Above measuring the knowledge on measure and number was lost. However, with the calculus man obtained a new symbolic power and became a creator himself. Everything is possible - but limits are getting more clear. Knowledge without wisdom leaves us in a precarious situation. Number is the most splendid pathway leading up to wisdom. It is the true signature of the Spirituality. And it is only through mathematics that man comes to know what spirituality actually is.

Attribution Non-Commercial (BY-NC)

Als PDF **herunterladen** oder online auf Scribd lesen

255 Aufrufe

Sad al suud / Sadalsuud english

Above measuring the knowledge on measure and number was lost. However, with the calculus man obtained a new symbolic power and became a creator himself. Everything is possible - but limits are getting more clear. Knowledge without wisdom leaves us in a precarious situation. Number is the most splendid pathway leading up to wisdom. It is the true signature of the Spirituality. And it is only through mathematics that man comes to know what spirituality actually is.

Attribution Non-Commercial (BY-NC)

Als PDF **herunterladen** oder online auf Scribd lesen

- Required Report 2010-2011
- Space Place
- Lefebvre Spacial Architectonics
- Arguing to Learn in Science -- The Role of Collaborative, Critical Discourse
- 7-similar polygons
- Blast Vibration Analysis by Different Predictor Approaches a Comparison-A Parida
- Interpretation, Vol. 7-1
- A Philosophy of Geometry
- Liate and Tabular Intergration by Parts
- wlkdawnwakjdkjldj
- geo cw-hw 20180130 ans
- First Periodical Test in Arts 3 F
- 2014 12 Mathematics Compt CBSEC
- Eisenhart Science Plus
- J.C. Hutcheson - Judgment Intuitive - The Function of the Hunch in Judicial Decision (Cornell Law Review, 1929)
- Stage 1 General Information NoteA
- Biology
- 25gear Dsgn Anim
- Spatial Synergy and Supportiveness of Public Space (2007).pdf
- STS Concept Map Idea

Sie sind auf Seite 1von 135

ABAH AIEE

© ABAH AIEE

2010

All rights reserved

(ISBN 9783-940190-88-8)

(German edition)

Contact: kurt-schneider@gmx.net

Content

About the Good 9

Tune in 10

In search for the luck 16

Man is a Symbolic Being 21

Consciousness is developing in Steps 22

Every step is congruent with a Symbolic Form 23

In transition periods critical superpositions will happen 24

The road goes along from the Primitive to the Simple 25

Man is the Measure for Everything 30

From Creature to be a Creator 35

Decimal fraction and System of Coordinates 37

Nature becomes an Object of Mathematics 42

Science becomes mathematical 45

Exact Fantasy – a new symbolic power 48

at the beginning of modern times 50

The scale of scales 57

I Metamorphoses 60

II Gauge 62

III Spiritus rector 63

Enlightened Consciousness of Arbitrariness 67

I Harmonical Ratios 73

II Rhythmic Ratios 78

III Decisive Ratios 83

I The Gothic Project 90

II perception (wahrnehmen) 92

III cognition (erkennen) 95

IV design (gestalten) 96

V Physics of Creation 99

(„Alle göttlichen Gesandten müssen Mathematiker seyn.“)

The Meash - centre and periphery - 121

I Responsibility - free energy - 122

II Autonomy - regional networking - 123

III Reason (Vernunft) - aesthetic education - 124

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.

sion of the intention of this work. It does this in two ways: On one hand

there is the relation to Aquarius as the determining quality of the new age

which is lasting after all more than forty years. The way of realisation of

this new, more than 2000 years lasting cosmic period is the number. The

focus is mainly on the transition from knowledge to wisdom. Yet wisdom is

not just another type of thinking in means of under-standing but it is the

hearing to and the awareness of the holy number. Therefore the basic de-

mand of this new age is the extension of intellect to true reason.

for the relationship of part and wholeness, to unity which always was felt as

something unique. The end of the 20th century coined the term “fractal”

which aptly brings the fact into one word. The perfect Unity - mathemati-

cally expressed in the number one - is also a synonym for the Good, often

identified with the Luck itself. At this point the wheel turns full circle.

-7-

-8-

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.

-9-

Tune in

measure, the broadest frame for any idea of history, which always comes

into our horizon in the phase of transition from one aeon to the next one as

in our days in the sign of Aquarius. 1962 the point of the first day of spring-

time changed to this constellation accompanied by a total solar eclipse over

New-guinea – geographically the boundary of Cancer and Lion with all

visible planets around 15 degrees Aquarius; a time already calculated since

the ancient Greek and which coincides with the beginning of the humanistic

psychology. In India it was recognized as the constellation of the battle of

Kurukshetra in the Bhagavad-Gita. Many expected the end of the world and

only few celebrated the transition consciously – as we did in Calcutta at

four o’clock in the morning in a deserted city where the Brahmans

drummed to avert a possible disaster. “

„With the time of Aquarius mankind became a community in the cosmic

frame itself. Any smaller association is no loner adequate to social reality

and will perish. The idea of God migrated into the sign of lion, into the

paradise before the Neolithic Revolution. Therefore the Book isn’t any

longer in the foreground but the direct connection with the universe, with

the ghosts and beings as it prevailed in Old Stone Age. The fruit of the tree

of life joins that of the tree of knowledge for those people who have the

courage for the inner change.“

Besides his travels for lectures and seminars he was a professor for philoso-

phy of religions at the college for applied arts in Vienna. His teachings are

summarized in the “Wheel” as an original image for integral analogue

thinking and as a numerological key to world wisdom. Keyserling passed

away in Matrei, Tyrol in 2005.

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.

levitate the bell out of its grave,

let it ascend into the realm of sound

it should rise up into the sky.

Pull, pull, lift up!

It moves, it hovers.

It´s a pleasure for this town,

peace should be its very first sound.”

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”.

„You do not know a part, if you do not know the whole. The whole gives us

the measure for the part. Therefore, to get the knowledge of a single it will

be necessary to have the knowledge of the whole and its parts before.”

„As the original image of all things is beamingly reflected in our mind as is

the reality in a reproduction so our mind has something in itself to look

upon and makes its judgment about the appearances accordingly.”

These sentences out of the epistemology of Nicolaus from Kues were

penned down at the threshold of modern times in the 15. century.

for nothing struggling in vain.

Who wants achieve the grail by arguing,

was never heard in all times

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

- 11 -

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

- 12 -

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.

dataweb and where every conflict in the end may lead to the extinction of

all higher living there is no escape and there are also no wounds, here un-

derstood as limited injuries, to be healed. Besides that we should not forget

that this development is not any longer performing in centuries but in ever

shorter cycles, meanwhile in the beat of decades or even years.

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

- 13 -

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.

- 14 -

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.

- 15 -

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. “

"Luck – this is simply good health and a bad remembrance." this are the

words of Ernest Hemingway. Some more cynic is Gottfried Benn: „To be

stupid and have a job, that is luck!“ Peter Sloterdijk quotes this sentence as

a phrase of the century for cynism. Such a conception of luck we find at the

end of a development where man defines his place in universe himself and

therefore also the measure for his life. „The modern Cynic is an integrated

antisocial man who copes easily with every hippie when it comes to subtle

loss of illusion." and further on "to act against a better knowledge is the

global superstructure of today." diagnosed Sloterdijk in 1983.

miserable affectivity? The principle situation of man did not change after

the turn of the millennium. Mankind as a whole is still on the rocks – today

possibly the whole living nature.

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.

- 16 -

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.

world-society) when it comes to change organizational structures. At a first

glance this seems to be contradictory to the facts. Actually we are witness-

ing immense radical changes on a global level and we allow them to happen

more or less uncomplainingly. All these structural changes (accomplished in

the pretext of security – whose security?) are serving exclusively the pre-

vailing structures which are really hardy and robust, the actual status quo to

be transformed from the national level to a global scale. The basically out-

moded but still existing patterns, thousands of years old, are projected glob-

ally and are able to establish their supremacy and influence in fact only

because they are supported by peoples even though with reluctance and

perhaps unconsciously. We allegedly enlightened ignore our personal re-

sponsibility and are to idle to drain the swamp, to cut the energy sources for

the apparatus. Unflustered and in good faith we go for voting, pay taxes,

send our children to school, entrust our health to hospitals (german:

Kranken-haus! which means house of/for illness) and consume all the mass-

media. Such a primitive-egoistic attitude gives an easy job for despots with

their obsessions for power. Strictly speaking what matters is that we as the

people start to form a network, organize us on our own behalf (which is the

opposite of divide and rule), take responsibility for ourselves and develop

structures for self-governance which are appropriate for man. This does not

exclude global teamwork wherever necessary. As much as necessary and as

little as possible. Confidence is the key.

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-

- 17 -

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.

abstract and theoretical to many contemporary. In fact they undertake what

is imperative: it is about the exchange of our basis in the ongoing opera-

tions, the basis on which we are moving with almost no consciousness and

on which we don’t care about in our everyday business – and this is just in a

situation where nothing would be more necessary than a steady fundament.

But this is a characteristic sign of fundamental changes: we only recognize

their necessity when they can be done successfully only with the utmost

effort. This is the epochal dilemma where we find the reason for the fear of

real freedom which is equally the fear of luck. We can and will reach it only

when we finally take away this only seemingly robust ground and learn to

live in and with a new and till now unfamiliar consciousness.

We can see the external messengers of this change in the courageous jumps

of the hang-gliders across the rockledges, the daredevil capers of snow-

boarders or the breathtaking actions of freeclimbers. These physical limit-

experiences these persons are facing are first and foremost on the agenda in

the realm of mind. However, the spiritual adventure seems to be much more

dangerous to almost all people than to risk ones life in sports or get high,

drunken, stoned or whatsoever with drugs.

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.

- 18 -

I don´t know that much, but it's something

not known by many others.

