum of arationality, also
find its expression in the relationships of the spatial angles of the two five-
counting platonic solids which are known as icosa- and dodecahedron. This
becomes discernible however only when the sine-values are represented as
fractions and the roots out of this fractions instead as decimal numbers. The
resonance of relationships which is shown in the exponent of the square root
is elegantly veiled in this case because the radicand which is 4/9 is com-
posed of the two smallest of the square numbers and therefore easily can be
resolved into 2/3.
- 86 -
The two outer columns of the table show tendencies which are tied to the
respective representation as shown in the top row. Here we presuppose the
legacy line of numbers to be split in values and relations according to the
key as it is given above.
On the line of values there are exclusively positive values. They are either
whole natural numbers (N) or true fractions which means pure rational
numbers (R) or (if between natural numbers) ficticious ones, combined out
of N + R respectively. As can be seen this is a matter of the well known line
of countable discrete numbers with 1, the Unit as its centre. These numbers
occupy the line in a dense way as discrete points.
The proto numbers on this line are the building bricks of arithmetic: on one
hand the prime numbers and their basic fractions (P) and on the other hand
the harmonic ratios with their reciprocals (H) as they are well known from
the theory of harmony.
- 87 -
Translucency of the Crystal
- Tracks of exemption -
It was already 200 years before when Alhazen in Baghdad documented the
laws of optics, described lenses made of glass and built parabolic mirrors.
However, at its beginning this is nothing else than the rediscovery of
knowledge which was already at the disposition of ancient Egyptians as is
shown by Robert Temple.
What made the men of Renaissance with this knowledge? In this field again
we can observe effects of superposition. Whereas vision in the late Middle
Ages was undergone as a spiritual-emotional experience and one assumed
that the eye as the light of soul is sending a beam of sight, in times of Ren-
aissance when self-consciousness became stronger the conviction asserted
progressively vision is a mechanic-optical process where the eye is just a
passive receptor. It is indeed the eye which chooses by focusing but never-
theless it can be described as a technical instrument. As a result men devel-
oped the concept of the „camera obscura“ and eventually the camera of our
days.
After men learnt to produce and grind transparent glass at the beginning of
the 17th century Galilei invented the binoculars and Johannes Kepler con-
structed the first astronomical telescope. The gateway was opened to the
width of outer space in which only since a short time the earth is just one
sphere among others. With its own Transcendental philosophy the German
philosopher Immanuel Kant attacked the obsolete metaphysics and total
freedom for all human beings came within reachable vicinity.
The idea of an absolute and linear unwinding time brought a kind of think-
ing in means of an always ongoing progress. The endeavour of the whole
process is to leave the cabinet which was built in men’s mind, to transcend
the boundaries and leave the earth to which men is tied by gravitational
forces. However, until now any spatial and timely struggle only resulted in a
situation which can be described such that the corset in which we jammed
ourselves with our mind and which we intended to get rid of simply has
grown with our efforts and at the same time has become threatening for
every single being more and more. With the help of our comprehension we
- 88 -
neatly split the world in most diverse faculties and therefore any thought for
coherence recedes into the distance more and more. The distance between
arts and science is wider than the one between Pluto and our Sun. The hope
for liberation changed more and more into the nightmare of a hardly com-
prehensible and chaotic apparatus which not only mentally but more and
more physically takes our breath.
With the beginning of the Age of Aquarius a turning point is set. Slowly but
speeding up we get to the insight that we as human race can develop only
when we bethink ourselves to our skeleton. The structure of the chain frac-
tion may be a good symbol for this development. Man owes his upright
posture and his faculty of speech not least to the circumstance that he can
adopt himself, unlike the ironclad insects which live in a capsule, relatively
easily to most diverse alterations because of his skeleton structure. Trans-
ferred to the mental realm such a change in mind means a focusing to the
own centre instead to any outward chimera. In the scientific field we have
seen in Leibniz work the turnaround from God as a watchmaker to God as a
gardener. Later on Goethe could write the following poem:
It is one thing to designate our own centre and another concern to perceive
things from their own centre point. Here we may remember the ZEN-master
and the “Puppet Theatre” of Kleist. With all the means as they are available
today we have become creative beings. However, we shall never reach a
felicitous creation as long as there is no draft underlying in which the point
of translucency, the point of crystallization is determined in an absolute
clear way. Where the enhanced freedom of the sign-bound logic (as it is
given with the symbolic power of Leibniz Languages) opens up a new di-
- 89 -
mension which is the freedom of an ample design there we need as a coun-
terweight a profound term about the decisive ratios as an anchorage.
It is all about the centre, the salient point of maximum resonance, the iden-
tity as it is marked with zero on the logarithmic line of proportions. It is this
point to which the ongoing change of any shape is backcoupled by means of
the respective information process. And it is this process which allows a
unit to understand itself as a Unit and to have a continuous consciousness
about itself ever.
This is the fundamental idea of the gothic project. Put in the shape of the
cathedral it is the counterdraft to the pyramids of the Egyptian Pharaos.
Light makes stony matter levitating, statics start moving. Reinhold Schnei-
der wrote: „It is the window, the actual change agent, from which every-
thing depends in the gothic building. Pillars, walls and the vaulting are there
because of the windows.“ The beam of light brings space and time in
stream, the rhythms of time and development attain into our horizon of
perception and we gain the intellectual space to yield real new creations.
The electric light of the Enlightenment led to the contrary.
However, it is not only the light transparent glass which is part of the win-
dow but it is the frame as well. In case of the cathedral windows the frame
has the absolute same significance with respect to the mental change as it is
given by the coloured glasses. The wall resolves itself, becomes the form
- 90 -
which as such becomes the condition for the possibilities of the play of
colours. Thereby the dissolution does not happen somehow but follows the
strict rule of a tracery. This gives us the impression of the rhythmic over-
coming of gravity besides the resolution of space by the light. With these
concepts in the construction of churches in the 13th century essential ele-
ments are anticipated which are decisive for the mathematical foundation of
the modern development: the invention of logarithms around 1600 and the
self-similarity of fractal structures in the geometry of the 20th century.
