Gnosticism to my mind is quite akin to Buddhism. I think you could argue that

Buddhism: All life is illusion , we do not see things as they really are, suffering is caused by attachment to these false perceptions of reality. May all be free from suffering.

Gnosticism: All life is illusion, we do not perceive things as they really are, we live in physical bodies unable to know who we really are. We are asleep and must wake up.

So we see that Gnosticism and Buddhism are very alike in their approaches to reality and the divine.

The world wide Gnostic religious offshoot of Mandaeism, Manicheaism had a distinctly Buddhist flavor. The founder Mani brought a synthesis to Gnostic beliefs including Sufi, Christian and Buddhism. Here we find a modern article by Tom Saunder’s discussing what he personally terms a Sethian Gnostic comparison of Gnosticism and Buddhism. I offer this for your reading pleasure.

First some background to consider.

Seth: ”From Adam three natures were begotten. The first was the irrational, which was Cain’s, the second the rational and just, which was Abel’s, the third the spiritual, which was Seth’s. Now that which is earthly is “according to the image,” that which is psychical according to the ” likeness ” of God, and that
which is spiritual is according to the real nature; and with refer­ence to these three, without the other children of Adam, it was said, “This is the book of the generation of men.” And because Seth was spiritual he neither tends flocks nor tills the soil but produces a child, as spiritual things do. And him, who “hoped
to call upon the name of the Lord” who looked upward and whose “citizenship is in heaven – him the world does not contain.” (Theodotus, Criddle Collection.)

Sethian: It is a name for a specific sect of Gnostics, but also a category created by scholars to refer to a number of sects that are related to Valentinians. The Sethians as a group were known to Hippolytus who dedicated Book Five in his work, ”The Refutation of All Hereseys,” to denouncing them. (See Gaffney) Seth was a character of Gnosticism who represented a savior figure and third son of Adam, founder of the Gnostic race. Generally Sethian works include, “Pistis Sophia,” “Allogenes,” ”The Gospel of Mary,*” “Sentences of Sextus,” “Marsanes,” “Gospel of The Egyptians,*” ”The Apocalypse of Adam,*”
“Origin of The World,” ”The Gospel of Thomas,*” ”The Gospel of Philip,” “The Three Steles of Seth,” “Melchizidek,” ”The Apocryphon of John,” ”The Gospel of Judas,” Trimorphic Protennoia,” the un-named text in the Bruce Codex, and ”Zostrianos.” (Others) Some Sethian works suggest strong ties with
Jewish Gnosticism, as well as Platonic thought, as well as Zoroasterism. (They maintained three principles; darkness below, light above, and spirit in-between, according to work attributed to Dr. Roy Blizzard, University of Texas. See also; ”Sethian Gnosticism, A Literary History,” Turner) see also;
http://en.wikipedia.org/wiki/Sethian ( * Indicates works from the Nag Hammadi Lib., with other works by the same name.)

Sethian Monadology: The system of the monad, constructed through the tetraktys
of the decad, which serves as an underlying philosophy in Sethian Gnosticism. It
is developed from the creation myths. The system is like, and based upon that
of Pythagoreans, and resembles the principles of the ancient Chinese philosophy
of the Tai Chi., which is based upon the ogdoad. The system is based upon
working variations of numerical values. Turner states, ”….vigorous
arithmological speculation on the first ten numbers, but especially the first
four numbers, comprising the Pythagorean tetraktys (the {mode} of the first four
numbers). This was carried on by such Pythagoreanizing Platonists as Theon of
Smyrna and Nicomachus of Gerasa, who in turn depend in part on similar
arithmological and mathematical theories produced by such early first century
Platonist figures as Dercyllides, Adrastos of Aphrodisias (a Peripatetic
commentator on Plato’s Timaeus) and Thrasyllos, a court philosopher under the
Emperor Tiberius. The harmonic ratios produced by these first four numbers and
the geometric entities of point, line, surface, and solid had been applied to
the structure and the creation of the world soul long before by Plato and his
successors in the Old Academy, especially Speusippus and Xenocrates. (See;
Turner, See also; ”The History of Chinese Philosophy, Vol. 2.,” by Fung
Yu-Lan, Princeton, 1953, See also; ”A Valentinian Exposition.”)