(Pico de Mirandola)

else, a place where you go to if you want to be alone with yourself or with a

beloved person?

Of course you never would disclose such a place to anybody else. Soon it

would become an insiders' tip and in an even shorter time a rubbish dump

but definitely no longer a place to feel comfortable.

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.

- 19 -

Coloured Windows

Stained glass scattered in grey lead,

High above the hustle and bustle

Panes stay bleary in the sun?

Once you enter to contemplate –

Look at a masters marvel building,

how it's adorned with a burst of beams!

Karl Berner

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.

thread has to be spun in a new way), there is no avoiding to begin with

Adam and Eve. But we shall make progress swiftly. To succeed on this way

some retrospective aspects are summarized in the fashion of theses. We

cannot and we don't want unroll the whole development of mans mind but

emphasize some few relevant viewpoints.

- 20 -

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

- 21 -

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.

become independent from the counted object and beyond that they can be

moved. What we call a difference nowadays is a number in itself: the so

called cardinal numbers are born. A number can be added or subtracted. The

difference as a multiple of the Unit does not change.

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.

be impossible to make it undone. The transition is irreversible, in contempo-

rary words it is a break of symmetry. Breaking of symmetry means an in-

crease of order as well as of complexity. Thus we have more options for

design and at the same time the execution requires a higher level in preci-

sion. The more elements are correlated to each other the more precisely the

interplay must work. The additional freedom in design requires a more in

depth understanding of the laws given by nature.

- 22 -

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.

symbols on the other side mark with no doubt a new step in the develop-

ment of consciousness of man. Both, cardinal numbers as well as symbols

share the property of independence from the actual real object. The meaning

of this fact is that we can share or communicate a real thing which actually

does not exist but only in our minds.

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.

- 23 -

In transition periods critical superpositions will happen

legacy consciousness which is superior. As a result the New will be inter-

preted against the background of traditional knowledge and experiences

therefore a deformation. As a consequence the (misconceived) new knowl-

edge is brought into discredit to some degree. On the other hand the legacy

consciousness in reverse experiences interference, which shows it in review

as a deficient form. Transitions are always phases of uncertainty.

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.

newly acquired symbolic capability is used to reproduce the previous steps

of consciousness in a new way – and with the utmost throughput of energy

until total exhaustion. Old power and new expedients result in a highly

volatile mixture which carries every society to its border of existence.

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.

- 24 -

The road goes along from the Primitive via the

Complicated to the Simple

or: bring your mind back to reason

modern times which is about the beginning of the 15th century. All progress

and especially technics as its medium till today is primarily determined by a

metaphysical manner of thinking. After all the most inner entity of the

something which enables modern technics is still unconscious in general.

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

- 25 -

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.

- 26 -

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.

the transition from hunters and gatherers to farmers and stockbreeders. We

call this period at around the 4th millennium B.C. the Neolithic Revolution.

The centre of this development is seen in the cultures of Sumer and Babylon

in Mesopotamia.

Babylonians already had a powerful mathematical set of tools to their dis-

posal. They used simple trigonometric methods for astronomical time-

calculations and figures for the measurement of the surface of the earth as

well which is what we call geo-metry since the time of the ancient Greeks.

At least since the Egyptian culture which followed the Babylonian culture

the theorem of Pythagoras is well known and therefore also the phenome-

non of incommensurable lines. Once they are translated into measures we

are talking about irrational numbers. The diameter of a circle as well as

diagonals of regular figures of an intersected circle, for example a triangle

or a square cannot be depicted as plain ratios to the circumference or the

sides respectively.

- 27 -

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.

- 29 -

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.

major whole which was in god's good hands. However, he became aware of

his unique value as this specific part in the major whole and asserted this

value. This is the true sense of the name „Perceval“ which is the title of the

poetry of Wolfram von Eschenbach in the 13th century. It was in this time

when the uprising cathedrals were built and many cities were founded. As a

result we see the separation of agricultural and urban population as well as a

distinct division of labour within the society. From now on the individual

was mainly exposed by his specific profession which also gave him a dedi-

cated role and his name.

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.

lost. Wants woke up which knocked over into measureless greediness and

today we recognize that the disregard of natural given relations of measure

inevitable drive into self-destruction. It is one of our main problems if not

t h e Problem that we have no idea at all what measure and number means.

Measure is what cannot be measured itself. It is outside the realm of our

mind and likewise the number.

With his awkwardness the occidental man basically fall back behind Egyp-

tian consciousness. This splendid achievement of the previous level of con-

sciousness – the knowledge about measure and number – is lost, a substan-

tial part of our ability for distinction and therefore recognition is equalized.

lancholy“. Dürer himself as a man of the renaissance and therefore on the

threshold between medieval and modern times was still a master of the art

of measuring of the traditional art as well as of the new discovered perspec-

tive. He positioned the compass as a symbol of measure and the hour glass

as a symbol of the continuous celestial time on the central axis in his pic-

ture. The human figure in this copperplate, “Melancholy”, may consider if it

will be possible to get back the lost measure in a new way.

ancient world, did not show up at once but is the result of a developing pro-

cess. It was initiated through some previous steps. On the following pages

we may have a short look to some of these steps and shall than study the

really revolutionary discovery of the decimal numbers.

- 31 -

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.

Originally Zero was invented in parallel at around 7th century A.C. as a

calculable number by Chinese mathematicians as well as by Indian mathe-

maticians to whom we also owe the so-called Arabic digits. Because of their

religious attitudes they were not that much interested in this-worldly matters

which are seen by them as pretence and for them it was a pure intellectual

enjoyment to deal with numbers. This is as well the reason why we owe

them algebra which means the calculating with formulas without any bond

- 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.

the Hohenstaufen dynasty the sense was clear at one go (and this is how the

negative numbers were invented): negative numbers mean dept. So it hap-

pened that something which originally belongs to the realm of spirit is trans-

ferred into the realm of matter and therefore the whole cosmos was turned

upside down. Everything else is the well known history of the capital which

obtained a spiritual fundament with the Calvinistic shaped Protestantism.

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.

picted in Dürers „Melancholy“ in the correct and full title of the work:

„Melencolia I“. Peter-Klaus Schuster has shown how the „I“ in the title

completely conforms with the Greek reading of One, in particular as the

symbol for the measure of all numbers and therefore for the principle of

mathematics in its original meaning as such.

- 34 -

From Creature to be a Creator

- Impact of Reason -

lasted in a more or less shadowed shape until the Renaissance, the same

person founded a theory of ideas (eidos). This theory teaches the separation

of idea and a specific instance and is therefore indirect the basis for a way

of thinking which came to its culmination in the so-called Nominalism. It

was already around 1000 A.C. in the Chartres School when monks began to

explain God on a basis of reason (actually this is a revival of Origenes at-

tempts 800 years earlier). Till then the certainty of every being was authen-

tic by its divine substance which is its connection with its individual idea.

But this concept was not taken for granted any longer. Things were not any

longer seen as soulful and therefore the relationship to the symbol was cut.

So what remains is the nominalistic certainty of mans own thoughts which

is formulated by Rene Descartes in his famous theorem „cogito ergo sum“.

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.

takes precedence above the numerals. The primacy of language above num-

bers was already denounced by Plato and was then fixed eventually in the

"artes liberales", the educational curriculum of late medieval times. Further

on nominalistic thinking led to the separation of syntax and semantics: The

sign or term respectively becomes moveable against its meaning so we may

freely operate with it. The mathematical counterpart is the calculation with

letters which was invented in the 16th century by the French mathematician

Viete. Herewith the still somewhat number-related form is finally resolved

into the pure formula without any number.

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.

for completely new things which did not exist before. In the context with

time which has become linear and man got a grip on it likewise as on space

modern times and progress become synonyms. Within this context freedom

is misconceived as self-righteousness and form is apprehended only as limit

which has to be overcome. Both are understood only in their negative as-

pects. The admonition of Friedrich Schiller addressed to the artists therefore

is not just by chance but has to be taken serious: "The dignity of mankind is

given into your hands."

The question of Friedrich Nietzsche: „Who gave us the sponge to erase the

whole horizon?” we may answer like this: Nominalism is the impact which

rips open the horizon out of which emerges a new symbolic power and

therefore eventually a new consciousness. Now it is up to us to define the

new horizon (if the term „horizon“ further on makes sense at all!).

- 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.

fact that we have ten fingers and therefore the system is the spitting image

of an intuitive numbering system in which units and superior groups of units

are added (for example the Roman numerals). As a result the whole mathe-

matical background is covered up elegantly and a correlation with the real

world is suggested.

nominalistic „term“ in a high degree: pure formalism, absolute abstraction

from the real world and therefore complete non-vividness. The essence of a

given number, its structure of divisibility, which shows the complex relation

of a given issue and therefore a correlation with the real world is completely

blurred by a positional notation system.

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.

We can calculate everything but anyway we remain in the purely quantita-

tive. Therefore it is not surprising that mathematics in general is seen as the

science of sizes.

right angled system only later on) he provided a geometric, hence a vivid

interpretation of the mastering of the irrational. Actually the display of cor-

relations in a right angled scheme is nothing new. The initial innovation is

to be seen in the continuation of the number line.

around 1560. But it was only about seventy years later when Descartes took

the liberty to declare this line, which till then was nothing more than a gap-

less arrangement of discrete points, by means of the irrational decimal num-

bers as the continuous number line. With the decimals he putted a continu-

ous continuum underneath the line of discrete numbers and ratios. From

now on the difference of measure and size is also flattened in view and

hence at the same time an essential means of cognition is dimmed out.

On the continuous line of real numbers every physical value is assigned a

real number. As the axis is apprehended as a pure value of numbers which

- 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.

The Euclidian ideal of continuous space is extended by the continuum of

time which now is thought of to be absolute. The basis of this concept is the

fiction of a precise capture of the infinite, here of the infinitesimal small.