With the gothic cathedral totally new worlds of visual perception were
opened. The rediscovery of the perspective in the 14th century is to be seen
in close coherence with this phenomenon. However, here we also have
another kind of superposition by the legacy which is: the Euclidian view of
the world. The spatial impression is flattened to a tableau and the spectator
of a picture which is constructed according to the rules of the central per-
spective is tied to a single standpoint which is the view of the painter.
It lasted about five hundred years until geometry got rid of the subjective
view of space which is thought of to be absolute. The process led through
some stopovers like Kepler, Pascal and Desargues in the 17th century and
culminated in the freely moving metamorphosis of the so called synthetic or
projective geometry. However, the term “geometry” still suggests bonds to
outside space, the measurement of the earth (although it was Plato who
denoted already such an assignment as ridiculous). I call this stringent art
radiography. It allows us to visualize complex conjunctions literally bound-
less analogue to sheer symbolic algebra. Whereas in Euclidian geometry
only points and circles are ultimately radiography is an art of beams (beam
= radius) and therefore can be performed (at least theoretically) with the
straightedge exclusively. Literally we are dealing with a radiating design of
the world.
For practical purposes with the bondage to the restricted three dimensional
space however the compass is still helpful. This is especially true for the
construction of mirror images at the circle. This construction is in so far of
extraordinary importance because it is giving us an idea of the arch circle
and its points in the realm of the infinite as the counterpart of the central
point. It is the arch circle out of which any being obtains its existence.
It was Kepler already who clearly realized when investigating optics that
world and therefore any shape always is made out of two radiating central
points. Energetically spoken it is the germinating nucleus on one hand and
- 91 -
the sun as the radiation centre on the other hand. In radiography these two
points correspond with the focal points of the conical sections. It is only the
mutual relatedness of two points which leads to the free formation of the
immanent form in the process of metamorphosis. The radiances as tangents
build the envelope curve of the emergent shape. Here we have the exact
counterpart to the terms transcendence and retroscendence of Lichtenberg.
Arthur Zajonc verbalises like this: „Two lights are there which brighten our
world. Sun and eyesight. It is only because of their sisterhood that we can
see: if one is missing we are blind.“
Like in any other being we also find in the human being what I call the
receptive point of crystallisation. To find its own centre is to find this point
and to appoint oneself into it and this is the way to the brilliant man, the
human diamond. As long as we do not overcome the copying of the outside
world with our cameras which is to overcome the central perspective we are
prisoners of the Euclidian space. The only one-sided radiating eyesight of
perspective leads into exorbitance likewise the plane orthogonal system of
coordinates leads into torpidity.
The visible light was one if not t h e one driving force behind the devel-
opment of physics of the 20th century. Einstein said: „For the rest of my life
I shall give consideration to the question ‘What is light!’” It is desirable that
we are successful to change our point of view in such a way that the inner
light comes into our vision as well. Obviously it is not enough always to
declare the right thing. Rather we are relying on the ability of true percep-
tion if we do not want to get lost out of sheer right and therefore than even-
tually come out in total bewilderment.
II Perception (wahr-nehmen)
Euclidian geometry and logical thinking in terms (geman: Begriffe von: be-
greifen) led to a preference and eventually the exclusive esteem of material.
What is intangible does not exist. The distinction between form and shape is
dropped likewise the distinction between reason and mind. This is espe-
cially true for the English and French languages. However it is the language
which determines our way of thinking and subsequently our way of acting.
Space has always been understood, and is often still understood, as an inner
space and form as the case which prevents us to leave this room. “Form“ is
understood as restriction, this is also true for social forms. Thus our descen-
dants are anxious again and again to dissolve the prevailing forms, they
- 92 -
intend to shatter them so there can arise something new at the same place.
However, as a result we most often have to realize that there are new and
bigger spaces with even more insurmountable restrictions.
Form however is not the outside restrictive shape. Form is the force of con-
junction itself, the already available integrative force with the ability to
connect the various elements to a closed inner entity. Only when we be-
come conscious of this force again we shall not any longer make any efforts
like Sisyphus to shatter concrete materialized shapes. We shall watch the
things out of their own centre, out of their hub of force, out of their con-
stituent relations and then be able to change them facile because of our
varied manner of reception.
Form is force and at once condition for an infinite number of possibilities.
Integral perception means perception of the forms. Once we located the
formative centre of force, the form of a shape then we are enabled to grasp
the whole complex of a structure at once – whether in its spatial expansion
or likewise in its timely development. Richard Buckminster Fuller saw his
duty in making the invisible visible. What is in his mind are the forms, the
unswervingly and at the same time invisible proportions which determine a
shape in all of its appearances. It is not important to see what is done al-
ready but above all to see through the becoming.
- 93 -
It was six years after Schiller published his letters about aesthetics in Jena
when the 24 years old Carl Friedrich Gauß in Göttingen published his work
with the theory about sectioning the circle. Number and figure became
again a unit in the rhythmically divided circle. The number which mean-
while volatilised in the formulas to a calculating scheme without any entity
regained its quality and therefore its dignity by Gauß as a rhythmic-cyclic
shape of number. In this quality the force of eminent proportions is founded.
It is herein where we find the reason for Einstein’s incomprehensible com-
prehensibility of the world. Aesthetic feeling which means recognition of
shape is inconceivable without resonance of proto-numbers. There are the
prime numbers, the harmonics and the eminent numbers which intercede
between idea and shape.
The new symbolic power of modern mathematics altered the creature man
into a creative being. We did not hesitate even one second to deploy this
ability in actions, which suits perfectly to Faust: „This globe still imparts
space for big deeds.“ Goethe however, the poet of “Faust”, makes us con-
sidering else-where, more precisely in „Wilhelm Meister’s Apprenticeship“:
„There are only few who have the sense and are capable for the deed co-
evally.”
Anywhere man meets only himself in form of his activities. We distinguish
the acting from the recognizing, the handler and practitioner from the theo-
- 94 -
retician. Only rarely we meet the one who is acting on the basis of true
cognition. It lacks original power of design. In consideration of the vast
amount of questionable results in the 20th century from several sides there
was a demand for a theory of design. All the demands were backed by a
vision of human technique. It was not readily obvious that design is an
autonomous form of cognition besides theory and practice. However, with
this insight a theory of design is a contradiction in itself and it is not only a
small part which is played by theory, understood as abstract logic, which
obstructs a successful design.
