Showing posts sorted by relevance for query schwaller. Sort by date Show all posts
Showing posts sorted by relevance for query schwaller. Sort by date Show all posts

Monday, February 15, 2021

Comprehending Transcendent Levels Of Reality Through Concrete Phenomena

aaroncheak  |  The Lubiczs returned to France in the early 1950s, retiring to Mas du Coucagno at Plan-de-Grasse. In 1952, on the day of St. John the Baptist, Schwaller penned an intriguing text entitled Verbe Nature (Nature Word), perhaps one of his most deeply revealing works.[61] The subtitle of the work is: Quelques réponses de la Nature et de ses Sages aux questions de l’auteur, porte-parole des inconnus (Some responses from Nature and her Sages to the questions of the author, spokesperson of the unknown). Bearing the distinct stamp of Schwaller’s mysterious daimon, the premise of the text is the transcription of a series of answers given by ‘Nature and her sages’ to questions posed, but not recorded, by Schwaller. It is thus composed solely of responses. One of the more important features of the text is the insight it gives into Schwaller’s broader theories of biological and spiritual transmutation. Nature Word makes the startling claim that there is a fixed alchemical salt—an immortal mineral ‘nucleus’ that neither fire nor putrefaction can destroy—residing in the human femur.

 With unusual specificity, Schwaller held that the incorruptible salt in the human femur is the mineral ‘register’ upon which the most vital moments of human consciousness could be permanently ‘inscribed’. This salt or nucleus was, in comparison the chromosome,  ‘extremely fixed or even indestructible’.[62] Schwaller regarded it as more permanent than DNA and accorded it a key role in his esoteric theory of evolution (genesis). Contrary to the Darwinian theory (where only the characteristics of the species are able to be preserved through genetic transmission), Schwaller maintained that the fixed salt located in the femur is the precise mechanism by which individual characteristics—the vital modes of consciousness—are able to be preserved and transmitted beyond the death of the individual. This salt was therefore central to the alchemical process of rebirth (palingenesis). Within the wider framework of Schwaller’s cosmology—in which material genesis is conceived as the visible index of the evolution of consciousness—the alchemical salt forms the ‘magnet’ that draws primordial matter through the existential vehicles of the mineral, vegetable, animal and human kingdoms towards the ultima materia (or telos) of ‘spiritual concretion’. As such it formed the hidden link—the invisible bond in the chain of continuity—in the otherwise apparently discontinuous process in which the generation and corruption of evolving forms is situated.

In 1956, Schwaller published Le Roi de la théocratie pharaonique (The King of Pharaonic Theocracy), a work which, among other things, traces the deviation and distortion of Egyptian consciousness through Greek rationality, highlighting the Egyptian rather than Greek basis of the intellectual ‘miracle’ than transformed antique civilisation. In this work, Schwaller reveals important insights into the alchemical process of ‘qualitative exaltation’, a term he compares to the occurence of ‘teratological proliferation’ (mutational phenomena) in plants. Pointing to the images of the proliferous lotuses depicted on the ‘Botanical Gardens’ of Thutmose III at Karnak, he reveals how authentic alchemical mutation emerges not from the purification of the material body of an entity, but from the intensification of its spirit or consciousness.[63] In short, consciousness shapes form, and it was precisely the qualitative exaltations of consciousness that were registered in the immortal mineral remains (the fixed salt) and carried over between kingdoms and species, thus forming the Ariadne’s thread in de Lubicz’s esoteric theory of evolution.

 It was in Plan-de-Grasse, however, that Schwaller finally completed and published his three-volume magnum opus, Le Temple de l’homme (1957-8), the magisterial synthesis of his many years of on-site study in the temples of ancient Egypt. On the eve of Le Temple, Schwaller presented some papers at the Congrès des Symbolists in Paris.[64] Just after his chef d’œuvre appeared, a Belgian-American by the name of André VandenBroeck encountered Schwaller’s work and, over a period of eighteen months, became his last, and perhaps most important, ‘disciple’. The account that VandenBroeck left of this period (1959-60), published some twenty-seven years later on the centenary of Schwaller’s birth (Al-Kemi: Hermetic, Occult, Political, and Private Aspects of R. A. Schwaller de Lubicz, 1987), remains the single most important memoir of Schwaller de Lubicz to date.

 The final book published by de Lubicz was Propos sur ésotérisme et symbole (On Esotericism and Symbol, 1960), a short text actually written during the Christmas of 1947, and dedicated to his ‘friends from the Luxor group’. Propos sur ésotérisme et symbole distils many of the themes explored in the wealth of notes and unpublished papers that Schwaller wrote throughout the 1940s, and remains one of his most concise meditations on metaphysics, containing specific insights into the Hermetic mystery of salt.[65]

Human Beings DO Live In A Simplified Narrative-Dream World...,

NYTimes |  Relations between master and disciple were always difficult. Mr. VandenBroeck already had some background in the occultist philosophy of Ouspenkyism and in the hardly less bizarre Chicago-based general semantics movement, which opposed traditional Aristotelian logic. De Lubicz for his part was suspicious and cryptic. Knowledge had to be worked for.

