Phenomenology as an Act of Will

“Philosophizing consists of inverting the usual direction of the work of thought.” – HENRI BERGSON

  1. Preface
  2. Primacy of low whole numbers
  3. Why numbers manifest living planets
  4. Numbers, Constants and Phenomenology
  5. Phenomenology as an Act of Will

Please enjoy the text below which is ©2023 Richard Heath: all rights reserved.

Contemporary beings see the world in ever more functional and descriptive ways, where a form of words, or a mathematization of the world, overlays the actual sensory experience of it. This has made our task, of interpreting previous Ages, and their big ideas, prone to errors, pitfalls and presumptions. And the notion of there being a Universal Will of some sort seems, since the medieval period, highly optimistic: for why should humans be able to know more than our scientific instruments can tell us or be able to know the universe as a single whole, still connected to Everything. For myself, applying the phenomena of numbers found within the counted periodicities of celestial motions seem to give the key to an alternative world, hidden from modern science.

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Why numbers manifest living planets

above: The human essence class related to four other classes in J.G. Bennett’s Gurdjieff: Making a New World. Appendix II. page 290. This systematics presents the human essence class which eats the germinal essence of Life, but is “eaten” by cosmic individuality, the purpose of the universe. The range of human potential is from living like an animal to living like an angel or demiurge, then helping the cosmic process.

  1. Preface
  2. Primacy of low whole numbers
  3. Why numbers manifest living planets
  4. Numbers, Constants and Phenomenology
  5. Phenomenology as an Act of Will

Please enjoy the text below which is ©2023 Richard Heath: all rights reserved.

The human essence class is a new type of participation within the universe where the creation can form its own creative Will, in harmony with the will that creates the universe. The higher intelligences have a different relationship to the creation than human intelligence. It is based upon this Universal Will (to create the universe) which has manifested a world we can only experience from outside of it. And the creative tip of creation* is the universal life principle that led to the human world where it is possible to participate in the intelligence behind the world, through a  transformation into an Individuality, creative according their own pattern while harmonious with the universal will.

*creative tip: The evolving part of organic life is humanity. Humanity also has its evolving part but we will speak of this later; in the meantime we will take humanity as a whole. If humanity does not evolve it means that the evolution of organic life will stop and this in its turn will cause the growth of the ray of creation to stop. At the same time if humanity ceases to evolve it becomes useless from the point of view of the aims for which it was created and as such it may be destroyed. In this way the cessation of evolution may mean the destruction of humanity.

In Search of the Miraculous. P.D. Ouspensky. 306.
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Gurdjieff, Octave Worlds & Tuning Theory (2019)

This is a paper I suggested for the All and Everything conference in Cumbria, but it was not selected. It developed a number of strands, which I offer here as a snapshot of my thinking and research around 2019. This text was modified to become appendix 3 of my Sacred Number and the Language of the Angels (2021).

Abstract

The first part presents what has only recently become known about ancient musical theory, to better understand the All and Everything of Gurdjieff’s intellectual output. This must include In Search of the Miraculous (Search, 1916-18) Beelzebub’s Tales (Tales, 1949) and Meetings with Remarkable Men (Meetings, 1963). In part 2 ancient monuments are shown to record a ‘lateral octave’ connecting humanity to the planetary world, 24. Part 3 explores the significance of the Moon in Gurdjieff’s lectures and writing. An appendix reviews the conventional virtues of the Moon as accepted by modern science, stabilising earth, enabling life and beings such as we, to evolve into appropriate habitats.

Contents

Abstract 1
Introduction. 3
Part 1: Ideas relating to a ‘science of vibrations’
The Role of Octaves
LikelySources of Gurdjieff’s Harmonic ‘Ideas’
Did Gurdjieff understand Numerical Tuning Theory?
Was Gurdjieff a Pythagorean?
Pythagorean Tuning
Greek versus Chinese Tuning?