For me one of the reasons why we did not emancipate till today from the
superposition seems to lie in the fact that the overwhelming majority of the
thinkers as well as of the doers till today is not aware of the nature of sym-
bolic forms. The symbol, understood as an element of a former level of
consciousness, is not recognized as a form among others. In general we are
missing the insight that every symbolic form is a legitimate instrument of
cognition. Within each of these forms manifests itself another layer of coin-
cidence or resonance between what is in existence and our ability for cogni-
tion. At the beginning of the 20th century Charles Sanders Peirce as well as
Ernst Cassirer published profound studies about this issue.
Man not only is a creative being, he is also a spiritual being gathering mate-
rial experiences. What does "spiritual" really mean? Spirituality of man
derives from his ability for distinction and therefore the cognition of order
and patterns of order respectively. Mathesis is the direct result of this cogni-
tive ability. Max Bense rightly says: „The number is the true signature of
- 95 -
the Spirituality." and „It is only through mathematics that man comes to
know what spirituality is."
Only with the linkage to the number we shall come into the power of the
original and equally creative design. This is valid especially for the natural
logarithms based on „e“. Indeed, this number is seen to be a more or less
arbitrary fact not only by few people and which is used careless as needed.
Primacy of algebra is undaunted and above all in the age of cybernetics it
experiences sustainable support.
IV design (gestalten)
- 96 -
managed with his work to make our seemingly natural view of the world
questionable.
1967 Richard Buckminster Fuller was in charge for the US-Pavillon on the
EXPO in Montreal, a huge sphere, a so-called Fuller-Dome. Fuller is also
the titular Saint for the already mentioned Fullerenes or Buckyballs, the
temporarily stars of molecular chemists in late 20th century. They designed
a third configuration of carbons which is not found on earth as a natural
deposit.
- 97 -
architect Santiago Calatrava leaves his marks all over the world. His bridge-
constructions are legendary and some of them seem to be copied right out of
a teaching book of radiography.
Significantly all of the mentioned projects originated after 1962, the en-
trance into Aquarius. The early smaller tent-constructions of Frei Otto were
realized between 1955 and 1963. His „Institut für leichte Flächentragwerke“
was an decisive stimulus for all following „natural“ constructions, in which
archaic principles of construction, high-tech-material and the most modern
ways of production interleave in a most appreciative manner. We have to
await how far one may have overshot with regard to the last two points
mentioned. Indeed, with science which does justice to the spirit of loga-
rithms and thereby to a new geometry (radiography) it should be possible to
transform these fields out of the state of unrestrained and reckless experi-
mental happiness at the boundaries of mathematical feasibility into the
steady state of organic-harmonic calculation. Actually, till now and world
wide we are in a phase in which the words of Giedion from 1964 are still
valid: „Nothing seems to be harder today than to enforce respect for the
simple needs of life."
V Physics of creation
- 98 -
head summarizes the situation of that time: „Modern physics abandoned the
standpoint of definite localization. Physical things rather must be conceived
as modifications of a field which is spanning the wholeness of space and
time. The thing refuses stubbornly all trials to be thought of as a pure con-
temporary fact. It rather represents a momentary temporarily state of excita-
tion, consisting of a distinct coordination of space and time sections.
Therewith we reverted to one of the fundamentals positions of Plato.“
Besides the ideas of Burkhard Heim the theory of „Global Scaling“, which
was developed by Hartmut Müller, marks an eminent step in physics. Both
took place in the beginning of the eighties of the 20th century (in parallel to
Mandelbrot's fractal geometry) and seem to be the beginning of the third
phase in the tristep from the primitive via the complicated to the simple.
With „Global Scaling“ physics reached the point which was already ob-
tained in mathematics in the middle of the 19th century: radiography.
Although the logarithm was inevitable in physics since its beginning – at
first it emerged as a tool for the simplification of complicated calculations
and then it shew up in a widespread field of formulas likewise hyperbolic
relations – however, it never was recognized as an expression of the funda-
mental truth that all relevant relations are happening in the realm of loga-
rithms and are actually projected into the space of matter by the logarithmic
functionality itself. This is: every formula which is operating with a loga-
- 99 -
rithmic expression connects these two spaces, the space of logarithms with
the space of matter. Similar interferences are happening once we operate
with imaginary units and interlock disparate dimensions or structures of
order respectively with each other.
In „Global Scaling“ logarithms are part of the basic model. The model pos-
tulates a global standing wave of the vacuum on the logarithmic scale. The
dispersion of matter which is constitutive for classic physics on the line of
numbers in a linear world in the third dimension is then to be seen as a pro-
jection according to the rhythms which arise by the resonance of the small-
est ratios on the logarithmic scale. In this process the proton acts as a gauge
and physics turns out to be nothing else than calibrated mathematics.
From time immemorial rhythm plays a key role in all cultures. My rhythm
is the measure of my existence. Tagore from the Indian subcontinent knew:
„Rhythm provides reality to things which are without stability and own
meaning.“ and the African Leopold Senghor from Senegal wrote: "Rhythm
is the architecture of the Being, the inner dynamic which gives form to it, is
the wave-system which the Being sends to another Being, is the one expres-
sion of vigour."
Besides rhythm the octave interval, the doubling on the logarithmic scale, is
present as resonance phenomenon in elementary ordering patterns. You can
not only find it in music but in the periodic table of chemical elements, in
the double helix of DNA as well as in the colour spectrum of the rainbow.
Translated into Euclidian space we conceive this pattern abstracted as the
square e.g. on the chessboard as a plan for the royal game of life or else in
the figure of the octagon as a double-square.
From this point of view new physics actually is not new. This is also con-
firmed by measurements at the Gizah Pyramids. However, it is new with
regard to classic physics which deals with real things and insofar as the
logarithm provides a reliable tool for precise calculations. However, as
shown before even the logarithm is nothing without its basis and here „e“,
the ruler of rulers. This inevitable number as an approved measure is owed
equally to analytics as well as to algebra and the functional thinking respec-
tively and pure relational sign-bound logic.