We have to think of it as a point which then is expressed as a numerical

value and therefore becomes mathematical operable.

The mental corset of an absolute space, in which our mind is moving around

all the time since Euclid is now extended by Descartes onto the layer of

numbers. Model or idea respectively and reality were put into one by

Euclid. The confusion of both is perfect and is now continued on the layer

of numbers. Geometry becomes accessible for the rules of arithmetic and

algebra and can therefore be resolved completely into abstract symbolic

formulas.

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 -

“function”. Function is the new ideal of any scientific term and is contrary

to the formal logic of the Aristotelian schemes of terms. The formula as a

mathematical term is opposed to the ontological term as it is given in words.

about two hundred years before by the German cardinal Nicholas of Cusa.

In his writings about the “Coincidence of opposites” (lat. Coincidentia op-

positorum) he assumes that the One and the Many or the Infinite and the

Finite are in a relationship of mutual dependency. Each single One as a part

of the big wholeness is always aimed to another single One. World is a

functional coherence which conveys between its parts and the whole as well

as among the parts themselves according to defined rules. According to

Cusanus in such a context there are no longer any static things but condi-

tions only, momentarily captures of knots in an ongoing moving and trans-

forming network of relationships.

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.

indiscriminated mingled. However it is the basic idea of a function to dis-

sect the generating rule for the ongoing lawful changes in relationships.

Therefore it is not a general reproduction of a mental concept, of an idea but

a rule of series which describes the emergence of one condition out of an-

other one. This is the feature which gives its imprint to the term „function“.

duration, with a progress of time. The usurpation of the only shortly mas-

- 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.

phenomena, first defined as terms, are translated into numbers which then

can be operated mathematically. Actually measuring is not to measure the

object itself but its relationship to its surrounding. However, the basis for

the comparison of measuring results is a homogeneous context of condi-

tions. In case of complex investigations we therefore come up inevitably

with arbitrarily abstract gauges or comparing units respectively. The well-

known experiments of classic mechanics show how the movement of a

object, thought of as to be invariable in itself, in space (a sphere for exam-

ple) is measured relative to its static surrounding (for example an inclined

track on which the sphere is rolling down).

laboratories of the researchers. The movement or change in the real space

can be described as an ideal process mathematically in the system of fixed

coordinates with the graph of a function as well as with the function for-

mula itself. As the term of the number interpenetrates with the term of the

function every possible form of lawful dependency of values can be de-

picted. Especially because of the extension of the idea of the function to the

analytical calculus each single moment can be fixed.

be continuously, is called a limit. Actually a true mathematical point is

inconceivable. „Point“ always means a sensual extension even if it is itsy-

bitsy. Again we reach the problem of the irrational. With the fixing of a

limit in our thoughts we still stick frantic with an object as a thing. But this

is: we suspend the achievement of the idea of the function. The object of a

function is the rule which defines a relation. As long as we think in rigid

static terms we restrict ourselves. When we fix the value of a function as

size mathematics capsizes into magic, becomes measureless formalism. It is

at this point when the word of Spengler becomes true which denounces

function as the Faustian number.

with its formal logic first we can see the development of an addiction for

- 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.

through an admirably sophisticated mathematical toolset. However, it is

characterized by a pure tangible oriented mind.

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.

ingly fixing of the irrational as a manageable value. However, with this

mental materialisation the core of the idea of the function actually becomes

crippled.

Although Descartes in his concept of dimensions employed intensely subtle

considerations when it comes to the accurate description of things and their

interfaces or overlays and therefore their limits in a system, he finally failed

in the face of the inquisitorial verdict against Galilei to overcome the tangi-

ble minded thinking in such a way to think the relationship of an object with

its surrounding without space at all. So we observe Descartes moving in the

tangible Euclidian world which is mapped by him completely as a func-

tional system.

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.

separate view to this same cause. Various dimensions represent the same

cause independently in various modes. Although the orders in a way inter-

penetrate each other each of them is invisible to all the others. In this cohe-

rence of different orders Pascal detected what is known as transcendental

difference, a term coined by the German philosopher Kant. The model of

order of Pascal indeed includes hierarchical structures whereas the superior

can "see" the inferior, however all orderlevels are subjected by the regulari-

ties of an overall order themselves.

- 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.

science of a consistent order of a specific system. However the „scientia

generalis“ of Leibniz is an order of orders. That is: it describes a structure. It

does not describe the coherence of objects in a formal way but the lawful

coherence of relations is formulated mathematically. The emerging limits in

a sense of transformation- or transitorial phases are not values to be fixed

any longer but can be put into and handled in the calculus as if they are

values.

they are emerging out of the coherence of an absolutely consistent unity.

This fundamental unity of all being – as a single whole as such as well as a

part of the bigger whole – is finally based on the principle of the infinite.

This principle states that a value of an order can show up as a limit in an

order which is of a different quality. Herein it is ruled by the other order but

its property as a limit is not fixed as a value within this other order.

- 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 -

meaningless signatures which are separated from any things. For so called

Leibniz-languages the formal rigour is crucial. The formalism for combina-

torics was prepared among others by Diophant, Raimundus Lullus, Francois

Viete and Blaise Pascal. Incidentally the potential for order as it is gathered

in the so called Pascal triangle is age-old knowledge which was only redis-

covered by Pascal.

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.

him man stuck to the metaphysical dualism of heaven and earth, spirit and

matter. However, even Leibniz has not overcome the need for a numinous

background and so God as a watchmaker is transformed into a God which is

to be thought of as a gardener. The causal system of facts as it was shaped

by Descartes evolves into a synchrotopic structure of possibilities.

able moment a something, a salient point unfolds an uncountable number of

theoretical possibilities, a well ordered, manifold changing shape. Its never-

theless incomparable character is owed to the invisible and unchangeable

form, which is constituted in the moment of in-form-ation, which is: the

selection out of the abundance of possibilities.

With the transition to formal symbolism particular solutions, and even the

most complex ones, are replaced by universal methods of solutions. These

- 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.

means it can be realised in principle because there is no inner contradiction.

However, besides the thinkable contradiction there is obviously a principle

of choice which dissects the actual out of the abundance of the possible.

Leibniz formulated this principle in his „Theodizee“ in a philosophical or

theological way as the best of possible worlds, mathematically as the prin-

ciple of extremes and physically as the principle of least action. This is at

the same time the foundation of theoretical physics.

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.

our ways of thinking and acting – just only new thinking is insufficient: that

means to carry on within the system. No: our own structure has changed!

The conditions of our existence have changed. Right now we believe the

king is mate because he is threatened by our knight, at least according to our

(mis-) understanding.

fact follows simple laws on higher levels. On a playboard shaped as a Moe-

bius-area knight's jumps become simple as well. However, we are still play-

ing in our world of three dimensions. „Royal art consists in ruling the world

according to its own laws. This art demands the wisdom which consists in

the recognition of the possibilities.“ (Titus Burckhardt) The calculus opens

up the possibilities, however a new consciousness is necessary to bring the

best possible of them into reality.

- 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

operator – is raised to a higher power itself in fact with a negative exponent.

Whilst the fraction describes a conjunction within the same category of

order as we can see in the simple negative exponent, the square-root is

rather the formal expression of an interdimensional conjunction. This con-

junction among different orders has the distinction of an exponent which is

raised to a higher power itself with a negative exponent.

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.

angle as well as the theorem of Pythagoras and the trigonometric functions.

Trigonometric functions actually are already defined as ratios and are there-

fore in a close connection with the conjunction of orders. This is the expla-

nation for the appearance of typical square-root values in a series of distin-

guished angles.

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.

perceive because we are patterns of vibrations, circling, whirling beings,

like everything which surrounds us? Since the geometric interpretation of

the so-called imaginary numbers by Argand and Gauß (as a number-axis

orthogonal on the well known number line) these numbers are used on the

basis of the famous Euler formula for the mathematical handling of physical

processes of oscillation. The imaginary unit „i“ represents the thus far not

2 1

explained value of the square root out of – 1:

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 -

tal physics under the overall prevailing superposition as described before.

With regard to this practical and tangible oriented background and with the

view on aspirations for overseas conquests together with the upcoming

navigational problems the trigonometric and logarithmic tables became

surpassing meanings as useful calculation utilities.

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

respective power-expressions by incrementing the exponent with one per

step that is: a simple addition. A similar connex was available in ancient

Egypt for trigonometric ratios. The later Greeks called them prostapheretic

rules. The meaning for practical calculations is as follows: if we set an in-

variant basis for numerical calculations all numbers can be represented by

their respective exponents. As a result the elaborate multiplication- and

division-tasks are reduced to simpler addition- and subtraction-tasks which

can be done more easily.

However, as long as the exponents are allowed to be integers only there is

obviously only a minor advantage. Hence, for a comprehensive usage in

everyday-life the range of allowed exponents must be extended to the whole

continuum of numbers. This was exactly the vital idea of Napier and Bürgi

who both independently from each other found what we nowadays call

„logarithm“. So we found: starting with the famous rules for powering on

one hand we allow the whole continuum of numbers as exponents and on

the other hand we define an invariant basis, then the former exponents be-

come logarithms which can be understood as representatives for any num-

ber and we obtain the advantages for calculations as mentioned above.

Because of the identical formal coherence in means of operations the proc-

ess of finding the logarithm till today is said to be the second reversal of

- 57 -

powering (besides the extraction of roots known as the first reverse opera-

tion). However, what does it mean to find the logarithm?

nent is a given value and we conclude from the basis to a power or from a

given power to its basis respectively. In opposition to these operations to

find the logarithm means we are in search for the value of the exponent

itself, the operator. What is expressed by this value given with the operator?