R. A. Schwaller was born in 1887. In his youth he worked as a chemist and studied art and theosophy. The aristocratic Lithuanian poet and occultist Oscar Milosz conferred the title of de Lubicz on Schwaller. At around the same time, Schwaller de Lubicz claims to have met the enigmatic alchemist Fulcanelli. Fulcanelli later became famous for his book ''Le Mystere des Cathedrales'' (1925), an alchemical reading of the symbolism of Gothic cathedrals.

Soon afterward, Fulcanelli (certainly a pseudonym) vanished mysteriously. De Lubicz claimed that Fulcanelli had not only pirated his (de Lubicz's) ideas on the symbolism of cathedrals, but had also attempted to make gold without fully understanding the procedure. This last had fatal consequences, and Mr. VandenBroeck tells us that, when de Lubicz visited Fulcanelli on his deathbed, the alchemist had turned black.

After World War I, de Lubicz was largely responsible for the formation of the Veilleurs (the Watchmen), a group dedicated to preserving higher values in a demoralized postwar world. The higher values were those of hierarchy and discipline. The elite of the Veilleurs sought to evolve to a higher state of being. The group's ambitions were esoteric and protofascist. Subsequently R. A. de Lubicz went to Egypt, where he spent years studying the temple at Luxor. ''Le Temple de l'Homme,'' published in 1958, was his exposition of the inner meaning of Pharaonic architecture, which boring mainstream Egyptologists with their profane readings had failed to penetrate. Finally, de Lubicz moved to Grasse, where Mr. VandenBroeck found him a couple of years before his death.

This is all quite interesting, but the reader has to work hard to extract the interest. The book is clogged with abstruse lectures on secret harmonies, mystical chemistry and whatnot. The style is rigorous, but the content is ultimately meaningless.

Eventually, Mr. VandenBroeck left the temple of mysteries at Grasse. It is to his credit that an important motive for his doing so was that he found de Lubicz's political ideas objectionable. It would have been even more to his credit if he had gone further and had recognized that most of de Lubicz's theories were junk. His ''archeology'' at Luxor failed to take account of the ascertainable circumstances of the temple's building. His ''history'' was a farrago of nonsense about racial destiny and the secret histories of Templars, tarot cards and so on. His ''geography'' had space for a manmade Nile and a Sphinx up to its neck in seawater. His ''science'' was an ill-tempered polemic against Darwin and Einstein. It is odd, then, to find Saul Bellow's foreword giving endorsement to de Lubicz as ''a source of revolutionary insights.''

 

 

Saturday, February 01, 2014

Alexandre Saint-Yves Alveydre

wikipedia | Alexandre Saint-Yves, Marquess of Alveydre (26 March 1842, Paris – 5 February 1909, Pau) was a French occultist who adapted the works of Fabre d'Olivet (1767–1825) and, in turn, had his ideas adapted by Papus. He developed the term Synarchy—the association of everyone with everyone else—into a political philosophy, and his ideas about this type of government proved influential in politics and the occult.

Saint-Yves used the term Synarchy in his book La France vraie to describe what he believed was the ideal form of government.[1] In reaction to the emergence of anarchist ideologies and movements, Saint-Yves had elaborated a more conservative political-theological formula over a series of 4 books from 1882 onwards which he believed would result in a harmonious society by considering it as an organic unity. This ideal was based partially on his idealised view of life in medieval Europe and also on his ideas about successful government in India, Atlantis and Ancient Egypt. He defended social differentiation and hierarchy with co-operation between social classes, transcending conflict between social and economic groups: Synarchy, as opposed to anarchy. Specifically, Saint-Yves envisioned a European society with a government composed of three councils, representing economic power, judicial power, and scientific community, of which the metaphysical chamber bound the whole structure together.[2] These ideas were also influenced by works such as Plato's The Republic and by Martinism.

As part of this concept of government Alexandre Saint-Yves d'Alveydre, gave an important role to secret societies or, more precisely, esoteric societies, which are composed of oracles and who safeguarded the government from behind the scenes. He saw the Rosicrucians as having fulfilled this role in medieval Europe and was involved with a number of Freemason and other groups who claimed descent from the Knights Templars.

Saint-Yves's main disciple was the prominent occultist Papus who established a number of societies based on Synarchist ideas. Other notable followers included Victor Blanchard (1878–1953), Nizier Anthelme Philippe, René A. Schwaller de Lubicz and Emile Dantinne. Saint-Yves' works were also utilised in the development of Theosophy and Rudolf Steiner used Synarchy as a major influence in developing his political thought.