- 100 -
Rank Ordinal-
distinguish numbers
(-)
perceive Abundance Cardinal- Symbol design
compare numbers
(/)
- 101 -
Construction Measure Proportion Term
measure
( )
Transformation Logarithm Tensor Function Information
scale
( ln )
Holon Harmonics Rhythm Matrix Unit Design
integrate (Resonanz) (Symmetrie) (Kristall) (Grenze) (Form)
(e) recognize
Yanlorum and Gizdelspil
- Freedom and Form -
After men knew about their roots in the spiritual world over thousands of
years and always understood themselves as grateful guests on earth this
consciousness was lost step by step. Today we are on the way to get this
consciousness back on a refined level. A new symbolic power is at our
disposal, we have become creative. What we are missing however, is an
appropriate consciousness. What is it that hampers us till now to realize our
potential truly according to the new possibilities? How can we succeed in
moving the emphasis of our existence from the fight for survival to our true
work? Is that what we want our own will for sure? Isn't it actually the will
of someone else who persuades us to want this or that? Are we really free in
our will?
At the beginning we have seen how the idea of the Self developed in times
of Renaissance. An original healthy self-consciousness changed in the
course of technization progressively to pure complacency, into selfishness
which is oriented towards outwardness only. The sense of basic trust into
our own centre which could provide true freedom was sacrificed to exterior
mobility. The effect of superpositioning by legacy consciousness is over-
powering. Bound to material prosperity we are always only busy organizing
the unstoppable decline of the existing on a high level. We call it economy.
We won the Self but we lost the measure. „In our culture we observe a radi-
calisation of the ideal of the self." wrote Erich Neumann. Our mind rather
banned and bound the gods and demons but we missed to transform them.
We refuse to give recognition to the early symbolic forms, the deeper levels
of our soul, we don't want to see them as what they are and with our barren
terms we are incapable to come beyond abstract analysis. Therefore it is that
the gods of consciousness return unchanged and powerful in times of twi-
light of the gods. Who is able to detract himself from their forces without
preparation and committed to mind only?
We grew apart from the secret of the becoming, of life. We have the crea-
tive potential and at the same time we are afraid of the real new. We en-
trench ourselves behind the allegedly security of matter, identify ourselves
with the dead, existing but not with life. We are afraid of freedom and flee
in defensive institutions because of our anxiety to lose this identity. This
institutions are the defensive positions of the prevailing consciousness. In
these castles the allegedly freedoms of the Enlightenment are transformed
- 102 -
with somnambulatory certainty into their contrary. We still prefer man-
made outer adjustments no matter in which facing as a substitute for the still
unknown inner order, prefer the corset before the skeleton.
It is true we handle new means masterfully – but only from the position of
the secured old consciousness. We don't have a real relationship with the
essence of technique simply because we mainly do not know what the es-
sence of technique is at all. With every fail the perpetrators appeal them-
selves to their lack of knowledge ("We couldn't have anticipate this!") and
the patient victims call on ethical behaviour. Everyone knows that the sub-
sequently given promises are nothing more than lip services. So we con-
tinue to try the new and observe the effects from the allegedly secure dis-
tance along the lines: "Let me have my cake and eat it, too." Mind is in
search for secure standing, it is not ready to entrust to the river of life or
even to subordinate itself to reason.
Despite all the dynamics of modern times we still didn't get the sense for
motion. At best we are in a dizziness of motion. Neither we perceive things
nor ourselves in their proper motion or our own respectively. What we find
manifested in today's martial technique is our fear of the end of the old and
likewise the unfolding of a new consciousness. Even when mind always and
everywhere takes pride of place with regard to the tangible things, the
earthly existing we are captivated in rational covered age-old symbolic-
material thinking. In relation to our mental images of the world we model a
fictional continuum based on a thinking in logic or functional terms and in
relation to our zeal to creativity we simulate fanciful worlds without the
shadow of a consciousness of form. However, religions with their hierarchi-
cal world of gods as well as stupid calculating devoid of any intelligence
insults reason likewise.
Actual social organization with all its institutions is one single withdrawal
action – we try to evade the allegedly irrational. Actually, the age of reason
or enlightenment is based on the thus far so-called irrational numbers. The
only irrational of those numbers is our belief to fix every random value with
decimal figures exactly. Indeed the firmness of almost all of the numbers
represented in a decimal manner leaves much to be desired. We deceive
ourselves and become unfree by this. The state at a time of scientific models
is given for sure. Even if it is only statistical safety every aberration from
average is raised to question - but this is: life as such becomes questionable!
Therefore the uncertainty of life leads to the absurd situation that man has to
justify himself all the time against institutions which means self-appointed
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wisenheimer, experts, censors and other judges ("Do you have any proof?"),
really, one has to apologise for being alive at all.
The only one who is hampering us to deal with the new acquired knowledge
of modern times in a decent manner and to organize the civil society as a
human community is me myself with my ordinary, shallow egotism without
trust in the laws of the universe. There is an intelligent smart youth without
an inkling of spirit, confused, abused, besotted. Feelings, also in a means of
sensitive perception, often are disqualified as irrational and at the same time
they are exploited with all available psychological tricks. However, about
feelings we may state the same as about freedom: where it takes place we
take them for granted. Where they are suppressed the basic impulse is de-
tracted from life.
What can be done in this situation? How can we get out of our defensive
positions, how do we come back into the flow of life? In view of this misery
(literally rootlesness) after First World War Hermann Hesse wrote „... we
must start at the very beginning, with the formation of personality, ...". In
the Gospel of Thomas which was detected in middle of the 20th century we
may read: "The pharisees and scribes got the key of cognition and hid it.
They did not go inside themselves, but they also prevented those who
wanted to go inside from doing so. Woe to the pharisees! Since they are
similar to a dog who is sleeping on the crib with the cattle. Neither he is
eating nor does he allow cattle to eat." With arational numbers and their
rhythms I think we found the key again. Now it is essential that we really
use this key and chase the dog or dogs respectively from the crib! It is up to
every one of us to unlock the door and walk out. Indeed, we should not be
afraid of the light of the truth and finally command the courage for true
responsibility which is the responsibility for our own life.