It is the ratio of basis and power. Hence the exponent is a ratio-number –

and this is exactly the meaning of the word „logarithm“.

that powering and extracting of roots are algebraic operations. The exponent

then gives us the degree of the specific conjunction. The basis as well as the

power are related to each other immediately – rather with integers. And: the

operation is absolutely independent from any other conjunctions of the same

objects or within the same scheme of order.

As soon as we find logarithms there is a fundamental change. Now we view

the whole context and compare relations or ratios or conjunctions respec-

tively, this is: designate the ratio of ratios. This is the primary reason to set

an independent basis. It is this the mechanism which allows to compare any

numbers with each other, especially the irrational numbers themselves

which are also allowed as logarithms.

las of Cusa. By abstracting from real things it is his intention to formulate

the law of relations which are varying according to this law. Thereby it

doesn´t matter if these are relations among objects thought of as real things

(classic experimental physics and analysis) or if the objects are relations

themselves (ars combinatoria). Here with the logarithms we find the exact

arithmetic equivalence to the order of orders which can be described in a

(non-algebraic) formal way with the Leibniz-calculus. This is the reason

why Leonard Euler justifiably assigns the logarithmic functions to the tran-

scendent functions, although his reasoning was different.

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.

not detect the number „e“, however he uncovered its main essence and gave

this number its name. The number as such was already detected 1690 by

Jakob Bernoulli when he was in search for a formula for compound inter-

ests. It was also Jakob Bernoulli who passionately studied the logarithmic

spiral which was already detected around 1630 by Descartes and Toricelli.

Among others he found that this spiral keeps its shape independent from the

scale which means independent of the distance from the centre. It is self-

similar in every coil and therefore Bernoulli named it „spira mirabilis“.

From an analytical point of view the derived function is identical with the

original function and this is a property which this spiral shares with the

exponential function (with basis e). After it became clear that this function

is the reverse function of the logarithmic function with basis „e“ the loga-

rithms of basis “e” nowadays are called “natural logarithms” because of the

universality of the number „e“.

was simply that it is not an algebraic function. Neither is it a powering func-

tion nor a root function and finally it does not include any of the basic

arithmetic operations. Actually this is such a fundamental distinction that it

is simply impossible to speak about the process of finding logarithms as a

second reversal of the powering operation. One more argument against this

nuisance is the rule of symmetry: every operation has exactly one reverse

operation. Why should there be an exemption with the raising to powers?

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.

ties arises at a specific place in a specific moment a specific unrepeatable

form: the origin (german: Ur-sprung) of a shape, the never-changing form

which accompanies the ever-changing shape throughout its lifecycle, grants

(german: ge-währ-leistet) the entity and the character of this shape because

of its invariance.

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.

view as equities of second degree with which we obtain the according

graphs in the system of coordinates. Again it is the exponent, specifically

the exponent 2, which shapes the unifying ribbon, the conjunction of the

curves of the conic sections.

- 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.

logarithms. In Brigg´s logarithms and in our decimal system as well it is the

number ten, in computer science two numbers, two and sixteen function as

the main basis equally. However, as we have already seen there is a number

with a surpassing universality: the Eulerian number e, written as a decimal

fraction with some decimal places it looks like this:

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.“

attracting – first of all a circle? What is it that makes a wheel useful? Why is

a series of notes tuneful? It is their more or less obvious order. However,

this order always obtains any shape from a more or less recognizable point

of reference. If centre of symmetry, central point, hub or fundamental tone –

there is always a kind of controller, a „spiritus rector“, who keeps an entity

together in a harmonic way. In case of logarithms it is their common basis.

When a master of ZEN commits a perfect circle to the paper with his brush,

then he does not leave behind a puncture from a circle – he succeeds be-

cause he is in his own centre himself. This is the theme of the essay „Con-

cerning the Puppet Theatre“ of Heinrich von Kleist.

- 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.

proportions as well are not unambiguous identifiable discrete values but

rather like the infinite roots they are limits in the sense of the conjunction of

order schemes. Therefore it means that these numbers also represent a proc-

ess, something in motion, an oscillation. For example the values 3,9999...

- 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.

ference via the fraction and ongoing to the root, there is a reversal process.

As we have seen in the explanation of the first key this process is always

represented by the symbol “ -1 ”. It was exactly this value within the proc-

ess of the squaring of the hyperbola ( f (x) = x -1 ) which led to the insight

that the logarithm in fact is a function. In the already mentioned projective

geometry the inversion of the circle is also a reversal process (mirroring), a

fundamental transformation wherein the central point becomes the point of

infinity. In such a sense we may say that every generation of relationship,

each reversal means a passage through the infinite. Within the plane of

complex numbers this step is a sliding transition. On this way of generating

relationships, especially of relations amongst logarithmic bases in the very

end we get to the essence, the number “e”.

It is only when we clearly bear in mind the hierarchy of order schemes and

their controls that we perceive the ultimate shaping, in-form-ing centre.

However, therefore the distinction between „logoi“ and „arithmoi“ is inevi-

table.

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!

manner of teenagers right now not everything is destroyed and some things

are running well. One reason for this fact is a high threshold of tolerance of

nature but at least of the same importance is the fact that we include in al-

most all calculations the number „e“. However, this is not because we are

that much conscious about the above mentioned properties of „e“ but be-

cause of its approval in the field. At this point we can observe how the new

consciousness effects the present.

sciousness of arbitrariness. As such it marks the crest of the transition.

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.

thing in its essence has its own time). The small cannot control the bigger

one. What we can do is: we may bring our own rhythm into resonance with

the rhythm of somebody or something else. Oscillation is movement and

needs space. Therefore the point must be expanded to an area. This will be

accomplished if we expand this figure, the so-called Pythagorean Tetraktys

(= fourfold) to the fivefold Pentaktys.

- 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.

because of the pure quantum, the intensity of colours, the monotony. Here is

not that much new: once we have seen a tulip we have seen all of them,

once we have seen a blade of grass we know the whole course.

Mathematics is the language of nature. Although it is of tremendous variety

it has only one faculty. Since Leibniz we eagerly studied the grammar of

this language but the vocabulary is still fairly pure. The words of mathemat-

ics are the numbers. One may opine the vocabulary is huge, almost reaching

the infinite. However, here the vocabulary is measured by the number of

viewpoints we have upon a single number. Indeed there can be no talk of a

plenty of viewpoints. The viewpoint is one and is just restricted to quantity

as it is written in the form of a decimal number.

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.

justified. However, the facts of nature are in contrast to this way of thinking.

In nature there is no arbitrariness. It uses all liberties and at the same time

there is complete order and harmony everywhere. Leibniz talks about the

best of all possible worlds with credit to a prestabilized harmony. Not eve-

rything which is possible according to grammar or formal calculation is

realized. Leibniz refers to the principles of extremes or infinitesimals re-

spectively when discussing the striking security of choice of nature. How-

ever, he cannot explain why we are facing preferred particular prearranged

relations or conjunctions respectively always and everywhere.

who gave autonomy to signs and who put God inward when he wrote his

teachings of the monads. Leonard Euler was a mere nine years old when

Leibniz passed away in the age of seventy in the year 1716. Euler was a

fervent protestant and had no use for the God as a gardener as it was con-

ceived by the enlightened Leibniz. That is how it came that the intellectual

world of Leibniz, which was represented in Euler's time by Christian Wolff,

was vehemently fought by Euler. The contradiction was also mirrored in the

realm of mathematics. Euler was a magician with regard to numbers. One

said that for him calculating was a process as breathing is for other people.

Euler didn´t need a pocket calculator (if there were any), he was a calculator

– and a scientific one! So, whereas one of them preferred to attend to the

grammar of the language of nature the other was completely addicted to the

vocabulary of this language. What was not accomplished, not least because

of the theologic-philosophical antagonism, was the connection between

arithmetic and algebra. This connex was attacked systematically only one

generation later by Carl Friedrich Gauß. He was six years when Euler died

in 1783 seventy seven years old. For this task he could go back to the rich

analytical investigations of Euler. The theory of the section of the circle was

published in 1801 in his „Disquisitiones aritmeticae“, a groundbreaking

mathematical work till today.

The group theory which developed out of this work later on however lost

sight of the numerical aspect again. This theory introduces numbers as vir-

- 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.”

Coherence is relationship, made out of one or more relations, proportions.

Beforehand we were already concerned with various kinds of the appear-

ance of proportions and we identified the difference as the simplest one.

Now it is obvious that we cannot meet the standard of natural phenomena

with a purely additive or subtractive relationship respectively. In terms of

group theory we have to concern ourselves with multiplicative connections.

This was already understood by our ancestors even without group theory.

Proportions relative to the unity were outstanding proportions all along. At

this point I may remind you to the basic fractions of the Egyptians but to the

resolution of the four-parted proportion into a vacuous decimal fraction as

well.

- 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):

2-1 3-1 4-1 5-1 6-1

1x 2-1 2 x 3-1 3 x 4-1 4 x 5-1 5 x 6-1

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.

four ways in the so called Quadrivium. Ancient mathematicians shew an

- 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.

tions in a vigorous way with his book about the „Harmonics of the world“

(Harmonices mundi). It was his view of the world which led him directly to

the laws of planets which are named after him. It was then exactly 72 years

later, which is one day in the platonic year, when the secret of the catenary

curve was disclosed with the methods of analysis. In modern notation the

formula shows a kind of mean value of two exponential functions with the

basis of „e“. It was then only close to the end of the 20th century when Horst

von Hasselbach pushed the Pythagorean Theorem to a new level by means

of the catenary formula. He invented a new mean value called „relative

biharmonics“ which shows the direct coherence between the pythagorean

triangle and the chainline.