Saint-Yves's ideas influenced the turbulent French politics of the early twentieth century where they served as a model for a number of right-wing groups and also in Mexico where synarchist groups have had a major political role. Theories concerning Synarchcist groups also have become a key element in a number of conspiracy theories.

Sunday, January 29, 2012

the fire of the sun (my 5000th post!)

Scribd | There were others who have claimed to have met Fulcanelli. First of all there is Jacques Bergier (1912-1978). Bergier, together with Louis Pauwels, is in fact the creator of the whole Fulcanelli legend of modern times. The legend began with the publication of "Le Matin des Magiciens" ('Morning of the Magicians', in English published as "The Dawn of Magic"), written by Bergier and Pauwles andpublished in 1960. In this book, of which it is said that it single-handedly started the New Age Movement, Fulcanelli is described as an Alchemical Adept who warns of the evils of atomic energy. As a matter of fact, Bergier identified the alchemist as Fulcanelli (in all probability) in a work entitled "Faire del'Or", Bergier claims that in the summer of 1937 he was visited in a Parisian laboratory at the offices of the Gas Board in Paris by a mysterious stranger. From 1934 to 1940 Jacques Bergier worked with André Helbronner, a brilliant physicist - on researching nuclear physics. Helbronner -with the help of several industrialists- had created a nuclear research laboratory. The visitor immediately had identified himself as an alchemist.

The following account is taken from The Morning of the Magicians , published in London in 1971:“M. André Helbronner, whose assistant I believe you are, is carrying out research on nuclear energy. M.Helbronner has been good enough to keep me informed as to the results of some of his experiments,notably the appearance of radio-activity corresponding to plutonium when a bismuth rod is volatilized byan electric discharge in deuterium at high pressure. You are on the brink of success, as indeed are several other of our scientists today. May I be allowed to warn you to be careful? The research in which you and your colleagues are engaged is fraught with terrible dangers, not only for yourselves, but for the whole human race. The liberation of atomic energy is easier than you think, and the radio-activity artificially produced can poison the atmosphere of our planet in the space of a few years. Moreover, atomic explosives can be produced from a few grammes of metal powerful enough to destroy whole cities. I am telling you this as a fact: the alchemists have known it for a very long time.”Bergier was warned by the unknown alchemist against the dangers of nuclear energy, eight years before the first atomic tests that were carried out at Los Alamos, New Mexico. Until the hour of his deathin 1978 Bergier remained convinced that the enigmatical visitor was no other than Fulcanelli (Robert Amadou claimed that Bergier identified Fulcanelli in 1983 as Schwaller de Lubicz - see "L'Enquete deRobert Amadou" p10 -) . Following the experiments of Bergier and Helbronner, it is claimed that the American "Office of Strategic Services" (O.S.S., forerunner of the C..I.A.), established in 1942 under Roosevelt, tried to find and locate Fulcanelli at the end of the War. The Americans, as well as other allied intelligence agencies, wanted to gather as many expert scientists as possible to prevent them from passing to the enemy, the Sovjet Union. This claim is allegedly confirmed by Canseliet. For these agencies Fulcanelli seems to have been a real person at the end of the War in 1945. But he remained untraceable….

Then there is the account of Frater Albertus, the German alchemist Albert Richard Riedel, who had information which descended from independent sources on an alleged alchemical transmutation performed by Fulcanelli in 1937! The transmutation supposedly had been performed in Bourges in the presence of Ferdinand de Lesseps II and the famous physicist Pierre Curie (Together with his wife, Marie, they were awarded half of the Nobel Prize for Physics in 1903 on account of their study into the spontaneous radiation discovered by Becquerel, who was awarded the other half of the Prize.) This information descends from Jay Weidner and Vincent Bridges, from the article "The Fulcanelli Mystery". There's something wrong about this story since Ferdinand de Lesseps II died in1894 and Pierre Curie in 1906. Weidner and Bridges furthermore state that Frater Albertus "does not supply us with the source of his information." When Canseliet was asked to confirm Albertus' claim heclaimed to know knothing of the incident. Canseliet stated that he only knew that both De Lesseps and Curie belonged to Fulcanelli's large circle of friends (Canseliet in an interview with Frater Albertus in1976). Finally, I want to refer to page 3 - without any further comment - where it is stated that Jean-Julien Champagne was a friend of Ferdinand Jules De Lesseps, one of the sons of the famous Ferdinand Marie De Lesseps, builder of the Suez-Canal. Ferdinand Jules was an alchemist.