To find our centre, to apply our gift to our unique task, this is the answer to
our self. Out of this centre our life obtains its sense and meaning. These
elements rule our life, not beneficing and comfort. Within them we find
what makes us free people. With them we become really creative and we
detect our true will with creative activities, it comes out of ourselves and
makes activity to be a joy.
As long as we do not comprehend ourselves and all the things around us out
of our own or their centre respectively then things will comprehend us in
our centre. Fully up with knowledge and devoid of any natural intelligence
and therefore apart of life nothing is given for granted any longer. Man in
- 104 -
technical civilization is leading a second hand life. Almost nothing happens
immediate, everything is mediated, we need experts for everything and life
seems to be a complicated affair. A central issue in the Perceval-poetry
from 13th century is revolving around the necessity to ask for the (now
virtually not longer) natural, for our value (val) as a part (= perce), the big
picture. As a part we represent a shaped unit (1), however we obtain our
identity (0), our being-in-ourselves, our very centre from our relative posi-
tion in the complex ordering scheme of relationships in the big whole (e).
The laws of form are inscribed into the soul of man, actually they are the
paragon of what we call "soul" or our "self". Soul controls in-form-ation,
determines out of which elements or frequencies form is made of. Reso-
nance is the criterion to filter the right elements for itself. However, in re-
verse the little Ego, the Unit is unable to control the bigger Self.
What constitutes man as a spiritual being is his attentiveness for order, for
the forms of life. The Greek word for the inner order of the cosmos is logos
("word" in today's sense not at all). Just then when the individual faces the
universal sphere of the logos he wakes up to perception. „At the point where
constructive mind pairs with receipting reason thinking becomes creative.“
- 105 -
says Georg Kühlewind. Indians of whole America call this the white way:
„Bring your mind home.“ (Tony Gwilliam) The condor of South American
Andes should reconcile with the eagle of North American Rocky Moun-
tains. „To bring mind back to reason“ also has to do with beauty, with feel-
ing which is aesthetics. At the latest now we got a mathematical argument
for beauty: proportions of numbers are causative for all the things which
please us, to which we are in resonance. Resonance is what we feel and a lot
will depend to redevelop this feeling consciously. Part of it is intuition, the
re-ception (german: ver-nehmen and the noun: Ver-nunft), listen to the
"memory of the future" as it was called by Sri Aurobindo. At the latest since
the works of the Russian scientist Kozyrev this wording has a scientific
basis.
- 106 -
The new consciousness is something like a new aggregate phase. We al-
ready sketched it under the headline "Knights jump". There will be no new
time and no new thinking. Rather we have to bring our thinking, or even
better our thoughts, back to flow. The physicist David Bohm proposed the
term „Rheo-Mode“ for this context. Only thinking in flow, in motion, in
oscillation can come into resonance with other thoughts and then reach a
conscious state of what is practiced by nature anyhow and since thousands
of years: hyper-communication. This complete different way of communi-
cation allows what we may call group-consciousness. However, all these are
phenomena which are taking place on the logarithmic scale.
Many of the impulses which paved the way to the new consciousness came
out of the middle of Europe. Hence it is not astonishing that the big con-
flicts of the last five hundred years in the form of open or covered wars
likewise took place above all in this region of the world. The old conscious-
ness which is still passed on through an extremely efficient system of up-
bringing, education and media fends with all means against the end of its
supremacy.
Thus it is better to ask: "who am I really?", "what are the really important
things for me?" and concentrate our energy to the answering of these ques-
tions. By taking responsibility for our self in such a way the "old" con-
sciousness and with it the legacy institutions will deflate by themselves and
run dry. To put it crudely, the point is simply to pull the plug of the appara-
tus (have in mind: we all are the apparatus) and cut off the current. This is
not a great outward act. It can only occur in our heads but even more in the
heart of every single individual.
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It is only then
- 108 -
“All divine messengers must be mathematicians.”
(„Alle göttlichen Gesandten müssen Mathematiker seyn.“)
- Novalis -
There always were and will be people who report as messengers from the
realm of spirit and we get the idea that they know more or something differ-
ent than the ordinary mortal. These princes of soul know the law and in-
formed us about it again and again – even in mathematical notes. But we
lost the ability to listen to their words, to re-ceive them.
We lost the true rai-son. Today we are law-makers on our own behalf and
imagine that we are able to freely rebuild the world and the solar system
according to our own ideas with our restricted mind and a poor gone per-
ception. I cannot affirm that I see us on a promising track. Those with their
faith in progress who now confront me to be pessimistic I answer with a
quote of Hans Pestalozzi: „I am not a pessimist, but you are naive!“
Sri Aurobindo:
The life you are leading hides the light you are!
Behind every thing in life is an absolute which every thing is in search for
in its own way. Every finite attempts to express an infinite from which it
feels to be its own essential truth. The logic driven mind is able only to
master what is fixed and finite.
- 109 -
Gottfried Wilhelm Leibniz:
Heraklit:
Nature in its essence is constituted like that, that the crowd of people must
evade its horrifying sight and in face of the truth of the logos has to find an
evation in the befuddling of its arrogated own cognition. But they will pay
for that with their doom.
Although logos is a common one, the many live like having personal in-
sight.
Conducive is the cognition of the own measure; since the one who does not
fulfil his measure or exceeds must fall.
- 110 -
Proklos:
So this is mathematics,
the remembrance to the invisible forms of the soul;
and its accomplishment, as it is given in its name, is as follows:
it vitalizes its own insights,
it wakes up spirit and cleans mind,
it brings ideas to light which are intrinsic in ourselves,
it eliminates oblivion and ignorance which we got by birth,
it looses the chains of the irrational pursuant to the god
who is the true custodian of this science,
who let shine the gifts of spirit,
who fulfils everything with divine forms
and moves the souls to spirit
and arouses them like from a deep sleep of death,
who brings them back by scientific work to themselves
and accomplishes them by midwifery,
and by letting find them the clear reason
leads to the true blissful life.
Novalis:
- 111 -
Ralph Waldo Emerson:
Once reason is prompted to even more serious looking, shapes and surfaces
become transparent and cannot be seen any longer; causes and spirits are
viewed through them. These awakenings of the higher power are the highest
moments in life.