Part 2: Where are the Lateral Octaves?
Part 3: The Significance of the Moon
Appendix 1: A Moon that created Life?
Appendix 2: Reference Charts from Search
Appendix 3: Index of the Moon in Search & Tales
Moon in Search
Moon in Tales
Bibliography

Introduction

Publications about Gurdjieff’s ideas appeared after he and Ouspensky had died. The main works of Gurdjieff’s words are Search, Tales and Meetings. Beyond these lie autobiographical books and compendia of Gurdjieff’s ideas, by his students. Some of his students also looked into traditional sources such as Sufism and Vedanta, and followed up on new scholarship relating to cosmological ideas such as world mythology (Hamlet’s Mill, The Greek Myths); the number sciences of Pythagorean schools and Plato (Source books); ancient buildings (Megalithic Sites in Britain, Ancient Metrology, The Temple of Man); and musical tuning theory (The Myth of Invariance, Music and the Power of Sound).

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The Knowing of Time by the Megalithic

The human viewpoint is from the day being lived through and, as weeks and months pass, the larger phenomenon of the year moves the sun in the sky causing seasons. Time to us is stored as a calendar or year diary, and the human present moment conceives of a whole week, a whole month or a whole year. Initially, the stone age had a very rudimentary calendar, the early megalith builders counting the moon over two months as taking around 59 days, giving them the beginning of an astronomy based upon time events on the horizon, at the rising or setting of the moon or sun. Having counted time, only then could formerly unnoticed facts start to emerge, for example the variation of (a) sun rise and setting in the year on the horizon (b) the similar variations in moon rise and set over many years, (c) the geocentric periods of the planets between oppositions to the sun, and (d) the regularity between the periods when eclipses take place. These were the major types of time measured by megalithic astronomy.

The categories of astronomical time most visible to the megalithic were also four-fold as: 1. the day, 2. the month, 3. the year, and 4. cycles longer than the year (long counts).

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Legominism and the Three Worlds

Above: Altaic shaman’s drum depicting the cosmos

The general ordering of the cosmos throughout history was phenomenological, following the very apparent division between the sky and the earth, with the living principle between called a “middle earth”. A summation of its symbolism was placed within Dante’s trilogy The Divine Comedy; of an inferno, purgatory and paradise which were the three worlds of the geocentric experience. But how does it come about that the phenomenological was translated into ancient literature, buildings or, as Gurdjieff names these, legominisms in the literal sense of being made of meaning-making and the naming of things – a power given to Adam but not the angels.

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EARLY INDO-EUROPEAN (c. 5000 BC) mystical numbers

The mystic status of numbers which led to this intense concern with their properties and relationships seems to have existed also, even before Sumerian times, in the beliefs of the neighboring Indo-Europeans. Modern scholars interpret similarities between word roots as signs of deep and original connections, just as ancient sages had long done with similarities between the sounds of words, or between the ways to write them. Based on this principle, some of the moderns have shown that the religious view of numbers among speakers of Indo-European languages goes back to the prehistoric period when the words for their relationships formed.

Here is what David R. Fideler says about these early word roots:

“Cameron, in his important study of Pythagorean thought, observes that harmonia in Pythagorean thought inevitably possesses a religious dimension. He goes on to note that both harmonia — there is no “h” in the Greek spelling — and arithmos appear to be descended from the single root “ar”. ¤This seems to ‘indicate that somewhere in the unrecorded past, the Number religion, which dealt in concepts of harmony or attunement, made itself felt in Greek lands. And it is probable that the religious element belonged to the arithmos – harmonia combination in prehistoric times, for we find that ritus in Latin comes from the same Indo-European root’.”

Guthrie’s “The Pythagorean Sourcebook and Library”

Such traces of early reverence for invisible but knowable Numbers suggest that if some ancient mathematicians were aware of the major constants, they might have ranked these mysterious “super-numbers” even higher than the natural numbers. They would have assigned them important religious and symbolic roles, and they would have explored their properties and permutations as a means to understand the relationships among the gods they represented or were. ¤Reference: http://www.crcsite.org/numbers.htm


The mystic status of numbers which led to this intense concern with their properties and relationships seems to have existed also, even before Sumerian times, in the beliefs of the neighboring Indo-Europeans. Modern scholars interpret similarities between word roots as signs of deep and original connections, just as ancient sages had long done with similarities between the sounds of words, or between the ways to write them. Based on this principle, some of the moderns have shown that the religious view of numbers among speakers of Indo-European languages goes back to the prehistoric period when the words for their relationships formed.