"According to the thread skilfully left by Eugene Canseliet who was the unique disciple of FULCANELLI, we devoted ourselves here to a true investigation which led us to inquire into the alchemical but also into the scientific spheres of the years 1880-1920. It appeared slowly but clearly that the one who was dissimulated behind the pseudonym of FULCANELLI, was also a prestigious member of the Institute. Indeed, a great number of his reports and communications were retained by the Academy of Science. It is thus by no means surprising that he was in contact, according to the own testimony of Eugene Canseliet, with the scientists of his time, such as the elderly Chevreul, Marcellin Berthelot or even Pierre Curie, but also with the popular politicians of his time, whom he was meeting at his friend's Ferdinand de Lesseps, the man at the origin of the famous Suez Canal!" Patrick Rivière - "Fulcanelli Sa véritable identité enfin révélée" - Both claims indicate that Fulcanelli was still on the scene in the late 1930's, which would suggest that Jules Boucher was right ….. And so the Fulcanelli phenomenon continues, "his"works venerated by an audience which seem to read his writings from a reverential perspective. And don't we all just love a mystery?

Monday, November 28, 2011

schwaller de lubicz foretold the stygian depths of this evil...,


Video - Chris Busby on the abyssal reaches of the unspeakable.

ConflictandHealth | Background - Recent reports have drawn attention to increases in congenital birth anomalies and cancer in Fallujah Iraq blamed on teratogenic, genetic and genomic stress thought to result from depleted Uranium contamination following the battles in the town in 2004. Contamination of the parents of the children and of the environment by Uranium and other elements was investigated using Inductively Coupled Plasma Mass Spectrometry. Hair samples from 25 fathers and mothers of children diagnosed with congenital anomalies were analysed for Uranium and 51 other elements. Mean ages of the parents was: fathers 29.6 (SD 6.2); mothers: 27.3 (SD 6.8). For a sub-group of 6 women, long locks of hair were analysed for Uranium along the length of the hair to obtain information about historic exposures. Samples of soil and water were also analysed and Uranium isotope ratios determined.

Results
Levels of Ca, Mg, Co, Fe, Mn, V, Zn, Sr, Al, Ba, Bi, Ga, Pb, Hg, Pd and U (for mothers only) were significantly higher than published mean levels in an uncontaminated population in Sweden. In high excess were Ca, Mg, Sr, Al, Bi and Hg. Of these only Hg can be considered as a possible cause of congenital anomaly. Mean levels for Uranium were 0.16 ppm (SD: 0.11) range 0.02 to 0.4, higher in mothers (0.18 ppm SD 0.09) than fathers (0.11 ppm; SD 0.13). The highly unusual non-normal Fallujah distribution mean was significantly higher than literature results for a control population Southern Israel (0.062 ppm) and a non-parametric test (Mann Whitney-Wilcoxon) gave p = 0.016 for this comparison of the distribution. Mean levels in Fallujah were also much higher than the mean of measurements reported from Japan, Brazil, Sweden and Slovenia (0.04 ppm SD 0.02). Soil samples show low concentrations with a mean of 0.76 ppm (SD 0.42) and range 0.1-1.5 ppm; (N = 18). However it may be consistent with levels in drinking water (2.28 μgL-1) which had similar levels to water from wells (2.72 μgL-1) and the river Euphrates (2.24 μgL-1). In a separate study of a sub group of mothers with long hair to investigate historic Uranium excretion the results suggested that levels were much higher in the past. Uranium traces detected in the soil samples and the hair showed slightly enriched isotopic signatures for hair U238/U235 = (135.16 SD 1.45) compared with the natural ratio of 137.88. Soil sample Uranium isotope ratios were determined after extraction and concentration of the Uranium by ion exchange. Results showed statistically significant presence of enriched Uranium with a mean of 129 with SD5.9 (for this determination, the natural Uranium 95% CI was 132.1 < Ratio < 144.1).

Conclusions
Whilst caution must be exercised about ruling out other possibilities, because none of the elements found in excess are reported to cause congenital diseases and cancer except Uranium, these findings suggest the enriched Uranium exposure is either a primary cause or related to the cause of the congenital anomaly and cancer increases. Questions are thus raised about the characteristics and composition of weapons now being deployed in modern battlefields.

Monday, April 25, 2011

Conscious Language III - Redux

Whether or not we were once "merely" highly intelligent but automatically reacting animals - that communicated by talking - and that talking enabled us to cooperate well enough to build complex societies up to and including the AMP (African Method of Production) which is the basic organizing framework for modern civilization - we can leave aside for now. We have each of us witnessed ants, termites, bees, and wasps doing it, (complex social organization) and we do not image-in that on an individual basis these creatures are anything but "automatically reacting animals". (Not very much "questioning" going on in the hive, and consequently, not much possibility of psychological development)

There is no compelling reason to suppose that our collective anthropocosmos and the attenuated cosmos of these haplo-diploidy insects share any other exoteric organizing features in common - aside from our shared lunatical, intra-specific penchant for murder on a grand scale. So I'll leave off the speculative psycho-history and the hive-mind related epistemology of "Sarmoung" and "Beelzebub" (though the esoteric importance of this for "school" and "group" developmental processes may not be at all trivial given that we are Beelzebub's children's children's children) to refocus on the issue of conscious language.