 

Mandaeans of Iraq & Iran

Mandaeans claim to have immigrated to present day Iraq and Iran from a place called Harran, with even more distant links to northern Israel and Egypt. Bar Koni tells us that the Dostei (Dosithians) Mandaeans were started by a beggar named Amo who was waited on by one Papa. It is said that a hut was built for him near the Karun river and the faithful began to congregate around him and that in this way the Mandaeans began. If there is truth to this story it may indicate that a Manicahean Elect, served by a Listener named Papa, (or perhaps an earliet Elchasite priest) settled in the marshlands. The chief disciple of Mani was one Amo, and Papa was another of his main followers. They also were in the same area, at the same general time, as the Amo and Papa of Bar Koni’s story. Zazai, the oldest copyist of many Mandaean texts, also lived about this time. He is said to have copied the Mandaean texts from the “Scroll of the First Life”. This mysterious scroll may have been the Treasury of Life and other writings penned by the Great Apostle Mani who had just been executed a few years before Zazai’s redactions. It is even possible that Mani’s illustrations of the afterlife are partially preserved in the Mandaean Diwan Abathur. Links between Mandaean and Manichaean Psalms has also been proven, but who wrote what first is still open to debate.

http://essenes.net/new/submandaeans.html

The Manichaeans were a strong and viable Gnostic religion begun by the great Elchasite prophet Mani, (216-276AD) claimed to be the promised “Comforter” that Yeshu (Jesus) prophesied would come after Him, and the Maitreya that Buddha promised. The Manichaeans were a third century continuation of the older Essene Nazorean Elchasite current of ancient Gnosticism.

ANCIENT BRANCHES & OFFSHOOTS During Mani’s lifetime he sent out many missionaries, beginning with Adda and Patteg to Rome and Alexandria, and Mar Ammo to India and the East. The Faith of Mani expanded rapidly in the West, in Africa, Spain, France, North Italy, the Balkans, where it survived for a thousand years. It grew even more rapidly in Mesopotamia, Babylonia, Turkestan, Northern India, Western China, and Tibet. By 1000 A.D. the bulk of the Tibetan land was said to have been Manichaeans. Historical Manichaeanism came to exist in three diverse forms: the Western found in the Roman Empire, the Central found in the Persian Empire, and the Eastern found along the Silk Road and in the Uighar and Chinese realms.http://essenes.net/bnei3.htm

the essay:

………………………………………………………………………………………………………………………………………………………………………………………

There are some real close parallels to the Japanese artist and swordsman Miyamoto Musashi, author of ”The Book of Five Rings.” On cable channels, sometimes they show the Japanese movie ”Samurai.” It is about Musashi’s life. He wrote several works that are still extant. He is considered Japan’s most famous artist.

Japanese art, and Chinese art, are concerned with the ‘flow of chi,’ in the reflection of all their classic art. This requires extensive knowledge of the Tai Chi. (Book of Changes) The Tai Chi is the underlying philosophy of all classical Chinese philosophy, and medicine. This idea extends to all classical Japanese works also. This means in order to study and appreciate these works you must uderstand the complex workings of Yin and Yang.

The parallels to some of the Japanese works, and the Sethian Gnostic works is astounding to me. Musashi, and Valentinus or Clement would regard each other as men of ”Knowledge,” Gnostikoi. This from the descriptions of Satori, and Gnosis. Another work that reflects using the philosophy of the Tai Chi, is Secret Tactics, by Tabata, Tuttle, 2003. This work contains, ”Satori.” It also contains the Musashi work, ”Gorin Sho.”