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.

physics to measure a whole in its relationship to its environment. But today

science is dealing more and more with relationships inside of a whole, espe-

cially a living wholeness. What we perceive as a shape is always owed to an

information-process which, once initiated, all the time generates the form,

the unchanging soul of an outwardly ongoing changing shape. The informa-

tion-process grants the relationship with the ruler. This succeeds only when

the whole at the point of its coming into existence is situated on the physical

line which is to be gauged or calibrated. Mathematically spoken the zero-

point of the line of logarithms is set to the unit, the One on the line of values

(e0 = 1). The zero-point of the line of logarithms for me as a human as well

as for every other shape is the point of identity which is the central point out

of which the shape has to prove itself. The corresponding point on the line

of numbers, the line of values of physical measures, the One is the shape in

its unity as it is perceived by other people. It is this distinction of Identity

and Unity in which we can grasp the actual meaning of zero which came to

Europe in the beginning of the13th century: at first it makes the ruling

- 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.

should be kept in mind:

• all values on the continuous line of numbers can be presented as

chain fractions

• all elements of a chain fraction are natural numbers without any

exception

• all natural numbers can be built out of prime numbers

• the presentation of a number as a chain fraction is not bound to

any “basis”. This is contrary to the presentation by decimals

• rational numbers yield finite chain fractions – arational numbers

yield infinite chain fractions

- 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

Rudolf Stössel, who wrote „that not only the little whole numbers and their

proportions are part in the harmonical consonance of our world as it was

said by [Pythagoras and] Kepler but the irrational and transcendent numbers

as well.“ Because of the separation of the line of ratios from the line of

values we now know that they actually should be called arational numbers.

Here we are exactly at the point where natural logarithms gave us a more

- 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.

ture of divisibility. Actually this is nothing else than its specific relationship

to the unit, the One. We may also observe this structure as its specific fre-

quency-pattern, its unmistakeable fingerprint. What is to be understood by

such a specific relationship?

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 particular sequence and

• the length of a period in such a series.

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.

ratio it is not wondrous any longer, that the simplest polygons as we obtain

them by the regular division of the circle were of high importance ever

since and of course will be forever. On the following page we present the

chain fractions of the ratios of side-lengths by the radiuses of the perimeters

• in the square (√ 2)

• in the pentagon ( at first φ , the golden mean)

• the ratio of radius to the side length is a variation of the

golden mean ( √(φ²+1); a first approximation) )

• in the (half)circle ( π ).

- 81 -

- 82 -

III Decisive Ratios

To which the entities are adhered,

Yeah, the one who knows the thread of threads,

He knows the big Brahman force.

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.

Like water at the edge of the Lotos leaf.

The wise man however can show us instantly

The bridge over this sea of change.

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.

One. We have already heard how the detachment from things in the West-

ern world in times of Renaissance at the same time brought the loss of

measure. As a very last consequence this is tantamount to spiritual sterility.

„to take measure“ is used in the bible similar to “recognize” with the mean-

ing of procreate. Hugo Kükelhaus tells the truth when saying: „Only when

man clearly bears the Units in his visual mind which give the measure for

life he is enabled to judge and act in an appropriate way. Without them he is

unable to bring about 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.

for all of what we like, with which we as a per-son come into re-son-ance or

vice versa: for all the things and beings we dislike, to which we feel aver-

sion. To come into resonance means to oscillate together. „per-sonare“

originally meant in theater to „speak through the mask“. It also has the

meaning however to cause something to sound or that a human being is in

unison with the cosmos.

which are built of smallest possible numbers. For systems which are com-

plex in a high degree, deeply structured and rich conduplicated there is an

inevitable force for precise tuning among the parts and with respect to the

whole as well. It is the degree of refinement of the structure and complexity

which determines the precision of the rhythm which grants in turn the co-

herence of the whole. The patterns of frequency of various order schemes

which are intended to co-act in an encompassing whole must be well-

attuned to each other in every moment. More than 100.000 flawless attuned

reactions within a single cell per second and at the same time with a maxi-

mum of energetic efficiency is impossible without such a maximum of fine-

tuning or coherence. Anything in nature which intends to endure – and who

or what does not – can venture in the long run to ignore the decisive ratios

or even act against them. The breaking of symmetry means refinement of

structuring, enhancement of the levels of order and energy. However, it also

means increased fragility which only can be compensated by a more pre-

cisely and ingenious organization according to the exponential multiplied

number of conjunctions.

- 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.

shape and wholeness got a renewed mathematical basis. After the almost

forgotten „sacred geometry“ and the simple ratios symmetry, harmony and

rhythm now again take their ancestral places and they do so more vigorous

than ever. Before starting the investigation of the tracks of this development

we shall consider the new order of numbers with regard to the (newly in-

vented) proto numbers at the end of our short stroll.

numbers

Decimal number Chain fraction

discrete N natural P prime consonant

↓ R rational (Q) H harmonic ↑

continuous A arational (R) E eminent dissonant

- 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.

lating limits exclusively. These arational numbers (A) represent the patterns

of frequencies of an unlimited number of information processes.

The proto numbers on this line which are to be seen as a subset of the whole

set likewise as on the line of values I call the eminent numbers (E). The two

transcendent numbers „e“ and „π“ belong to them as well as the golden

mean and the square roots of the elementary numbers 2 and 3. It will be

interesting to see if any other numbers which till now only carve out an

inconsiderable existence as a decimal fraction will show up in the series of

the eminent numbers in the future.

guish them as direct (+) and inverse (-) relations, hereby referring to a pro-

posal of Gauß. The centre of the line of relations is marked by the identity,

the 0-relation.

- 87 -

Translucency of the Crystal

- Tracks of exemption -

ness is aimed for the enlightening of matter, for the form which becomes

conscious of itself. The theme was realised paradigmatically in the erection

of the gothic cathedrals at the beginning of the 13th century.

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:

Circling the universe just with his finger!

To him it befits to move the world inside,

Nature in itself, himself to nourish inside nature,

So that all beings living and weaving in him,

Never will miss his force nor his spirit.

tangible things can be made transcendent but things of the spiritual world

can be made retroscendent back to the world of tangibles.“ The project of

the enlightening of matter which also includes ourselves can succeed only

when we turn to our centre.

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.

cosmos: from the hierarchy in the Middle Ages via the clockwork in times

of classical mechanics through to the control loop of cybernetics. The cen-

tral theme which runs through all these concepts is an idea of control from

outside from a subjective all overlooking point of view. Why not conceive

world as a hologram? From different viewing angles we perceive the same

thing in different ways. Absolute time as is depicted in the coordinates as

ongoing clocked particles has not that much in common with the reality of

life. The life of any being however is going to proceed in the non-linear

rhythm of its Eigenzeit. The American seer Edgar Cayce wrote in the thir-

ties of the 20th century: „Every model includes by nature its own plan to

grow and to develop itself, and this corresponds to the sound of a specific

note.“ and the architect Louis Kahn developed his plans on the basis of the

insight: “The essence of a thing is its desire to come to itself.”

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.

essential form means integral perception. Lynkeus, the lynx-eyed watchman

expresses this in the watchman’s ballad in „Faust“ of Goethe: „Born for

watching, appointed for looking”. Ralph Waldo Emerson also recognized

that things become transparent to us only when the axis of looking falls into

one with the axis of the things themselves.

tion of a new organ. It is for sure one of the most urging tasks to develop

and train our feeling for the subtle and hidden forces. This is the exact

meaning of the word “aesthetics”: aesthesia = sensibility. Friedrich Schiller

recognized this central problem of mankind in our phase of transition and

attended to this matter in his letters „About the aesthetic education of men”.

At that time however he assumed an ideal of beauty which was lacking of

any mathematical foundation. Thus every talking about aesthetics is in

limbo as are similar talks about ethics. Like I said: Nature has only one

faculty and is likewise spirit and physics.

- 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.

practice in musical perception. However the world of hearing is in an obvi-

ous contradiction to the world of vision as it is taught to us by Euclidian

geometry. Thereby the discrepancy is given not at all by any anatomic rea-

son like a linear organization of the eye and a logarithmic of the ear. As

mentioned earlier all of our senses are laid out for logarithmic perception.

As creative man who are enabled nowadays technically for almost all and

everything it is inevitable to acquire an appropriate view to the world which

corresponds with reality instead with superficial illusions. It is absolute

essential to develop a visual perception which is equivalent to the auditive

perception. Auditive perception is fed by the theory of harmony and its

mathematical foundation is identical with the basis of radiography. With the

help of radiography we should succeed in changing this spatial designed

world into a beaming world before it decays completely as a radioactive

contaminated world.

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.

section of two levels of consciousness. On one hand the traditional Euclid-

ian, spatial oriented perception and on the other hand the new symbolic

power as a tool of cognition. Mathematical formulas are the utmost high

developed symbolic forms derived from the rationality of the visible and

invisible nature as well. Simplicity and clarity are owed to it. Applied in a

purely formal way it may happen easily that the accomplished calculations

are virtually hovering above reality. Thinking becomes embogged in the

cleverness of the algebraic calculus of possibilities, but avoids the way into

resurrection. Werner Heisenberg, the nuclear physicist, described the situa-

tion as follows: „The pure mathematical speculation becomes infertile be-

cause it cannot find its way back out of a game with the plenty of possible

shapes to the very few forms which actually determine all shapes in nature.“

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.

our ability of fabrication. Out of both there may develop a consciousness

which is adequate to the new symbolic power understood as a potential for

cognition. It is only when perception and cognition are balanced, when

thinking and feeling interleave on one level, the potential of the newly ob-

tained power can unfold towards the blessing for life.

IV design (gestalten)

become secular shells which seemingly are to be used in arbitrary ways.