Language is central to everything we do; therefore, a deep understanding of language is prerequisite to a deeper understanding of our "selves". It is language that has the power to make metaphors and analogies including "I" and "me". Since we know that natural language (along with a panoply of complex behaviours) is epiphenomenal to our genetically determined brain structure - and that language use itself is an automatic behavior - e.g., I am not now consciously selecting the words (still less the letters) that my individual keystrokes engender (or consciously governing the motor behavior behind the production of the individual keystrokes for that matter) nor will you be consciously reconstructing the phonemes and morphemes of which these written utterences are comprised. All very automatically and unconsciously, your organism will serve up the "meaning" of this writing (these symbols for phonetic events)

What if, instead of a metaphorical "I" embedded in the lexical field of subjective speech, (our nothingness) we instead had a system based on the direct apprehension of a material something; (that indefinable something that self-remembering helps us to sense and develop)

Could it be that by radically changing the lexical field upon which the automatic processes of language formation (illusory consciousness - sleep) occur, that the goal of metanoia could - at least in part - be obtained? Isn't this really what the "psychological" focus of the work is intended to accomplish?

In Beelzebub, Arousing of Thought Gurdjieff opines;
"it was customary in long-past centuries on Earth for every man bold enough to aspire to the right to be considered by others and to consider himself a "conscious thinker" to be instructed, while still in the early years of his responsible existence, that man has two kinds of mentation: one kind, mentation by thought, expressed by words always possessing a relative meaning; and another kind, proper to all animals as well as to man, which I would call "mentation by form."
Instead of viewing the legacy of pharaonic Egypt with an eye to heterodox psychological interpretation that would depend on a degree of philological and classical scholarship that would be confounding to most - let's instead look at something obvious, unmistakeable, and likely as not, - frustrating to many who have struggled with Gurdjieff's system - the law of three, the law of seven, where these came from, and what they are supposed to convey. It is here, I believe, that Gurdjieff sought to plant a specific seed in the mentations of contemporary humanity, a new set of "associations" by which the possibility of "mentation by form" might be reinstated.

In his "law of three: and "the law of seven" (and by extension and application the table of the hydrogens) Gurdjieff presented the lexical field on which pharaonic Egypt (Khemit) based its "vocabulary" of objective construction. For purposes of this discussion, I am freely adapting the bewildering constructions of Egypt as overt expressions of the underlying mentality that produced them. (a la Schwaller de Lubicz) Kind of an inversion of Chomsky's premise that "language is culture and culture is language". At its heart, the core epistimology (lexical field) of Pharaonic mentality was based on a simple numerical progression beginning with the number 1 and elements that are all natural and real. In other words the direct response to the proportional laws of sound and form was the epistmological basis of the entire pharaonic cultural ouevre. Hearing goes directly to the emotional centre whose intelligence directly apprehends (and organizes) reality via harmony. It was by means of this mentality, this alien epistemology (lexical field) that the Egyptians constructed their cultural and technological complex (language-culture-technology)

It is quite simple: The inverse of every harmonic progression is an arithmetic progression, thus, 2,3,4,5 is an ascending arithmetic progression while the inverse series, 1/2, 1/3,1/4,1/5 is a descending harmonic progression. In music it is the insertion of the harmonic and arithmetic means between the two extremes in double ratios - representing the octave double - which gives the progression known as musical proportion, that is, 1,4/3,3/2,2. The arithmetic and harmonic means between the double geometric ratios are the numerical ratios which correspond to the tonal intervals of the perfect fourth and the perfect fifth, the basic consonances in nearly all musical scales.

Translation - The basic proportional structure which contains the axioms for our primary mathematical operations is also the basic proportional structure for the laws of music. Arithmetic proportion contains the law for addition and its inverse, subtaction, and describes the relationship which gives the natural series of cardinal numbers, 1,2,3,4,5,6,...etc. Geometric proportion contains the law for multiplication and its inversion, division, and describes the relationship which gives any series of geometric progressions. Addition and multiplication are mathematical symbols for patterns of growth. The harmonic mean is derived from a combination of the first two; it is formed by a multiplication of any two extremes (a,c) followed by the division of this product by their average or arithmetic mean (a+c)/2. For example, given two extremes, 6 and 12, the product of 6 and 12 = 72, the arithmetic mean between 6 and 12 is 9, and 72/9 = 8, so 6,8,12 is an harmonic proportion.

Each proportion has a number of characteristics that are peculiar to it. The arithmetic proportion shows an equality of difference, but an inequality of ratio, thus in the arithmetic proportion; 3,5,7 7-5 = 5-3 but 7/5 does not equal 5/3. The geometric proportion is the reverse of this - thus in the geometric proportion 2,4,8 4/2 = 8/4 but 4-2 = 2 does not equal 8-4 = 4.