Andreas Speiser:
Besud Erdini:
So I conclude, the first instance of things in the soul of the creator must be
the number. This is obvious by the delectation and beauty which is inherent
of all things and which is given by the proportion which in turn is given by
the number; hence the number is the most splendid pathway leading up to
wisdom.
Ernst Buchholz:
For Albrecht Dürer mathematics is the science which explores the forms of
spirit, is in search for their coherence and ferrets out the "laws of spirit" as
harmonical symmetries.
Gaston Bachelard:
Rarely are those among us to whom life gave the full measure of its cosmic
relationship.
- 112 -
Hermann Weyl:
It is on this on which in the first place relies the feeling for the mystery or
magic of numbers: that with the help of the series of numbers spirit creates
out of itself an infinite variety of well characterised specific beings; empa-
thisable also for us e.g. in the obscure law of the distribution of prime num-
bers.
One can only hardly overvalue the depth of geometric fantasy and ingenuity
which becomes visible in these patterns. Their construction is far of being
mathematically trivial. The art of ornaments includes implicitly the oldest
piece of higher mathematics we know.
Hugo Kükelhaus:
The self cannot free itself by any other measure than through the fact which
is concluded in the word measure itself. Tracery and being in awe for life,
life in crystal, plant, animal, metal and stone is one.
All we call natural shaped is: a structure of the ever becoming according to
the everlasting laws of form and number, a structure which differs from law
as such only everywhere in that it never realises itself without any muted
sprinkling of something irrational.
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Albertus Magnus:
The forming forces
which ceaseless flood into matter from out of
the worlds of light of the origin and intelligences
exist more perfectly in the origin and in the
light successions of the intelligences than in matter.
And they do not flood shaping into the realm of matter
to have a material existence but whereas matter of course
yearns for them as something divine, a good thing.
- 114 -
Dante Alighieri (The divine comedy):
- 115 -
Werner Heisenberg:
The root of all phenomena is the mathematical law which defines funda-
mental operations of symmetry and therewith designates the frame within
which all events occur.
Hans Kayser:
Regine Kather:
Plotin:
So the idea joins in, that what should become a unit by composition out of
many parts is ordered by it, the idea put it to a consistent structure and
makes it one with itself and coinciding.
V. Geilen:
- 116 -
Diogenes:
On the hunt for amusement at all cost life becomes more cheerless and more
tedious and whereas they believe to provide for themselves they perish
piteously out of sheer sorrow and prudence.
Goethe:
Max Horkheimer:
Ernst Jünger:
We are in the act to cross the line: we already half-way crossed it with our
head.
Rolling Thunder:
One of the most important principles is that it is not allowed to harm others.
Neither check nor manipulate, neither try to take control of foreign matters.
Every living creature has the right to organise its own life according to its
own perceptions.
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Beyond Time
- On the tip of Consciousness -
There is no outward measure for luck, for a felicitous life. The measure is
inside of myself and there is no task which is more important and along
with it more auspicious than to find this measure and than to adjust ones life
to it. He who is able to stand steadily on the tip of his consciousness and
therewith keep his balance is happy. This will be accomplished once we are
in our centre and nothing can throw us. - This does not mean that somebody
cannot lead a pretty wild life at all – if it is his pattern and he therefore is in
his centre – why not?
One of the best indicators to recognize that somebody is not in his centre is
given in the sentence: "I have no time." An Egyptian proverb says: "Every-
body is afraid of time – its only time which is afraid of the Pyramid!" Actu-
ally in today's hustle and bustle of the world time seems to be the most
important thing to have. Our life appears to us as a limited span of time
towards a final point, the death to which (almost) all of us are afraid of more
or less. Do we lead a happy life when we experience as much as possible in
this time-span, when there happen a lot of things? As a result all people are
always under way, rushed and but finally unhappy.
So, is unhappiness really related to lack of time? Where from comes the
anxiety to have no time. Why do we struggle against those who decide over
our time or even only try to do so? Basically it is not a lack of time but it is
the "being beside of oneself", the "not being in ones own centre" which
conveys us the sense of time at all.
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Our subconsciousness has a good feeling once we move out of our centre or
somebody or something tries to expel us from our centre. The feeling of
time which is running out arises out of this situation. Hence, actually it is
not lack of time we are afraid of but the fact that we are not in our centre
and even still further depart or else do nothing to come into our centre. Life
proceeds on a spiral curve and if someone believes he is walking along a
straight line the fallacy is based on the fact that he is to far from his centre.
This very point, the central point of our life, correlate mathematically the 1
(unit) and the 0 (identity) on our line of numbers. The tip of the pyramid,
the perfect crystal, is a symbol of our identity. However, various concepts
are related to the pyramid.
On one hand the pyramid is the symbol of the actual form of organisation of
our societies. A rigid enclosure based on institutions which have the effect
above all that we do not come to ourselves, into our centre and therefore
hamper us to be happy. The only subconscious aware centre is projected
into the tip of the pyramid.
On the other hand there is the tangible pyramid. It is the one which time is
afraid of. The planetary symbol of time is Saturn, the slowest planet revolv-
ing around the sun and its day of the week is (consequently) Satur-day.
Time as we know it stops existing namely when black charcoal is trans-
formed into the crystal clear transparent diamond which is that we come
into our centre. Diamonds crystallise preferably as octahedrons and rhombic
dodecahedrons. The tips of this crystal shapes correspond exactly the outer
shapes of the two smaller pyramids on the Giza plateau in Egypt. Hence,
what should concern us primarily is to realise this pyramid in ourselves.
- 119 -
At this point I would like to remind you of the letters about aesthetics of
Friedrich Schiller: In his analysis about formal drive, game and beauty he
concludes that man coming from the realm of necessity can reach the realm
of freedom only by game in which time is abrogated within timely exis-
tence. Whereas in the realm of necessity or existence the sensual drive is
prevailing, it is in the realm of freedom where the formal drive is dominant.
Even the Greek Sokrates considered that man should not be serious to re-
cover in games later on but rather he should gamble because of that what is
the most serious: for the sake of gods and attainments.