Creation is degenerated to arbitrary design. Indeed we become aware more

and more that we miss any form in the limitless mass. We realize that our

doing is not genuine, that we hamper ourselves to see the truth because of

huge numbers. Titus Burckhardt: „What truth is on the cognitive level is

form on the sensuous. No spiritual watch without adequate shaping: if con-

scious fails form fails as well and the ever lasting valid keeps invisible."

bring out of the sea of possibilities which are given mathematically by the

„ars combinatoria“. It is in artistic design where the repeatedly upcoming

conflict, the trial to free oneself out of the superposition of old patterns of

perception and feeling, is brought to stage with clearest consciousness.

watching it without understanding or else with theoretical expertise. Very

often a connection with reality is simply not given or else the problem in

focus is mastered not at all or only in a deficient manner. We observe an

absolute exception in the works of Maurits Cornelius Escher. He created his

"impossible worlds" with mathematical precision and like no one else he

- 96 -

managed with his work to make our seemingly natural view of the world

questionable.

arbitrariness or fantastic simulations. Thereby most modern electronic me-

dia are used to render homage in high-tec manner to the oldstyle perception

of the existing as well as to a simply functional concept of time in an end-

less rapture of motion. It is clear that the measurable time of decay and the

measured space of the existing cannot be a criterion for design which is

adequate to today's reality. For this we need the orientation to the rhythmic-

creative concept of time of the becoming to open up new realms of real

creative design.

the first half of 20th century and after 1950 the „Ulmer Hochschule für

Gestaltung“. One of its directors, Max Bill, said about concrete art of which

he was a co-founder: „the aim of concrete art is to develop artefacts for

spiritual use similar like man creates artefacts for material use. in its last

consequence concrete art is pure expression of harmonic measure and law.“

the splendid sketches of architects who recovered the "cosmic contact with

elements of nature and past" (for short: with life.) Beyond others he namely

mentioned the architect of the Sydney Opera House, Jørn Utzon. Using the

example of this building Giedion shows how in this building as in all felici-

tous sketches the all integrating pivot as the formal central point which

gathers the whole construction in a focus, that this focal point is invisible

and can be constructed only in an backward manner which is literally a re-

construction.

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.

Frei Otto with his tented roof-constructions. The most important, at least

impressive one till now seems to be the roof of the Olympic stadium in

Munich from 1972. At the turnaround into the 3rd Millennium the Spanish

- 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

growth is going on according to the individual information by immanent

measures. Today's physics is a theory of measurement. "Measure" therefore

is an element of the operation of measuring and not at all an immanent de-

termination of the phenomenon, which is to be measured. We can confi-

dently agree with Georg Picht who asserts: „The measuring overgrows the

insight of measures."

change in physics. Einstein was talking about classical physics as a theory

of objects whereas quantum physics is going to be a theory of relationships.

This change shows how a process which already took place earlier in ma-

thematics in the transition from Descartes to Leibniz recurs in science. As

algebra once was at the beginning of mathematics of possibilities and prob-

abilities we may designate quantum physics as physics of probabilities.

It is remarkable that the mathematical foundation of new physics emerged

from the interpenetration of radiography with means of higher algebra. The

Heisenberg matrix mechanics is a pure algebraic construction and one of the

famous calculi in the beginning of quantum physics. Alfred North White-

- 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.“

algebra is at risk, likewise mathematics itself, to lose itself in really ingen-

ious mathematical symbolism. Its models which by some scientist from

time to time may be misunderstood as reality itself may be confirmed again

and again in form of a gigantic tautology. Within this kind of physics far

and wide one cannot recognize that there is even the shred of an inkling that

one knows what "measure" really means. Thereby it is old wisdom that

something which does not stick with its specific intrinsic measures will not

be of long standing. (And here of course we are talking about the measure

as it is given for each form individually.) For Richard Feynman, one of the

leading quantum-physicists in the middle of 20th century, geometry is a

book of seven seals and he coquets with his lack of understanding for the

attributes of conic sections. In one of his lectures he is talking about an

elementary geometrical proof of Kepler and then says: „’Elementary’ means

you need only little prior knowledge but an indefinite high level of intelli-

gence for comprehension. One does not need knowledge but intelligence to

understand an elementary proof.“ This is a highlight on the situation in

modern science around 1960.

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.

the pentaktys. Within this figure the central fixed point is now expanded to

an area. Together with the according periphery this field reflects the cyclic

move from perception via cognition to design. The corners are given by: the

aspect of functions for the perception of metamorphic shifts, the proportion

as the sensor of cognition and the tensor as a calculus for optimized design.

- 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

- 103 -

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.

physical prerequisites of our existence are sunken down to subconscious-

ness. The God of metaphysics, ghosts and gods, all of them are surrogates

for uncontrollable energies and thus for the irrational, they are all dead and

what we have left over is the mathematical substrate. What we have at our

disposal is a new symbolic power and the preservation of man depends on

our ability and readiness to accept the ever lasting order of nature which is

unavailable for us as the irrevocably power.

handling of energy. The various symbolic forms, and among them of course

the symbols in the narrow sense, are the visible and audible expression of

this power on the various levels of consciousness. The optimal implementa-

tion of possibilities adequate to the given potential requires a corresponding

consciousness, a consciousness of form. Georg Picht: „The power of spirit

manifests itself in structures and not in contents." For us this implies: the

one which has to be mastered, namely the complex of forms or the scheme

of orders, has been here all along, is age-old; what we find to be new are the

available possibilities in handling of these energies which eventually are

always energies of form. Now it is essential to develop senses and sensitiv-

ity for form. This however is the project of aesthetic education.

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.

logos at first was the measure as we have seen before. It is because of this

that Heraklit declared at the beginning of the Greek age: „This cosmos is

created neither by one of the gods nor by man but it always has been, is and

will be: for ever living fire, inflaming in measures and going out in meas-

ures." After the recent breaking of symmetry of modern times it is the loga-

rithm. Rather we should write: Logarhythm, because it is the Rhythm which

becomes obvious in the presentation as chain fraction and which determines

the degree of order as well as the specific outreach. The complexity of a

structure, the mathematical equivalent of a comprehensive scheme of order,

is measured on his part by the variety of immanent proportions of equilib-

riums, the richness of immanent measures.

Whether chain fraction or prime factors, we are always led to the order of

natural numbers which are seen by C.G.Jung as the "Archetype of order

which has come to its own consciousness". Archetypes are described in

depth psychology as consistent and therefore unchangingly dispositions of

structure of consciousness. Interestingly natural numbers come into the

limelight of physics with power at the beginning of the 20th century and

give their name to the prevailing direction for the whole century: quantum

physics. Masses of energy which can be seen as complex interleaved balls

of oscillations emerge in principle as whole-numbered multitudes of

Planck's constant. This circumstance is fundamental for the structure of

atoms and thus for the whole matter. As well as for the teacher of a series of

quantum physicist, Arnold Sommerfeld, as well as for one of his out-

standing students, Wolfgang Pauli, natural numbers are the ultimate ele-

ments of structure of the being.

- 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.

awful tradition have thousands of years of experience within their horizon

which is the horizon of logical thinking, a thinking in terms. This tradition

and with it this consciousness is sustained and defended not only by its

official bearers but by their antagonists as well. Any trial to abolish the

conventional systems with their own means is futile. Any attack if with

arguments or in a forceful manner not only is wasted energy but on the

contrary it enforces the established structure. The apparatus is anxiously

thoughtful to purposefully concentrate this kind of energy in clubs and

whichever organized groups. The moribund consciousness is enforced all

the more when we submit our responsibility to institutions in such a way

that we rely on them or even explicitly demand for them.

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.

- 107 -

It is only then

- but instead as the condition for possibilities and

which is to boundless freedom for mobility and expression

which means the realisation of our unique task

by utilising the whole variety of forms

- 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!“

them you will find scientists and mathematicians aside of poets and natural

philosophers. This more poetic style may help us to interpret texts of these

people (e.g. old traditions) against the newly gained mathematical back-

ground in a quite reasonable way. With this background a lot of as yet sur-

real, puzzling, fairytale-like or simply silly appearing statements may show

up in a new or at least in a different light.

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:

the high value of a more sacred philosophy will be re-cognized

by the people who returned to themselves,

mathematical studies then will be given an orientation

o partly towards sharpening of a judgement

which is practiced in a more serious way,

o partly toward the aspiring cognition of

the essence of harmony and

the archetype as it were of beauty;

· natural science anew

o become subserving in glorification of the creator

of the nature who shows us in the visible world

the image of the ideal (world),

but eventually all studies are focused again towards the acquirement of

blissfulness“

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.

time, whose recovery and development depends thereof, if the individual is

able to experience himself again as creative which is to be related with his

essence and the essence of the world.

- 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.

by unveiling the well-ordered structure of thoughts upon which the universe

is built ... and exhibits the simple arch-elements in their whole harmonic

and even composition which is at the basis of the whole sky by adopting in

all of its specific parts the particular forms.

Novalis:

All divine messengers must be mathematicians.

Everything man intends to work on he must concentrate his

undivided attention or his self.

- 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:

but rather therein lies the whole purpose of our life.

Besud Erdini:

mathematical.

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.

numerical proportions which lay as archetypes in the spirit of the creator.

Therefore great and sublime forces are living within numbers.

Everything which is and is becoming exists through specific numbers and

obtains its force out of them.

However, above all we must notice that the simple numbers indicate the

divine things.

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.

- 113 -

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.

which are said to be cosmically,

flood down to show their plethora of wealth of sources

because it is not the style of gorgeous plethora

to deplete its substance in inferiority.

Hence it must be like this: that they flood down

to create some divine being

and accomplish a divine mission.

can act out only to the full apart from matter

and we know that this separation can

be performed by the human soul only.

And therefore it is necessary for the world

that they are led back to the divine being

by the intelligence which is releasing from matter.

does not happen by the cosmic intelligence.

Because that intelligence comprehending all forms

resides purely supernatural in divine being and virtue.

by the intelligence of man,

who owns the forces and organs for this,

that he receives back while staying in matter

the revelation of the divine forms.