The importance of the harmonic proportion is the fact that the inverse of every harmonic progression is an arithmetic progression. The progression 1,4/3,3/2,2 represents the frequencies of a fundamental, fourth, fifth, and octave. We then find the arithmetic and harmonic proportions between the string lengths 1 and 1/2 representing the division of the vibrating string in half which produces the octave increase in frequency. This gives the progression 1, 3/4,2/3,1/2 because the harmonic mean between 1 and 1/2 = 2/3, the musical fifth, and the arithmetic mean between 1 and 1/2 = 3/4, the musical fourth. In comparing these two progressions, we see an inversion of rations and a crossing of functional positions between the arithmetic and harmonic mean.

Musical harmony though directly accessible to the senses is esoteric because it develops out of a simultaneous inversion containing a simultaneity of addition and multiplication. (patterns of growth) The octave of a fundamental is achieved by the addition of the intervals: in string lengths the fifth plus the fourth equals the octave and the multiplication of the vibrational frequencies of the fourth and the fifth equals the octave (4/3 x 3/2 = 2). The combined effect of addition and multiplication produces the logarithm in mathematics. The Golden Proportion is the archetype for this form of growth.

Numbers considered as frequency ratios in a rising scale are equal to the string lengths for the descending scale. The law of musical harmony, when viewed from the idea of mediating proportion becomes the lexical field of the cosmos where simultaneous oppositional movements interact to create both sound and form. This numerical and harmonic principle can be represented geometrically. (Al-khemia)

The geometric mean corresponds to the formula b x b = a x c;

The harmonic mean corresponds to the formula b(a + c) = 2ac; i.e., the product of the sum of the extremes, multiplied by the mean is equal to two times the product of the extremes, or b = 2ac/(a+c). The geometric proportion is called the perfect proportion because it is a direct proportional relationship, an equality of proportion bound by one mean term. The arithmetic and harmonic medians work out this perfection through an interchange of differences in a play of alternation and inversion.

We can verify this in number progressions by examining a simple triangular array of numbers which crosses the geometric progression by 2 (horizontal) with the progression by 3 (diagonal). All the successive vertical numbers are to each other in the ratio of 2:3 which is the same as multiplying one term by 3/2 in order to obtain the term below. This successive multiplication by 3/2, the musical fifth is the method used for generating
the musical scale.

Thus:

1 2 4 8 16 32 64
3 6 12 24 48 96
9 18 36 72 144
27 54 108 216
81 162 324
243 486
729

In examining the table we can see that each square of four numbers, for instance 2, 4, 6, 3 contains within it two arithmetic progressions (2,3,4) and (2,4,6) giving us three sides forming the top of a square and one diagonal. We see in the same figure the harmonic progressions 2,3,6 and 3,4,6 giving three sides of a square, two of them overlapping with the first proportion, the other giving the fourth side of the square and the other diagonal.

Arithmetic
2-------->4
| / |
| / |
v / v
3/ 6

Harmonic
2 4
| / |
| / |
v / v
3/---------6



In Views From the Real World New York, February 20, 1924 Gurdjieff made the following remarks;
Last time we spoke a little about the Law of Three. I said that this law is everywhere and in everything. It is also found in conversation. For instance, if people talk, one person affirms, another denies. If they don't argue, nothing comes of those affirmations and negations. If they argue, a new result is produced, that is, a new conception unlike that of the man who affirmed or that of the one who denied.

This too is a law, for one cannot altogether say that your former conversations never brought any results. There has been a result, but this result has not been for you but for something or someone outside you.

But now we speak of results in us, or of those we wish to have in us. So, instead of this law acting through us, outside us, we wish to bring it within ourselves, for ourselves. And in order to achieve this we have merely to change the field of action of this law.

What you have done so far when you affirmed, denied and argued with others, I want you now to do with yourselves, so that the results you get may not be objective, as they have been so far, but subjective."

Conscious Language I - Redux

[Gurdjieff] - In my opinion, what will be troublesome for you in all this is chiefly that in childhood there was implanted in you - and has now become perfectly harmonized with your general psyche - an excellently working authomatism for perceiving all kinds of new impressions, thanks to which "blessing" you have now, during your responsible life, no need to make any individual effort whatsoever. To speak frankly, I personally see the central point of my confession not in my lack of experience in the rules and procedures of writers, but in my ignorance of what I have called "bon ton literary language" required in contemporary life not only of authors but even of all ordinary mortals.