The use of the Sethian Monad and the Tai Chi are almost identical. This was pointed out by Fung Yu-Lan, in his work ”The History of Chinese Philosopy, Vol 2” Princeton, 1953. The Sethian Monad is also based upon the Pythagorean theories of the Tetraktys of the Decad.

When Jesus in the ”Dialogue of the Saviour,” and other works talks about the sword, it is because so many martial artists since the Chinese Zou Dynasty had used the Tai Chi in regard to using swords. The famous book by Sun Tzu, ”The Art of War,” is based upon the same underlying principles as…….

Tetraktys (Tetractys) of the Decad, The Monadic Values: There is no doubt that Sethian Gnostics applied the principles of this paradigm. ”Pythagorus considered all things relative to numbers… How he conceived this process has never been satisfactorily explained.” (Bullfinch, pg. 289.) Perhaps this is the secret….

Pythagorus considered the monad as the source of all things. In the case of the tetraktys of the decad, the concepts of form and structure are related in mathematical values. These values work in harmony. The first and most obvious is numerical value is the digital sequence of one through ten. ‘Monad,’ 2. Decad, 3. Triad, 4. Tetrad, 5. Pentad, 6. Hexad, 7. Heptad, 8. Ogdoad, 9. Ennead, and 10. Decad.

Digital sequencing can be done in different base values, like using base six to count on your hands. You count to five on the right hand, and the first digit of the left hand represents six, the next set the left hand finger is given the value of twelve, then eighteen, then the sequence goes up to 35, when you run out of fingers, if you have ten. Another sequencing schema is the Heaven Sequence of the Tai Chi, which is in base eight.

The Pythagorean model showing the tetraktys of the decad is in the form of a triangle, usually shown as only dots, I have placed numbers beside the dots, denoting the digital sequence. Below is a traditional explanation for this sequence, where I have made aditions to show how the Tai Chi, and this sequence are parallel….

o
o o
o o o
o o o o

______________________________

__

1.
2. 3.
4. 5. 6.
7. 8. 9. 10.

1.. The Tetractys represented the organization of space: {Wu Chi, Void, ”Jesus is Silence.” See; ”A Valentinian Exposition.”}
2.. the first row represented zero-dimensions (a point) {Tai Chi, yin and yang are the same.}
3.. the second row represented one-dimension (a line of two points) {Liang Yi, yin and yang are different}
4.. the third row represented two-dimensions (a plane defined by a triangle of three points) {This is consistent with the San Ti. Man is the same as heaven and earth.}
http://en.wikipedia.org/wiki/Tetractys
This triangle represents five, or more different mathematical values, not generally recognized unless you apply the Tai Chi model with the parallel of the Tetraktys. The mathematical values are thought of more like aphorisms, or a mantra, rather than calculations in some respect. Pythagoras put everything in terms of math, and I think the statistical terms below can be adapted to both the Tai Chi and the Tetraktys of the Decad.

The digital sequence of one through ten, connotes the decad. What cannotes the the \’tetra\’ is the number four. In the case of the tetraktys of the decad, the value of four corresponds with the relative value of the mathematical concept of \’mode.\’ One through six, would make the triangle a triad, and if you add a fifth line, 11. through, 15., to the base, the mode is a pentad. As shown above we have the tetrad.

The mode is the value, or set of like units that appear most frequently in a set. As can be seen in the model of the tetraktys of the decad, all three sides of the triangle contain four units. (This is looking at the triangle of dots as an icon like the Tai Chi.) In terms of the triangle there are four levels, or modes (called types in the \’\’Gospel of Mary,\’\’), Level 1. is one, level two the decad, is 2. and 3., level three the triad, is 4. 5. and 6., level four the tetrad, is 7. 8. 9. and 10.