- 114 -

Dante Alighieri (The divine comedy):

you make your life difficult yourself and cannot see

what you could see if your sight is free:

you are not on earth any longer as you believe.

the form by which the universe is similar to its creator.

In it the higher creatures recognize

the trace of the eternal force, of the high destination

to which the mentioned standard and order is set.

how poor your arts of thinking,

so you scarcely raise your wings from the ground!

in their judgement and not estimate

the oates on the field as long as they are unseasoned.

which here are giving themselves as phenomena

are kept hidden in a way to the eyes down there

that your existence there is based on belief entirely.

that English nature has mind, memory and will

I speak even more clear so you can watch the truth

pure and plain, which is muddled there

in an ambiguous scholarship.

but I shall release the difficult knot into which

you are entangled by your sophisticating thinking.

by watching, the single phenomenon for me

changed because I changed myself.

- 115 -

Werner Heisenberg:

principles of form which are accessible for mathematical representation:

this is the complete program of science.

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:

tion of the shaping force. Beauty sensitises for the veiled sides of reality,

trains the sight for the forces providing structure.

medium between matter and spirit.

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:

concept of number which describes the crucial step from any outwardly,

rigidly, deadly concept of number to a more deeply, freely, lively under-

standing of the essence of number as a rhythmic pulsation, to a concept of

number which finds its natural and at the same time perfect vividly expres-

sion in the symbol of the pulsing wave.

- 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:

Grasps what comes across, makes it his own,

Throws it away, without pondering, without considering

How one may shape it for higher utility.

So they stride with giddiness of children

And with raw fumbling taking the day as it comes.

Would they more pay heed to the past,

Take the present more by shaping

It would be good for everyone, this is what I wish.

Whole nature is a melody in which is concealed a deep harmony.

Max Horkheimer:

tive level does not mitigate the permanent crisis – on the contrary this kind

of ways out lead from historically reasonable to extremely barbarian forms

of social regimen.

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.

- 117 -

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.

best methods to be unhappy. It starts in school and seamlessly continues in

the advertising messages which flow around us intentionally or inadver-

tently. Hence we are perpetually at risk to be expelled from our own centre.

Things determine us as long as we ourselves are not in our centre and do not

perceive the things out of their specific perspective. Then our doing is he-

teronomous and oriented to a purpose. We do not act from an inner pulse

but because of something different to reach an objective, a purpose. Op-

posed to this manner creative acting is autonomous. This requires that we

are aware of ourselves in our centre and are able to say: I am and I am iden-

tical with my Self.

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.

- 118 -

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.

modelled by Abraham Maslow, one of the founders of humanistic psychol-

ogy in 1962. Like all pyramids this one as well ends up in an apex and ex-

periences a kind of seclusion. However, because the tip of human needs is

self-fulfilment and therefore luck, I would like to modify the image of this

pyramid of needs in such a way that it opens up again to the plethora of

infinite possibilities after passing the apex which is the finding of our iden-

tity. Eventually it consolidates in the big picture with the basic needs at the

basis of the pyramid.

- 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.

pulsory construction into the inner diamond in every single individual

which bestows the necessary force of integration on him we observe on the

structural level, metaphorically speaking in the workshop of the weavers, an

epochal rebuilding towards an elastic network of autonomous fellowships.

In such a global whole every single person as well as every community is a

mesh in the network and at once a complex meshed whole in it self. Every-

body can allege justifiably: The centre is where I am. This is true for every

point on the surface of a sphere. The centre of the sphere therewith remains

unaffected. At the same time every point is absolute peripheral – with re-

spect to the centre of the sphere.

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.

The slogan at the times of French Enlightenment „liberté – egalité – frater-

nité“, adopted in the German slogan as „Einigkeit und Recht und Freiheit“

(attend to the reverse order of the words!) shows an immediate relationship

to the thought of tri-segmentation. The meaningful assignment of brother-

- 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.

want to do according to an impulse from within and which one is fond of to

do will become the normal case. Activity becomes creative, people will get

into resonance with life and with themselves. The person who is in his cen-

tre comes in flow and this opens the gates of intuition, energies will flow in

abundance. We are not any longer dealing with the organization of the de-

cay of the existing, to drive a so-called economy with big efforts and to

queue up at so-called employers for basically alien jobs. Rather with an

appropriate consciousness we shall succeed to lead the all over available

energies into the building of own and true creations which are beneficial for

everyone.

„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.

spirit. These were reconciled in foretime by wise kings and judges. It was

their task to maintain justice by caring for that nobody was expelled out of

his (and himself almost always unknown) centre in a complex of claims.

to deal with appeals to moral, ethical standards and mysterious last resorts

but it is all about the knowledge of structures. Structural knowledge is royal

knowledge. Religio in its original sense means to be tied back to the laws of

being. In such a sense religion and myth is one among other symbolic

forms. In all symbolic forms so far knowledge about structures was an im-

plicit, conduplicated knowledge. This was not less efficient than ours be-

cause of that but it could not be communicated readily. This is the reason

for the long apprenticeship of designated shamans, priests and scientists.

Structure has become explicitly and is accessible by the rhythm of numbers.

Obviously it is impossible to control a highly complex network with means

of legacy thinking in terms of hierarchy. The term control alone is suspici-

ous. This is also valid for the so-called self-controlling systems. It still reso-

nates with the idea of objects and the secret desire of the part to give the

direction for the whole. But this will not succeed or even lead into catastro-

phes respectively as long as we do not enter the flow of change ourselves.

hence a means for self-control? Scarcely as it is organized today. Money as

a mirror image of streams of entropy is able to increase itself by the mecha-

nism of interest. Here we have an obvious contradiction with the laws of

existence. If money should work even in the future as a symbol of balancing

this fundamental mistake in construction has to be eliminated. How this

correction can be achieved is already shown in several regions of the world

in the form of regional money and with barter systems.

- 123 -

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.

his species on one hand makes him receptive for news and the plethora of

- 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.

part of the category of knowledge of which the half-life period is below five

years. This kind of knowledge remains valid beyond the life of mankind.

According to this fact it cannot be imparted like one may complete a class

for a machine or for a new computer program. For the conveyance and care-

giving of this knowledge, for short the cultivation of this wisdom there is no

great substantial effort necessary although we should thoroughly consider

and subtly feel the energetic general conditions.

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.

ies and initiatives are required which try out and drill this new old form.

That this is not utopian is shown by the impressive and admirable Sekem-

Initiative of the Egyptian Ibrahim Abouleish.

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

to Sad al suud,

into the luck of luck!

- 129 -

References

Adams, George: Strahlende Weltgestaltung

Agrippa von Nettesheim: De occulta philosophia

Anders, Günther: Die Antiquiertheit des Menschen

Arnheim, Rudolf: Anschauliches Denken

Bateson, Gregory: Ökologie des Geistes

Becker, Oskar: Grundlagen der Mathematik in geschichtlicher Entwicklung

Bense, Max: Ausgewählte Schriften in vier Bänden

Berner, Karl: Bunte Fenster

Bernhard, Arnold: Projektive Geometrie aus der Raumanschauung

Bindel, Ernst: Logarithmen für Jedermann

Bischof, Marco: Biophotonen

Bloch, Ernst: Prinzip Hoffnung

Blumenberg, Hans: Die Genesis der kopernikanischen Welt

Bohm, David: Die implizite Ordnung

Burckhardt, Martin: Metamorphosen von Raum und Zeit

Burckhardt, Titus: Spiegel der Weisheit

Camus, Albert: Der Mythos von Sisyphos

Der Mensch in der Revolte

Cassirer, Ernst: Philosophie der symbolischen Formen

Substanzbegriff und Funktionsbegriff

Freiheit und Form

Ceming, Katharina; Werlitz, Jürgen: Die verbotenen Evangelien

Chardin, Teilhard de: Der Mensch im Kosmos

Coats, Callum: Naturenergien verstehen und nutzen

Colerus, Egmont: Vom Einmaleins zum Integral

Cusanus s. Nikolaus von Kues

Devlin, Keith: Sternstunden der modernen Mathematik

Dürrenmatt, Friedrich: Philosophie und Naturwissenschaft

Edmondson, Amy C.: A Fuller Explanation

Emerson, Ralph Waldo: Natur

Ernst, Bruno: Der Zauberspiegel des M.C.Escher

Eschenbach, Wolfram von: Parzival

Euler, Leonard: Einleitung in die Analysis des Unendlichen

Feynman, Richard s. Goodstein

- 130 -

Fichte, Immanuel Hermann: Blütenlese aus seinen Werken (Ehret Hrsg.)