- 120 -
The Mesh
- Centre and Periphery -
The idea of the "Realm of necessity", the "Valley of tears" in which every-
body has to "work for his bread in the sweat of his brow" is an entrenched
concept of the mental age and closely related with the defiance of universal
laws. It is the basis of the prevalent centralistic concepts of politics and
structures of power. With the loss of true royal knowledge, the knowledge
about structures the knowledge about free forms of energy was lost as well.
Hence, shortage of goods, devious money systems and the persecution of
free minds till today are the central means for clever but not at all wise
people to perpetuate a hierarchy in which all energies are led to the apex of
the pyramid.
The essential thought with all upcoming alterations is the idea of decentrali-
zation. This idea is interpenetrated by the idea of tri-segmenting of society.
The concept behind which is to see society analogous to the human body
goes far back in time. According to this man as well as society is segmented
into three autonomous units which cooperate synergetically. Within the
society we distinguish the domain of economy, the sphere of justice which
includes political organization as well as the monetary system (money is a
legal entitlement) and the realm of culture or spirit respectively wherein we
locate education and arts as well.
- 121 -
hood to economics, of egality to justice and freedom to spiritual life was
and still is permuted by the apex of the pyramid which is supervised by the
illuminates. As a result in all enlightened and democratic nations the reality
is: Freedom for the capital in economics, egality of thinking in realm of
spirit and brotherhood when it comes to the deployment of appointments in
political hierarchies which means in the realm of justice.
Man is laid out towards fellowship. Likewise he pursues to realise his self
as genuine as possible. If we assume that he once recognized his gifts and
therewith his assignment he will strive to fulfil it at best and by this express
his self. This is not opposed to cooperate with others with similar talents
and that they learn from each other.
„Energy is the measurable expression of the revolt of spirit against its cap-
tivity in matter." (Anthony West) How may we master this revolt against
spirit as long as we do not have any knowledge about spirit? Therefore
again we need a consciousness of forms. Because energy creates its form
itself (Viktor Schauberger) and energy is in form (Leibniz). According to
this energy not least is a problem of form, it has to do with In-form-ation
and thus with proportions. Without a knowledge of laws of the hierarchy of
relationships and thus of numbers through which we got access to this hier-
archy an effective coupling to the stream of energies is impossible.
The main concern is not to cage energy but to control its eternal flow in a
wise manner. Therefore reason (german: Ver-nunft) is required which
- 122 -
means we have to commit ourselves to the stream and listen to it which is
(german:) ver-nehmen. It is only then that we can respond accordingly and
therewith take respon-sibility. Nobody will be able to bring the flow of free
energy into its own service without the adequate consciousness and with
pure mind only.
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III R e a s o n ( V e r n u n f t ) - aesthetic education -
Man not only is a „homo oeconomicus“ and a „zoon politicon“ as well but
also and above all an „animal symbolicum“. As we pointed out at the be-
ginning man has the possibility to transform his principal weakness which is
a lack of specialisation into a dominant power because of his abilities for
cognitive perception and combinatorial arrangement. So he became a „ho-
mo faber“ initially who created and used tools in a methodical manner but
then he also became the author of meaningful symbols.
Art and technique once were undivided. Techné is the knowledge of design,
of production. So, when there is a reason for art to get an independent real-
ity it is because signs took a life of their own. The described processes of
superpositioning also encroached upon art: like „ars combinatoria“ opens a
perspective of "everything goes" artists easily got caught up into the pull of
arbitrariness.
This is expressed in the formula of pure art, "art pour l'art". Actually this is
a coarse misunderstanding like the bonded judgement of uselessness. Art on
one hand comprehended as a refinement of symbolic power and on the other
as creative self-actualisation of the artist is the kind of activity which ulti-
mately determines the continuity of a culture. All kinds of arts are methods
of cleaning. The main concern is always to fulfil ones own task even better.
Like the bell has its pure sound only when it is rid of all dirt the task of
every individual is to become clearer, brighter and more transparent. The
last resort as a measure for my luck is the pureness of my oscillation which
is to be in accord with my Self, one and zero become identical.
Within an autonomous creative acting all what counts is here and now, I am
outside of time like the child in his game. In this context I may quote the
famous wording of Friedrich Schiller in his letters "On the aesthetic educa-
tion of man": „Man only plays where he is man in the full meaning of the
word and he is only a perfect man where he plays." In the sense of conjunc-
tion of the three parts of the social organism everybody always is also an
artist. Everybody should always and everywhere carry out his task as good
as possible. If a gardener, a tradesman, a healer, a craftsman, a nurse or a
dowser – every action bears witness of an inner attitude to the laws of being
and is an exercise for the refinement and fostering of knowledge and skills.
- 124 -
possibilities. On the other hand herein lies the risk of excessive manipula-
tion by education. Because man is faced with decisions throughout his life it
is one of the main responsibilities of nurturers and teachers to enable man to
make right decisions for himself on his own behalf.
One of the most important decisions – the one for his teacher – is always
and already drawn off by an institutionalised school system. The incapacita-
tion and school like regimentation produces what is necessary for the legacy
system: abulic zombies. Therefore Ivan Illich wrote: "School is an advertis-
ing agency which brings us to belief society as it is is a necessity.“ Actually
it is the task of a seminar to enable students to live a spiritual life beyond
the pure intellectual knowledge. Without a valid and reliable gauge – and
this is to be found only in ourselves – perhaps all calculating is correct but
rarely true. Indeed a pupil can judge the proper teacher for himself. It is the
one who supports him in finding his way to himself, to his own centre.
Where does he know it from? – if he was not manipulated before already
this is simply a question of resonance and thereof children up to the seventh
year of life have a better understanding than most adults do.
- 125 -
String of Strings
- invisible centre -
The curiosity of man is chance and risk at once. If it capsizes in pure sensa-
tion mongering which is the satisfaction of senses perhaps till stupefaction
there can be no talk of a conscious being and then it is Nothing to nudge
him completely out of his area of his centre. By reference to the concept of
three-parting in the context with the principle of decentralization we envi-
sioned possibilities rudimentarily how to scotch this institutionalised spirit-
lessness of mankind. The one or two may now be somehow sceptic about
the chances for success of such rebuilding efforts considering the undeni-
able disappointments. Indeed such scepticism is eligible.