O monad
O O decad
O O O triad
O O O O tetrad

A set in most science involving polarity, is called a field or pool, which connotes a perimeter of the form, or the unified body of the set, as a whole. Mode connotes the \’level,\’ of the form and structure of the pool. Therefor tetrads, hexads, ogdoads, etc. are thought of as modes and levels, which can be applied to fields.
“,1] ); //–> 5.. the fourth row represented three-dimensions (a triangular pyramid defined by four points) {This is consistent with the Si Xiang. This is Yin and Yang seen as two different things, or four types. This parallel to the Tai Chi does not include the Ba Gua (8 trigrams)} Wikapedia source….. http://en.wikipedia.org/wiki/Tetractys
This triangle represents five, or more different mathematical values, not generally recognized unless you apply the Tai Chi model with the parallel of the Tetraktys. The mathematical values are thought of more like aphorisms, or a mantra, rather than calculations in some respect. Pythagoras put everything in terms of math, and I think the statistical terms below can be adapted to both the Tai Chi and the Tetraktys of the Decad.

The digital sequence of one through ten, connotes the decad. What cannotes the the ‘tetra’ is the number four. In the case of the tetraktys of the decad, the value of four corresponds with the relative value of the mathematical concept of ‘mode.’ One through six, would make the triangle a triad, and if you add a fifth line, 11. through, 15., to the base, the mode is a pentad. As shown above we have the tetrad.

The mode is the value, or set of like units that appear most frequently in a set. As can be seen in the model of the tetraktys of the decad, all three sides of the triangle contain four units. (This is looking at the triangle of dots as an icon like the Tai Chi.) In terms of the triangle there are four levels, or modes (called types in the ”Gospel of Mary,”), Level 1. is one, level two the decad, is 2. and 3., level three the triad, is 4. 5. and 6., level four the tetrad, is 7. 8. 9. and 10.

O monad
O O decad
O O O triad
O O O O tetrad

A set in most science involving polarity, is called a field or pool, which connotes a perimeter of the form, or the unified body of the set, as a whole. Mode connotes the ‘level,’ of the form and structure of the pool. Therefor tetrads, hexads, ogdoads, etc. are thought of as modes and levels, which can be applied to fields.

As you build the triangle by adding lines of digits to the base, the mode changes in sequence, but the values of mean, and median, also become relative to the model. This is allegorical to how a seed turns into a tree or plant. This same sequence is thought to be extant in the working of the Logos, Pleroma, Kenoma, and Psyche of man, and collective consciousness of mankind.

This means you are using mathematical terms as points of a contemplation, or meditation, more like aphorism than calculation. Each configuration of the triangle regardless of the mode, retains the value of the monad in the digital sequence. The mode sequence, the mean value in the sequence, and the median values in the sequence, are not mutually exclusive. They work in harmony.

The mode sequence is determined by looking at the triangle like an icon, and determining the number of units each side of the triangle has. The mode sequence has a different numerical value than the digital sequence value. In the Tai Chi, Wu Chi, is the void or zero, and in the Sethian system Jesus is Silence. Tai Chi, is one, meaning Yin and Yang are the same. Liang Yi is the third in the Heaven Sequence, and means Yin and Yang as seperate or different. The student of the Tetraktys retains the triology, or ‘tripartite,’ as a mindset, in the contemplation of the sequence. “Man’s mind/heart, is the same as heaven and earth.” (”Kenpo Gokui’.’)

The next stage in the Heaven Sequence, (Use of even numbers) is the Si Xiang, which represents the tetrad or four units. In the Chinese system Wu Chi = 0, Tai Chi equals 1., Liang Yi = 2, and Si Xiang= 4., puting the Tai Chi in a set of eight parts, symbolically aligned with the Ba Gua, or eight trigrams, making the Tai Chi an organized Ogdoad. The Sacred Tetrad is regarded in the same way, as the Si Xiang, in form, structure, and mechanics. (See; Tai Chi. See; ”The History of Chinese Philosophy,” Vol. 2, Fung Yu-Lan, Princeton, 1953.)

The mean is determined by adding the number of units, in the digital sequence, then dividing that sum by the number of units, the result is an average number of units. That would be the pentad or five, the mean of ten units. In building form and structure in the Monadology, the constant value of the mean is the value of one, (Monad) and denotes the value of the monad in each consecutive mode in the sequence. The Monad reamains integrated into the form and structure of all mode values. (See; Decalougue.)