It must also be said that owing to all kinds of conditions accidentally, or perhaps not accidentally, formed in my youth, I have had to learn, very seriously and of course always with self-compulsion, to speak, read, and write a great many languages, and to such a degree of fluency that if in following this profession unexpectedly forced on me by fate I decided not to take advantage of the "automatism" acquired by practice, I could perhaps write in any one of them....if I take advantage of the mentioned automatism acquired by me through long practice, it will of course be very good for me personally, but according to this saying it will be just the opposite; and what the opposite of good is, even every nonpossesor of hemorrhoids can easily understand....In order to assuage the bitterness of my inner hurt owing to this, I must say that in my early youth, when I became interested in philological questions and was deeply absorbed in them, I preferred the Armenian language to all the others I then spoke, even including my native tongue (Greek).

In any case I repeat, and repeat so that you may remember it well - not as you are in the habit of "remembering" other things, and on the basis of which you are accustomed to keeping your word of honor to others or to yourself - that no matter what language I use, I shall always and in
everything avoid what I have called "bon ton literary language."

With regard to this it is an extremely curious fact, perhaps more worthy of your love of knowledge than you may suppose, that from my earliest childhood, that is to say, ever since the birth in me of the need to rob birds nests and to tease my friend's sisters, there arose in my "planetary body", as the ancient theosophists (Egyptians) called it, and moreover - why I don't know - chiefly in the right half, an involuntary instinctive sensation that up to the period of my life when I became a "teacher of dancing" was gradually formed into a definite feeling; and later when thanks to this profession of mine I came in contact with people of many different types the conviction also began to arise in what is called my "mind" that these languages, or rather their "grammers" are composed by people who with respect to knowledge of language are exactly like those biped animals whom the esteemed Mullah Nasr Eddin characterizes thus: "All they can do is wrangle with pigs about the quality of oranges."

People of this kind, who, due to rotten heredity and nauseating upbringing, on reaching a certain age have been turned into "voracious moths" destroying the good prepared and left for us by our ancestors and by time, have not the slightest notion and have never even heard of the blatantly obvious fact that during preparatory age there is acquired in the brain functioning of every creature, and thus of man also, a definite property whose automatic manifestations proceed according to a certain law that the ancient Korkolans called the "law of associations," and that the process of mentation of every creature, especially man, flows exclusively in accordance with this law.

Since I have happened to touch upon a question that has recently become almost an "obsession" of mine, namely, the process of human mentation, I consider it possible, without waiting for the place in my writings I had designated for the elucidation of this question, to speak at least a little in this first chapter about some information that accidentally became known to me. According to this information, it was customary in long-past centuries on Earth for every man bold enough to aspire to the right to be considered by others and to consider himself a "conscious thinker" to be instructed, while still in the early years of his responsible existence, that man has two kinds of mentation: one kind, mentation by thought, expressed by words always possessing a relative meaning; and another kind, proper to all animals as well as to man, which I would call "mentation by form."

The second kind of mentation, that is "mentation by form" - through which, by the way, the exact meaning of all writing should be perceived and then assimilated after conscious confrontation with information previously acquired - is determined in people by the conditions of geographical locality, climate, time, and in general the whole environment in which they have arisen and in which their existence has flowed up to adulthood.....That my language, or rather the form of my mentation, can produce such an effect I am, thanks to repeated past experiences, as much convinced with my whole being as a "thoroughbred donkey" is convinced of the rightness and justice of his obstinacy. [Beelzebub]

[Aor] - To cultivate oneself to be simple and to see simply is the first task of anyone wishing to approach the sacred symbolic of ancient Egypt. This is difficult because the obvious blinds us. ....Instead of starting from an imaginary construction, instead of relying on intellectual speculation, ancient Egypt shows us the path of an infallible recognition of the forces and laws that rule the Universe....., pharaonic Egypt is essentially practical. One can study the symbolic of any time and any people. If I prefer Ancient Egypt to India, China, Babylon, or Greece, it is because it is more accessible to us by dint of the authentic "testimonies" it has left us, and because its entire culture is founded on a symbolic form of writing....Any manner of writing formed by means of a conventional alphabetical, arbitrary system can, over time, be lost and become incomprehensible. On the other hand, the use of images as signs for the _expression of thought leaves the meaning of this writing, five or six thousand years old, as clear and accessible as it was the day it was carved in the stone, for a chair, a falcon, a vulture, a piece of cloth, a
placenta, a leg, a human posture, etc..., will not change as long as there are men on earth. This concerns hieroglyphic writing.