As I already mentioned at the very beginning the spinning shops are below
the weaving shops. For structural changes on the level of weaving rooms we
gave a clue. However, what these new structures not only makes looking
that much powerless but makes them powerless indeed is the fact that the
new fabrics are still woven with the old thread of metaphysics. Always and
everywhere the talks are still about ethics and logic and law and and and ....
The lack of vocabulary for the new makes it difficult to emerge from this
embarrassment. Even so this is no excuse not to try it at least.
On the passed pages we pointed out in detail the core of modern times na-
mely mathematics and identified it as a new symbolic power which is not
recognized predominantly in its true essence till today. The string of strings
which is newly spun is a qualitative comprehension for numbers and its
distinction into values and proportions. It is only when this thread is running
through men that we shall be able to weave useful fabrics. And it is only
then that tailors can design newly appealing suitable clothes.
In the middle of the new symbolic power are the laws of form. They yield
the frame of conditions for the inexhaustible abundance of possibilities. The
invisible god of metaphysics is dead, structure has become explicitly. Be-
hind all pluralism and outer differentiation we not only recognize an order-
ing scheme – this was well known at all times – but today we can compre-
hend it mathematically and describe it with numbers and formulas. The new
symbolic power marks a new level of consciousness, the integral con-
sciousness. Man himself has become a creator.
For all cultures the ministration of the particular symbolic form was sacred,
even if it may appear to us that much primitive. This form grants the exis-
- 126 -
tence of the culture. Out of this the rituals obtain their meanings. The same
holds true for the taboo and sanctions for the break of taboos. If we believe
that we can waive the refinement and fostering of our newly acquainted
knowledge because we do not recognize it in our blindness and therefore do
not learn to esteem then that what was culture once will decay to plain civi-
lisation and be forgotten within a short time. Because of this there is no
more important task then to transform the intellectual deadly half-
knowledge into lively wisdom.
The knowledge about the relations in and among orders, the string of
strings, is the basis of all things in nature. Only when we consider this kno-
wledge in all of our activities and creations there will be realized what was
announced by Arnold Keyserling: „The fruit of the tree of life will join in
that of the tree of knowledge." Actually this was not the end of the sentence.
Keyserling pointed out that this unification of head and heart, mind and
reason only can be successful for those "who have the courage for the inner
change."
Indeed we do not need more but better mathematics. It is not about the
abundance and variety of methods and formulas. We have more than
enough from them like in all other subjects. There is method in confusion
and it is applicative to expel us out of our centre. What is necessary is a
complete new quality and approach.
With respect to the contents the new is not especially difficult. The main
obstacle lies in the problem to get rid of the whole rubbish and cinder with
which man is covered right from the cradle. This sticks on them for their
whole life and moreover prevents them to adopt and incorporate different
Other.
I already pointed to the importance of rituals and taboos and claim that for
this symbolic power as well. The formal mathematical knowledge up to
now will become wisdom of numbers only then when we refine and foster
it. Like the gardener scarifies the earth to allow rain to penetrate to the roots
of the plants and enable their growth with relation to mathematical knowl-
edge we need patient exercises. This is necessary so much the more as more
than a few people turned away from mathematics after school for good
reasons. However, as a last consequence this means that they decoupled
themselves from the basis of modern life. This is fatal insofar as there is no
way back behind the breaking of symmetry, God is dead! Herein lies the
risk which we were dunned of by Erich Neuman when he said that arche-
- 127 -
types which are not brought to consciousness lead to regression and a disso-
lution of consciousness.
It is desirable that there are more places like the Mathematische For-
schungsinstitut Oberwolfach in Germany at least along its idea. Regrettably
this inspiring place shares the fate with so many other institutions which are
committed to the spiritual: it is an ivory tower. This difficulty starts with the
awakening of spirit at all. „As long as spirit remains silent in the motionless
world of its hopes, everything mirrors and arranges to the unity as is desired
by its homesickness. However, with the first motion this world becomes
brittle, it tumbles down and we have to deal with a myriad of iridescent
fragments.“ This statement of Albert Camus is valid as long as the knowl-
edge about the invisible order is based on belief and esoteric enlightenment.
This leads to the disastrous separation of heaven and earth, the dualism of
content and form etc. The so-called spiritual has to aquiesce the accusation
to be out of touch with reality because of an esoteric attitude.
What is said before is also valid for the order school of the players of the
glass bed game in Waldzell which is considered to be elite. In his novel
"The glass bed game" Hermann Hesse says a lot of true things about the
function of this kind of care homes for the spirit. But he also emphasises
how easy it may happen that they slide into sterility, infertility and deca-
dence because of apartness and isolation. Ultimately they may fail in their
actual function as a source for cultural renewal.
Spirit is always struggling and at the same time opens the doors for the
manipulation of those who refuse obedience to its laws. „Man is the only
creature which refuses to be what it is." This witching statement of Camus
again is valid only if we misjudge the real essence of man. Man is a spiritual
being which is he is able to perceive order and his sensor for this are num-
bers.
- 128 -
This cognition is not principally new. However, „with the death of Pythago-
ras the great key to the wisdom of numbers has gone lost.“ told us Manley
Hall. Ever since Platon number is nothing divine, an order-principle imma-
nent to things any longer. With Platon on one hand it evaporates to a tran-
scendent idea of an abstract principle of order, in the minds of disciples of
Aristotle on the other hand it degenerates to a pure value for calculations.
The metaphysics of transcendence as it is conceptualized by Platon has
nothing in common any more with the immanent order as it was understood
by Egyptians, Orphics or Pythagoreans. The disregard of numbers as a qual-
ity was at the centre of our thoughts about the luck of luck.
Today the key is at our hands again and again we reached the incorruptibil-
ity of number. The millenniums-old discrepancy between the spiritual and
sensual should be overcome with the renewed wisdom of numbers. Integral
consciousness will lead again to the unity of culture and everyday-life. Our
activities shall become spiritual and our spirit will be immanent to our ac-
tivities.
The luck of luck is open to all of us. Even though the manifest is not obvi-
ous offhand it is not mysterious in any way any longer and it is up to us to
simply comprehend it. With the courage for inner transformation it will be
just nothing. In this sense
- 129 -
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