The median, is the value where half of the units in a set are larger or smaller than the opposite set of units. The median is the point where the set is divided, and determines balance with the reflective or dual values of male/female, good/evil, light and darkness. The odd numbers where their are more units on one half of the set than the other, represents unbalance. Pythagoreans used the terms square for even numbers, and oblong for odd numbers. (Ibid.)

In the application of the sequence the consideration of meadian, is that ‘duality,’ reamains a constant regardless of the level, or mode, as does the power of the Monad. Duality can be meant to be more than one feature, when drawing a monadic paradigm, as duality does not always mean opposite, it can mean either, or. In some cases it can be implied as an opposite. It can be a reflective value, like a mirror image, or reflection. (See; Bythos)

For instance, the pentad can be given five values, with good connotations, and their opposite with negative conotations. Five constructive values, are opposed to the destructive values of opposition. The Chinese use the idea of the Wu Xing, or five constructive, and destructive forces. The reflective value or median value (duality) is always considered as part of form and structure, regardless of the mode, or level in the sequence.

The fifth value is the parabolic, more of a geometric adaptation, which has dimensions or perspective, reflection and even vibration. (See; Parables.) The parabolic view is in reference to the higher modes of the Pentad and above, where the structure and form can be seen as multi-dimensional and having perspective. (See; Parabole, which can be shown as viewing the inside of a cone. See also; Gematria.)

As a contemplation device, all the values of the tetraktys of the decad, are imagined in unison as a harmony. This unified perception is imperical to the idea of how the natural order of wisdom works in the tripartite vision of man as being psyche, material, and spiritual. The sequence is operational in the realms of man, heaven and earth.
“,1] ); //–>
You can see that 1. 2. 3. and 5. form the equalateral cross, common in the first century. There may be more of these parallels, than I mention at this time. The Platonic tetrad, used in the ”Square of Opposition,” a tool of logic, can also be seen in the formation of 2. 3. 5. 8. and 9.

If you look at the triagle of dots you will see that 2. 3. 4. 6. 8. and 9. form a circle with 5. in the middle. 1. 7., and 9. are outside the circle. (See Tripartite) As one contemplates this image the fifth value of the parabolic becomes apparent. The image can look like it is multi-dimensional, where the center (5) as seen as closer and further away, adds perspective. The center dot 5. becomes parabolic point of center, and the middle of the sequence.

In regard to the human figure, you can draw arms going up from 2., and 3., and legs off 8. and 9., and you can imagine the human figure in the gematria within the triangle.

In martial arts, especially those aligned with the classic Tai Chi, the points of the shoulders and hips represent the primary centers of the body’s natural ”primary square of balance,” where 5. is the center of the body the diaphram. Some martial artists use this ‘cone’ image like sights on a gun, aiming at a target, and using the same grid for defense. This shows the tool (sequence) is useful as both applied in the material world, and applied to the psyche. The entire system of Isshin Ryu Karate can be shown in the ”Heaven Sequence,” as well as the application against opponents.

A lot depends on knowing the above in regard to using the Gnostic vision, but this is the same principles being used by some Orientals today. So there are good parallels in the classic literature mentioned above, that reflect the adaptation of using this kind of philosophy.

Tom Saunders

There are some real close parallels to the Japanese artist and swordsman Miyamoto Musashi, author of ”The Book of Five Rings.” On cable channels, sometimes they show the Japanese movie ”Samurai.” It is about Musashi’s life. He wrote several works that are still extant. He is considered Japan’s most famous artist.

Japanese art, and Chinese art, are concerned with the ‘flow of chi,’ in the reflection of all their classic art. This requires extensive knowledge of the Tai Chi. (Book of Changes) The Tai Chi is the underlying philosophy of all classical Chinese philosophy, and medicine. This idea extends to all classical Japanese works also. This means in order to study and appreciate these works you must uderstand the complex workings of Yin and Yang.