Fideler, David: Jesus Christ Sun of God

Fosar, Grazyna; Bludorf, Franz: Vernetzte Intelligenz

Foucault, Michel: Die Ordnung der Dinge

Franz, Marie-Louise von: Zahl und Zeit

Friedmann, Hermann: Die Welt der Formen

Fromm, Erich: Die Furcht vor der Freiheit

Fuller, Richard Buckminster s. Edmondson, Amy

Gebser, Jean: Gesamtausgabe in 8 Bänden

Gehlen, Arnold: Der Mensch Seine Natur und seine Stellung in der Welt

Giedion, Siegfried: Raum, Zeit, Architektur

Goethe, Johann Wolfgang von: Wilhelm Meisters Lehr- und Wanderjahre

Faust-Dichtungen

Anschauendes Denken Schriften zur Naturwissenschaft

Goodstein, David & Judith: Feynmans verschollene Vorlesung

Gorsleben, Rudolf John: Hoch-Zeit der Menschheit

Govinda, Lama Anagarika: Die innere Struktur des I Ging

Greenspan, Nancy T.: Max Born Baumeister der Quantenwelt

Guthrie, Kenneth Sylvan: The Pythagorean Sourcebook and Library

Gwilliam, Tony: Bring your mind home

Hall, Manley: The secret teachings of all ages

Hartmann, Hans, Mislin, Hans: Die Spirale

Hasenclever, Richard: Die Grundzüge der esoterischen Harmonik

Hasselbach, Horst v.: Hyperpythagoräik in: Mensch u.Technik –naturgemäß

Heidegger, Martin: Die Technik und die Kehre

Heisenberg, Werner: Schritte über Grenzen

Helten, Leonhard: Mittelalterliches Maßwerk

Hesse, Hermann: Sämtliche Werke

Hunke, Sigrid: Europas eigene Religion

Ifrah, Georges: Universalgeschichte der Zahlen

Illich, Ivan: Entschulung der Gesellschaft

Kahn, Louis: Die Architektur und die Stille

Kayser, Hans: Der hörende Mensch

Kepler, Johannes: Weltharmonik

Keyserling, Arnold: Der neue Name Gottes

- 131 -

Kleist, Heinrich von: Werke in zwei Bänden

Kühlewind, Georg: Der sanfte Wille

Kükelhaus, Hugo: Urzahl und Gebärde

Lawlor, Robert: Sacred Geometry

Le Corbusier: Der Modulor

Lelord, Francois: Hectors Reise oder die Suche nach dem Glück

Leroi-Gourhan, André: Hand und Wort

Lichtenberg, Georg Christoph: Aphorismen

Maack, Ferdinand: Die heilige Mathesis

Mahnke, Dietrich: Leibniz und Goethe

Mainzer, Klaus: Geschichte der Geometrie

Maor, Eli: Die Zahl e – Geschichte und Geschichten

Dem Unendlichen auf der Spur

Mayer-Kuckuk, Theo: Der gebrochene Spiegel

Meier, Anton C.:Emma Kunz

Mensching, Günther: Über d. gesellschaftlichen Ursprung des Individuums

Mirandolla, Giovanni Pico della: Die Würde des Menschen

Müller, Hartmut: Global Scaling in: raum&zeit special 1

Neumann, Erich: Der schöpferische Mensch

s. a. Walch, Gerhard

Nietzsche, Friedrich: Also sprach Zarathustra

Die fröhliche Wissenschaft

Nikolaus von Kues: Liber de mente

Novalis: Werke, Tagebücher und Briefe

Olivastro, Dominic: Das chinesische Dreieck

Peirce, Charles Sanders: Phänomen und Logik der Zeichen

Picht, Georg: Das richtige Maß finden

Glauben und Wissen

Naturwissenschaft und Bildung

Von der Zeit

Pietschmann, Herbert: Das Ende des naturwissenschaftlichen Zeitalters

Platon: Sämtliche Werke griechisch-deutsch

Pugh, Nirmal & Derek: Unveiling Creation

Rasmussen, Ernst: Die verborgene Seite der Zahlen in: raum & zeit # 141

Ricard, Matthieu: Das Licht Tibets

Rilke, Rainer Maria: Werke in drei Bänden

- 132 -

Rombach, Heinrich: Substanz System Struktur

Rüegg, Walter: Antike Geisteswelt

Schiller, Friedrich: Gedichte

Über die ästhetische Erziehung des Menschen

Schmieke, Marcus: Die Physik des Hyperraums in: raum & zeit # 152 / # 154

Schneider, Kurt: Der Polyederzyklus

Schneider, Reinhold: Macht und Gnade

Schuster, Peter-Klaus: Melencolia I Dürers Denkbild

Seife, Charles: Zwilling der Unendlichkeit

Senghor, Leopold Sedar: Negritude und Humanismus

Shankara: Das Kleinod der Unterscheidung

Shiv Charang Singh: Die Sprache der Zahlen in: Tattva viveka #28

Sloterdijk, Peter: Kritik der zynischen Vernunft

Speiser, Andreas: Die Theorie der Gruppen von endlicher Ordnung

Spengler, Oswald: Der Untergang des Abendlandes

Stein, Walter Johannes: Weltgeschichte im Lichte des heiligen Gral

Störig, Hans Joachim: Kleine Weltgeschichte der Philosophie

Stössel, Rudolf: Harmonikale Faszination

Strieder, Peter: Dürer

Tagore , Rabindranath: Persönlichkeit

Temple, Robert: Die Kristallsonne

Thimus, Albert von s. Hasenclever

Tolle, Eckhart: Eine neue Erde

Volkamer, Klaus: Feinstoffliche Erweiterung der Naturwissenschaften

Walch, Gerhard M.: Tiefenpsychologie und neue Ethik von Erich Neumann

Warnke, Ulrich: Diesseits und Jenseits der Raum-Zeit-Netze

Weber, Max: Die protestantische Ethik

Weizsäcker, Carl Friedrich von: Die Einheit der Natur

West, John Anthony: Serpent in the sky

Weyl, Hermann: Philosophie der Mathematik und Naturwissenschaft

Whitehead, Alfred North: Wissenschaft und moderne Welt

Wilhelm, Richard: I Ging

Winter, Dan: verschiedene Websites und Videomaterialien

Zajonc, Arthur: Die gemeinsame Geschichte von Licht und Bewußtsein

- 133 -

- 134 -

- Required Report 2010-2011Hochgeladen vonZyphire Musetta Majai
- Space PlaceHochgeladen vonZhennya Slootskin
- Lefebvre Spacial ArchitectonicsHochgeladen vondenism2
- Arguing to Learn in Science -- The Role of Collaborative, Critical DiscourseHochgeladen vonmxtxxs
- 7-similar polygonsHochgeladen vonapi-262277495
- Blast Vibration Analysis by Different Predictor Approaches a Comparison-A ParidaHochgeladen vonaufal Riswan
- Interpretation, Vol. 7-1Hochgeladen vonplatonkaihoagathon
- A Philosophy of GeometryHochgeladen vonferipatetik
- Liate and Tabular Intergration by PartsHochgeladen vonmarinos.stargazer7831
- wlkdawnwakjdkjldjHochgeladen vonAnonymous zF4syKOrJ
- geo cw-hw 20180130 ansHochgeladen vonapi-279744489
- First Periodical Test in Arts 3 FHochgeladen vonicesoot
- 2014 12 Mathematics Compt CBSECHochgeladen vontOM
- Eisenhart Science PlusHochgeladen vonNational Education Policy Center
- J.C. Hutcheson - Judgment Intuitive - The Function of the Hunch in Judicial Decision (Cornell Law Review, 1929)Hochgeladen vonArnOmkar
- Stage 1 General Information NoteAHochgeladen vonernsteins
- BiologyHochgeladen vonAisha Khan
- 25gear Dsgn AnimHochgeladen vonTapas Chaudhuri
- Spatial Synergy and Supportiveness of Public Space (2007).pdfHochgeladen vonekink
- STS Concept Map IdeaHochgeladen vonCherdii Wander
- lessons 9 and 10Hochgeladen vonapi-261850979
- 1b66a3dd-8a4e-4155-acd7-666a1e4bf2bcHochgeladen vonTifeny Seng
- INTERNATIONAL CONFERENCE INTRODUCTIONHochgeladen vonridwannadir123
- Appendix AHochgeladen vonravi.salimath3936
- Solutions to Tut 10 Appn of IntegrationHochgeladen vonselmerparis
- scientific innovations 2014-2015 newHochgeladen vonapi-234735944
- Orange Book Homework GuideHochgeladen vonzivlivnat123
- library collectionHochgeladen vonapi-282915005
- Why Is God Real -2Hochgeladen vonranjithans
- OparinHochgeladen vonCarolina Lategui

- VRF Life Cycle Cost 1-23-2013Hochgeladen vonKora Thomas
- Tanner Tools Examples Guide (Japanese)Hochgeladen vonAgnes Garcia
- Assignment CalculusHochgeladen vonAzrul Fazwan
- qap knpcR3Hochgeladen vonRajesh Piplani
- S Harris04Hochgeladen vontwinpixtwinpix
- Module 9 (Correlation Analysis)Hochgeladen vonGabino Pacayo Petilos
- FLORES-CMC-ILAR-2017.docxHochgeladen vonDharyl Flores
- Pourbaix DiagramHochgeladen vonChayon Mondal
- Catalog XantechHochgeladen vonctheodo
- 282PHochgeladen vonNarasimha Reddy
- Calibrating Colorimeters for Display MeasurementsHochgeladen vonJerans
- Determination of Spectral Power Distribution and Spectral Mismatch Factor for Some Commercial Compact Fluorescent LampsHochgeladen vonAnonymous 7VPPkWS8O
- Gear MeasurementHochgeladen vonRahul Raj
- Lab 1 Silicone and Zener Diodes Characteristics v2!2!1112.DocxHochgeladen vonMei Guan
- (PDS) Conbextra GP[1]Hochgeladen vonSheena Gardner
- Science Test 8 Study G UideHochgeladen vonAmy Leah Magaw
- Complexity Classes Are One Way to Talk About How dHochgeladen vonpankaj
- TS4B3Hochgeladen vonHarold Taylor
- th _ english.pdfHochgeladen vonEddie Tai
- GasketsHochgeladen vonDebayan Pal
- ead-330008-02-0601-ojeu2016-rtab.pdfHochgeladen vonejvdh
- Paper 2 (Explanation)Hochgeladen vonSrp KaMie Loo
- ElectrostaticPrecipitatortypeE1.pdfHochgeladen vonJanisRossa
- Copper Beryllium Strip TemperHochgeladen vonsyuepi
- Certificate of Analysis1111Hochgeladen vontharman74
- VentilationHochgeladen vonGaurika Grover
- Counting Techniques.docxHochgeladen vonSamantha Swift
- IJISET_V4_I02_49Hochgeladen vonHarshal Patil
- CalHochgeladen vongopalkrishna
- ME6603 Finite Element AnalysisHochgeladen vonsanthanam102