This simplicity here relates to the fact of "being simple" and of "seeing simply" not to "simple ideas". Seeing simply comprises two stages (1) observing, (2) accepting - observing without prejudice, what the symbol is, and accepting what it has to say just as it is said, adding to it neither supposition or imagination. [R.A. Schwaller de Lubicz]
[Jaynes] - Introspect on when you last went swimming: I suspect you have an image of a seashore, lake, or pool which is largely a retrospection, but when it comes to yourself swimming, lo! like Nijinsky in his dance, you are seeing yourself swim, something you have never observed at all! There is precious little of the actual sensations of swimming, the particular waterline across your face, the feel of the water against your skin, or to what extent your eyes were underwater as your turned your head to breathe(self remembering)....you tend not to see, hear, or feel things as you actually experienced them, but rather to recreate them in objective (narrative, subjective, lying ) terms, seeing yourself in the setting as if you were somebody else. Looking back into memory, then, is a great deal invention (lying, false personality) seeing yourself as others see you. Memory is the medium of the must-have-been. Though I have no doubt that in any of these instances you could by inference invent a subjective view of the experience, even with the conviction that it was the actual memory. [Julian Jaynes]
Yesterday morning I asked my four year old daughter to recount for me her last experience of swimming. When we got past the "bon ton" about sharks and other narratized occurences, she described in boundless detail the sensations in her arms, her breathing, how cold the water was, etc..., after some dubious narrative "yadda, yadda" her recollections became REAL.
Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you,Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. [Mark 10]
In Beelzebub's Tales to His Grandson, in the chapter entitled The Arousing of Thought, Gurdjieff wrote the following explicit and very illuminating comments about language, mentality, reality and the possibility for development;
"....during preparatory age there is acquired in the brain functioning of every creature, and thus of man also, a definite property whose automatic manifestations proceed according to a certain law that the ancient Korkolans called the "law of associations," and that the process of mentation of every creature, especially man, flows exclusively in accordance with this law.

Since I have happened to touch upon a question that has recently become almost an "obsession" of mine, namely, the process of human mentation, I consider it possible, without waiting for the place in my writings I had designated for the elucidation of this question, to speak at least a little in this first chapter about some information that accidentally became known to me. According to this information, it was customary in long-past centuries on Earth for every man bold enough to aspire to the right to be considered by others and to consider himself a "conscious thinker" to be instructed, while still in the early years of his responsible existence, that man has two kinds of mentation: one kind, mentation by thought, expressed by words always possessing a relative meaning; and another kind, proper to all animals as well as to man, which I would call "mentation by form."

The second kind of mentation, that is "mentation by form" - through which, by the way, the exact meaning of all writing should be perceived and then assimilated after conscious confrontation with information previously acquired - is determined in people by the conditions of geographical locality, climate, time, and in general the whole environment in which they have arisen and in which their existence has flowed up to adulthood.....That my language, or rather the form of my mentation, can produce such an effect I am, thanks to repeated past experiences, as much convinced with my whole being as a "thoroughbred donkey" is convinced of the rightness and justice of his obstinacy."
Addressing precisely the same theme - in the concluding chapter of Symbol and the Symbolic R.A. Schwaller de Lubicz wrote;

To cultivate oneself to be simple and to see simply is the first task of anyone wishing to approach the sacred symbolic of ancient Egypt. This is difficult because the obvious blinds us. ....Instead of starting from an imaginary construction, instead of relying on intellectual speculation, ancient Egypt shows us the path of an infallible recognition of the forces and laws that rule the Universe....., pharaonic Egypt is essentially practical. One can study the symbolic of any time and any people. If I prefer Ancient Egypt to India, China, Babylon, or Greece, it is because it is more accessible to us by dint of the authentic "testimonies" it has left us, and because its entire culture is founded on a symbolic form of writing....Any manner of writing formed by means of a conventional alphabetical, arbitrary system can, over time, be lost and become incomprehensible. On the other hand, the use of images as signs for the _expression of thought leaves the meaning of this writing, five or six thousand years old, as clear and accessible as it was the day it was carved in the stone, for a chair, a falcon, a vulture, a piece of cloth, a placenta, a leg, a human posture, etc..., will not change as long as there are men on earth. This concerns hieroglyphic writing.

This simplicity here relates to the fact of "being simple" and of "seeing simply" not to "simple ideas". Seeing simply comprises two stages (1) observing, (2) accepting - observing without prejudice, what the symbol is, and accepting what it has to say just as it is said, adding to it neither supposition or imagination."

Finally, in The Origin of Consciousness in the Breakdown of the Bicameral Mind in the chapter Consciousness Julian Jaynes writes;
"Subjective conscious mind is an analog of what is called the real world. It is built up with a vocabulary or lexical field whose terms are all metaphors or analogs of behavior in the physical world. Its reality is of the same order as mathematics....Like mathematics, it is an operator rather than a thing or repository....If consciousness is this invention of an analog world even as the world of mathematics parallels the world of quantities of things, what then can we say about its origin?

Consciousness come after language! The implications of such a position are extremely serious."
If there are any others who are not identified with the spectacle of those "who with respect to knowledge of language are exactly like those biped animals whom the esteemed Mullah Nasr Eddin characterizes thus: All they can do is wrangle with pigs about the quality of oranges." please respond to this esoteric question.

If, as I am persuaded to believe, subjective consciousness is an analog of behaviour in the physical world - and that by the work we can imbue this analogical "construct" (central nervous system state) with a more permanent physical substrate - of what is this more permanent substrate comprised?