The parallels to some of the Japanese works, and the Sethian Gnostic works is astounding to me. Musashi, and Valentinus or Clement would regard each other as men of ”Knowledge,” Gnostikoi. This from the descriptions of Satori, and Gnosis. Another work that reflects using the philosophy of the Tai Chi, is Secret Tactics, by Tabata, Tuttle, 2003. This work contains, ”Satori.” It also contains the Musashi work, ”Gorin Sho.”

The use of the Sethian Monad and the Tai Chi are almost identical. This was pointed out by Fung Yu-Lan, in his work ”The History of Chinese Philosopy, Vol 2” Princeton, 1953. The Sethian Monad is also based upon the Pythagorean theories of the Tetraktys of the Decad.

When Jesus in the ”Dialogue of the Saviour,” and other works talks about the sword, it is because so many martial artists since the Chinese Zou Dynasty had used the Tai Chi in regard to using swords. The famous book by Sun Tzu, ”The Art of War,” is based upon the same underlying principles as…….

Tetraktys (Tetractys) of the Decad, The Monadic Values: There is no doubt that Sethian Gnostics applied the principles of this paradigm. ”Pythagorus considered all things relative to numbers… How he conceived this process has never been satisfactorily explained.” (Bullfinch, pg. 289.) Perhaps this is the secret….

Pythagorus considered the monad as the source of all things. In the case of the tetraktys of the decad, the concepts of form and structure are related in mathematical values. These values work in harmony. The first and most obvious is numerical value is the digital sequence of one through ten. ‘Monad,’ 2. Decad, 3. Triad, 4. Tetrad, 5. Pentad, 6. Hexad, 7. Heptad, 8. Ogdoad, 9. Ennead, and 10. Decad.

Digital sequencing can be done in different base values, like using base six to count on your hands. You count to five on the right hand, and the first digit of the left hand represents six, the next set the left hand finger is given the value of twelve, then eighteen, then the sequence goes up to 35, when you run out of fingers, if you have ten. Another sequencing schema is the Heaven Sequence of the Tai Chi, which is in base eight.

The Pythagorean model showing the tetraktys of the decad is in the form of a triangle, usually shown as only dots, I have placed numbers beside the dots, denoting the digital sequence. Below is a traditional explanation for this sequence, where I have made aditions to show how the Tai Chi, and this sequence are parallel….

o
o o
o o o
o o o o

______________________________

__

1.
2. 3.
4. 5. 6.
7. 8. 9. 10.

1.. The Tetractys represented the organization of space: {Wu Chi, Void, ”Jesus is Silence.” See; ”A Valentinian Exposition.”}
2.. the first row represented zero-dimensions (a point) {Tai Chi, yin and yang are the same.}
3.. the second row represented one-dimension (a line of two points) {Liang Yi, yin and yang are different}
4.. the third row represented two-dimensions (a plane defined by a triangle of three points) {This is consistent with the San Ti. Man is the same as heaven and earth.}
http://en.wikipedia.org/wiki/Tetractys
This triangle represents five, or more different mathematical values, not generally recognized unless you apply the Tai Chi model with the parallel of the Tetraktys. The mathematical values are thought of more like aphorisms, or a mantra, rather than calculations in some respect. Pythagoras put everything in terms of math, and I think the statistical terms below can be adapted to both the Tai Chi and the Tetraktys of the Decad.

The digital sequence of one through ten, connotes the decad. What cannotes the the \’tetra\’ is the number four. In the case of the tetraktys of the decad, the value of four corresponds with the relative value of the mathematical concept of \’mode.\’ One through six, would make the triangle a triad, and if you add a fifth line, 11. through, 15., to the base, the mode is a pentad. As shown above we have the tetrad.

The mode is the value, or set of like units that appear most frequently in a set. As can be seen in the model of the tetraktys of the decad, all three sides of the triangle contain four units. (This is looking at the triangle of dots as an icon like the Tai Chi.) In terms of the triangle there are four levels, or modes (called types in the \’\’Gospel of Mary,\’\’), Level 1. is one, level two the decad, is 2. and 3., level three the triad, is 4. 5. and 6., level four the tetrad, is 7. 8. 9. and 10.

O monad
O O decad
O O O triad
O O O O tetrad

A set in most science involving polarity, is called a field or pool, which connotes a perimeter of the form, or the unified body of the set, as a whole. Mode connotes the \’level,\’ of the form and structure of the pool. Therefor tetrads, hexads, ogdoads, etc. are thought of as modes and levels, which can be applied to fields.
“,1] ); //–> 5.. the fourth row represented three-dimensions (a triangular pyramid defined by four points) {This is consistent with the Si Xiang. This is Yin and Yang seen as two different things, or four types. This parallel to the Tai Chi does not include the Ba Gua (8 trigrams)} Wikapedia source….. http://en.wikipedia.org/wiki/Tetractys
This triangle represents five, or more different mathematical values, not generally recognized unless you apply the Tai Chi model with the parallel of the Tetraktys. The mathematical values are thought of more like aphorisms, or a mantra, rather than calculations in some respect. Pythagoras put everything in terms of math, and I think the statistical terms below can be adapted to both the Tai Chi and the Tetraktys of the Decad.

The digital sequence of one through ten, connotes the decad. What cannotes the the ‘tetra’ is the number four. In the case of the tetraktys of the decad, the value of four corresponds with the relative value of the mathematical concept of ‘mode.’ One through six, would make the triangle a triad, and if you add a fifth line, 11. through, 15., to the base, the mode is a pentad. As shown above we have the tetrad.

The mode is the value, or set of like units that appear most frequently in a set. As can be seen in the model of the tetraktys of the decad, all three sides of the triangle contain four units. (This is looking at the triangle of dots as an icon like the Tai Chi.) In terms of the triangle there are four levels, or modes (called types in the ”Gospel of Mary,”), Level 1. is one, level two the decad, is 2. and 3., level three the triad, is 4. 5. and 6., level four the tetrad, is 7. 8. 9. and 10.

O monad
O O decad
O O O triad
O O O O tetrad

A set in most science involving polarity, is called a field or pool, which connotes a perimeter of the form, or the unified body of the set, as a whole. Mode connotes the ‘level,’ of the form and structure of the pool. Therefor tetrads, hexads, ogdoads, etc. are thought of as modes and levels, which can be applied to fields.

As you build the triangle by adding lines of digits to the base, the mode changes in sequence, but the values of mean, and median, also become relative to the model. This is allegorical to how a seed turns into a tree or plant. This same sequence is thought to be extant in the working of the Logos, Pleroma, Kenoma, and Psyche of man, and collective consciousness of mankind.

This means you are using mathematical terms as points of a contemplation, or meditation, more like aphorism than calculation. Each configuration of the triangle regardless of the mode, retains the value of the monad in the digital sequence. The mode sequence, the mean value in the sequence, and the median values in the sequence, are not mutually exclusive. They work in harmony.

The mode sequence is determined by looking at the triangle like an icon, and determining the number of units each side of the triangle has. The mode sequence has a different numerical value than the digital sequence value. In the Tai Chi, Wu Chi, is the void or zero, and in the Sethian system Jesus is Silence. Tai Chi, is one, meaning Yin and Yang are the same. Liang Yi is the third in the Heaven Sequence, and means Yin and Yang as seperate or different. The student of the Tetraktys retains the triology, or ‘tripartite,’ as a mindset, in the contemplation of the sequence. “Man’s mind/heart, is the same as heaven and earth.” (”Kenpo Gokui’.’)

The next stage in the Heaven Sequence, (Use of even numbers) is the Si Xiang, which represents the tetrad or four units. In the Chinese system Wu Chi = 0, Tai Chi equals 1., Liang Yi = 2, and Si Xiang= 4., puting the Tai Chi in a set of eight parts, symbolically aligned with the Ba Gua, or eight trigrams, making the Tai Chi an organized Ogdoad. The Sacred Tetrad is regarded in the same way, as the Si Xiang, in form, structure, and mechanics. (See; Tai Chi. See; ”The History of Chinese Philosophy,” Vol. 2, Fung Yu-Lan, Princeton, 1953.)

The mean is determined by adding the number of units, in the digital sequence, then dividing that sum by the number of units, the result is an average number of units. That would be the pentad or five, the mean of ten units. In building form and structure in the Monadology, the constant value of the mean is the value of one, (Monad) and denotes the value of the monad in each consecutive mode in the sequence. The Monad reamains integrated into the form and structure of all mode values. (See; Decalougue.)

The median, is the value where half of the units in a set are larger or smaller than the opposite set of units. The median is the point where the set is divided, and determines balance with the reflective or dual values of male/female, good/evil, light and darkness. The odd numbers where their are more units on one half of the set than the other, represents unbalance. Pythagoreans used the terms square for even numbers, and oblong for odd numbers. (Ibid.)

In the application of the sequence the consideration of meadian, is that ‘duality,’ reamains a constant regardless of the level, or mode, as does the power of the Monad. Duality can be meant to be more than one feature, when drawing a monadic paradigm, as duality does not always mean opposite, it can mean either, or. In some cases it can be implied as an opposite. It can be a reflective value, like a mirror image, or reflection. (See; Bythos)

For instance, the pentad can be given five values, with good connotations, and their opposite with negative conotations. Five constructive values, are opposed to the destructive values of opposition. The Chinese use the idea of the Wu Xing, or five constructive, and destructive forces. The reflective value or median value (duality) is always considered as part of form and structure, regardless of the mode, or level in the sequence.

The fifth value is the parabolic, more of a geometric adaptation, which has dimensions or perspective, reflection and even vibration. (See; Parables.) The parabolic view is in reference to the higher modes of the Pentad and above, where the structure and form can be seen as multi-dimensional and having perspective. (See; Parabole, which can be shown as viewing the inside of a cone. See also; Gematria.)

As a contemplation device, all the values of the tetraktys of the decad, are imagined in unison as a harmony. This unified perception is imperical to the idea of how the natural order of wisdom works in the tripartite vision of man as being psyche, material, and spiritual. The sequence is operational in the realms of man, heaven and earth.
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You can see that 1. 2. 3. and 5. form the equalateral cross, common in the first century. There may be more of these parallels, than I mention at this time. The Platonic tetrad, used in the ”Square of Opposition,” a tool of logic, can also be seen in the formation of 2. 3. 5. 8. and 9.

If you look at the triagle of dots you will see that 2. 3. 4. 6. 8. and 9. form a circle with 5. in the middle. 1. 7., and 9. are outside the circle. (See Tripartite) As one contemplates this image the fifth value of the parabolic becomes apparent. The image can look like it is multi-dimensional, where the center (5) as seen as closer and further away, adds perspective. The center dot 5. becomes parabolic point of center, and the middle of the sequence.

In regard to the human figure, you can draw arms going up from 2., and 3., and legs off 8. and 9., and you can imagine the human figure in the gematria within the triangle.

In martial arts, especially those aligned with the classic Tai Chi, the points of the shoulders and hips represent the primary centers of the body’s natural ”primary square of balance,” where 5. is the center of the body the diaphram. Some martial artists use this ‘cone’ image like sights on a gun, aiming at a target, and using the same grid for defense. This shows the tool (sequence) is useful as both applied in the material world, and applied to the psyche. The entire system of Isshin Ryu Karate can be shown in the ”Heaven Sequence,” as well as the application against opponents.

A lot depends on knowing the above in regard to using the Gnostic vision, but this is the same principles being used by some Orientals today. So there are good parallels in the classic literature mentioned above, that reflect the adaptation of using this kind of philosophy.

Tom Saunders

 

 

 

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